2 Apodosis of the Presentation of our Lord

And he went out and went, according to custom, to the Mount of Olives. And his disciples followed him. The Lord, about to be betrayed by a disciple, goes to the usual place of retreat where he could be most easily found. Where, then, are those who argue that he feared death, and was unwillingly crucified? And beautifully, he leads the disciples imbued with the mysteries of his body and blood to the Mount of Olives, so that he might designate that all those baptized in his death were to be confirmed by the highest chrism of the Holy Spirit, who can say with the Psalmist: "The light of your face, O Lord, has been signed upon us, you have put gladness in my heart" (Psalm 4). And about whom it is added elsewhere: "From the time of their grain, wine, and oil, they were multiplied" (ibid.).

As He was to be betrayed by His disciple, our Lord goes to the place of His wonted retirement, where He might most easily be found; as it follows, And he came out, and went, as he was want, to the mount of Olives.

Rightly does He lead the disciples, about to be instructed in the mysteries of His Body, to the mount of Olives, that He might signify that all who arc baptized in His death should be comforted with the anointing of the Holy Spirit.

And going out, he went according to his custom, etc. After describing the machination of the betrayer and the institution of the Sacrament of the altar and the instruction of the disciples, the Evangelist here describes the prayer of Christ the man to God; and this with respect to the sevenfold condition which ought to be in prayer. For it ought to be secret, solicitous, devout, discreet, vigorous, anxious, and circumspect.

First, therefore, as regards the secrecy of prayer on the part of the place, he says: And going out, he went according to his custom to the Mount of Olives. For his custom was to pray on that mountain, because that place was secluded, to suggest that devout prayer ought to flee the public; on account of which, Matthew 6: "But you, when you pray, enter into your chamber, and having shut the door, pray to your Father," etc.; and Hosea 2: "I will lead him into the wilderness and speak to his heart"; or because the place was elevated, to which the one praying ought to ascend, by reason of which, Matthew 14: "Having dismissed the crowd, he ascended the mountain"; or also, because it was the mount of Olives and of anointing and of piety, from which God ought to be prayed to, according to that word of the Psalm: "You have anointed my head with oil," etc.; or also, because from that place he was about to ascend into heaven; whence Jerome: "On the Mount of Olives Jesus is seized, and from there he ascended into heaven, so that we might know that we shall ascend to heaven from the place where we watch and pray and are bound and do not kick back." — The principal reason, however, was seclusion, whence he also permitted only the disciples to accompany him; on account of which he adds: And the disciples also followed him, as intimates and close companions, among whom he also chose the more intimate ones, before whom he was transfigured on the mountain; whence Matthew 26: "Having taken Peter and the two sons of Zebedee, he began to be sorrowful and troubled."

The Savior stayed in Jerusalem during the day, evidently teaching the Israelites and revealing to them the way of the kingdom of heaven. When the evening came, he continued with the holy disciples on the Mount of Olives at a spot called Gethsemane. The wise evangelist Matthew tells us this.…"Taking with him Peter and the two sons of Zebedee, he began to be sorrowful and troubled. Then he said to them, 'My soul is very sorrowful, even to death.' " Going forward a little, Christ knelt and prayed, saying, "Father, if you will, put this cup away from me, but not my will but yours be done." Please see here the depths of the appointed time in the flesh and the height of that unspeakable wisdom. Focus the penetrating eye of the mind on it. If you can see the beautiful art of the mystery, you also will say, "Oh, the depth of the riches both of the wisdom and the knowledge of God! His judgments are unsearchable, and his ways past finding out."

By day He was in Jerusalem, but when the darkness of night came on He held converse with His disciples on the mount of Olives; as it is added, And his disciples followed.

After supper, the Lord does not give Himself over to idleness, pleasures, and sleep, but teaches and prays, giving us a model and example in this. Therefore, woe to those who after suppers turn to the shameful deeds of fornication. Having taught this to the disciples, the Lord ascends the Mount of Olives to pray. He loved to do this in private, and therefore withdraws even from the disciples. However, He takes disciples with Him, but not all—only those three who had seen His glory on the mountain (Luke 9:28).

Now after supper our Lord betakes Himself not to idleness or sleep, but to prayer and teaching. Hence it follows, And when he was at the place, he said unto them, Pray, &c.

(de Qu. Evang. lib. ii. qu. 50.) He was torn from them about a stone's cast, as though He would typically remind them that to Him they should point the stone, that is, up to Him bring the intention of the law which was written on stone.

And he was separated from them about a stone's throw. And kneeling down, he prayed, saying. Having given the apostles the command to pray, he himself, separated from them, prays alone for all, signifying that his prayer is as far removed from ours as his passion is, and he kneels to show the humility of his mind by the posture of his body. He was separated from them about a stone's throw, as if to typify for them that they should direct the stone at him, that is, that they should bring him into the temptation of the law which was inscribed on stone. For that stone can come as far as he, since Christ is the end of the law for righteousness to everyone that believes.

He also alone prays for all, who was to suffer alone for all, signifying that His prayer is as far distant from ours as His Passion.

Third, as regards the devotion of prayer on the part of the manner of praying, he adds: And he was withdrawn from them about a stone's throw, and kneeling down he prayed: in which he shows the devotion and humility and reverence of the heart. Whence Bede: "He prayed on bended knees, so that he might show the humility of mind through the posture of the body." And this indeed was fitting: for such prayer is most pleasing, according to that passage in Ecclesiasticus thirty-five: "The prayer of him who humbles himself shall pierce the clouds, and until it draws near, he shall not be consoled"; whence also in the Psalm: "He has regarded the prayer of the humble and has not despised their petition"; and therefore Judith nine: "The prayer of the humble and the meek has always been pleasing to you." In this manner Paul prayed, Ephesians three: "I ask that you do not lose heart in my tribulations for you. For this reason I bend my knees before the Father of our Lord Jesus Christ, from whom all fatherhood in heaven and on earth is named."

And note that he says that he was withdrawn from the disciples about a stone's throw, not only for the sake of privacy, but also for the sake of the mystery: because by this it was signified that that cornerstone was to be separated from the disciples for a little while and would soon return, which the hiding of the paten in the Mass signifies. — Or it certainly signifies that in order for one to pray devoutly, it is necessary that one be torn away from carnal affections; whence Isaiah twenty-eight: "Whom shall he teach knowledge? And whom shall he make to understand the message? Those weaned from milk, those torn from the breasts." And this tearing away cannot happen except through a certain force and violent motion; and on account of this force of the spirit interceding, it is said in Romans eight: "It is the Spirit who intercedes for us with unutterable groanings."

Surely there's no difficulty about the prayer in Gethsemane on the ground that if the disciples were asleep they couldn't have heard it and therefore couldn't have recorded it? The words they did record would hardly have taken three seconds to utter. He was only "a stone's throw" away. The silence of night was around them. And we may be sure He prayed aloud. People did everything aloud in those days. You remember how astonished St. Augustine was—some centuries later in a far more sophisticated society—to discover that when St. Ambrose was reading (to himself) you couldn't hear the words even if you went and stood just beside him? The disciples heard the opening words of the prayer before they went to sleep. They record those opening words as if they were the whole.

But not to do good by words only, He went forward a little and prayed; as it follows, And he was withdrawn from them about a stone's cast. You will every where find Him praying apart, to teach you that with a devout mind and quiet heart we should speak with the most high God. He did not betake Himself to prayer, as if He was in want of another's help, who is the Almighty power of the Father, but that we may learn not to slumber in temptation, but rather to be instant in prayer.

But what meaneth His bending of knees? of which it is said, And he kneeled down, and prayed. It is the way of men to pray to their superiors with their faces on the ground, testifying by the action that the greater of the two are those who are asked. Now it is plain that human nature contains nothing worthy of God's imitation. Accordingly the tokens of respect which we evince to one another, confessing ourselves to be inferior to our neighbours, we have transferred to the humiliation of the Incomparable Nature. And thus He who bore our sicknesses and interceded for us, bent His knee in prayer, by reason of the man which He assumed, giving us an example, that we ought not to exalt ourselves at the time of prayer, but in all things be conformed to humility; for God resisteth the proud, but giveth grace to the humble. (James 4:6, 1 Pet. 5:5.)

(de Con. Ev. lib. iii. c. 4.) Now Luke has not stated after which prayer He came to His disciples, still in nothing does he disagree with Matthew and Mark.

And when He rose from prayer and came to His disciples, He found them sleeping from sorrow. And He said to them: Why do you sleep? Rise and pray, lest you enter into temptation. That is, lest the cup of my passion fall on you. Where He clearly shows that He prayed for them too, whom He diligently warns, by vigilantly and praying, to be participants in His prayers.

Seventh, as to the circumspection of prayer, he adds: And when he had risen from prayer and had come to his disciples, he found them sleeping for sorrow. For he so prayed to God that he nevertheless did not forget his sheep; indeed, he interrupted his prayer three times in order to return to rouse his disciples: whence it is said in Mark 14 that "he came the third time and found them sleeping." In this the wondrous solicitude of Christ for his disciples is apparent, as a hen is solicitous for her chicks: Deuteronomy 32: "As an eagle provoking her young to fly and hovering over them."

For it was midnight, and the disciples' eyes were heavy from grief, and their sleep was not that of drowsiness but sorrow.

The great significance of divine power, the great discipline of virtue. And the plan of betrayal is revealed, and yet patience is not denied. You have shown, Lord, who would betray, while you reveal hidden things. You have also shown whom he would deliver, while you say: Son of man; because flesh, not divinity, can be understood. However, the fact that he handed him over contradicts even more the ungrateful, that he, although being the Son of God, yet wanted to be the Son of man for our sake. As if to say: Because of my kindness, ungrateful one, you betray me. Behold the hypocrisy. Therefore, I think it should be pronounced as a question, as if a loving person rebukes a traitor: Judas, do you hand over the Son of Man with a kiss? This means, you inflict a wound as a pledge of love, and you shed blood in the duty of charity, and you inflict death with an instrument of peace? The servant betrays the master, the disciple betrays the teacher, the chosen one betrays the author? This is that which is said: The wounds of a friend are more valuable than the kisses of an enemy. What does this traitor say? Let him kiss me with the kisses of his mouth.

And he kissed him, he said. Not that he teaches us to pretend, but so that he does not seem to avoid betrayal and to affect the traitor more, to whom he would not deny acts of love; for it is written: I was peaceful with those who hated peace.

And when He had done this thrice, while we out of despondency of mind were fallen asleep, He came and said: "The hour is come, and the Son of man is betrayed into the hands of sinners. And behold Judas, and with him a multitude of ungodly men," to whom he shows the signal by which he was to betray Him-a deceitful kiss. But they, when they had received the signal agreed on, took hold of the Lord; and having bound Him, they led Him to the house of Caiaphas the high priest...

While he was still speaking, behold, a crowd, and he who was called Judas, one of the twelve, was leading them, and he drew near to Jesus to kiss him. Why he kissed him, the other evangelists make clear; that is, so that by this sign they might recognize that it was he who would betray him. However, the Lord accepted the kiss of the betrayer, not to teach us dissimulation but so as not to seem to flee betrayal, and at the same time fulfilling what is in the Psalm of David: "With those who hate peace, I was peaceful" (Psalm 119).

While He was yet speaking, behold, a crowd etc. After he described the preambles to the Passion, here secondly he describes the concomitants. Now these were six, namely the apprehension of Christ, the mocking of the one apprehended, the accusation of the one mocked, the condemnation of the one accused, the crucifixion of the one condemned, and the death and burial of the one crucified. In setting forth the manner of the apprehension, four things are introduced, namely the treachery of the betrayer, the zeal of the disciples, the power of the Savior, and the deceit of the Jews.

First, therefore, as to the fraud of the betrayer he says: While he was yet speaking, for the admonition of the disciples: whence Matthew 26: "Behold, the hour is at hand, and the Son of man shall be betrayed into the hands of sinners. Rise, let us go: behold, he who shall betray me is at hand."

During these words Judas arrived: whence he also adds: Behold, a crowd, and he who was called Judas, one of the twelve, went before them, as a leader of the wicked: Acts 1: "The Scripture must be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who was the leader of those who apprehended Jesus." He therefore led them to the place, according to that of John 18: "And Judas also, who betrayed him, knew the place, because Jesus had often gathered there with his disciples." — He was also the leader in capturing Christ: whence he adds: And he drew near to Jesus to kiss him, to give the sign of betrayal; whence Matthew 26: "He who betrayed him gave them a sign, saying: Whomsoever I shall kiss, he it is, seize him."

He adds that he was one of the Twelve. This also is a matter of great importance to demonstrate more fully the guilt of the traitor's crime. The Lord equally honored him with the rest and decorated him with apostolic dignities. Christ admitted him, chosen and beloved, to the holy table and the highest honors, but this became the pathway and the means for the murderers of Christ. What dirge can be sufficient for him, or what floods of tears must not each shed from his eyes when he considers from what happiness that wretched being fell into such total misery! For a worthless cent, he stopped being with Christ and lost his hope toward God. He lost the honor, crowns, life and glory prepared for Christ's true followers, and the right of reigning with the Lord.

