Thomas Aquinas Commentary Matthew 2:3-8

"And when Herod the king heard it, he was troubled, and all Jerusalem with him. And gathering together all the chief priests and scribes of the people, he inquired of them where the Christ should be born. And they said unto him, In Bethlehem of Judaea: for thus it is written through the prophet, And thou Bethlehem, land of Judah, Art in no wise least among the princes of Judah: For out of thee shall come forth a governor, Who shall be shepherd of my people Israel. Then Herod privily called the Wise-men, and learned of them exactly what time the star appeared. And he sent them to Bethlehem, and said, Go and search out exactly concerning the young child; and when ye have found [him,] bring me word, that I also may come and worship him." — Matthew 2:3-8 (ASV)

Christ’s birth having been announced by the Wise Men, King Herod here inquires about the place of the birth. Three things are presented:

1. The motive for inquiring is given.
2. The inquiry is added.
3. The discovery of the truth is recounted.

The second point is where it says, And assembling. The third is where it says, But they said to him: In Bethlehem of Juda. The motive was Herod's distress. Therefore, it begins, And king Herod hearing. And he significantly calls Herod a king to show him to be a different king from the King whom they were seeking. Now there were three causes of this distress. The first came from his ambition to keep his own kingdom, principally because he was a foreigner.

For he knew or had heard that passage of Daniel 2:44: In the days of the kingdoms of Israel the God of heaven will set up a kingdom that shall not be delivered up to another people, etc. But in this he was being deceived, because that kingdom was spiritual: My kingdom is not of this world (John 18:36). Therefore, Herod was distressed, fearing the loss of his own kingdom, but the devil was more distressed, fearing the total destruction of his own kingdom: Now shall the prince of this world be cast out (John 12:31).

And note that men positioned in high places, as Chrysostom says, are distressed by a slight word spoken against them: I being exalted have been humbled and troubled (Psalms 87:6); the humble, however, never fear.

The second cause proceeded from fear of the Roman Empire, for it had been decreed by the Roman Empire that no one might be called a god or king without their consent; therefore, he was fearful. But this fear was worldly, which is prohibited: Who are you, that you should be afraid of a mortal man, and of the son of a man, who shall wither away like grass? (Isaiah 51:12). The third cause was from the blush of disgrace, for he was disgraced before the people that someone else would be called king. In this he was like Saul, who said, I have sinned: yet honor me now before the ancients of my people, and before Israel, etc. (1 Samuel 15:30).

But the passage that follows is surprising: And all Jerusalem with him. For it seemed that they should have rejoiced. But it should be known that they had three causes for their distress. The first was their wickedness, for they were wicked men, to whom association with the just is always detestable: Fools hate them that flee from evil things (Proverbs 13:19). The second was in order to please Herod: As the judge of the people is himself, so also are his ministers . The third was that they feared that, when Herod heard this, he might rage more furiously against the Jewish nation.

In this, however, it is mystically indicated that he was worldly. Gregory says, “The king of the land was distressed when the King of heaven was born, because earthly height is, of course, confounded when heavenly majesty is displayed.” And the moon shall blush, and the sun shall be ashamed, when the Lord of hosts shall reign in Mount Sion, and in Jerusalem (Isaiah 24:23). And it should be noted that, as Augustine says, “What, on the other hand, will the tribunal of the One judging be, when the cradle of the infant terrified proud kings? Let kings be frightened before the One sitting at the right hand of the Father, whom the impious king feared while He was nursing at His mother’s breasts.”

And assembling together. Here the inquiry is presented. And, as has been said, Herod had been anxious to inquire, both on account of his kingdom and on account of his fear of the Romans. Therefore, he sought the truth. But to have certainty about something, those who are inquiring seek after three things: for a man believes a multitude of people, those having authority, and experts. Therefore, he assembled many men, both having authority and being experts.

And this is what he says: Assembling together all, which pertains to the first (a multitude of people): The multitude of the wise is the welfare of the whole world . The chief priests pertains to the second (those having authority): The lips of the priest shall keep knowledge, and they shall seek the law at his mouth (Malachi 2:7). And the scribes pertains to the third (experts). They are called scribes not only because they functioned as writers, but also as interpreters of the Writings of the Law. Through these men, he indeed wished to investigate the truth: In the company of great men do not take it upon yourself: and when the ancients are present, speak not much .

He inquired of them where Christ should be born. The Wise Men said ‘king,’ but they were looking for the Christ, for they became aware from speaking with the Jews that the legitimate king of the Jews would be anointed.

But it is asked: Either he believed the prophecy or he did not? If he believed in it, then he knew that Christ could not be prevented from reigning. Why, then, did he slay the children? If he did not believe, then why was he looking for Him?

But it is answered that he did not believe perfectly, because he was ambitious, and ambition makes a man blind.

But they said to him: In Bethlehem of Juda. Here the truth is found. Firstly, the truth is declared; and secondly, it is confirmed by its prophecy, where it is said, And you Bethlehem, land of Juda.

