A.D. 420 – 1871 12 witnesses 23 excerpts
“(Epist. 57.) The Jews are here blamed for ignorance; for whereas the prophecy says, Thou Bethlehem Ephrata; they said, ‘Bethlehem in the land of Judah.’”
“(non occ.) As the Magi seek a Redeemer, so Herod fears a successor.”
“(Serm. 200. 2.) If His birth as an infant makes proud kings tremble, what will His tribunal as a Judge do? Let princes fear Him sitting at the right hand of His Father, whom this impious king feared while He hanged yet on His mother’s breast.”
“(Serm. 374. 2. 373. 4.) The star that guided the Magi to the spot where was the Infant God with His Virgin Mother, might have conducted them straight to the town; but it vanished, and shewed not itself again to them till the Jews themselves had told them the place where Christ should be born; Bethlehem of Judæa. Like in this to those who built the ark for Noah, providing others with a refuge, themselves perished in the flood; or like to the stones by the road that shew the miles, but themselves are not able to move. The enquirers heard and departed; the teachers spake and remained still. Even now the Jews shew us something similar; for some Pagans, when clear passages of Scripture are shewn them, which prophesy of Christ, suspecting them to be forged by the Christians, have recourse to Jewish copies. Thus they leave the Jews to read unprofitably, and go on themselves to believe faithfully.”
“(Serm. 1. ap. Conc. Eph.) Had He chosen the mighty city of Rome, it might have been thought that this change of the world had been wrought by the might of her citizens; had He been the son of the emperor, his power might have aided Him. But what was His choice? All that was mean, all that was in low esteem, that in this transformation of the world, divinity might at once be recognized. Therefore He chose a poor woman for His mother, a poor country for His native country; He has no money, and this stable is His cradle.”
“(ubi sup.) Thou art troubled, Herod, without cause. Thy nature cannot contain Christ, nor is the Lord of the world content with the narrow bounds of thy dominion. He, whom thou wouldest not should reign in Judæa, reigns every where.”
“(Serm. xxxvi. 2.) Herod represents the Devil; who as he then instigated him, so now he unweariedly imitates him. For he is grieved by the calling of the Gentiles, and by the daily ruin of his power.”
“(Serm. xxxi. 2.) The Magi, judging as men, sought in the royal city for Him, whom they had been told was born a King. But He who took the form of a servant, and came not to judge but to be judged, chose Bethlehem for His birth, Jerusalem for His death.”
“(Hom. in Evang. i. 10.) At the birth of a King of Heaven, a king of earth is troubled; surely, earthly greatness is confounded, when heavenly greatness shews itself.”
“(Hom. in. Evang. viii. 1.) Rightly is He born in Bethlehem, which signifies the house of bread, who said, am the living bread, who came down from heaven.”
“They are called Scribes, not from the employment of writing, but from the interpretation of the Scriptures, for they were doctors of the law. Observe, he does not enquire where Christ is born, but where He should be born; the subtle purpose of this was to see if they would shew pleasure at the birth of their King. He calls Him Christ, because he knew that the King of the Jews was anointed.”