He says, he that was called Judas, holding his name as it were in abhorrence; but adds, one of the twelve, to signify the enormity of the traitor. For he who had been honoured as an apostle became the cause of the murder of Christ.

The tribe of Judah marked the beginning of the kingdom, and the apostle Judas marked its extinction. In deceitfully handing him over to the Romans with a kiss, he handed over to them the responsibility of avenging Jesus so that they would one day exact it from Judah. The wicked one came to dig his deep abyss, and our God explained it gently to him. He showed that he was helpful, a fountain of mercy. He said, "Judas, would you betray the Son of man with a kiss?" He showed that Judas did not have the power to hand over the Son of God. "Well then, why have you come, my friend?" The Lord called animosity friendship, and he turned toward Judas. The deceitful disciple approached the true Master to kiss him. The Lord withdrew from him the Spirit that he had breathed into him. He removed it from him, not wanting the corrupting wolf to be among his sheep. He said, "That which he had has been taken away from him."

(non occ.) After first mentioning the prayer of Christ, St. Luke goes on to speak of His betrayal wherein He is betrayed by His disciple, saying, And while he yet spake, behold a multitude, and he that was called Judas.

For just as incurable wounds yield neither to severe nor soothing remedies, so the soul when once it is taken captive, and has sold itself to any particular sin, will reap no benefit from admonition. And so it was with Judas, who desisted not from His betrayal, though deterred by Christ by every manner of warning. Hence it follows, And drew near unto Jesus to kiss him.

(Conc. 1. de Laz.) Now we must not depart from admonishing our brethren, albeit nothing comes of our words. For even the streams though no one drink therefrom still flow on, and him whom thou hast not persuaded to-day, peradventure thou mayest to-morrow. For the fisherman after drawing empty nets the whole day, when it was now late takes a fish. And thus our Lord, though He knew that Judas was not to be converted, yet ceased not to do such things as had reference to him. It follows, But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?

The Christ of the prophets was destined, moreover, to be betrayed with a kiss, for He was the Son indeed of Him who was "honoured with the lips" by the people.

Judas set a kiss as the sign for those going against Jesus, but so that they would not make a mistake because of the night, he pointed Him out not from afar. So that Jesus would not hide, for this reason they come with lanterns and torches. What then does the Lord do?

(de Con. Ev. lib. iii. c. 5.) Now Luke says, But Jesus answered and said, Suffer ye thus far; which is what Matthew records, Put thy sword up into its sheath. Nor will it move you as contrary thereto, that Luke says here that our Lord answered, Suffer ye thus far, as if He had so spoken after the blow to show that what was done had pleased Him so far, but He did not wish it to proceed farther, seeing that in these words which Matthew has given, it may rather be implied that the whole circumstance in which Peter used the sword was displeasing to our Lord. For the truth is, that upon their asking, Lord, shall we strike with the sword? He then answered, Suffer ye thus far, that is, be not troubled with what is about to happen. They must be permitted to advance so far, that is, to take Me, and so to fulfil the things which were written of Me. For he would not say, And Jesus answering, unless He answered this question, not Peter's deed. But between the delay of their words of question to our Lord and His answer, Peter in the eagerness of defence struck the blow. And two things cannot be said, though one may be said and another may be done, at the same time. Then, as Luke says, He healed him who was struck, as it follows, And he touched his ear, and healed him.

Seeing what was to happen, those around him said: Lord, shall we strike with the sword? And one of them struck the servant of the high priest and cut off his right ear. Peter did this, as the evangelist John teaches, with the same fervor of mind with which he had done other things. For he knew how Phinehas received the reward of righteousness and everlasting priesthood by punishing the sacrilegious. What follows:

Second, as to the zeal of the disciples he adds: But those who were around him, seeing what was about to happen, said to him: Lord, shall we strike with the sword? For the disciples, kindled with zeal of love for Christ, were inflamed for his defense, but they hesitated on account of what they had been taught by him — to show all patience, according to that of Matthew 5: "Whoever strikes you on one cheek, offer him the other also"; but Peter was so fervent that he neither asked nor waited for a response.

The blessed disciples, wounded with the prodding of divine love, drew their swords to repel the attack. Christ would not permit this, but he rebuked Peter, saying, "Put your sword into its sheath; for all who have taken swords shall die by swords." In this, he gave us a pattern of the way in which we must hold on by our love for him and of the extent to which the burning zeal of our piety may proceed. He does not want us to use swords to resist our enemies. He would rather have us use love and prudence.… The Savior moderates the unmeasured heat of the holy apostles. By preventing the example of such an act, he declares that those who are the leaders in his religion have no need in any way whatsoever of swords. With divine dignity, Christ healed him who received the blow and gave this godlike sign for their condemnation to those who came to seize him.

The disciples are inflamed with zeal and draw out swords. Where did they have them from? It was natural for them to have them, since they had just before been slaying the lamb and had come out from the table.

The disciples are inflamed with zeal, and unsheath their swords. But whence have they swords? Because they had slain the lamb, and had departed from the feast. Now the other disciples ask whether they should strike; but Peter, always fervent in defence of his Master, waits not for permission, but straightway strikes the servant of the High Priest; as it follows, And one of them smote, &c.

For Peter being well versed in the law, and full of ardent affection, knowing that it was counted righteousness in Phineas that he had killed the sacrilegious persons, struck the High Priest's servant.

The Lord in wiping away the bloody wounds, conveyed thereby a divine mystery, namely, that the servant of the prince of this world, not by the condition of His nature but by guilt, should receive a wound on the ear, for that he had not heard the words of wisdom. Or, by Peter so willingly striking the ear, he taught that he ought not to have a ear outwardly, who had not one in a mystery. But why did Peter do this? Because he especially obtained the power of binding and loosing; therefore by his spiritual sword he takes away the interior ear of him who understandeth not. But the Lord Himself restores the hearing, showing that even they, if they would turn, might be saved, who inflicted the wounds in our Lord's Passion; for that all sin may be washed away in the mysteries of faith.

He who struck, according to John, was Peter, but he whom he struck was called Malchus.

Or that servant is the Jewish people sold by the High Priests to an unlawful obligation, who, by the Passion of our Lord, lost their right ear; that is, the spiritual understanding of the law. And this ear indeed is cut off by Peter's sword, not that he takes away the sense of understanding from those that hear, but manifests it withdrawn by the judgment of God from the careless. But the same right ear in those who among the same people have believed, is restored by the Divine condescension to its former office.

Whence he adds: And one of them struck the servant of the high priest and cut off his right ear. This, however, was Peter. Hence three Evangelists do not name him out of reverence, but John names him to intimate his fervent zeal; whence John 18: "Simon Peter, having a sword, drew it and struck the servant of the high priest." In this deed, Peter's zeal is praised; whence the Gloss: "Peter was zealous with the same ardor of mind as Phinehas," of whom it is said in Numbers 25 that on account of the zeal with which he pierced through the fornicators, he obtained an everlasting priesthood. Here, however, the zeal is praised, not the deed; whence Matthew 26: "Put your sword back into its sheath: for all who take the sword shall perish by the sword."

Nevertheless, although the deed is not praised, the mystery is commended. For in this it is signified that the power of Peter's priesthood took away the observance of the rite of the legal priesthood, which was a servitude. — Or certainly by the cutting off of this ear it is understood that that people, who in name is called king, but in truth is a servant, lost spiritual understanding; whence the Gloss on John 18: "The servant of the high priest, who is called Malchus, that is, king, is the Jewish people, who through unbelief was made a servant of impiety, who lost the right ear, so that he might hear only the usefulness of the letter." Hence Peter did not take away this ear, but showed it to have been taken away; whence the Gloss: "The ear was taken away, not by Peter removing it, but by divine judgment revealing it to have been taken away."

Not fearing the power that had flattened them, they stretched out their impure hands and seized him who was purifying them. "Simon cut off the ear of one of them." The good Lord in his gentleness took it and put it back in its elevated place on the body, as a figure of him who had fallen into the lower abyss because of his sins. "Put your sword back again into its place." He whose word was a sword did not need a sword. Just as he restored the ear that was cut off back to its place, he could have separated the members that were joined. Unsatisfied with showing the intensity of his power with a single example, he showed it to all those who "retreated and fell backwards to the ground." The one whose ear had been healed would not be the only one to benefit from grace. He allowed all that were about to apprehend him to benefit from it, so that they would certainly know whom they were going to arrest. The grace of him who had restored the ear to its place made those who "fell backwards to the ground" able to get up again.

But the fervent Peter receives a rebuke, because he used his zeal contrary to the Lord's intention. Whereas the others ask, "shall we strike?" he does not wait for approval (as everywhere he was fervent for the Teacher!), but strikes "the servant of the high priest" and cuts off his "right ear." This happened not by chance, but as a sign that the high priests of that time had all become slaves and had lost their right hearing. For if they had listened to Moses, they would not have crucified the Lord of glory (John 5:46).

The disciples are inflamed with zeal, and unsheath their swords. But whence have they swords? Because they had slain the lamb, and had departed from the feast. Now the other disciples ask whether they should strike; but Peter, always fervent in defence of his Master, waits not for permission, but straightway strikes the servant of the High Priest; as it follows, And one of them smote, &c.

And he followed from a distance, about to deny it; for he could not have denied it if he had joined Christ closely. But perhaps in this we should greatly admire him, that he did not leave the Lord, even when he was afraid. Fear is natural, concern is piety. He fears what is foreign: he does not flee what is his own. What he follows is devotion: what he denies is deception. What is shared is what slips away: what is of faith is what he regrets. Now a fire was burning in the high priest's courtyard: Peter approached to warm himself; because with the Lord locked away, the heat of his mind had also cooled in him.

The wretched men understood not the mystery, nor had reverence unto an outpouring of compassion so merciful, that even His enemies He suffered not to be wounded. For it is said, Then look they him, &c. When we read of Jesus being holden, let us guard against thinking that He is holden with respect to His divine nature, and unwilling through weakness, for He is held captive and bound according to the truth of His bodily nature.

Rightly he followed afar off, soon about to deny, for he could never have denied if he had clung close to Christ. But herein must he be revered, that he forsook not our Lord, even though he was afraid. Fear is the effect of nature, solicitude of tender affection.

But first He was led to Annas, the father-in-law of Caiaphas, as John says, then to Caiaphas, as Matthew says, but Mark and Luke do not give the name of the High Priest.

Having seized him, they led him to the high priest's house. By high priest, he means Caiaphas, who was the high priest that year, as the evangelist John testifies.

Peter, however, followed from a distance. He rightfully followed from afar, for he was already close to denying. For he could not deny if he had adhered closely to Christ. But in this, he is most worthy of our admiration, that he did not abandon the Lord even when he was afraid. For what he feared was natural; what he followed was devotion; what he denied was deception; what he repented was faith.

Otherwise: when Peter followed the Lord going to His passion from a distance, it symbolized the Church, which indeed would follow, that is, imitate the passions of the Lord, but in a much different way. For the Church suffers for itself, but He suffered for the Church.

Now the Chief Priest means Caiaphas, who according to John was High Priest that year.

But that when our Lord was going to His Passion, Peter followed afar off represents the Church about to follow indeed, that is, to imitate our Lord's Passion, but in a far different manner, for the Church suffers for herself, our Lord suffered for the Church.

Having apprehended him etc. After the described apprehension of Christ, here is described the denial of Peter; for whose full description four things are introduced, namely Peter's own tepidity in fearing, fragility in denying, the Lord's compassion in receiving him back, and Peter's faithfulness in returning.

First therefore, as regards Peter's tepidity in fearing, after the apprehension of the Master, he says: Having apprehended him, they led him to the house of the high priest. But Peter was following him from afar. Peter was following from afar, because he feared to draw nearer; for he had already been left alone; whence Mark 14: "Then the disciples, leaving him, all fled," according to that passage of Proverbs 19: "The brothers of the poor man hated him; moreover his friends also withdrew far from him"; Psalm: "You have put my acquaintances far from me" etc. For love unites and causes one to draw near, and conversely tepidity of love causes one to withdraw far away; and this tepidity was already beginning to be in Peter.

(Hom. 83. in Matt.) It is therefore said, to the house of the High Priest, that nothing whatever might be done without the consent of the chief of the Priests. For thither had they all assembled waiting for Christ. Now the great zeal of Peter is manifested in his not flying when he saw all the others doing so; for it follows, But Peter followed afar off.

And by this time there was a fire burning in the house of the High Priest; as it follows, And when they had kindled a fire, &c. Peter came to warm himself, because his Lord being taken prisoner, the heart of his soul had been chilled in him.

And when they kindled a fire in the midst of the courtyard and sat around it, Peter was in their midst. There is a fire of love, and there is also a fire of desire. Of this, it is said: "I came to cast fire on the earth, and what will I, if it be already kindled?" (Luke 12:49). Of that: "Behold, all you that kindle a fire, that gird yourselves with flames: walk in the light of your fire, and in the flames that you have kindled" (Isaiah 50:11). This fire, descending from heaven upon the believers in the upper room of Zion, taught them to praise God in various tongues. That fire, kindled from earthly materials of Caiaphas in the courtyard, inflamed the crowds to deny the Lord. With this fire, Moses burned the head of the golden idol, with that Zedekiah burned the writings of Jeremiah prophesying. Whoever extinguishes a vicious and harmful fire within himself can sing to the Lord: "For I am become like a bottle in the frost, I have not forgotten your statutes" (Psalm 119:83). But he who loses the flame of virtues hears from the Lord: "Because iniquity has abounded, the charity of many will grow cold" (Matthew 24:12). Numbed by this chill for a moment, Apostle Peter desired to be warmed by the coals of the persecutors, because he sought the temporary comfort of their company. But without delay, being regarded by the Lord, he abandoned both their physical fire and the infidelity in his heart.

