As regards the country whence they came there is also a great diversity of opinion. Some say, they came from Chaldea, where the science of the Magi flourished ; others, among them St. Basil, from Mesopotamia ; others, with Justin Martyr, Tertullian, St. Hilary, &c., from Arabia Felix, where the gifts presented were found in abundance; others, from Persia, where the name and profession of the Magi were celebrated, and the custom prevailed of presenting gifts to kings on the occasion of visiting them. All we can glean with certainty from the Gospel is that they came from some country "east" of Jerusalem. They came to Jerusalem, the capital of Judea, where they naturally expected to obtain the most authentic tidings of the place where the king of the Jews was born.
As regards their number, nothing certain can be known from the Gospel. The common opinion, however, has been that they were three in number. This is asserted by St. Leo the Great in his Sermons; St. Maximus of Turin; Ven- Bede, in Matthew ii ; Origen, in Gen. Horn. xiv. § 3, &c. (See v. 3, commentary on.)

Verse 2. "Saying: Where is He that is horn King of the Jews?" These words may mean : Where can we find that celebrated King of the Jews, that long expected Messiah referred to in their ancient prophecies (v. 4) who is now born; or, where is He who, unlike others, is not merely elected or assumed by men to be King of the Jews, as was Herod by the Romans, but is born such; is such, from His very nativity ? One thing the Magi assert, without doubt or hesitation, viz., the fact of His birth; another thing they inquire about, viz., the place where He is to be found. They probably supposed the birth of their Messiah would be welcome news to all Jews and Jewish proselytes. It had been long expected. Most likely, they had no idea of the feelings it produced in the jealous mind of Herod, or if any such idea entered their minds, most probably, they courageously spurned it. Strengthened by the same divine grace that summoned them from home, and sustained them on their toilsome journey, they continue their search for the new born King, and fearlessly proclaim it in the very presence of Herod.

Hence, St. Chrysostom (Expositio super Mattheum) remarks, "O happy Magi, who in the presence of a most cruel king, before they knew Christ, became confessors of Christ.”

By manifesting Himself to the Magi, our Lord wished to receive testimony from the learned and exalted, as well as from the unlearned and lowly who bore it to Him at His nativity, from Gentiles as well as from Jews. The active, laborious faith of the distant Gentiles condemned the sloth and infidelity of the Jews, among whom He was born, and to whom He was first promised.

“For we have seen His star in the Fast.” Most likely, this was a luminous body more brilliant than the stars that belong to our system, having the appearance of a star, but not one in reality, as may be conjectured from its motion from east to west—the opposite of the course of our stars ; from its brilliant appearance by day and by night; from its moving at one time, and continuing stationary at another ; from its position in the lower regions of the atmosphere, so as to indicate localities; and especially, from its standing over the house where the divine infant was. The Magi, who were addicted to the study of astronomy, and observed the course of the heavenly bodies, were particularly struck with the unusual brilliancy of this star. Their attention was, probably, arrested the more on account of the prophecy of Balaam regarding the star that “would rise out of Jacob (Num. xxiv. 17), of which prophecy, they were probably made aware. For, the nations of the East, whence Balaam had sprung (he was brought " from Aram, from the mountains of the East," Num. xxiii. 7), were extensively imbued with his prophecy, in which it was declared that a star would indicate the birth of a mighty ruler, who, according to the belief in general circulation, was to arise in Judea. Seeing, then, the star in question, the Magi concluded, while the grace of God interiorly enlightened them, ''''giving intelligence to those who saw it (St. Leo, Serm. de Epiph.), that it indicated the long expected birth of this great Euler, regarding whom the traditions of the earth were so explicit and universal. (Tacitus Hist. Lib. v.; Suetonius in Vespasianum; Cicero de Divinit. Lib. 2; Virgil Eclog. iv.; Suidas, &c,) Hence, in Greek, the definite article is used before star, τον αστερα, "the star," which was spoken of long before, as the index of His birth. (St. Chrysostom Hom. vi.) If this star were not long before expected, neither Herod nor the people of Jerusalem would have been so much moved; they would have treated the whole affair derisively, as an idle, unmeaning dream.

