Then Herod, privately calling the wise men, learned diligently of them the time of the star which appeared to them;

“Above, the Evangelist set down one motive of the Magi, namely Herod's persuasion; here he sets down another motive of the Magi for seeking Christ, namely the guidance of the star. And concerning this he does two things: first he sets down the guidance of the star; second, the effect of joy from this guidance, where it says, "And when they saw the star, they rejoiced with exceeding great joy." And note that the star first performs its office by its motion, because it directly led the Magi to Christ; likewise it manifests the place of the child by its standing still, where it says, "until, coming, it stood over the place where the child was." Hence, as to the first, he said, "it went before them." Now from the fact that he says, "Behold, the star which they had seen in the east went before them," it is given to be understood that when the Magi turned aside into Jerusalem, the star disappeared; but when they departed from Herod, it appeared again. Now it disappeared for three reasons. First, on account of the confusion of the Jews, who, although they had been instructed in the law to seek Christ, while the Gentiles had not been instructed, nevertheless the Gentiles seek him, and the Jews despise him. Hence that saying of Isaiah 55:5 is fulfilled: "The nations that knew thee not shall run to thee." Second, on account of the instruction of the Magi: for the Lord willed to manifest himself to them not only through the star, but also through the law, so that the knowledge of the law might thus be joined to the knowledge of creatures. "In the mouth of two or three witnesses shall every word stand," Deuteronomy 19:15. Isaiah 8:20: "To the law rather, and to the testimony." Third, on account of our own instruction. And we are instructed concerning two things, according to the Gloss. First, that those who seek human help are abandoned by the divine. For it is unlawful to seek human help without seeking the divine; Isaiah 31:1: "Woe to you who go down into Egypt for help, trusting in horses, and putting your confidence in chariots, because they are many, and in horsemen, because they are very strong, and have not trusted in the Holy One of Israel, and have not sought after the Lord." Second, we are instructed as to this: that we, who are believers, ought not to seek signs, as these men did, who rejoiced upon seeing the star, etc.; but we ought to be content with the teachings of the prophets, because signs were given to unbelievers. In this too there is a twofold mystery. For the star signifies Christ; Apocalypse, last chapter, 16: "I am the root of David, the bright and morning star." Hence by this star we can understand the grace of God, which we lose when we approach Herod, that is, the Devil; Ephesians 5:8: "You were heretofore darkness, but now light in the Lord." Likewise, when we withdraw from Herod, that is, the Devil, we find the star, that is, the grace of Christ: similarly Exodus 13:21, where it is said that the Lord went before Israel, when it went out of Egypt, in the form of fire, etc. But here he went before in the form of a star. "Until, coming, it stood over where the child was." We understand two things here. One, that this star was not very high, because otherwise they would not have been able to distinguish the house of the child. The other, that the star, its office completed, was reduced back into its own matter. "Where the child was." He frequently calls him "child," so that you may know that he is the one of whom it is said, Isaiah 9:6: "A child is born to us." Next is set down the effect of this guidance as regards the Magi. Hence, "And seeing the star, they rejoiced," etc. They rejoiced on account of the hope which they had recovered. For they feared, since they had come from distant parts, that they would lose what they hoped for; Romans 12:12: "Rejoicing in hope." Likewise he adds "with joy"; for some rejoice, and yet do not rejoice, because human gladness is not perfect joy; Proverbs 14:13: "Mourning taketh hold of the ends of joy." But true and perfect joy is about God; Isaiah 61:10: "I will greatly rejoice in the Lord, and my soul shall be joyful in my God." Third, he adds "great," because these men now knew great things concerning God — that God was incarnate, and greatly merciful; Isaiah 12:6: "Rejoice and praise, O habitation of Sion, for great is he that is in the midst of thee, the Holy One of Israel." Fourth, he adds "exceedingly," because they rejoiced intensely; for they had recovered what they had lost; Luke 15:10: "There shall be joy before the angels of God," etc. Next he treats of the finding of the child. Hence, "And entering into the house, they found the child." And he touches on three things: the house, which, if it be asked what sort it was, is shown in Luke 2:7. Likewise, if it be asked what sort the child was, he differed in nothing from other children, as the saints say. As to appearance, he did not speak, he seemed weak, and the like. Likewise, if it be asked what sort the mother was, the answer is: such as is the wife of a carpenter. And I say this for the reason that, if these men had been seeking an earthly king, they would have been scandalized upon seeing these things; but seeing lowly things, and considering the most exalted things, they were moved to wonder, and adored him. And this is "and falling down they adored him." But why is no mention made of Joseph? It must be said that it was brought about by divine dispensation that he was not present, lest to these men, who were the firstfruits of the Gentiles, an occasion be given for a depraved suspicion. Next is touched upon the reverence which they showed to the child, where it says "and falling down." And it was threefold: in adoring, in offering, and in obeying. He says therefore, "and falling down they adored him," as God hidden in man; Psalm 71:9: "Before him the Ethiopians shall fall down." Likewise, by offering, they showed reverence; hence, "and opening their treasures." For it was the custom among the Persians always to worship with a gift; and this is "and opening their treasures, they offered him gifts: gold, frankincense, and myrrh." Psalm 71:10: "The kings of Tharsis and the islands shall offer presents; the kings of the Arabians and of Saba shall bring gifts." Isaiah 60:6: "All they from Saba shall come, bringing gold and frankincense, and showing forth praise to the Lord." Mystically it must be considered that these men did not open their treasure on the way, but only then for the first time when they came to Christ: likewise we ought not to make manifest our goods while on the way. Hence this is reproved below, in chapter 25, concerning the virgins; and in 13:44 it is said: "The kingdom of heaven is like to a treasure hidden in a field, which a man having found, hid, and for joy thereof goeth, and selleth all that he hath, and buyeth that field." "They offered him gifts," etc. Some assign a literal reason for these gifts, and these say that they found three things: a squalid house, a weak child, and a poor mother. And therefore they offered gold for the support of the mother, myrrh for the strengthening of the child's limbs, frankincense to remove the stench. But it must be said that something is mystically intended here, and rather these three things are referred to three things which we ought to offer, namely, faith, action, and contemplation. As to faith, in two ways: first, as to those things which concur in Christ. Namely, kingly dignity; Jeremiah 23:5: "A king shall reign, and shall be wise," etc.; and therefore they offered gold as tribute. The greatness of the priesthood; and therefore frankincense as sacrifice. The mortality of man; and therefore myrrh. Likewise, as to faith in the Trinity, because the persons of the Trinity are signified in us. Second, they can be referred to our own action. For by gold wisdom can be signified; Proverbs 2:4: "If thou shalt dig for her as for treasures, then shalt thou understand the fear of the Lord." By frankincense, devout prayer; Psalm 140:2: "Let my prayer be directed, O Lord, as incense in thy sight," etc. By myrrh, the mortification of the flesh: Colossians 3:5: "Mortify your members which are upon the earth"; Song of Songs 5:5: "My hands dropped with myrrh." As to contemplation, however, by these three things can be signified either the three senses of sacred Scripture, namely the literal — under which is comprehended the allegorical, the anagogical, and the moral — or the three parts of philosophy, namely moral, logical, and natural: for we ought to make use of all these in the service of God. Next is set down how they showed reverence in obeying. Hence, "And having received an answer in sleep that they should not return to Herod, they went back another way into their own country." But how did they receive an answer, who had not asked? But it must be said that the Lord sometimes responds to a mental question, and these men were inwardly asking what would please God concerning their return; Exodus 14:15: "Why criest thou to me?" But are revelations, perhaps, immediately from God? Dionysius proves that they are not, except through the mediation of angels. Why then does he not name an angel? But it must be said that when Scripture sometimes makes mention of God, and not of an angel, this is done on account of a certain excellence of that manifestation; Galatians 3:19: "the law...ordained by angels in the hand of a mediator." Acts 7:37: "This is that Moses who said to the children of Israel: A prophet will God raise up to you from among your brethren, as it were me: him you shall hear," etc. Hence what the Gloss says, that this was immediately through God, is to be referred to the manner of speaking of Scripture. "They went back another way into their own country." In this it is shown that we arrive at our own country, Paradise, from which we were expelled through sin, through obedience. Proverbs 4:27: "The Lord knoweth the ways that are on the right hand; but those that are on the left hand are perverse." Chrysostom says here that these men, having returned, led a holy life, and afterward became helpers of the holy apostle Thomas; nevertheless nothing is found written about them in sacred Scripture after their departure.”