And therefore he adds: Now when a fire had been kindled in the middle of the courtyard and they were sitting around it, Peter was in their midst: in which is shown the tepidity of love and of the interior fire. Whence the Gloss: "What the malignant assembly was carrying on inside the house of the high priest, the fire kindled outside amid the cold of the night was figuratively demonstrating. Growing numb from this cold for a time, Peter began to warm himself at the coals of the servants, as it were, because he was seeking the consolation of temporal comfort in the company of the faithless"; and concerning this fire, Micah 6: "Still there is fire in the house of the wicked and treasures of iniquity." And here it is intimated that when the fire of iniquity and cupidity abounds—concerning which Job 15: "Fire shall devour the tents of those who gladly accept bribes"—the fire of charity shall grow cold, concerning which above in chapter 12: "I have come to cast fire upon the earth" etc. Whence also Matthew 24: "Because iniquity shall abound, the charity of many shall grow cold." And made lukewarm by this fire, a man becomes prone to denying Christ and indeed to every evil.

(App. Serm. 79.) For to Peter were delivered the keys of the kingdom of heaven, to him were entrusted an innumerable multitude of people, who were wrapped up in sin. But Peter was somewhat too vehement, as the cutting off the car of the High Priest's servant betokens. If he then who was so stern and so severe had obtained the gift of not sinning, what pardon would he have given to the people committed to him? Therefore Divine Providence suffers him first to be holden of sin, that by the consciousness of his own fall he might soften his too harsh judgment towards sinners. When he wished to warm himself at the fire, a maid came to him, of whom it follows, But a certain maid beheld him, &c.

What does it mean that the first witness proclaims him, when men could certainly recognize him more; unless it seemed that this sex had sinned unto the death of the Lord, so that this sex might be redeemed through the passion of the Lord? And therefore, the woman receives the first mystery of the resurrection, and she keeps the commandments; in order to abolish the ancient error of transgression.

What meaneth it, that a maid is the first to betray Peter, whereas surely men ought the more easily to have recognised him, save that that sex should be plainly implicated in our Lord's murder, in order that it might also be redeemed by His Passion? But Peter when discovered denies, for better that Peter should have denied, than our Lord's word should have failed. Hence it follows, And he denied, saying, Woman, I know him not.

(ut sup.) What ails thee, Peter, thy voice is suddenly changed? That mouth full of faith and love, is turned to hatred and unbelief. Not yet awhile is the scourge applied, not yet the instruments of torture. Thy interrogator is no one of authority, who might cause alarm to the confessor. The mere voice of a woman asks the question, and she perhaps not about to divulge thy confession, nor yet a woman, but a door-keeper, a mean slave.

When a certain servant girl saw him sitting in the light and looked closely at him, she said, "This man was also with him." Why is it that the servant girl is the first to betray him, when surely men could have recognized him more clearly, except that this gender also should appear to have sinned in the death of the Lord, and this gender should be redeemed by the Lord's passion? Therefore, a woman first received the mystery of the resurrection and kept the command, to abolish the old error of transgression.

Second, as regards the fragility of Peter in denying, he adds: When a certain maidservant had seen him sitting by the light and had gazed upon him, she said: This man also was with him. But he denied him, saying: Woman, I do not know him: in which Peter's fragility appears, because, as Gregory says, "struck by the voice of a single woman, while he feared to die, he denied the Life." But the devil first assails Peter through a woman in remembrance of the prior deed, according to that passage of Ecclesiasticus 25: "From a woman was the beginning of all sin"; and again in chapter 42: "Does not the moth come forth from garments? So from a woman comes the iniquity of man."

We do not say that the denial took place in order that Christ's words might come true. We say rather that his object was to forewarn the disciple, inasmuch as what was about to happen did not escape Christ's knowledge. The misfortune, therefore, happened to the disciple from the cowardice of human nature. Since Christ had not risen from the dead, he had not yet abolished death and wiped corruption away. The fear of undergoing death was something beyond human endurance.

Peter denied, because he promised rashly. He does not deny on the mount, nor in the temple, nor in his own house, but in the judgment-hall of the Jews. There he denies where Jesus was bound, where truth is not. And denying Him he says, I know him not. It were presumptuous to say that he knew Him whom the human mind can not grasp. For no one knoweth the Son but the Father. (Matt. 11:17). Again, a second time he denies Christ; for it follows, And after a little while another saw him, and said, Thou wert also one of them.

But he denied him, saying, "Woman, I do not know him." Some, out of affection for the apostle Peter, interpret this passage as if he had rightly said that he did not know him whom the human mind cannot comprehend, for no one knows the Son except the Father (Matt. XI). Again, when questioned, he said, "Man, I am not," preferring to deny himself rather than Christ. But even when asked a third time, with the words, "Man, I do not know what you are saying," he signified that he rejected and cursed their sacriligeous acts, that is, condemning them by rejecting and execrating them. But this interpretation is frivolous, as both the Lord, who predicted with truthful assertion that Peter would deny him three times, and Peter himself, who revealed through his subsequent tears that he had spoken not out of premeditation but out of weakness, make clear.

In this denial then of Peter we affirm that not only is Christ denied by him who says that He is not Christ, but by him also, who, being a Christian, says he is not.

For he preferred to deny himself rather than Christ, or because he seemed to deny being of the company of Christ, he truly denied himself.

(de Con. Ev. lib. iii. c. 6.) And it is supposed that in the second denial he was addressed by two persons, namely, by the maid whom Matthew and Mark mention, and by another whom Luke speaks of. With respect then to what Luke here relates, And after a little while, &c. Peter had already gone out of the gate, and the cock had crowed the first time, as Mark says; and now he had returned, that, as John says, he might again deny standing by the fire. Of which denial it follows, And Peter said, Man, I am not.

After a little while, another saw him and said, "You also are one of them." But Peter said, "Man, I am not." In this denial by the blessed Peter, we learn that not only is Christ denied by him who says he is not Christ, but also by him who, although he is a Christian, denies being a Christian; the Lord, however, did not say to Peter, "You will deny that you are my disciple," but "You will deny me." Therefore, he denied him when he denied being his disciple.

And lest Peter could excuse himself on account of being taken by surprise, the inquiry is therefore repeated, when it adds: And after a little while, another seeing him said: You also are one of them. But Peter said: O man!, I am not. Peter repeats the denial because he did not abandon the company of the wicked. Whence Augustine says: "How harmful are the words of the wicked, which compel Peter to deny the Lord or to deny knowing as a man him whom among his fellow disciples he had confessed to be the Son of God." Whence that saying of First Corinthians fifteen is verified: "Evil communications corrupt good manners."

He is also asked a third time; for it follows, And about the space of one hour after, another confidently affirmed, saying, Of a truth this fellow also was with him.

(de Con. Ev. ut sup.) What Matthew and Mark call after a little while, Luke explains by saying, about the space of one hour after; but with regard to the space of time, John says nothing. Likewise when Matthew and Mark record not in the singular but in the plural number those who conversed with Peter, while Luke and John speak of one, we may easily suppose either that Matthew and Mark used the plural for the singular by a common form of speech, or that one person in particular addressed Peter, as being the one who had seen him, and that others trusting to his credit joined in pressing him. But now as to the words which Matthew asserts were said to Peter himself, Truly thou art one of them, for thy speech bewrayeth thee; as also those which to the same Peter John declared to have been said, Did not I see thee in the garden? whereas Mark and Luke state that they spoke to one another concerning Peter; we either believe that they held the right opinion who say that they were really addressed to Peter; (for what was said concerning him in his presence amounts to the same as if it had been said to him;) or that they were said in both ways, and that some of the Evangelists related them one way, some the other.

And after about an hour had passed, another person insisted, saying: Truly this one also was with him, for he is a Galilean. It is not that the Galileans spoke a different language from the people of Jerusalem, who were both Hebrews, but because each province and region, having its own peculiarities, cannot avoid the local accent in speech. Hence in the Acts of the Apostles, when those on whom the Holy Spirit had descended spoke in the languages of all nations, among others who had gathered from different parts of the world, those who lived in Judea are recorded as having wondered and said: Are not all these who are speaking Galileans? And how is it that we hear each in our own language in which we were born?

But he adds, For he is a Galilæan; not that the Galilæans spoke a different language from the inhabitants of Jerusalem, who indeed were Hebrews, but that each separate province and country having its own peculiarities could not avoid a vernacular tone of speech. It follows, And Peter said, Man, I know not what thou sayest.

And because Peter still did not take heed for himself, he therefore repeated the denial a third time. Whence it is added: And after an interval of about one hour, a certain other man affirmed, saying: Truly this man also was with him, for he is a Galilean. And Peter said: Man, I do not know what you are saying. And the word of the Lord was fulfilled, from above in the same chapter: "Before the cock crows, you will deny me three times." — Now this threefold denial, according to Bede and Jerome, took place in the courtyard of Caiaphas; but according to Augustine, in the Book on the Harmony of the Evangelists, it was begun in the house of Annas and completed in the courtyard of Caiaphas, with which John agrees.

Now the Lord permitted Peter to deny him, as Chrysostom says, so that Marcion might be confounded, so that no one would presume of himself, so that all would believe Christ in all things, so that others might take heed for themselves, and "so that the prelate of the Church might learn from his own fall how he ought to show mercy to others," and also so that, rising again more strong, he might show that to be true which is said in Romans eight: "We know that for those who love God, all things work together unto good." He was therefore permitted to deny three times to show that we offend God in a threefold manner, namely by heart, mouth, and deed. And he was impelled by three persons as a mystery of threefold temptation, and at a threefold interval to designate the threefold admonition. And concerning these three things, he was asked three times: do you love me? Three times it was said to him: feed; and a threefold solemnity of Peter is celebrated.

That is, I know not your blasphemies. But we make excuse for him. He did not excuse himself. For an involved answer is not sufficient for our confessing Jesus, but an open confession is required. And therefore Peter is not represented to have answered this deliberately, for he afterwards recollected himself, and wept.

(ut sup.) The cock-crow we understand to have been after the third denial of Peter, as Mark has expressed it.

And Peter said: Man, I do not know what you are saying. And immediately, while he was still speaking, the rooster crowed. The sacred Scripture often signifies the merit of causes through the state of times. Hence Peter, who denied in the middle of the night, repented at the crowing of the rooster. Also, after the resurrection, in the light of day, he professed three times that he loved the Lord whom he had denied three times, because evidently what he erred in the darkness of forgetfulness, he corrected in the hope of the remembered light, and having attained the presence of the true light, he fully restored whatever had changed. I think that this rooster should be understood as some teacher who, waking us up and reproving us when we are sleepy, says: Awake, just ones, and do not sin (I Cor. XV).

Holy Scripture is often wont to mark the character of certain events by the nature of the times in which they take place. Hence Peter who sinned at midnight repented at cock-crow; for it follows, And immediately, while he yet spake, the cock crew. The error he committed in the darkness of forgetfulness, he corrected by the remembrance of the true light.

This cock must, I think, be understood mystically as some great Teacher, who rouses the listless and sleepy, saying, Awake, ye righteous, and sin not.

Why did he weep? Because guilt overtook him: I am accustomed to weeping, if guilt is lacking to me, that is, if I do not avenge myself, if I do not obtain what I wickedly desire. Peter was grieved and wept; because he erred as a man. I do not find what he said, I find that he wept: I read his tears, I do not read satisfaction: but what cannot be defended, can be washed away. Tears wash away the sin, which shame is too modest to confess with words. And tears seek both forgiveness and modesty. Tears speak of guilt without horror; tears confess a crime without causing offense; tears do not ask for forgiveness, and yet they deserve it. I found out why Peter remained silent, so that a quick request for forgiveness would not cause further offense. Before we cry, we must pray like this.

To wash away the sin of denial, Peter needed the baptism of tears. From where would he get this, unless the Lord gave him this too? That is why the apostle Paul gave this advice to his people concerning deviant opinions and about how they should deal with them. He said they must be "correcting his opponents with gentleness. God may perhaps grant that they will repent and come to know the truth." So even repentance is a gift from God. The heart of the proud is hard ground. It is softened for repentance only if it is rained on by God's grace.

By saying that Peter did penance, we have to take care not to think that he did it as those who are properly called penitents now do it in the church. Who could bear it that we should think the first of the apostles was numbered among such penitents? He repented of having denied Christ, as his tears show, for so it is written, "he wept bitterly." They had not yet been strengthened by the resurrection of the Lord, the coming of the Holy Spirit who appeared on the day of Pentecost, or by that breath which the Lord breathed on them after he rose from the dead.