"In the East." This may mean: We saw His star (which appeared in) the East, or we (being in the East) saw His star shining over Judea. Some expositors adopt the former meaning. These maintain that the star which appeared in the East moved on before the Magi, and guided them to Judea. This is the commonly received opinion, and it also accords best with the sense ofthe holy Fathers and of the Church, which, in her hymn, sings, " Stellam sequentes proeviam." Others advocate the latter opinion, viz., that from the East they saw the star over Judea, and came directly thither to pay their homage.

"And are come to adore Him.'' It may be that the Divinity of our Lord was made known to the Magi, and the honors they paid and the gifts they offered Him, in His lowly state, would, in a great measure, warrant this opinion. For, they could hardly venerate or honor Him as a mere earthly monarch, in the destitute condition in which they saw Him. However, the word " adore" does not, of itself, convey this; neither does the prostration which it involves. The word is often taken in Scripture to signify mere civil honor and respect paid by one man to another. Here, however, if we consider all the circumstances, it seems all but certain that the Magi meant to pay our Lord divine honor (see v. 11, commentary on).

Verse 3. Herod was very jealous in regard to the Royal power which he was anxious to transmit to his family. It was this feeling that prompted him, as Josephus informs us, to put to death all that belonged to the Royal race of the Maccabees, and all who might have any claim whatever to the throne of Judah. Hence, he was seized with the greatest consternation at the announcement made by the Magi.

"And all Jerusalem with him.” The greater portion of the inhabitants of Jerusalem, content with their present state, feared any change. Addicted to earthly pleasures and sunk in the sleep of sin, they were insensible to the exalted blessings their long-expected Messiah had in store for them. All these were troubled, and sympathized with Herod. The few just dared not express their feelings of joy for fear of irritating a sanguinary jealous tyrant who, out of jealousy, regarding the preservation of his usurped power, had already committed the greatest deeds of cruelty, so that according to external appearances at least, they felt with Herod and seemed to feel as he felt.

Verse 4. ''The chief priests,“ may denote all those, who filled the office of High Priestamong the Jews. In Herod's time, the office was not for life; it became venal. It was vacated almost annually, and filled up by several persons in one lifetime. Or, more likely, the words denote the heads of the twenty-four sacerdotal families, according to the division made by David (1 Par. xxiv. 4). These were called "princes of the sanctuary and princes of God” (v. 5), ''chiefs of the priests'' (2 Par. xxxvi. 14). They constituted a portion of the Supreme Council among the Jews. Hence, Herod convoked them, as the most influential and learned among the priests, whom they represented. The sacerdotal body was too numerous to admit of all being called together. "And Scribes of the people." These were a class of men among the Jews whose peculiar office it was to preserve the sacred records, to announce and expound the SS. Scriptures to the people; and, in cases of doubt, to point out the bearing of the SS. Scriptures on such cases. Those who are designated "Scribes" by SS. Matthew and Mark, are called "Lawyers” by St. Luke (vii. 30; xi. 46), although he also calls them Scribes (v. 21). The term “Scribes” also designated learned men, like Esdras. Hence, it is said of him, " et ipse Scriba velox in lege Moysi" (Esdras vii. 6); and our Redeemer speaks of "a Scribe instructed in the Kingdom of Heaven" (Matt. xiii. 52). The corresponding Hebrew word (Sopharim) according to etymology means, earlier those learned and well versed in books, or those whose duty it was to announce and narrate; the duty of the Scribe being to announce the SS. Scriptures to the people. These, with the heads of the priestly families, constituted the chief council over which the High Priest presided. Hence, they presided at the judgment of condemnation passed on our Divine Redeemer (Matt. xx. 18 ; Mark xiv. 53 ; Luke xxii. 66). Against them, as the spiritual guides perverting the people by word and example, our Redeemer unsparingly hurls His heaviest denunciations. In the Old Law, and before the Babylonish captivity, their authority was very extensive, embracing military and forensic interests. But, in the time of our Lord, their office was confined to matters appertaining to religion, such as the reading, interpretation, and knowledge of the Law. Although each tribe had its “Scribes," they were chiefly confined to the Tribe of Levi, whose exclusive duty it was to attend to religion (Calmet in hunc locum). It was because of the supreme authority which the Sanhedrim exercised in matters of religion, that Herod convened it to ascertain where the Messiah was to be born, according to the predictor of the ancient prophets. Hence, it appears he looked upon the "King of the Jews," inquired after by the Magi as the Messiah or Christ, so long expected by the Jewish nation.