Lecture 2
Lectio 2
Herod’s mission
Missio Herodis
2:3 And King Herod, hearing this, was troubled, and all Jerusalem with him. [n. 177]
2:3 Audiens autem Herodes Rex turbatus est et omnis Ierosolyma cum illo. [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]
2:4 Et congregans omnes principes sacerdotum, et scribas populi, sciscitabatur ab eis, ubi Christus nasceretur. [n. 180]
2:5 But they said to him: in Bethlehem of Judah. For so it is written by the prophet: [n. 182]
2:5 At illi dixerunt ei: in Bethlehem Iudae. Sic enim scriptum est per prophetam. [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]
2:6 Et tu, Bethlehem terra Iuda, nequaquam minima es in principibus Iuda; ex te enim exiet dux, qui regat populum meum 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]
2:7 Tunc Herodes clam vocatis magis, diligenter didicit ab eis tempus stellae quae apparuit eis; [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]
2:8 et mittens illos in Bethlehem, dixit: ite, et interrogate diligenter de puero; et cum inveneritis, renuntiate mihi, ut et ego veniens adorem eum. [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]
2:9 Qui, cum audissent regem, abierunt. Et ecce stella, quam viderant in oriente, antecedebat eos, usque dum veniens staret supra ubi erat puer. [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:
176. Praenuntiata Christi nativitate per magos, hic inquirit de loco nativitatis: et ponuntur tria:
first, the motive for inquiring is set down;
primo ponitur motivum ad inquirendum;
second, the inquiry itself is set down;
secundo imponitur inquisitio;
third, the discovery of the truth.
tertio inventio veritatis.
The second is at and assembling together. The third is at but they said to him: in Bethlehem of Judah.
Secundum ibi et congregans. Tertium ibi at illi dixerunt ei: in Bethlehem Iudae.
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.
177. Motivum fuit turbatio Herodis; unde audiens. Et signanter vocat Herodem Regem, ut ostendat esse alium a rege, quem quaerebant.
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.
Fuit autem triplex causa turbationis. Prima processit ex ambitione, quam habebat circa custodiam regni sui, propterea quia alienigena erat. Sciebat enim vel audiverat illud Danielis II, 44: in diebus regnorum Israel suscitabit Deus caeli regnum, quod in aeternum non dissipabitur, et regnum eius alteri populo non tradetur et cetera. Sed in hoc decipiebatur, quia regnum illud spirituale erat; Io. XVIII, 36: regnum meum non est de hoc mundo. Unde Herodes turbabatur timens amissionem regni sui; sed magis turbabatur Diabolus timens regni sui destructionem totalem; Io. XII, 31: nunc princeps mundi huius eiicietur foras. Et nota quod homines, sicut dicit Chrysostomus, in sublimibus constituti ex levi verbo contra se prolato conturbantur; Ps. LXXXVII, 16: exaltatus autem, humiliatus sum et conturbatus; humiles autem numquam timent.
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)
Secunda causa processit ex timore Romani Imperii. Statutum enim erat a Romano Imperio quod nullus Deus aut rex diceretur sine eorum consensu; unde timebat. Sed iste timor mundanus erat, qui prohibetur; Is. LI, 12: quis tu ut timeas ab homine mortali, et filio hominis, qui quasi foenum ita arescet?
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).
Tertia ex rubore verecundiae. Verecundabatur enim coram populo ut alius rex vocaretur; similis in hoc Sauli, qui dixit: peccavi, sed nunc honora me coram senioribus populi mei, et coram Israel et cetera. I Reg. XV, 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.
178. Sed mirum quod sequitur et omnis Ierosolyma cum illo. Videbatur enim quod deberent gaudere. Sed sciendum quod triplicem causam turbationis habuerunt. Prima fuit ipsorum iniquitas; iniqui enim erant, quibus semper detestabilis est conversatio iustorum. Prov. XIII, 19: detestantur stulti eos qui fugiunt mala. Secunda ut placerent Herodi; Eccli. X, 2: secundum iudicem populi, sic et ministri eius. Tertia quia timebant ne Herodes hoc audito amplius desaeviret in gentem Iudaeorum.
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).
179. Mystice autem in hoc significatur quod iste terrenus erat. Gregorius: rex terrae turbatus est, caeli rege nato, quia nimirum terrena altitudo confunditur, cum caelestis celsitudo aperitur. Is. XXIV, 23: erubescet luna, et confundetur sol, cum regnaverit Dominus exercituum in monte Sion, et in Ierusalem.