And therefore he adds: And going out, Peter wept bitterly, that is, he shed tears from the great bitterness of compunction; whence Ambrose says: "He wept most bitterly, so that tears might wash away the offense; and you likewise wash away your fault with tears." This bitterness, moreover, is the greatest part of penance; whence Ambrose says: "I read of tears; I do not read of satisfaction." Tears of this kind, when they proceed from bitterness, incline the Lord to forgiveness. As a figure of which it is said in Fourth Kings chapter twenty: "Hezekiah wept with a great weeping"; and it is added there that the Lord delivered him from the danger of death. And therefore the holy prophet David, in the person of the penitent man, says in the Psalm: "I will wash my bed every night; I will water my couch with my tears." From which it is apparent what the fruit of the permitted denial was, namely, an example of penance and compunction; on account of which the Lord also drew the princes of the Apostles, Peter and Paul, out of the filth of vices. On account of which, First Timothy chapter one: "I was a blasphemer and a persecutor and insolent, but therefore I obtained mercy," "so that in me first Christ Jesus might show all patience, for the instruction of those who would believe in him unto eternal life."

Now Peter did not dare to weep openly, lest he should be detected by his tears, but he went out and wept. Ho wept not because of punishment, but because he denied his beloved Lord, which was more galling than any punishment.

For I consider Peter, I reflect upon the thief, I look at Zacchaeus, I gaze upon Mary, and I see nothing else in these except examples of hope and repentance placed before our eyes. For perhaps someone has fallen in faith; let him look to Peter, who wept bitterly because he had denied out of fear.

Did he not hold Peter in his mouth when he denied? But when he returned to life through repentance, this Leviathan in a certain way lost him as if through the hole in his jaw.

Mark says that Peter went out even after the first denial (Mark 14:68). Then it was natural for him to go back in again, so as not to arouse greater suspicion that he was one of Jesus' followers. But when he came to his senses again, he then goes out and weeps bitterly. And so as not to be noticed by those who were in the courtyard, he goes out secretly from them. Some, I do not know why, compose an insane defense in favor of Peter, boldly saying that Peter did not deny, but said: I do not know this "man," that is, I know Him not as a mere man, but as God who became Man. This insane argument we shall leave to others. For they make the Lord out to be a liar, they contradict the coherence of the Gospel narrative, and they will in no way be able to reconcile the order of the account. And what would Peter have to weep about, if he did not deny?

(de Con. Ev. lib. iii. c. 7.) The temptation of Peter which took place between the mockings of our Lord is not related by all the Evangelists in the same order. For Matthew and Mark first mention those, then Peter's temptation; but Luke has first described the temptations of Peter, then the mockings of our Lord, saying, And the men that held Jesus mocked him, &c.

And the men who held Him mocked Him, beating Him, and blindfolded Him, and struck His face. The prophecy is fulfilled that says: "With a rod they strike the judge of Israel on the cheek" (Micah 5). But He who was struck then by the blows of the Jews is also struck now by the blasphemies of false Christians. But they blindfolded Him, not so that He would not see their wickedness, but to hide His own face from them as they once did to Moses. For if they believed Moses, they might perhaps have believed in the Lord as well. But this veil remains over their hearts to this day, not revealed to them, but taken away from us who believe in Christ. For not in vain, at His death, was the temple veil torn in two.

And the men who held him, etc. After having described the arrest of Christ and the denial of Peter, here secondly he describes the mocking of the Lord after his arrest. And since this mocking was done by shameless and plotting Jews, therefore he first treats of the insolence of the mockers; second, of the malice of the plotters, at the passage: And when it was day. And since Christ is "the power of God and the wisdom of God," and according to this is to be honored in a twofold way, therefore by way of opposition a twofold dishonoring of Christ is described here, namely, through the mocking of him with respect to a deficiency of power and with respect to a deficiency of wisdom.

First, therefore, as regards the mocking of Christ as powerless, it is said: And the men who held him mocked him, striking him. And they blindfolded him and struck his face. As a figure of this, it is said in Job 16: "Reproaching me, they struck my cheek; they were sated with my punishments"; and Micah 5: "With a rod they shall strike the cheek of the judge of Israel." But they could not have done this unless he himself willed to endure it mercifully, according to that passage in Isaiah 50: "I gave my body to those who struck me and my cheeks to those who plucked them"; and Lamentations 3: "He shall give his cheek to the one who strikes him; he shall be filled with reproaches." This cheek, nay rather this beautiful face, upon which "the Angels desire to gaze," which "is full of graces" and "desired by all nations," which is the salvation of those who behold it — the impious Jews blindfolded, spat upon, and struck; but the Lord endured this for our sake. Whence Jerome says: "The Lord willed to be spat upon, that he might wash us; he willed to be blindfolded, that he might remove the veil of guilt and ignorance from our hearts; he willed to be struck on the head, that he might restore our head to health; he willed to be beaten with blows and mocked with words, that we with our lips and hands, that is, with words and works, might applaud."

Second, as regards the mocking of Christ as ignorant, he adds: And they questioned him, saying: Prophesy: Who is it that struck you? But they did this in mockery, mocking him who had said he was a true Prophet, of whom it is said in Deuteronomy 18: "The Lord will raise up a Prophet from your nation; you shall hear him as you would me." This Prophet they did not hear but interrogated with insult, according to that passage in Wisdom 2: "Let us interrogate him with insult and torment," because they struck him at the same time.

"For the men who held Him mocked and struck Him, saying, Prophesy, who is he that struck You?" "But He, when He was reviled, reviled not again: and when He suffered, He threatened not, but committed His cause to Him that judges righteously." Well therefore might we utter that which was said of certain men by one of the holy prophets, "The heavens were astonished thereat, and shuddered very greatly, says the Lord." For the Lord of earth and heaven, the Creator and Artificer of all, the King of kings and Lord of lords, Who is of such surpassing greatness in glory and majesty, the foundation of everything, and that in which it exists and abides----"for all things exist in Him"----He Who is the breath of all the holy spirits in heaven, is scorned like one of us, and patiently endures buffetings, and submits to the ridicule of the wicked, offering Himself to us as a perfect pattern of longsuffering, or rather manifesting the incomparable greatness of His godlike gentleness.

Or perhaps even He thus endures to rebuke the infirmity of our minds, and show that the things of men fall as far below the divine excellencies as our nature is inferior to His. For we who are of earth, mere corruption and ashes, attack at once those who would molest us, having a heart full of fierceness like savage beasts. But He, Who in nature and glory transcends the limits of our understanding and our powers of speech, patiently endured those officers when they not merely mocked, but even struck Him. "For when they had blindfolded Him, it says, and afterwards struck Him, they asked Him, Prophesy, who is he that struck You?" They ridicule, as if He were some ignorant person, Him Who is the Giver of all knowledge, and Who even sees what is hidden within us: for He has somewhere said by one of the holy prophets, "Who is this that hides from Me counsel, and shuts up words in his heart, and thinks that from Me he hides them?" He therefore Who tries hearts and reins, and Who is the Giver of all prophecy, how could He not know who it was that struck Him? But as Christ Himself said, "Darkness has blinded their eyes, and their minds are blinded." Of them too therefore may one say, "Woe to them that are drunken, but not with wine!" "For their vine is of the vine of Sodom, and their tendril of Gomorrah."

Jesus, the Lord of heaven and earth, sustains and suffers the mockings of the ungodly, giving us an example of patience.

Those who did this to Jesus were certain revilers and unrestrained men, for it was necessary that the devil should leave no form of malice untried, but should pour out all of it, so that our nature, having proved holy in all things, might conquer and trample upon him. Since the Lord assumed our nature in order to strengthen it against all the wiles of the devil and to show that Adam too would not have been conquered in the beginning had he been vigilant, therefore, when all forms of devilish malice are poured out upon Him, He endures, so that we might afterward take courage, knowing that our nature has conquered in Christ, and not shrink before anything seemingly offensive and bitter.

Likewise the Lord of prophets is derided as a false prophet. It follows, And they blindfolded him. This they did as a dishonour to Him who wished to be accounted by the people as a prophet. But He who was struck with the blows of the Jews, is struck also now by the blasphemies of false Christians. And they blindfolded Him, not that He should not see their wickedness, but that they might hide His face from them. But heretics, and Jews, and wicked Catholics, provoke Him with their vile actions, as it were mocking Him, saying, Who smote thee? while they flatter themselves that their evil thoughts and works of darkness are not known by Him.

And they asked him, saying: Prophesy, who is it that struck you? And many other things blaspheming, they said against him. They did these things as a mockery of him, who wished to be regarded as a prophet by the people: but as he himself, who suffers, ordains, all things are done for us, so that as Peter exhorts, having suffered Christ in the flesh, we should arm ourselves with the same thought. And also heretics, or Jews to this day who deny Jesus as God, and evil Catholics, who, by their reproachful deeds, provoking him, do not believe that their thoughts and works of darkness are seen by him, as if mocking him, they say: Prophesy, who is it that struck you?

Therefore He endures mockery and beatings, and though He is the Master of the prophets, He is mocked as a false prophet. For the words "prophesy" to us, "who is the one who struck You," were meant to mock Him as an impostor who claims for Himself the gift of prophecy.

Likewise the Lord of prophets is derided as a false prophet. It follows, And they blindfolded him. This they did as a dishonour to Him who wished to be accounted by the people as a prophet. But He who was struck with the blows of the Jews, is struck also now by the blasphemies of false Christians. And they blindfolded Him, not that He should not see their wickedness, but that they might hide His face from them. But heretics, and Jews, and wicked Catholics, provoke Him with their vile actions, as it were mocking Him, saying, Who smote thee? while they flatter themselves that their evil thoughts and works of darkness are not known by Him.

And because it is not possible to narrate all the insults inflicted upon Christ, therefore, in order to conclude all things in a certain summary, he adds: And they said many other things blaspheming against him; and thus is fulfilled in them that passage of Isaiah 1: "Woe to the sinful nation, to a people heavy with iniquity! They have forsaken the Lord, they have blasphemed the Holy One of Israel, they are alienated backward." But Christ endured these things voluntarily, according to that passage of the Psalm: "The reproaches of those who reproached you have fallen upon me"; and this, so that he might give us an example for despising reproaches. Whence Hebrews 12: "Consider him who endured such opposition against himself"; and Chrysostom: "That divine head was struck by polluted and abominable men. What care, then, shall be ours henceforth regarding insults, after Christ has suffered these things?" But many are rather imitators of the Jews; whence Bede: "He who was then struck by the blows of the Jews is now struck by the blasphemies of false Christians, and he who was spat upon with the saliva of unbelievers is now dishonored by the mad reproaches of the faithful." Whence concerning such people can be understood that passage of Job 30: "They abominate me and flee far from me, and they do not hesitate to spit in my face"; and concerning such people Augustine says: "Those who blaspheme Christ reigning in heaven sin no less than the Jews who crucified him walking on earth."

(de Con. Ev. ut sup.) Now our Lord is supposed to have suffered these things until morning in the house of the High Priest, to which He was first led. Hence it follows, And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying, Art thou the Christ? &c.

And when it was day, etc. After he described the insolence of the mockers, here he describes the malice of those lying in wait, and this in a fourfold manner: in assembling, interrogating, replying, and passing sentence.

First, therefore, as regards the malice in assembling, he says: And when it was day, the elders of the people assembled: they assembled, I say, together to consummate one wickedness, according to that passage of the Psalm: "The princes assembled together against the Lord and against his Christ." For concerning Behemoth it is said in Job 41: "His body is like molten shields, compact with scales pressing upon one another."

And because one wicked person draws another to wickedness, therefore he adds: And the chief priests and scribes led him into their council: they led him, I say, not to judge, but to ensnare, according to that passage of the Psalm: "For many dogs have surrounded me, a council of the malignant has besieged me." And in the council their hidden malice, which they had conceived against Christ, was laid bare, according to that passage of Proverbs 26: "He who covers hatred fraudulently, his malice shall be laid bare in the council." And therefore Jeremiah 18: "You, O Lord, know all their counsel against me unto death: do not be propitious to their iniquity, and let not their sin be blotted out from your face." And this is what is said in Mark 14: "The chief priests and the whole council sought testimony against Jesus, that they might deliver him to death."

But when at the dawn of day their wicked assembly was gathered together, He Who is the Lord of Moses, and the Sender of the prophets, after having been thus lawlessly mocked, was brought into the midst; and they asked if He were the Christ? O senseless Pharisee, if you ask because you know not, surely until you had learnt the truth you ought in no wise to have grieved Him, lest haply you should grieve God: but if you make pretence of ignorance, while really you know well that He is the Christ, you must hear what the sacred Scripture says, "God is not deceived."

But tell me, why do you question Him, and wish to learn of Himself, whether He be the Christ? For it is easy enough to obtain the knowledge of Him from the law and the prophets. Search the writings of Moses: you will see Him depicted there in manifold ways. For He was sacrificed as a lamb: He vanquished the destroyer by His blood: and was prefigured also in many other forms. Examine too the writings of the prophets; you will hear them proclaiming His divine and wonderful miracles. "For then, they say, shall the eyes of the blind be opened, and the ears of the dumb shall hear: then shall the lame man leap as a hart, and the tongue of the stammerers shall be plain." And again, "The dead shall arise, and those who are in the graves shall awake: for the dew from You is healing to them." Since therefore even you yourselves see the perfect clearness of the accomplishment of the prophecies respecting Him, why do you not rather acknowledge Him on the evidence of His divine miracles, and of His ineffable works?