And it should be known that Christ wished to be born in Bethlehem for three reasons:

1. It was to avoid glory. For this reason, He chose two places: He chose one in which He wished to be born, namely, Bethlehem; He chose another place in which He suffered, namely, Jerusalem. And this is opposed to those who seek glory, who wish to be born in prominent places and do not wish to suffer in a place of honor: I seek not my own glory (John 8:50).
2. This place was chosen to confirm His doctrine and to show His truthfulness. For if He had been born in some great city, the power of His doctrine could have been ascribed to human power: You know the grace of our Lord Jesus Christ (2 Corinthians 8:9).
3. It was to show that He was of the lineage of David: Joseph and Mary went to Bethlehem to be enrolled there because they were of the house and family of David (Luke 2:3). It also relates to a mystery, because Bethlehem is interpreted ‘house of bread,’ and Christ is that living bread which came down from heaven (John 6:51).

Afterward, the truth is confirmed. Thus it reads, And you Bethlehem, etc. From this prophecy, we can consider two things, for the Wise Men were announcing something, and they were seeking something. And both are shown from this prophecy; because regarding the first, he says, And you, Bethlehem; and regarding the second, he says, For out of you shall come forth the captain. And thus Christ’s birth is confirmed by double testimony, namely, of the star and of the prophecy, because what is in the mouth of two or three witnesses is the truth: In the mouth of two or three witnesses every word shall stand (Deuteronomy 19:15).

And note that at the time when men were all unbelievers, they were given physical signs. But when they later were believers, a prophecy was given to them: Wherefore tongues are for a sign, not to believers, but to unbelievers; but prophecies not to unbelievers, but to believers (1 Corinthians 14:22).

And it should be known that the Jews doubly erred in their citation of the prophecy. Because it is said there (Micah 5:2), And you, Bethlehem Ephrata. And they again erred because it is not said there, are not the least.

Two reasons can be given why they changed this passage. It can be explained in one way that they did this out of ignorance. It can be explained in another way that they knowingly used different words to recite the passage. The reason is, since Herod was a foreigner, he did not recognize the passage of the prophet, and so they said that which was understandable to Herod.

Therefore, they say, Land of Juda and You are not the least, that is, you are not the least among the thousands of men of Juda; or, among the princes of Juda, that is, among the principal cities of Juda. For out of you shall come forth the captain that shall rule my people Israel.

Reference is made to this captain in Daniel 9:25, Until Christ the prince; and in Psalm 30:5, You will be a leader to me. For He governs the people of Israel, not only physically, but also spiritually: Has God cast away his people? etc. (Romans 11:1); Give ear, O you that rule Israel: you that lead Joseph like a sheep (Psalms 79:2).

And note that they cut short the rest of the passage pertaining to His importance, namely, And his going forth is from the beginning, from the days of eternity. By these words, it is insinuated that He was not going to be an earthly king, but a heavenly king. But if Herod had known this, he would not have been cruel. Hence, they were responsible for causing the death of those infants.

Similarly, from that ending of the passage it is also clearly shown that the interpretation of the Jews, who interpret it as pertaining to Zorobabel, is false. For what is written does not apply to him: And his going forth is from the beginning, from the days of eternity. Likewise, he was born, not in Judea, but in Babylon.

Afterward, it is inquired about the Person born, when he says, Then Herod, privately calling the wise men, learned diligently from them the time of the star which appeared to them. Three points are presented:

1. The inquiry is presented.
2. The finding of the One sought is recounted, where it says, They found him, etc.
3. The veneration of Him who was found is recounted, where it says, And falling down they adored him.

They were motivated to seek the Person born by two things: Herod’s persuasion and the star’s guidance. Concerning the first, Herod’s exhortation is recounted. Concerning the second, the Wise Men’s investigation, guided by the star’s movement, is recounted where it says, Who, having heard the king, went their way.

Regarding Herod's exhortation, three things are recounted:

1. Herod asks about the time of the star’s appearance.
2. He indicates the place, where it says, And sending them into Bethlehem.
3. He assigns them the duty of investigating, where it says, Go and diligently inquire after the child.

Therefore, the Evangelist says, Then Herod.

At this point it should be considered that the Jews knew the place, but not the time, of Christ’s coming. Therefore, they are refuted 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 (Isaiah 1:3). Therefore, the time of the star’s appearance is sought.

Chrysostom says that the star appeared to these men for two years previously. Others, however, say that it appeared on the very day of the Nativity. Herod indicates the place, where it says, And sending them into Bethlehem. He assigns them the duty of investigating, where it says, Go, and inquire, etc.

And so Herod urges two things, and in order that they fulfill his wishes, he promises a third:

1. He says, Go, etc. And he seeks the Child deceitfully in order to kill Him, just like those men to whom it is said, You shall seek me, and shall not find me (John 7:34).
2. He speaks thus, And when you have found him, bring me word again. And he was saying this for an evil purpose also: By much talk he will sift you .
3. He says, That I also may come and adore him; and he is, in fact, deceitfully promising worship of God: Their tongue is a piercing arrow, it has spoken deceit (Jeremiah 9:8); Who speak peace with their neighbor, but evils are in their hearts (Psalms 27:3).

And note that although the Wise Men were publicly declaring Christ to be a king, Herod calls Him a child, because out of the fullness of the heart the mouth speaks. Note also, he asks the Jews where Christ would be born, wishing to test them and to find out whether they would rejoice.

Afterward, the investigation of the Wise Men is recounted. He had instructed them to do two things: that they would seek the Child and that they would return. But the Wise Men did only one of these two things; therefore, it reads, Who, having heard the king, went their way. The other thing, they did not do. Hearers should be like these men, adding the good things to their knowledge but leaving behind the evil things: Whatever they say do, but according to their works do you not, etc. (Matthew 23:3).