And assembling together all the chief priests and the scribes of the people, he inquired of them where Christ should be born.

“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.”

“And when he had gathered all the chief priests,.... Here we have an account of Herod's conduct at this juncture; he calls a council, assembles the sanhedrim, gathers together the more learned persons in the city to consult with them upon this matter, the chief priests, all of which he gathered together, and which seem to be many; and were not only the then present high priest and his substitutes, but all the principal persons of the priesthood, who were chosen from the rest, into the great sanhedrim, or council: and by the scribes of the people are meant a sort of letter learned men, whose business it was to keep and write out copies of the law, and other things, for "the people"; they were the fathers of the traditions, and interpreters of the law to them; and therefore are called "the scribes of the people": as well also, because they were chosen from among the people, from any other tribe, and not from the tribe of Levi, from whom the priests were; so that one seems to design the "clergy", and the other the laity, in this assembly. The Septuagint render "the officers of the people", by this same word the scribes, and scribes of the people, in Num 11:16 Jos 1:10. The learned Dr. Lightfoot (x) conjectures, that the persons of note, who were present at this time, were Hillell the president of the council, Shammai the vice president, the sons of Betira, Judah and Joshua, Bava ben Buta, Jonathan ben Uzziel, the Chaldee paraphrast, and Simeon the son of Hillell. He demanded of them, or asked them with authority, as the chief captain did, Act 21:33 "where Christ", , the Christ, the Messiah should be born? that is, where was the place of his birth as fixed in their prophecies, where, accordingly, they believed and expected he would be born. Herod's pretence, no doubt, in putting this question was, that he might be able to satisfy the wise men of the East about this matter; though the true reason within himself was, that he might know where this new born king was, in order to destroy him. (x) Vol. II. p. 111.”

“And when he had gathered all the chief priests and scribes of the people together--The class of the "chief priests" included the high priest for the time being, together with all who had previously filled this office; for though the then head of the Aaronic family was the only rightful high priest, the Romans removed them at pleasure, to make way for creatures of their own. In this class probably were included also the heads of the four and twenty courses of the priests. The "scribes" were at first merely transcribers of the law and synagogue readers; afterwards interpreters of the law, both civil and religious, and so both lawyers and divines. The first of these classes, a proportion of the second, and "the elders"--that is, as LIGHTFOOT thinks, "those elders of the laity that were not of the Levitical tribe"--constituted the supreme council of the nation, called the Sanhedrim, the members of which, at their full complement, numbered seventy-two. That this was the council which Herod now convened is most probable, from the solemnity of the occasion; for though the elders are not mentioned, we find a similar omission where all three were certainly meant (compare Mat 26:59; Mat 27:1). As MEYER says, it was all the theologians of the nation whom Herod convened, because it was a theological response that he wanted. he demanded of them--as the authorized interpreters of Scripture. where Christ--the Messiah. should be born--according to prophecy.”