When led before the council, He is asked whether He is the Christ. Of what Christ could the Jews have inquired but their own? Why, therefore, did He not, even at that moment, declare to them the rival (Christ)? You reply, In order that He might be able to suffer.

Drunken servants mocked and reviled Jesus Christ at night.

But they said: What further need do we have for testimony? For we have heard it ourselves from his own mouth. They accepted the testimony of the Lord, who himself said that he was Christ and the Son of God, in that he said: The Son of Man will be sitting at the right hand of the power of God. And to those asking: Are you then the Son of God? He answered: You say that I am. They therefore condemn themselves by their own judgment, who hand over to death him whom they know by the testimony of their own words and deeds to be God. They also condemn the Arians, who, after the Lord had already been glorified post-death, do not understand the words announcing divine majesty, which, while he was still bound, scourged, and mocked, the very executioners who were to crucify him understood.

Fourth, as to their malice in passing judgment, he subjoins: But they said: What further testimony do we desire? For we ourselves have heard it from his mouth. From which their perversity is apparent, because they were seeking with evil intent, namely "That they might catch him in his speech." It also appears that the perversity of their will perverted their judgment, because what Christ had said tentatively they accused him of having asserted. And thus is verified that saying of Ecclesiasticus 11: "Many are the snares of the deceitful one. Converting good things into evil, he lies in wait, and upon the elect he will place a stain." But this which he had intimated, namely that he was the Son of God, they regarded as blasphemy, and therefore as a blasphemer they judged him worthy even of death; whence Mark 14: "But the high priest, rending his garments, said: What need we any further witnesses? You have heard the blasphemy; what think you?" And then it is added there that "some began to spit upon him and to cover his face and to strike him with blows." — From which it can be gathered that this mockery was inflicted upon him twice, namely both by night and by day. Whence in John 18 it is said that a servant gave him a blow in the house of Annas; and the other Evangelists say that he was mocked in the house of Caiaphas, so that that saying of Jeremiah 20 is verified: "I am made a derision all the day long; all mock me; because I have long since spoken, crying out iniquity, and I proclaim devastation." And therefore now is fulfilled that which he foretold above in chapter 9: "The Son of man must suffer many things and be rejected by the elders and chief priests and scribes." Whence also in their person is said that word of Isaiah 53: "We desired him despised and the lowest of men, a man of sorrows and knowing infirmity; and his face was as it were hidden and despised, whence we esteemed him not. And we thought him as it were a leper and struck by God and humiliated." In figure of which it is said in 2 Kings 6 that "Michal, the daughter of Saul, despised David as he leapt"; so also the synagogue despised Christ suffering, and therefore she lost her offspring and her inheritance.

They say, "We no longer need any testimony," as being the hearers of Christ's words. What had they heard him say? O vile and senseless people, you wanted to learn if he were the Christ! He taught you that by nature and in truth he is the Son of God the Father, and he shares the throne of Deity with him. As you confessed, you now have no need of testimony, because you have heard him speak. You might now have learned best that he is the Christ. This would have proved for you the pathway to faith, had you only been one of those who would know the truth. Making even the pathway of salvation an occasion for their souls' ruin, they do not understand. They senselessly slay him, keeping but one aim in view in contempt of all law. They totally disregard the divine commands. It is written, "The holy and the just you shall not kill." They paid no regard whatsoever to the sacred commands but rushed down some steep hill to fall into the snares of destruction.

When Christ spoke this, the company of the Pharisees were very wroth, uttering shameful words; as it follows, Then said they, What need we any further witness?

By what means, however, are you going to prove to us that they pronounced the sentence "Ergo tu filius Dei es" interrogatively, and not affirmatively? Just as, (on the one hand, ) because He had shown them in an indirect manner, by passages of Scripture, that they ought to regard Him as the Son of God, they therefore meant their own words, "Thou art then the Son of God," to be taken in a like (indirect) sense, as much as to say, "You do not wish to say this of yourself plainly, so, (on the other hand, ) He likewise answered them, "Ye say that I am," in a sense equally free from doubt, even affirmatively; and so completely was His statement to this effect, that they insisted on accepting that sense which His statement indicated.

From this it is also evident that the obstinate receive no benefit from having mysteries revealed to them, but rather incur far greater condemnation. Therefore one must conceal these things from such people, for this is in fact the more compassionate thing to do.

There follows an admirable place, where the patience to bear moral harm is poured into the human breast. The Lord is accused, and he is silent: and he is right to be silent, who does not need to defend himself. Let those who fear to be conquered, roam around seeking to be defended. Therefore, he does not confirm the accusation by fearing it, but he despises it by not refuting it. For what would he fear, who does not seek salvation? He betrayed his own salvation for the salvation of all, that it may be acquired by all. And here Pilate absolves: but he absolves by judgment, he crucifies by mystery. But this is specific to Christ: the human aspect, that with unjust judges it seemed more a matter of unwillingness than inability to be defended. But why did the Lord remain silent? He himself gave the answer, saying: If I tell you, you will not believe me; if I ask you, you will not answer me. However, the most remarkable thing is that he preferred to prove himself as a king rather than to speak; so that those who accuse him could not have a reason to condemn him, as they confess what they object to.

Our Lord is accused and is silent, for He needs no defence. Let them cast about for defence who fear to be conquered. He does not then confirm, the accusation by His silence, but He despises it by not refuting it. Why then should He fear who does not court safety? The Safety of all men forfeits His own, that He may gain that of all.

(de Con. Ev. lib. iii. c. 7.) Luke, after he had finished relating the denial of Peter, recapitulated all that took place concerning our Lord during the morning, mentioning some particulars which the others omitted; and so he has composed his narrative, giving a similar account with the rest, when he says, And the whole multitude of them arose, and led him to Pilate, &c.

And the whole multitude of them arose and led him unto Pilate. That the word of Jesus might be fulfilled, which he had predicted concerning his death: For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: And they shall scourge him, and put him to death (Luke XVIII). By Gentiles, he indeed means the Romans. For Pilate was Roman, and the Romans had sent him as governor to Judea, to whom the Jews deliver the Lord to be crucified, wishing in this manner to make themselves appear as if not involved in his death, so that their cruelty might be shown, not their innocence.

That the word of Jesus might be fulfilled which He prophesied of His own death, He shall be delivered to the Gentiles, that is, to the Romans. For Pilate was a Roman, and the Romans had sent him as governor to Judæa.

First, therefore, as regards the wicked accusation, he says: And the whole multitude of them arose and led him to Pilate. The multitude came so that him whom they could not overcome by reason, they might at least conquer by numbers: Wisdom 4: "The manifold multitude of the ungodly shall not be profitable." And therefore it is dangerous to mingle with such a multitude; on account of which, Ecclesiasticus 7: "Do not sin in the multitude of the city, nor cast yourself into the people," because, Ecclesiasticus 21, "the congregation of sinners is like tow gathered together, and their end is a flame of fire."

For when He was brought before Pilate, they proceeded to urge Him with the serious charge , of declaring Himself to be Christ the King; that is, undoubtedly, as the Son of God, who was to sit at God's right hand.

But when was the Lord hid from His Father's eye, that He should not be seen by Him, or what place is excepted from His dominion, that by remaining there He should be separate from His Father, unless brought to Jerusalem and introduced into the temple? But for us perhaps these things were written. For as not to confer grace on Himself was He made man and circumcised in the flesh, but to make us Gods through grace, and that we might be circumcised in the Spirit, so for our sakes is He presented to the Lord, that we also might learn to present ourselves to the Lord.

And when the days of her purification according to the law of Moses were fulfilled, they brought him to Jerusalem to present him to the Lord. It was indeed a decree of the law that a little one, on the thirty-third day after his circumcision, be brought to the temple of the Lord and an offering be given for him; and that the firstborn male be made holy to the Lord. Mystically, as we have said, implying that no one except one circumcised from vices is worthy of the Lord's view, and no one except one released from the bonds of mortality can perfectly enter the joys of the heavenly city. For it is said: "The wicked will not dwell near you; the unjust shall not remain before your eyes" (Psalm V). And the Apostle: "Flesh and blood cannot inherit the kingdom of God, nor will the perishable inherit the imperishable" (1 Cor. XV). Truly, if you inspect the words of the law more diligently, you will surely find that not only the incarnate Lord was free from the contamination of sin and the condition of the law, which he condescended to take upon himself more precisely to prove that it was holy, righteous, and good, and to free us from its servitude and fear by the grace of faith, but also that the Mother of God herself, being free from male involvement, was also immune from the legal requirement. For Moses says: "If a woman has conceived seed and borne a male child, she shall be unclean seven days, according to the days of her menstruation separation, and on the eighth day the infant shall be circumcised. She shall then remain thirty-three days in the blood of her purification. She shall touch no holy thing, nor come into the sanctuary, until the days of her purification are completed, etc." (Leviticus XII), which concerns the rite of the childbirth woman. Note therefore that not every woman who gives birth, but she who has conceived seed and borne, is designated unclean, and is taught by the law to be cleansed, to distinguish thus the one who conceived as a virgin and bore a son, and called his name Emmanuel, which is interpreted "God with us" (Isa. VII). Therefore, the Son who is God with man, and the Mother who bore by the working of the Holy Spirit, did not need the offerings of sacrifices for purification, but that we might be freed from the bond of the law, as the Lord Christ, so also the blessed ever-virgin Mary was willingly subject to the law.

Mary, God's blessed mother and a perpetual virgin, was, along with the Son she bore, most free from all subjection to the law. The law says that a woman who "had received seed" and given birth was to be judged unclean and that after a long period she, along with the offspring she had borne, were to be cleansed by victims offered to God. So it is evident that the law does not describe as unclean that woman who, without receiving man's seed, gave birth as a virgin. Nor does it so describe the son who was born to her. Nor does it teach that she had to be cleansed by saving sacrificial offerings. But as our Lord and Savior, who in his divinity was the one who gave the law, when he appeared as a human being, willed to be under the law.… So too his blessed mother, who by a singular privilege was above the law, nevertheless did not shun being made subject to the principles of the law for the sake of showing us an example of humility.

If you diligently examine the words of the law, you will find indeed that the mother of God as she is free from all connection with man, so is she exempt from any obligation of the law. For not every woman who brings forth, but she who has received seed and brought forth, is pronounced unclean, and by the ordinances of the law is taught that she must be cleansed, in order to distinguish probably from her who though a virgin has conceived and brought forth. But that we might be loosed from the bonds of the law, as did Christ, so also Mary submitted herself of her own will to the law.

On the thirty-third day after His circumcision He is presented to the Lord, signifying in a mystery that no one but he who is circumcised from his sins is worthy to come into the Lord's sight, that no one who has not severed himself from all human ties can perfectly enter into the joys of the heavenly city. It follows, As it is written in the law of the Lord.

First, therefore, with respect to the appointed time, it says: And after the days of her purification according to the law of Moses were fulfilled. Leviticus 12: "If a woman, having received seed, shall bear a male child, she shall be unclean seven days. And she shall remain thirty-three days in the blood of her purification." In this, however, that it says: "If, having received seed, she shall bear," it is shown that the blessed Virgin was not subject to that law by necessity, but was obedient out of humility. Bernard: "Do you think that Moses, about to say that a woman who had borne a male child would be unclean, did not fear to bring the charge of blasphemy upon the Mother of God, and therefore prefixed: having received seed?" And afterwards: "Truly, O blessed Virgin, you have no cause, nor do you have need of purification. But did your Son have need of circumcision?" Whence it can be said what Ahasuerus said to Esther, chapter 15: "Not for you, but for all has this law been established."

Second, with respect to the designated place, it is added: They brought him to Jerusalem, to present him to the Lord. For this was the place chosen for divine worship; Second Paralipomenon 6: "I have chosen Jerusalem, that my name might be in it." And in this place the offspring was to be presented to God; Deuteronomy 16: "Three times in the year shall all your males appear in the sight of the Lord your God, in the place which the Lord shall choose."

Spiritually, however, as to the mystery of the purification of Mary, it should be noted that Mary, who is interpreted as "star of the sea," or "bitter sea," designates the soul, whether it be in the light of the contemplative life, or in the bitterness of the active life; and purification is necessary for both. For the contemplative soul, purification from pride is necessary, which indeed is accomplished through fear; Job 41: "When he shall be raised up, the angels shall fear, and being terrified shall be purified." For the active soul, purification from negligence is necessary, which is accomplished through rigor and labor; Ecclesiasticus 7: "Purge yourself of negligence with a few."

As to the sacrament of the Lord's presentation, it should be noted that we read that the child Jesus was brought to Jerusalem; we also read that he was brought to Egypt, Matthew 2. In this it is opened to us that the offspring of our mind, which is understanding, at one time must be elevated to the contemplation of external things, which is designated by Jerusalem — for Jerusalem is interpreted as "vision of peace" — at another time must be brought low to the consideration of our defects, which is designated by Egypt — for Egypt is interpreted as "darkness." And this is what is said in the Psalm: "For you light my lamp, O Lord; my God, enlighten my darkness"; and Job, last chapter: "I had heard of you by the hearing of the ear, but now my eye sees you," etc.