“Having foretold the nativity of Christ through the magi, here he inquires about the place of the nativity: and three things are set down: first, the motive for inquiring is set down; second, the inquiry is undertaken; third, the finding of the truth. The second is at "and gathering together"; the third at "but they said to him: in Bethlehem of Judea." The motive was the troubling of Herod; hence "hearing." And he pointedly calls Herod "king," in order to show that he was other than the king whom they were seeking. Now there was a threefold cause of the troubling. The first proceeded from the ambition which he had concerning the guarding of his kingdom, because he was a foreigner. For he knew, or had heard, that saying of Daniel 2:44: "in the days of those kingdoms the God of heaven will raise up a kingdom which shall never be destroyed, and his kingdom shall not be delivered up to another people," and so on. But in this he was deceived, because that kingdom was spiritual; John 18:36: "my kingdom is not of this world." Hence Herod was troubled, fearing the loss of his kingdom; but the Devil was troubled still more, fearing the total destruction of his own kingdom; John 12:31: "now shall the prince of this world be cast out." And note that men, as Chrysostom says, who are set in high places are thrown into confusion by a light word spoken against them; Psalm 87:16 [88:15]: "but I am exalted, and am brought low and troubled"; whereas the humble never fear. The second cause proceeded from fear of the Roman empire. For it had been decreed by the Roman empire that no one should be called a god or a king without their consent; hence he was afraid. But this was a worldly fear, which is forbidden; Isaiah 51:12: "who art thou, that thou shouldst be afraid of a mortal man, and of the son of man, who shall wither away like grass?" The third proceeded from the blush of shame. For he was ashamed before the people that another should be called king; in this he is like Saul, who said: "I have sinned, but now honor me before the elders of my people, and before Israel," and so on, 1 Kings 15:30. But it is a marvel that there follows "and all Jerusalem with him." For it would seem that they ought to have rejoiced. But it should be known that they had a threefold cause of troubling. The first was their own iniquity; for they were wicked, to whom the manner of life of the just is always detestable. Proverbs 13:19 [LXX]: "fools detest those who flee from evils." The second, that they might please Herod; Ecclesiasticus 10:2: "as the judge of the people is, so also are his ministers." The third, because they feared lest Herod, upon hearing this, should rage still more furiously against the nation of the Jews. But mystically it is signified in this that this man was of the earth. Gregory: "the king of the earth was troubled, when the king of heaven was born, because assuredly earthly loftiness is confounded, when heavenly loftiness is disclosed." Isaiah 24:23: "the moon shall blush, and the sun shall be ashamed, when the Lord of hosts shall reign in mount Sion, and in Jerusalem." And it is to be noted that, as Augustine says: "but what will the tribunal of the Judge be, when even the cradle of the infant terrified proud kings? Let kings fear him who sits at the right hand of the Father, whom an impious king feared while he was still sucking at his mother's breasts." "And gathering together." Here the inquiry is set down. And, as has been said, Herod was anxious to inquire, both on account of his kingdom and on account of fear of the Romans: hence he inquired after the truth. But to have certainty about anything, three things are required of those who inquire: for credence is given to a multitude, to authority, and to the learned. Hence he gathered together many people, both those having authority and the wise. And this is what he says: "gathering together all," as to the first, Wisdom 6:26 [24]: "a multitude of the wise is the welfare of the world." "The chief priests," as to the second; Malachi 2:7: "the lips of the priest keep knowledge, and they shall seek the law at his mouth" (...). "And the scribes," as to the third: for it is said not merely with reference to writing, but to interpreting the Scripture of the law; through these indeed he wished to search out the truth. Ecclesiasticus 32:13 [9]: "in the midst of great men take not upon thyself to speak, and where there are ancients, speak not much." "He inquired of them where Christ should be born." The magi had called him king, but they themselves were seeking Christ: for they knew, from converse with the Jews, that the lawful king of the Jews was anointed. But it may be asked: either he himself believed the prophecy, or he did not. If he believed it, he knew that he could not be prevented from reigning; why then did he kill the children? If he did not believe it, why then did he inquire? But it must be said that he did not believe perfectly, because he was ambitious, and ambition renders a man blind. "But they said: in Bethlehem of Judea." Here the truth is found. And first the truth is set down; second its prophecy is confirmed, at "and thou, Bethlehem, land of Judah." And it should be known that Christ willed to be born in Bethlehem on account of three things. First, to avoid glory. For on account of this he chose two places: one in which he willed to be 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 exalted places, and are unwilling to suffer in a place of honor. John 8:50: "I seek not my own glory." Second, for the confirmation of his teaching, and the showing forth of his truth. For if he had been born in some great city, the power of his teaching could have been ascribed to human power; 2 Corinthians 8:9: "you know the grace of our Lord Jesus Christ." Third, to show that he was of the lineage of David; Luke 2:3 [4]: "Joseph and Mary went up to Bethlehem, to be enrolled there, because