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.
Et notandum quod, sicut dicit Augustinus, quid autem erit tribunal iudicantis, quando superbos reges cuna terrebat infantis? Pertimeant reges ad dexteram Patris sedentem, quem rex impius timuit matris ubera lambentem.
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.
180. Et congregans. Hic ponitur inquisitio. Et, sicut dictum est, Herodes sollicitus erat inquirere, et propter regnum, et propter timorem Romanorum: unde inquisivit veritatem.
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).
Sed ad habendam certitudinem de aliquo tria requiruntur ab inquirentibus: creditur enim multitudini, auctoritati, et litteratis. Unde congregavit multos, et auctoritatem habentes, et sapientes. Et hoc est quod dicit congregans omnes, quantum ad primum Sap. VI, 26: multitudo sapientium sanitas est orbis terrarum. Principes sacerdotum, quantum ad secundum; Mal. II, 7: labia sacerdotum custodiunt scientiam, et legem requirunt ex ore eius. Et scribas, quantum ad tertium: non ad scribendum tantum dicitur, sed ad interpretandum legis Scripturam; per istos quidem volebat investigare veritatem. Eccl. XXXII, 13: in medio magnatorum loqui non praesumas, et ubi sunt senes non multum loquaris.
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.
Sciscitabatur ab eis ubi Christus nasceretur. Magi regem vocaverunt, sed ipsi Christum quaerebant: sciebant enim ex conversatione cum Iudaeis regem Iudaeorum legitimum inungi.
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?
181. Sed quaeritur: aut ipse credebat prophetiae, aut non. Si credebat, sciebat quod non poterat impediri quin ipse regnaret; quare ergo interfecit pueros? Si non credebat, quare ergo quaerebat?
But one should say that he did not believe perfectly, because he was ambitious, and ambition makes a man blind.
Sed dicendum quod non perfecte credebat, quia ambitiosus erat et ambitio hominem caecum reddit.
182. But they said to him: in Bethlehem of Judah. Here the truth is found. And
182. At illi dixerunt: in Bethlehem Iudae. Hic invenitur veritas. Et
first, the truth is set down;
primo ponitur veritas;
second, it is confirmed by the prophecy of it, ‘and you Bethlehem the land of Judah.’
secundo confirmatur eius prophetia, ibi ‘et tu, Bethlehem, terra Iuda.’
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).
183. Et sciendum quod Christus voluit nasci in Bethlehem propter tria. Primo ad vitandam gloriam. Propter hoc enim elegit duo loca: unum in quo nasci voluit, scilicet Bethlehem; alium in quo passus fuit, scilicet Ierusalem. Et hoc est contra illos qui gloriam quaerunt, qui volunt nasci in sublimibus locis, et nolunt pati in loco honoris. Ioan. VIII, 50: ego gloriam meam non quaero.
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).
Secundo ad confirmationem suae doctrinae, et ostentationem suae veritatis. Si enim natus fuisset in aliqua magna civitate, virtus suae doctrinae potuisset adscribi humanae virtuti; II Cor. VIII, 9: scitis gratiam Domini nostri Iesu Christi.
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).
Tertio ad ostendendum se esse de genere David; Lc. II, 3: Ioseph et Maria ibant in Bethlehem ut profiterentur ibi, eo quod essent de domo, et familia David.
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).
Competit etiam mysterio, quia Bethlehem interpretatur ‘domus panis’: et Christus est ille panis vivus, qui de caelo descendit, Io. VI, 51.
184. Next, the truth is confirmed. Hence, ‘and you Bethlehem.’
184. Consequenter confirmatur veritas. Unde ‘et tu, Bethlehem,’ et cetera.
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.’
Ex ista prophetia duo possemus considerare: magi enim aliquid annuntiabant, et aliquid quaerebant. Et ex ista prophetia ostenditur utrumque: quia quantum ad primum dicit ‘et tu Bethlehem’; quantum ad secundum dicit ‘ex te enim exiet dux.’
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).
Et ita confirmatur nativitas Christi duplici testimonio, scilicet stellae et prophetiae, quia in ore duorum vel trium testium est veritas; Deut. XIX, 15: in ore duorum aut trium testium stabit omne verbum.