This is Anna the daughter of Phanuel, who gave thanks to God concerning Him in the temple, when His parents brought Him up into the temple in the days of their purification, to present Him to the Lord, as it is written.

After His circumcision, she next waits for the time of her purification: and when the days were fulfilled, and the fortieth was the full time, God the Word, Who sitteth by the Father's side, is carried up to Jerusalem, and brought into the Father's presence in human nature like unto us, and by the shadow of the law is numbered among the firstborn. For even before the Incarnation the firstborn were holy, and consecrated to God, being sacrificed to Him according to the law. O! how great and wonderful is the plan of salvation! "O the depth of the riches both of the wisdom and knowledge of God!" He Who is in the bosom of the Father, the Son Who shares His throne, and is coeternal with Him: by Whom all things are divinely brought into existence, submitted nevertheless to the measure of human nature, and even offered a sacrifice to His own Father, although adored by all, and glorified with Him. And what did He offer? As the firstborn and a male a pair of turtles, or two young doves, according to what the law prescribed. But what does the turtle signify? And what too the other, the dove? Come, then, and let us examine this. The one, then, is the most noisy of the birds of the field: but the other is a mild and gentle creature. And such did the Saviour of all become towards us, showing the most perfect gentleness, and like a turtle moreover soothing the world, and filling His own vineyard, even us who believe in Him, with the sweet sound of His voice. For it is written in the Song of Songs, "The voice of the turtle has been heard in our land." For Christ has spoken to us the divine message of the Gospel, which is for the salvation of the whole world. Turtles, therefore, and doves were offered, when He presented Himself unto the Lord, and there might one see simultaneously meeting together the truth and the types. And Christ offered Himself for a savour of a sweet smell, that He might offer us by and in Himself unto God the Father, and so do away with His enmity towards us by reason of Adam's transgression, and bring to nought sin that had tyrannized over us all. For we are they who long ago were crying, "Look upon me, and pity me."

Next after the circumcision they wait for the time of purification, as it is said, And when the days of her purification according to the law of Moses were come.

(Hom. xi.) Oh the depth of the riches of the wisdom and knowledge of God! (Rom. 11:33.) He offers victims, Who in each victim is honoured equally with the Father. The Truth preserves the figures of the law. He who as God is the Maker of the law, as man has kept the law. Hence it follows, And that they should give a victim as it was ordered in the law of the Lord, a pair of turtle doves or two young pigeons. (Lev. 12:8.)

(ubi sup.) But let us see what these offerings mean. The turtle dove is the most vocal of birds, and the pigeon the gentlest. And such was the Saviour made unto us; He was endowed with perfect meekness, and like the turtle dove entranced the world, fillinga His garden with His own melodies. There was killed then either a turtle dove or a pigeon, that by a figure He might be shown forth unto us as about to suffer in the flesh for the life of the world.

When they brought Him to the temple to present Him to the Lord, they offered the oblations of purification. For if the gifts of purification according to the law were offered for Him, in this indeed He was made tinder the law. But the Word was not subject to the law in such wise as the sycophants fancy, since He is the law Himself; neither did God need sacrifices of purification, for He purifieth and sanctifieth all things at once in a moment. But though He took to Himself the frame of man as He received it from the Virgin, and was made under the law, and was thus purified after the manner of the first-born, it was not because He needed this ceremonial that He underwent its services, but only for the purpose of redeeming from the bondage of the law those who were sold under the judgment of the curse.

And still further does Luke say in reference to the Lord: "When the days of purification were accomplished, they brought Him up to Jerusalem, to present Him before the Lord, as it is written in the law of the Lord, That every male opening the womb shall be called holy to the Lord; and that they should offer a sacrifice, as it is said in the law of the Lord, a pair of turtle-doves, or two young pigeons:" [Luke 2:22] in his own person most clearly calling Him Lord, who appointed the legal dispensation. But "Simeon," he also says, "blessed God, and said, Lord, now lettest Thou Thy servant depart in peace; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light for the revelation of the Gentiles, and the glory of Thy people Israel." [Luke 2:29, etc.] And "Anna" [Luke 2:38] also, "the prophetess," he says, in like manner glorified God when she saw Christ, "and spake of Him to all them who were looking for the redemption of Jerusalem." Now by all these one God is shown forth, revealing to men the new dispensation of liberty, the covenant, through the new advent of His Son.

Hence it was that the ark of God removed from the inn at Bethlehem, for there He paid to the law that debt of the forty days, due not to justice but to grace, and rested upon the mountains of Sion, and receiving into His pure bosom as upon a lofty throne, and one transcending the nature of man, the Monarch of all, she presented Him there to God the Father, as the joint-partner of His throne and inseparable from His nature, together with that pure and undefiled flesh which he had of her substance assumed. The holy mother goes up to the temple to exhibit to the law a new and strange wonder, even that child long expected, who opened the virgin's womb, and yet did not burst the barriers of virginity; that child, superior to the law, who yet fulfilled the law; that child that was at once before the law, and yet after it; that child, in short, who was of her incarnate beyond the law of nature.

Spare also the babe from circumcision, that he may escape the pain thereof; nor let him be brought into the temple, lest he burden his parents with the expense of the offering; nor let him be handed to Simeon, lest the old man be saddened at the point of death.

He rightly said "according to the law of Moses," for truly the Virgin had no need to await the days of purification, which, in the case of a male birth, were forty. In the Law it is said: "a woman shall conceive and bear a male child" (Lev. 12:2); but the Virgin conceived not from seed, but gave birth by the Holy Spirit. Therefore she had no need, but came to the temple out of a desire to fulfill the law. Why then in the case of a male birth are the days of purification seven, but for a female double? "If a woman," it is said, "conceives and bears a male child, then she shall be unclean seven days... But if she bears a female child, then during her purification she shall be unclean two weeks" (Lev. 12:2, 5)? Because she who has borne a male brings into the world another Adam, while she who has borne a female gives birth to another Eve—a weak and feeble vessel, a clay vessel, broken, a reed of deception, a teacher of disobedience.

Therefore the Evangelist has well observed, that the days of her purification were come according to the law, who since she had conceived of the Holy Spirit, was free from all uncleanness. It follows, They brought him to Jerusalem to present him to the Lord.

For no union with man disclosed the secrets of the virgin's womb, but the Holy Spirit infused the immaculate seed into an inviolate womb. He then who sanctified another womb in order that a prophet should be born, He it is who has opened the womb of His own mother, that the Immaculate should come forth. By the words opening the womb, he speaks of birth after the usual manner, not that the sacred abode of the virgin's womb, which our Lord in entering sanctified, should now be thought by His proceeding forth from it to be deprived of its virginity.

For among those that are born of a woman, the Lord Jesus alone is in every thing holy, who in the newness of His immaculate birth experienced not the contagion of earthly defilement, but by His Heavenly Majesty dispelled it. For if we follow the letter, how can every male be holy, since it is undoubted that many have been most wicked? But He is holy whom in the figure of a future mystery the pious ordinances of the divine law prefigured, because He alone was to open the hidden womb of the holy virgin Church for the begetting of nations.

As it is written in the law of the Lord: Every male that opens the womb shall be called holy to the Lord. Which means: Every male that opens the womb, including the firstborn of both man and beast, because both are called holy to the Lord, and therefore it is commanded that they belong to the priest. Specifically, he should take a redemption price for the firstborn of man, and redeem every unclean animal. Its redemption, he says, shall be one month old for five shekels of silver (Leviticus 27). Here, without delving into a more detailed discussion, it should be briefly indicated that all those firstborn were either a figure of Him, who, though He was the only-begotten Son of God, deigned to become the firstborn of all creation, truly and singularly holy to the Lord, because He committed no sin, nor was deceit found in His mouth (Isaiah 53), or they were surely a sign of our devotion, who ought to attribute all beginnings of good action, which we as if give birth in our hearts, to the grace of the Lord, and redeem those actions done ill, offering worthy fruits of repentance for each of the five senses of body or soul. Therefore, the phrase "that opens the womb" follows the usual manner of speaking of birth. It does not imply that our Lord, who sanctified the sacred womb He entered, should be believed to have despoiled it when He exited, as heretics claim, who say that blessed Mary was a virgin until childbirth but not after childbirth, but rather, according to the catholic faith, that He emerged from the closed womb of the virgin as a bridegroom proceeding from his chamber. Concerning which the Prophet beautifully says: And He turned me towards the way of the sanctuary's outer gate, which looked to the east, and it was closed, and the Lord said to me: This gate will be closed, it will not be opened, and no man will pass through it, for the Lord, the God of Israel, has entered through it; and it will be closed for the prince, the prince shall sit in it to eat bread before the Lord (Ezekiel 44). Although it can also be mystically understood that no one besides the Lord can open the virgin womb of the Church through water and the Holy Spirit for generating children to God, and hence this male is called holy to the Lord with incomparable dignity.

By the words, opening the womb, he signifies the first-born both of man and beast, and each one of which was, according to the commandment, to be called holy to the Lord, and therefore to become the property of the priest, that is, so far that he was to receive a price for every first-born of man, and oblige every unclean animal to be ransomed.

Third, with respect to the written commandment, it is added: As it is written in the law of the Lord, that every male opening the womb shall be called holy to the Lord: Exodus 13: "Sanctify to me every firstborn that opens the womb among the children of Israel, as well of men as of beasts." But this does not seem to apply to the Virgin Mary, who is the closed gate before birth and after birth and in birth. And therefore it can be said, as was said above concerning the law of purification. Or indeed, the opening of the womb is understood with respect to fecundation, not with respect to the opening of the enclosure; Genesis 29: "The Lord opened the womb of Leah, her sister remaining barren"; and First Kings 1: "Her rival reproached Anna, because the Lord had closed her womb, for she was barren."

(in Hom. de occursu Domini.) Now this commandment of the law seems to have had its fulfilment in the incarnate God, in a very remarkable and peculiar manner. For He alone, ineffably conceived and incomprehensibly brought forth, opened the virgin's womb, till then unopened by marriage, and after this birth miraculously retaining the seal of chastity.

(ubi sup.) But the offspring of this birth is alone seen to be spiritually male, as contracting no guilt from being born of a woman. Hence He is truly called holy, and therefore Gabriel, as if announcing that this commandment belonged to Him only, said, That Holy thing which shall be born of thee shall be called the Son of God. Now of other first-borns the wisdom of the Gospel has declared that they are called holy from their being offered to God. But the first-born of every creature, That holy thing which is born, &c. the Angel pronounces to be in the nature of its very being holy.

But as, in accordance with the train of our discussion, we have been constrained to come to the matter of the days of the dominion of the adversary, it is necessary to state in the first place what concerns his nativity and growth; and then we must turn our discourse, as we have said before, to the expounding of this matter, viz., that in all respects the accuser and son of lawlessness is to make himself like our Saviour. Thus also the demonstration makes the matter clear to us. Since the Saviour of the world, with the purpose of saving the race of men, was born of the immaculate and virgin Mary, and in the form of the flesh trod the enemy trader foot, in the exercise of the power of His own proper divinity; in the same manner also will the accuser come forth from an impure woman upon the earth, but shall be born of a virgin spuriously. For our God sojourned with us in the flesh, after that very flesh of ours which He made for Adam and all Adam's posterity, yet without sin. But the accuser, though he take up the flesh, will do it only in appearance; for how should we wear that flesh which he did not make himself, but against which he warreth daily? And it is my opinion, beloved, that he will assume this phenomenal kind of flesh as an instrument. For this reason also is he to be born of a virgin, as if a spirit, and then to the rest he will be manifested as flesh. For as to a virgin bearing, this we have known only in the case of the all-holy Virgin, who bore the Saviour verily clothed in flesh. For Moses says, "Every male that openeth the womb shall be called holy unto the Lord." This is by no means the case with him; but as the adversary will not open the womb, so neither will he take to himself real flesh, and be circumcised as Christ was circumcised. And even as Christ chose His apostles, so will he too assume a whole people of disciples like himself in wickedness.

They [heretics - disciples of Valentinus] moreover affirm that the Saviour is shown to be derived from all the Aeons, and to be in Himself everything by the following passage: "Every male that openeth the womb." For He, being everything, opened the womb of the enthymesis of the suffering Aeon, when it had been expelled from the Pleroma. This they also style the second Ogdoad, of which we shall speak presently. And they state that it was clearly on this account that Paul said, "And He Himself is all things;" and again, "All things are to Him, and of Him are all things;" and further, "In Him dwelleth all the fulness of the Godhead;" and yet again, "All things are gathered together by God in Christ." Thus do they interpret these and any like passages to be found in Scripture.

All heretics have gone astray by not understanding the mystery of his nativity. The statement "he who opens the womb shall be called holy to the Lord" is more applicable to the special nativity of the Savior than to that of all men, for Christ alone opened the closed doors of the womb of virginity, which nevertheless remained permanently closed. This is the closed east door, through which only the high priest enters and leaves, and nevertheless it is always closed.

Where are they who deny that Christ proclaimed in the Gospel the law to be of God, or can it be supposed that the righteous God made His own Son under a hostile law which He Himself had not given? It is written in the law of Moses as follows, Every male which openeth the womb shall be called holy unto the Lord. (Ex. 13:2, 12.)