they were of the house and family of David." It suits the mystery also, because Bethlehem is interpreted "house of bread": and Christ is that living bread "which came down from heaven," John 6:51 [50-51]. Consequently the truth is confirmed. Hence: "and thou, Bethlehem," and so on. From this prophecy we might consider two things: for the magi were both announcing something and seeking something. And from this prophecy both are shown: for as to the first he says "and thou, Bethlehem"; as to the second he says "for out of thee shall come forth a leader." And thus the nativity of Christ is confirmed by a twofold testimony, namely of the star and of the prophecy, because "in the mouth of two or three witnesses is the truth"; Deuteronomy 19:15: "in the mouth of two or three witnesses shall every word stand." And note that when all were unbelievers, bodily signs were given; when there were already believers, prophecy was given; 1 Corinthians 14:22: "wherefore tongues are for a sign, not to believers, but to unbelievers; but prophecies, not to unbelievers, but to believers." And it should be known that the Jews failed in two ways in the recitation of the prophecy. For there it is said "and thou, Bethlehem Ephrata," and again, whereas it says "thou art by no means the least" [here it is rendered otherwise]. And a twofold reason can be assigned for why they changed it. In one way it can be said that they did this out of ignorance. In another way it can be said that these men knowingly used other words. And they state the sense. For since Herod was a foreigner, he would not have understood the authority of the prophet, and therefore they said that which was known to Herod. Hence they say "land of Judah," and "thou art by no means the least," that is, thou art not the least among the thousands of the men of Judah; or "among the princes of Judah," that is, among the principal cities of Judah. "For out of thee shall come forth a leader who shall rule my people Israel." Concerning this leader we have Daniel 9:25: "unto Christ the leader"; and Psalm 30:5 [31:4]: "thou shalt be a leader to me": for he rules the people of Israel not only in the flesh, but also spiritually; Romans 11:1: "hath God cast away his people?" and so on. Psalm 79:2 [80:1]: "thou who rulest Israel, hearken, thou who leadest Joseph like a sheep." And note that they cut off the tail of the authoritative text, namely "and his going forth is from the beginning, from the days of eternity." By which is suggested that he was not to be an earthly king, but a heavenly one; which, had Herod known it, he would not have been impious. Hence they were the cause of the slaughter of those children. Likewise, from that same tail it is also clear that the interpretation of the Jews, who expound it of Zerubbabel, is false: because it does not fit him that "his going forth is from the beginning, from the days of eternity." Likewise, he was born not in Judea, but in Babylon. Consequently, inquiry is made about the person of the one born, when he says: "then Herod, having privately called the magi, diligently learned of them the time of the star which appeared to them." And first the inquiry is set down; second the finding of the one sought, at "they found him," etc.; third the veneration of the one found, at "and falling down they adored him." To inquire about the person they were moved by two things: by the persuasion of Herod, and by the leading of the star. Hence, as to the first, the exhortation is set down; second, the diligence of the magi in following the star, at "who when they had heard the king, departed." As to the first, three things are set down: first he inquires the time; second he announces the place, at "and sending them into Bethlehem"; third he enjoins the office of inquiry, at "go, and diligently inquire concerning the child." He says therefore "then Herod." Here it must be considered that the Jews knew the place, but not the time. Hence they are confounded by the Lord, Luke 19:44: "because thou hast not known the time of thy visitation," and Isaiah 1:3: "the ox knoweth his owner, and the ass his master's crib; but Israel hath not known me, and my people hath not understood." Therefore the time is inquired into. And Chrysostom says that the star had appeared to them two years before. Others, however, say that it appeared on the very day of the nativity. He announces the place, at "and sending." He enjoins the office of inquiry, at "go, and inquire," and so on. And he charges them with two things: and in order that they might fulfill this, he prefaces a third. As to the first he says "go," and so on. And he seeks insidiously in order to kill, like those to whom it is said, John 7:34: "you shall seek me, and shall not find me." As to the second he says: "and when you have found him, bring me word." And this too he said for an evil purpose; Ecclesiasticus 13:14 [12-13]: "by much talk he will tempt thee." As to the third he says: "that I also may come and adore him"; and indeed he deceitfully promises the worship of God; Jeremiah 9:8: "their tongue is a piercing arrow, it hath spoken deceit"; Psalm 27:3 [28:3]: "who speak peace with their neighbor, but evils are in their hearts." And note that whereas the magi were professing him king, this man calls him a child, because out of the abundance of the heart the mouth speaketh. Note also that he asks of the Jews where Christ should be born, wishing to test and try whether they would rejoice. Consequently the diligence of the magi is set down. He had enjoined two things: that they should inquire, and that they should return; but the magi did only one of these. Hence: "who, when they had heard the king, departed." The other, however, they did not do. Such indeed ought hearers to be, that they learn the good things but leave aside the evil ones; below, 23:3: "what they say, do ye; but according to their works do ye not," and so on.”