“Then Herod, when he had privately called the wise men,.... As soon as he had got the intelligence of the place of the Messiah's birth, he called, or ordered the wise men to be brought into his presence, and that in a very private manner; lest the Jews, who knew his hypocrisy and deceit, should perceive his views, and enter into his designs, and so give the wise men some instructions, which would be prejudicial to the scheme he was forming in his own mind to destroy the young king; and having called them to him, he inquired of them diligently what time the star appeared. He took a good deal of pains in examining them, he sifted them, and inquired of them with much accuracy, and exactness, the precise time of the star's appearing to them, how long ago it was when it was first observed by them; that hereby he might exactly know the age of Christ, and the better execute the bloody design he had formed, should the wise men disappoint him; and the better detect an impostor, should another afterwards arise, and set up himself for the king of the Jews.”

“Then Herod, when he had privily called the wise men--Herod has so far succeeded in his murderous design: he has tracked the spot where lies his victim, an unconscious babe. But he has another point to fix--the date of His birth--without which he might still miss his mark. The one he had got from the Sanhedrim; the other he will have from the sages; but secretly, lest his object should be suspected and defeated. So he inquired of them diligently--rather, "precisely." what time the star appeared--presuming that this would be the best clue to the age of the child. The unsuspecting strangers tell him all. And now he thinks he is succeeding to a wish, and shall speedily clutch his victim; for at so early an age as they indicate, He would not likely have been removed from the place of His birth. Yet he is wary. He sends them as messengers from himself, and bids them come to him, that he may follow their pious example.”

“As soon as Herod had heard the answer, though doubly authenticated, both by the authority of the Priests, and the passage from the Prophets, he yet turned not to worship the King that was to be born, but sought how he might put Him to death by subtilty. He saw that the Magi were neither to be won by flattery, nor awed by threats, nor bribed by gifts, to consent to this murder; he sought therefore to deceive them; he privily called the wise men; that the Jews, whom he suspected, might not know of it. For he thought they would incline the rather to a King of theirown nation.”

“(Serm. in App. 131. 3.) The star had been seen, and with great wonder, nearly two years before. We are to understand that it was signified to them whose the star was, which was visible all that time till He, whom it signified, was born. Then as soon as Christ was made known to them they set out, and came and worshipped Him in thirteen days from the easta.”

“(non occ.) According to others, the star was first seen on the day of the nativity, and having accomplished its end, ceased to be. Thus Fulgentius says, “The Boy at His birth created a new star.” (Serm. de Epiph.) Though they now knew both time and place, he still would not have them ignorant of the person of the Child, Go, he says, and enquire diligently of the young Child; a commission they would have executed even if he had not commanded it.”