Indeed, hers is the womb on account of which it is written of others also: "Every male that openeth the womb shall be called holy to the Lord." For who is really holy but the Son of God? Who properly opened the womb but He who opened a closed one? But it is marriage which opens the womb in all cases.

The words of the Law: "Every firstborn male that opens the womb shall be consecrated to the Lord" (Ex. 13:2, 12; 34:19) were fulfilled properly in Christ alone; for He Himself opened the womb of the Virgin, whereas with other mothers the womb is opened by the husband.

But let us come to the turtle-dove, which the law of God has chosen as the offering of a chaste victim. Finally, when the Lord was circumcised, it was offered; for it is written in the law of the Lord that they should offer a pair of turtle-doves or two young pigeons. For this is truly the sacrifice of Christ, chastity of the body, and grace of the spirit. Chastity is referred to the turtle-dove, grace to the pigeon.

(ubi sup.) He ordered two things to be offered, because as man consists of both body and soul, the Lord requires a double return from us, chastity and meekness, not only of the body, but also of the soul. Otherwise, man will be a dissembler and hypocrite, wearing the face of innocence to mask his hidden malice.

And to offer a sacrifice, according to what is said in the law of the Lord, a pair of turtledoves or two young pigeons. It is said in the law that for a child, if it is a male, as I have said before, on the fortieth day, if it is a female, on the eightieth day of birth, a year-old unblemished lamb for a burnt offering, and a turtledove or a young pigeon will be offered for a sin offering. However, if his hand cannot find it or he is unable to offer a lamb, he shall take two turtledoves or two young pigeons, one for a burnt offering and the other for a sin offering (Leviticus XII). Therefore, the Lord Jesus Christ, although He was rich, became poor for us and desired a poor sacrifice to be offered for Him. That by His one poverty He might make us wealthy in faith here and heirs of the kingdom there, which God has promised to those who love Him. Morally, whether someone has performed valiant works or created weak ones, which are distinguished by the names male and female, so that these might legitimately be consecrated to the Lord, it is necessary to offer a lamb of innocence and equally a turtledove or a pigeon of compunction. For since these birds have moaning instead of singing, they rightfully signify the tears of the humble, by which we greatly need even in our good works. For although we know that our works are good, we do not know with what strictness they must be examined by the Lord or with what perseverance they must be completed by us. But whoever does not have the wealth of virtues, about which the Apostle said to the Corinthians: "For you have been made rich in everything in Him, in all speech and in all knowledge" (1 Corinthians 1), if he does not find in the flock of his deeds a lamb of innocent life, let him at least offer two turtledoves or two young pigeons, that is, let him seek the aid of tears. And rightly two, one for sin and one for a burnt offering (Leviticus XII). For a burnt offering is called wholly burnt; because there are surely two kinds of compunction. The soul longing for God is first pricked by fear, then by love. First, it is moved to tears because, recalling its evils, it greatly fears to suffer eternal punishments for them. But when the anxiety of prolonged sorrow has consumed the fear, a certain security of presumed forgiveness is born, and the soul is inflamed with the love of heavenly joys. The mind contemplates what those choirs of angels are, that very assembly of blessed spirits, the majesty of the eternal vision of God, and weeps more because it is deprived of eternal goods, than it wept before when it feared eternal evils. Therefore, he who at first wept not to be led to punishment offered a turtledove for sin; of the other, he makes a burnt offering when afterward he begins to weep bitterly because he is deferred from the kingdom. He offers a dove for sin who labors in his groaning, washes his bed every night, that is, in each darkness of striking guilt, with good works, in which he should rest, he does not cease to wash with tears. They bring the young of doves as a burnt offering, who lamenting the absence of the heavenly fatherland say: "By the rivers of Babylon, there we sat and wept, when we remembered you, Zion" (Psalm 137). For as doves delight to sit beside the flowing waters, so that they might foresee and evade the advent of the hawk in the shadow's swift flight over the waters: thus indeed, thus the souls of the poor in spirit, surpassing the waves of the world in their minds, the more they are nourished by their lamentations in this Babylon, the more they see the examples of the wicked enemy, the more frequently they raise their wings to the eternal of their desire. Certainly, there is this difference between the signification of the turtledove and the dove, that the dove, which is accustomed to associate, fly, and coo in flocks, demonstrates the frequency of active life: of which it is said: "Now the multitude of those who believed were of one heart and one soul, and no one said that any of the things he possessed was his own, but they had all things in common" (Acts 4). But the turtledove, which delights in solitude, so much so that if it loses its mate by chance, it remains alone thereafter, signifies the heights of contemplative life, because this virtue is for the few, and attributed to them individually. Isaiah alone sees the Lord of hosts, contemplates the praises of the Seraphim, and because he has spoken ill, he groans like a solitary turtledove. Moses, when the people are trembling afar, ascends alone to the Lord, and lest the same people be struck, he obtains by tearful prayers. Daniel is alone among the angels when his companions flee. Ezekiel alone marvels at the chariots of the Cherubim and the lofty buildings of the celestial city. Paul alone is caught up to the delights of paradise and to see the secrets of the third heaven. Likewise, when I enter the chamber, closing the door, I pray to the Father in secret, I offer the turtledove. But when I seek companions of the same work, by singing with the Prophet: "Come, let us worship and bow down before the Lord, who made us" (Psalm 95), I offer doves on the altar. And because both sacrifices are equally acceptable to the Creator, Luke wisely does not say whether turtledoves or young pigeons were offered for the Lord, lest he prefer one form of living to another, but teaches both are to be followed, both to be offered in divine worship. Therefore, since the discourse on purification has been extended, what the number of days of purification contains of mystery, and why the same is ordered to be doubled in the purification of the woman who has given birth will be more suitably explained in Leviticus.

Now this was the victim of the poor. For the Lord commanded in the law that they who were able should offer a lamb for a son or a daughter as well as a turtle dove or pigeon; but they who were not able to offer a lamb should give two turtle doves or two young pigeons. Therefore the Lord, though he was rich, deigned to become poor, that by his poverty He might make us partakers of His riches.

Or the pigeon denotes simplicity, the turtle dove chastity, for the pigeon is a lover of simplicity, and the turtle dove of chastity, so that if by chance she has lost her mate, she heeds not to find another. Rightly then are the pigeon and turtle dove offered as victims to the Lord, because the simple and chaste conversation of the faithful is a sacrifice of righteousness well pleasing to Him.

But while each bird, from its habit of wailing, represents the present sorrows of the saints, in this they differ, that the turtle is solitary, but the pigeon flies about in flocks, and hence the one points to the secret tears of confession, the other to the public assembling of the Church.

Or the pigeon which flies in flocks sets forth the busy intercourse of active life. The turtle, which delights in solitariness, tells of the lofty heights of the contemplative life. But because each victim is equally accepted by the Creator, St. Luke has purposely omitted whether the turtles or young pigeons were offered for the Lord, that he might not prefer one mode of life before another, but teach that both ought to be followed.

Nor do groanings alone commend the turtledove; chastity also commends it. By the merit of this chastity indeed it was worthy to be given as an offering for the virginal birth. For so you have it: "A pair of turtledoves, or two young pigeons" (Lk 2:24). And although elsewhere indeed the Holy Spirit is usually designated by a dove; yet because it is a lustful bird, it was not fitting that it be offered in sacrifice to the Lord, except at that age when it would not know lust. But no age is specified for the turtledove, because its chastity is recognized at every age.

Fourth, with respect to the price offered, it is added: And that they might give for him a sacrifice, according to what is said in the law of the Lord, a pair of turtledoves, or two young pigeons. For this was the offering of the poor; Leviticus 12: "But if her hand does not find nor is she able to offer a lamb, she shall take two turtledoves or two young pigeons, one for a holocaust and the other for sin; and the priest shall pray for him, and so he shall be cleansed." Behold, the wondrous poverty in the parents of Christ, that they did not have a lamb! And note that he places both offerings under a disjunction, to show that both befit the Lord. By the dove, therefore, is understood the active life, but by the solitary turtledove, the contemplative life, both of which render a person acceptable to God, as Bede says. And note three offerings concerning our sacrifice, which is the Lord Jesus. The first is his offering by his parents, which invites us to humility. The second is the offering for him of birds, which invites us to poverty. The third is the offering on the cross for all, which invites us to piety. Of the first two we have here; of the third, Isaiah 53: "He was offered, because he himself willed it."

As to the significance of the offering, it should be noted that the offering is understood indeterminately of the turtledove and the dove. For each bird has a groaning in place of song, but the groaning of the turtledove befits contemplatives. And this is doubled: whence it is said: a pair of turtledoves. The first groaning is of love; Romans 8: "We ourselves, having the firstfruits of the Spirit, we ourselves groan within ourselves, awaiting the adoption of the sons of God." The second is of devotion; Romans 8: "What we should pray for as we ought, we do not know: but it is the Spirit who intercedes for us with unutterable groanings"; Song of Songs 2: "The voice of the turtledove has been heard in our land." But the groaning of the dove befits actives; and this also is twofold: one for one's own sins; Psalm: "I was afflicted and humbled exceedingly; I roared from the groaning of my heart"; Isaiah 59: "We shall all roar like bears, and meditating like doves we shall groan." The second groaning is for the sins of others; Lamentations 1: "All her gates are destroyed, her priests groaning"; Nahum 2: "The soldier was led away captive, and her handmaids, groaning, were moaning like doves."

In this purification, therefore, and bearing up and offering, it is signified that he who has been purified from pride and from negligence is disposed to ascend to the contemplation of God and descend to the consideration of self, and ascending upward to groan from love and devotion, returning downward to groan from contrition and compassion; and in these consists the perfection of the holy soul devoted to God.

And when He says, "as suckling calves," He again alludes figuratively to us; and "as an innocent and gentle dove," the reference is again to us. Again, by Moses, He commands "two young pigeons or a pair of turtles to be offered for sin;" thus saying, that the harmlessness and innocence and placable nature of these tender young birds are acceptable to God, and explaining that like is an expiation for like. Further, the timorousness of the turtle-doves typifies fear in reference to sin.

For this reason it seems wonderful that the sacrifice of Mary was not the first offering, that is, "a lamb a year old," but the second, since "she could not afford" the first. For as it was written about her, Jesus' parents came "to offer a sacrifice" for him, "according to what is said in the law of the Lord, 'a pair of turtledoves, or two young pigeons.' " But this also shows the truth of what was written, that Jesus Christ "although he was rich, became a poor man." Therefore, for this reason, he chose both a poor mother, from whom he was born, and a poor homeland, about which it is said, "But you, O Bethlehem Ephratha, who are little to be among the clans of Judah," and the rest.

The Law (Lev. 12:6–8) commanded to offer a pair of turtledoves as an indication that the childbearing was from a pure marriage. For it is said of the turtledove that she is a chaste bird, such that, having lost her mate, she does not couple with another. But if the parents did not have turtledoves, they offered two young pigeons, so that the life of this child might serve for the multiplication of offspring; for the pigeon is a prolific bird.

Not only did Angels and Prophets, the shepherds and his parents, bear witness to the birth of the Lord, but the old men and the righteous. As it is said, And, behold, there was a man in Jerusalem whose name was Simeon, and he was a just man, and one who feared God. For scarcely is righteousness preserved without fear, I mean not that fear which dreads the loss of worldly goods, (which perfect love casteth out,) (1 John 4:18) but that holy fear of the Lord which abideth for ever, (Ps. 19:9.) by which the righteous man, the more ardent his love to God, is so much the more careful not to offend Him.

Well is he called righteous who sought not his own good, but the good of his nation, as it follows, Waiting for the consolation of Israel.

He desired indeed to be loosed from the chains of bodily infirmity, but he waits to see the promise, for he knew, Happy are those eyes which shall see it. (Job 6.)

And behold, there was a man in Jerusalem whose name was Simeon, and this man was just and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. When the Lord was born in the flesh, not only did angels from heaven, but also every age of mortals and both sexes, bear witness. For it was fitting that the Savior of all, as he was to come in the flesh, be foretold by the deeds or words of all the faithful throughout the ages, and thus also coming, be proclaimed by the common praise of all, fulfilling the prophecy which says: Praise the Lord from the heavens (Psalm 148), etc., up to where it says: Young men and maidens, old men and children, let them praise the name of the Lord, for his name alone is exalted. His majesty is above heaven and earth. Just, it says, and devout (Ibid.), because justice is difficultly kept without fear. I do not refer to that fear which under penal law dreads the loss of temporal goods, which perfect love is accustomed to cast out, but the holy fear of the Lord which remains forever, by which the just man, the more ardently he loves his God, the more diligently he avoids offending Him.

Simeon and Anna, a man and a woman of advanced age, greeted the Lord with the devoted services of their professions of faith. As they saw him, he was small in body, but they understood him to be great in his divinity. Figuratively speaking, this denotes the synagogue, the Jewish people, who, wearied by the long awaiting of his incarnation, were ready with both their arms (their pious actions) and their voices (their unfeigned faith) to exalt and magnify him as soon as he came. They were ready to acclaim him and say, "Direct me in your truth and teach me, for you are my saving God, and for you I have waited all the day." What needs to be mentioned, too, is that deservedly both sexes hurried to meet him, offering congratulations, since he appeared as the Redeemer of both.