“When Herod the king had heard these things,.... That is, the report made by the wise men of the appearance of an unusual star, and of the birth of the king of the Jews, which they affirmed with all certainty, without any hesitation, he was troubled, and all Jerusalem with him. Herod was troubled, his mind was disturbed and made uneasy, fearing he should be deposed, and lose his kingdom, to which he knew he had no just right and claim, being a foreigner; and "all Jerusalem", i.e. all the inhabitants of Jerusalem, who heard of this, were also troubled, and showed a concern at it with him; either feignedly, as knowing his jealousy, suspicion and cruelty; or in reality, because of tumults, commotions and wars, they might fear would arise upon this, having lost the true notion of the Messiah, as a spiritual king, saviour and redeemer. And hereby was fulfilled, in part, the famous prophecy in Gen 49:10 according to the sense of one (w) of the Targumists on it, who paraphrases it after this manner; "Kings and governors shall not cease from the house of Judah, nor scribes, who teach the law, from his seed, until the time that the king Messiah, the least of his sons, comes, "and because of him", , "the people shall melt."'' that is, they shall be distressed and troubled, their hearts shall melt like wax within them; which was their present case, though perhaps the paraphrast may design the Gentiles. (w) Jonathan ben Uzziel in loc.”
“Through fear of losing his kingdom, he being a foreigner, and had obtained the sovereignty by violence. But why was all Jerusalem to be alarmed at the news of a king so long and so ardently expected? 1. Because the people, well acquainted with the cruelty of Herod, feared a more galling slavery. 2. Through apprehension of riots, and of a revolution, which could not be effected without bloodshed, as the Romans had such strong hold. They had also been so worn down with perpetual wars, that the most miserable servitude, with peace, was to the Jews an object rather of envy than deprecation. (Haydock)”
“When Herod the king had heard these things, he was troubled--viewing this as a danger to his own throne: perhaps his guilty conscience also suggested other grounds of fear. and all Jerusalem with him--from a dread of revolutionary commotions, and perhaps also of Herod's rage.”
“(ord.) The King, he is called, though in comparison with him whom they are seeking he is an alien and a foreigner.”
“Herod was troubled when he heard that a King was born of Jewish lineage, lest, himself being an Idumæan, the kingdom should return again to native princes, and himself be expelled, and his seed after him. Great station is ever obnoxious to great fears, as the boughs of trees planted in high ground move when never so little wind blows, so high men are troubled with little rumours; while the lowly, like trees in the valley, remain at peace.”
“(ord.) Perhaps he was troubled not on his own account, but for fear of the displeasure of the Romans. They would not allow the title of King or of God to any without their permission.”
“Both have their own causes of jealousy, both fear a successor in their kingdom; Herod an earthly successor, the Devil a spiritual. Even Jerusalem is troubled, which should have rejoiced at that news, when a Jewish King was said to be risen up. But they were troubled, for the wicked cannot rejoice at the coming of the good. Or perhaps it was in fear that Herod should wreak his wrath against a Jewish King on his race.”
“(ord.) Jerusalem was troubled with him, as willing to favour him whom it feared; the vulgar always pay undue honour to one who tyrannizes over it. Observe the diligence of his enquiry. If he should find him, he would do to him as he shewed afterwards his disposition; if he should not, he would at least be excused to the Romans.”
“Why does Herod make this enquiry, seeing he believed not the Scriptures? Or if he did believe, how could he hope to be able to kill Him whom the Scriptures declared should be King? The Devil instigated him, who believed that Scripture lies not; such is the faith of devils, who are not permitted to have perfect belief, even of that which they do believe. That they do believe, it is the force of truth constrains them; that they do not believe, it is that they are blinded by the enemy. If they had perfect faith, they would live as about to depart from this world soon, not as to possess it for ever.”
“When they should have kept secret the mystery of the King appointed of God, especially before a foreign king, straightway they became not preachers of the word of God, but revealers of His mystery. And they not only display the mystery, but cite the passage of the prophet, viz. Micah.”
“(ord.) He quotes this prophecy as they quote who give the sense and not the words.”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.