Herod took immediate measures, characterised by his usual cunning. He called together all the High-Priests - past and present - and all the learned Rabbis, [1026] and, without committing himself as to whether the Messiah was already born, or only expected, [1027] simply propounded to them the question of His birthplace. This would show him where Jewish expectancy looked for the appearance of his rival, and thus enable him to watch alike that place and the people generally, while it might possibly bring to light the feelings of the leaders of Israel. At the same time he took care diligently to inquire the precise time, when the sidereal appearance had first attracted the attention of the Magi. [1028] This would enable him to judge, how far back he would have to make his own inquiries, since the birth of the Pretender might be made to synchronise with the earliest appearance of the sidereal phenomenon. So long as any one lived, who was born in Bethlehem between the earliest appearance of this star' and the time of the arrival of the Magi, he was not safe. The subsequent conduct of Herod [1029] shows, that the Magi must have told him, that their earliest observation of the sidereal phenomenon had taken place two years before their arrival in Jerusalem.
The assembled authorities of Israel could only return one answer to the question submitted by Herod. As shown by the rendering of the Targum Jonathan, the prediction in Micah v. 2 was at the time universally understood as pointing to Bethlehem, as the birthplace of the Messiah. That such was the general expectation, appears from the Talmud, [1030] where, in an imaginary conversation between an Arab and a Jew, Bethlehem is authoritatively named as Messiah's birthplace. St. Matthew reproduces the prophetic utterance of Micah, exactly as such quotations were popularly made at that time. It will be remembered that, Hebrew being a dead language so far as the people were concerned, the Holy Scriptures were always translated into the popular dialect, the person so doing being designated Methurgeman (dragoman) or interpreter. These renderings, which at the time of St. Matthew were not yet allowed to be written down, formed the precedent for, if not the basis of, our later Targum. In short, at that time each one Targumed for himself, and these Targumim (as our existing one on the Prophets shows) were neither literal versions, [1031] nor yet paraphrases, but something between them, a sort of interpreting translation. That, when Targuming, the New Testament writers should in preference make use of such a well-known and widely-spread version as the Translation of the LXX. needs no explanation. That they did not confine themselves to it, but, when it seemed necessary, literally or Targumically rendered a verse, appears from the actual quotations in the New Testament. Such Targuming of the Old Testament was entirely in accordance with the then universal method of setting Holy Scripture before a popular audience. It is needless to remark, that the New Testament writers would Targum as Christians. These remarks apply not only to the case under immediate consideration, [1032] but generally to the quotations from the Old Testament in the New. [1033]
The further conduct of Herod was in keeping with his plans. He sent for the Magi - for various reasons, secretly. After ascertaining the precise time, when they had first observed the star,' he directed them to Bethlehem, with the request to inform him when they had found the Child; on pretence, that he was equally desirous with them to pay Him homage. As they left Jerusalem [1034] for the goal of their pilgrimage, to their surprise and joy, the star,' which had attracted their attention at its rising,' [1035] and which, as seems implied in the narrative, they had not seen of late, once more appeared on the horizon, and seemed to move before them, till it stood over where the young child was' - that is, of course, over Bethlehem, not over any special house in it. Whether at a turn of the road, close to Bethlehem, they lost sight of it, or they no longer heeded its position, since it had seemed to go before them to the goal that had been pointed out - for, surely, they needed not the star to guide them to Bethlehem - or whether the celestial phenomenon now disappeared, is neither stated in the Gospel-narrative, nor is indeed of any importance. Sufficient for them, and for us: they had been auhoritatively directed to Bethlehem; as they had set out for it, the sidereal phenomenon had once more appeared; and it had seemed to go before them, till it actually stood over Bethlehem. And, since in ancient times such extraordinary guidance' by a star' was matter of belief and expectancy, [1036] the Magi would, from their standpoint, regard it as the fullest confirmation that they had been rightly directed to Bethlehem, and they rejoiced with exceeding great joy.' It could not be difficult to learn in Bethlehem, where the Infant, around Whose Birth marvels had gathered, might be found. It appears that the temporary shelter of the stable' had been exchanged by the Holy Family for the more permanent abode of a house;' [1037] and there the Magi found the Infant-Saviour with His Mother. With exquisite tact and reverence the narrative attempts not the faintest description of the scene. It is as if the sacred writer had fully entered into the spirit of St. Paul, Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more.' [1038] And thus it should ever be. It is the great fact of the manifestation of Christ - not its outward surroundings, however precious or touching they might be in connection with any ordinary earthly being - to which our gaze must be directed. The externals may, indeed, attract our sensuous nature; but they detract from the unmatched glory of the great supersensuous Reality. [1039] Around the Person of the God-Man, in the hour when the homage of the heathen world was first offered Him, we need not, and want not, the drapery of outward circumstances. That scene is best realized, not by description, but by silently joining in the silent homage and the silent offerings of the wise men from the East.'