(4) The chief priests and scribes.--The chief priests were probably the heads of the twenty-four courses into which the sons of Aaron were divided (2Chronicles 23:8; Luke 1:5), but the term may have included those who had, though only for a time, held the office of high priest. The "scribes" were the interpreters of the Law, casuists and collectors of the traditions of the Elders, for the most part Pharisees. The meeting thus convened was not necessarily a formal meeting of the Sanhedrim or Great Council, and may have been only as a Committee of Notables called together for a special purpose. With a characteristic subtlety, as if trying to gauge the strength of their Messianic hopes, Herod acts as if he himself shared them, and asks where the Christ, the expected Messiah, the "anointed" of the Lord (Psalm 2:2; Psalm 45:7; Psalm 89:20) was to be born.

Verse 4. - And when he had gathered... together (καὶ συναγαγών). The Revised Version, and gathering together, suggests that there was no delay. All the chief priests and scribes of the people (πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ). In the absence of the article before γραμματεῖς we must take the words, "of the people," as belonging to both terms. The addition helped to bring out the evangelist's thought that the representatives of the chosen people (1 Peter 2:10) were fully informed of the coming of Christ. The chief priests (cf. also Matthew 16:21, note) represented the ecclesiastical and Sadducean part, the scribes the more literary and probably the Pharisaic part, of the nation. The width of the term "all," and the double classification, seem to point to this not being a meeting of the Sanhedrin as such. Herod called an informal and perhaps the more comprehensive meeting of those who could assist him. He demanded of them; Revised Version, inquired, for "demand" is, in modern English, too strong for ἐπυνθάνετο The tyrant could be courteous when it served his purpose. Does the imperfect mark his putting the question to one after another (cf. Acts 1:6; and contrast John 4:52)? Where Christ ( the Christ, Revised Version) should be born (γεννᾶται). In ver. 2 (ὁ τεχθείς) the stress lay on his birth as an accomplished fact. Here on his birth as connected with his origin The present is chosen, not the future, because Herod is stating a theological question without reference to time. Observe, in Herod's inquiry and subsequent action, the combination of superstition and irreligion. He was willing to accept the witness of stars and of prophecies, but not willing to allow himself to be morally influenced by it. His attempt to kill this Child was the expression of a desire to destroy the Jewish nationality so far as this was severed from himself, and perhaps with it to uproot at the same time a fundamental part of the Jewish religion.

2:1-8 Those who live at the greatest distance from the means of grace often use most diligence, and learn to know the most of Christ and his salvation. But no curious arts, or mere human learning, can direct men unto him. We must learn of Christ by attending to the word of God, as a light that shineth in a dark place, and by seeking the teaching of the Holy Spirit. And those in whose hearts the day-star is risen, to give them any thing of the knowledge of Christ, make it their business to worship him. Though Herod was very old, and never had shown affection for his family, and was not himself likely to live till a new-born infant had grown up to manhood, he began to be troubled with the dread of a rival. He understood not the spiritual nature of the Messiah's kingdom. Let us beware of a dead faith. A man may be persuaded of many truths, and yet may hate them, because they interfere with his ambition, or sinful indulgences. Such a belief will make him uneasy, and the more resolved to oppose the truth and the cause of God; and he may be foolish enough to hope for success therein.And when he had gathered all the chief priests,.... Here we have an account of Herod's conduct at this juncture; he calls a council, assembles the sanhedrim, gathers together the more learned persons in the city to consult with them upon this matter,

the chief priests, all of which he gathered together, and which seem to be many; and were not only the then present high priest and his substitutes, but all the principal persons of the priesthood, who were chosen from the rest, into the great sanhedrim, or council: and by

the scribes of the people are meant a sort of letter learned men, whose business it was to keep and write out copies of the law, and other things, for "the people"; they were the fathers of the traditions, and interpreters of the law to them; and therefore are called "the scribes of the people": as well also, because they were chosen from among the people, from any other tribe, and not from the tribe of Levi, from whom the priests were; so that one seems to design the "clergy", and the other the laity, in this assembly. The Septuagint render "the officers of the people", by this same word the scribes, and scribes of the people, in Numbers 11:16 Joshua 1:10. The learned Dr. Lightfoot (x) conjectures, that the persons of note, who were present at this time, were Hillell the president of the council, Shammai the vice president, the sons of Betira, Judah and Joshua, Bava ben Buta, Jonathan ben Uzziel, the Chaldee paraphrast, and Simeon the son of Hillell.

He demanded of them, or asked them with authority, as the chief captain did, Acts 21:33 "where Christ", , the Christ, the Messiah

should be born? that is, where was the place of his birth as fixed in their prophecies, where, accordingly, they believed and expected he would be born. Herod's pretence, no doubt, in putting this question was, that he might be able to satisfy the wise men of the East about this matter; though the true reason within himself was, that he might know where this new born king was, in order to destroy him.

(x) Vol. II. p. 111.