As to reputation, it is said: And behold, there was a man in Jerusalem whose name was Simeon; which city was royal and priestly, where the worship of God according to the observance of the Law most especially flourished, whence it is called holy. From this it is given to understand that a man who had a reputation in such a city was of great integrity. And the Evangelist indicates this by pointing him out and explaining his name; whence that passage of Sirach fifteen can fittingly apply to him: "In the midst of the Church he shall open his mouth, and the Lord shall fill him with the spirit of wisdom"; and afterwards it is added: "And with an eternal name he shall make him an heir." Whence he is rightly designated by Simeon, the son of Onias, of whom Sirach fifty says: "Simeon, the son of Onias, the great priest"; and afterwards it is added, with some intervening words: "Around him was the crown of brethren, like a planting of cedars on Mount Lebanon."

As to life, it is added: And this man was just: where he is shown to be perfectly ordered in life as to things to be chosen: on account of which it is said: And this man was just. "Justice is the rectitude of the will," which makes a person walk along the straight path; Wisdom ten: "The Lord led the just man through right ways and showed him," etc. And a right intention is most helpful for this; Proverbs eleven: "The justice of the upright shall direct his way"; and again: "The simplicity of the just shall direct them." And as to things to be fled; on account of which it is said: And God-fearing. "For fear drives out sin," Sirach one; Proverbs fifteen: "In the fear of the Lord everyone turns away from evil"; Job one: "There was a man in the land of Uz named Job, upright and simple and fearing God and departing from evil." And as to things to be awaited; on account of which he adds: Awaiting the consolation of Israel, according to that passage of Genesis forty-nine: "I will await your salvation, O Lord"; and Judith eight: "Let us humbly await his consolation." Whence the Holy Spirit especially said to him that passage of Habakkuk two: "If he should delay, wait for him, for he who is coming shall come and shall not tarry."

As for grace, it is added: And the Holy Spirit was in him, namely through grace and charity, according to Romans 5: "The charity of God is poured forth in our hearts by the Holy Spirit"; and 1 John 4: "He who abides in charity abides in God." Whence of him could be said what is said of Stephen in Acts 6, that he was "full of faith and the Holy Spirit"; of whom, namely, 1 Corinthians last chapter: "The grace of our Lord Jesus Christ be with you."

The prophet Isaiah says, "Beautiful are the feet of them that bring good tidings of good:" and what could there be so sweet to learn as that God has saved the world by the mediation of the Son, in that He was made like unto us? For it is written, "that there is one God, and one Mediator of God and men, the Man Jesus Christ, Who gave Himself a ransom for us." For of His own accord He descended to our poverty, that He might make us rich by our gaining what is His. Behold Him therefore as one in our estate presented unto the Father, and obedient to the shadows of the law, offering sacrifice moreover according to what was customary, true though it be that these things were done by the instrumentality of His mother according to the flesh. Was He then unrecognised by all at Jerusalem, and known to none dwelling there? How could this be the case? For God the Father had before proclaimed by the holy prophets, that in due season the Son would be manifested to save them that were lost, and to give light to them that were in darkness. By one too of the holy prophets He said, "My righteousness approacheth quickly, and My mercy to be revealed, and My salvation shall burn as a torch. But the mercy and righteousness is Christ: for through Him have we obtained mercy and righteousness, having washed away our filthy vileness by faith that is in Him. And that which a torch going before them is to those in night and darkness, this has Christ become for those who are in mental gloom and darkness, implanting in them the divine light. For this reason also the blessed prophets prayed to be made partakers of His great grace, saying, "Shew us Thy mercy, O Lord, and grant us Thy salvation." Christ therefore was carried into the temple, being yet a little child at the breast: and the blessed Symeon being endowed with the grace of prophecy, takes Him in his arms, and filled with the highest joy, blessed God, and said; "Lord, now lettest Thou Thy servant depart in peace according to Thy Word, for mine eyes have seen Thy Salvation, Which Thou hast prepared before the face of all the nations, the Gentiles' light for revelation, and a glory of Thy people Israel." For the mystery of Christ had been prepared even before the very foundation of the world, but was manifested in the last ages of time, and became a light for those who in darkness and error had fallen under the devil's hand. These were they "who serve the creation instead of the Creator," worshipping moreover the dragon, the author of evil, and the impure throng of devils, to whom they attach the honour due unto God: yet were they called by God the Father to the acknowledgment of the Son Who is the true light. Of them in sooth He said by the voice of Isaiah, "I will make signs unto them, and receive them, because I will ransom them, and they shall be multiplied, as they were many: and I will sow them among the nations, and they who are afar off shall remember Me." For very many were they that were astray, but were called through Christ: and again they are many as they |26 were before; for they have been received and ransomed, having obtained as the token of peace from God the Father, the adoption into His family and the grace that is by faith in Jesus Christ. And the divine disciples were sown widely among the nations: and what is the consequence? Those who in disposition were far from God, have been made near. To whom also the divine Paul sends an epistle, saying, "Now ye who some time were afar off have been made near in the blood of Christ." And having been brought near, they make Christ their glorying: for again, God the Father has said of them, "And I will strengthen them in the Lord their God, and in His Name shall they glory, saith the Lord." This also the blessed Psalmist teaches, speaking as it were unto Christ the Saviour of all, and saying, "Lord, they shall walk in the light of Thy countenance, and in Thy Name shall they exult all the day, and in Thy righteousness shall they be exalted: for Thou art the glorying of their strength." And we shall find also the prophet Jeremiah calling out unto God, "Lord, my strength and my help, and my refuge in the day of my evils, to Thee shall the heathen come from the end of the earth, and say, Our fathers took unto themselves false idols, in which there is no help." Christ therefore became the Gentiles' light for revelation: but also for the glory of Israel. For even granting that some of them proved insolent, and disobedient, and with minds void of understanding, yet is there a remnant saved, and admitted unto glory through Christ. And the firstfruits of these were the divine disciples, the brightness of whose renown lightens the whole world. And in another sense Christ is the glory of Israel, for He came of them according to the flesh, though He be "God over all, and blessed for evermore, Amen." And Symeon blesseth also the holy Virgin as the handmaid of the divine counsel, and the instrument of the birth that submitted not itself to the laws of human nature. For being a virgin she brought forth, and that not by man, but by the power of the Holy Ghost having come upon her. And what does the prophet Symeon say of Christ? "Behold This child is set for the fall and rising again of many in Israel, and for a sign that shall be spoken against." For the Immanuel is set by God the Father for the foundations of Sion, "being a stone elect, chief of the corner, and honourable." Those then that trusted in Him were not ashamed: but those who were unbelieving and ignorant, and unable to perceive the mystery regarding Him, fell, and were broken in pieces. For God the Father again has somewhere said, "Behold I lay in Sion a stone of stumbling and a rock of offence, and He that believeth on It shall not be ashamed; but on whomsoever It shall fall, It will winnow him." But the prophet bade the Israelites be secure, saying, "Sanctify the Lord Himself, and He shall be thy fear: and if thou trust upon Him, He shall be thy sanctification, nor shall ye strike against Him as on a stone of stumbling, and a rock of offence." Because however Israel did not sanctify the Emmanuel Who is Lord and God, nor was willing to trust in Him, having stumbled as upon a stone because of unbelief, it was broken in pieces and fell. But many rose again, those, namely, who embraced faith in Him. For they changed from a legal to a spiritual service: from having in them a slavish spirit, they were enriched with That Spirit Which maketh free, even the Holy Ghost: they were made partakers of the divine nature: they were counted worthy of the adoption of sons: and live in hope of gaining the city that is above, even the citizenship, to wit, the kingdom of heaven. And by the sign that is spoken against, he means the precious Cross, for as the most wise Paul writes, "to the Jews it is a stumbling-block, and foolishness to the heathen." And again, "To them that are perishing it is foolishness: but to us who are being saved, it is the power of God unto salvation." The sign therefore is spoken against, if to those that perish it seem to be folly; while to those who acknowledge its power it is salvation and life. And Symeon further said to the holy Virgin, "Yea, a sword shall go through thy own soul also," meaning by the sword the pain which she suffered for Christ, in seeing Him Whom she brought forth crucified; and not knowing at all that He would be more mighty than death, and rise again from the grave. Nor mayest thou wonder that the Virgin knew this not, when we shall find even the holy Apostles themselves with little faith thereupon: for verily the blessed Thomas, had he not thrust his hands into His side after the resurrection, and felt also the prints of the nails, would have disbelieved the other disciples telling him, that Christ was risen, and had showed Himself unto them, The very wise Evangelist therefore for our benefit teaches us all things whatsoever the Son, when He was made flesh, and consented to bear our poverty, endured for our sakes and in our behalf, that so we may glorify Him as our Redeemer, as our Lord, as our Saviour, and our God: by Whom and with Whom to God the Father and the Holy Ghost be the glory and the power for over and ever, Amen

(ubi sup.) It was not surely worldly happiness that the prudent Simeon was waiting for as the consolation of Israel, but a real happiness, that is, a passing over to the beauty of truth from the shadow of the law. For he had learnt from the sacred oracles that he would see the Lord's Christ before he should depart out of this present life. Hence it follows, And the Holy Spirit was in him, (by which indeed he was justified,) and he received an answer from the Holy Spirit.

(Mor. 7.) Hereby also we learn with what desire the holy men of Israel desired to see the mystery of His incarnation.

This he says regarding the conspiracy into which they were to enter against the Lord. And that he means this conspiracy, is evident to us. For the blessed David sings, "Rulers have taken counsel together against the Lord," and so forth. And of this conspiracy the Spirit prophesied, saying, "Let not my soul contend," desiring to draw them off, if possible, so that that future crime might not happen through them. "They slew men, and houghed the bull; "by the "strong bull" he means Christ. And "they houghed," since, when He was suspended on the tree, they pierced through His sinews. Again, "in their anger they houghed a bull." And mark the nicety of the expression: for "they slew men, and houghed a bull." For they killed the saints, and they remain dead, awaiting the time of the resurrection. But as a young bull, so to speak, when houghed, sinks down to the ground, such was Christ in submitting voluntarily to the death of the flesh; but He was not overcome of death. But though as man He became one of the dead, He remained alive in the nature of divinity. For Christ is the bull,-an animal, above all, strong and neat and devoted to sacred use. And the Son is Lord of all power, who did no sin, but rather offered Himself for us, a savour of a sweet smell to His God and Father. Therefore let those hear who houghed this august bull: "Cursed be their anger, for it was stubborn; and their wrath, for it was hardened." But this people of the Jews dared to boast of houghing the bull: "Our hands shed this." For this is nothing different, I think, from the word of folly: "His blood" (be upon us), and so forth. Moses recalls the curse against Levi, or, rather converts it into a blessing, on account of the subsequent zeal of the tribe, and of Phinehas in particular, in behalf of God. But that against Simeon he did not recall. Wherefore it also was fulfilled in deed. For Simeon did not obtain an inheritance like the other tribes, for he dwelt in the midst of Judah. Yet his tribe was preserved, although it was small in numbers.

And if these blessings accrue through Christ, they will not have been prophesied of another than Him through whom we consider them to have been accomplished.

Spare also the babe from circumcision, that he may escape the pain thereof; nor let him be brought into the temple, lest he burden his parents with the expense of the offering; nor let him be handed to Simeon, lest the old man be saddened at the point of death. Let that old woman also hold her tongue, lest she should bewitch the child.

Simeon was not a priest, but was a God-loving man; he expected that Christ would come, the comforter of the Jews and liberator from the slavery of sin, and perhaps also from the slavery of the Romans and of Herod. For whoever believed in Christ was truly free and honored by kings and all people. Look at the apostles. Were they not slaves of the Romans? But now the Roman kings honor them and bow down before them. Thus, for them, the Israelites, Christ became a consolation.

And he had received a response from the Holy Spirit that he would not see death before he had seen the Lord's Christ; and he came in the Spirit into the temple. Observe the expressions of the Scriptures: he said to see death. How is it seen, and with what eyes, that thing which, upon coming, closes the very eyes so that they may see nothing? But to see death signifies to experience it. And very fortunate is he who will see the death of the flesh, whoever first strives to see the Lord's Christ with the eyes of the heart, having his conversation in the heavenly Jerusalem, frequently visiting the thresholds of God's temple, that is, by following the pious examples of the saints in whom the Lord dwells, yearning with the Psalmist: One thing I have asked of the Lord; this will I seek after: that I may dwell in the house of the Lord all the days of my life, that I may behold the Lord's delight (Psalm 26). For thus he will also be worthy to receive in his hands the word of God, and to embrace it with the arms of his faith and charity. But when he says: And he came in the Spirit into the temple, it signifies that through the same grace of the Spirit by which he had previously known beforehand that he would come, he also now recognized that he himself was coming and was now about to see the Savior.

To see death means to undergo it, and happy will he be to see the death of the flesh who has first been enabled to see with the eyes of his heart the Lord Christ, having his conversation in the heavenly Jerusalem, and frequently entering the doors of God's temple, that is, following the examples of the saints in whom God dwells as in His temple. By the same grace of the Spirit whereby he foreknew Christ would come, he now acknowledges Him come, as it follows, And he came by the Spirit into the temple.

And he had received an answer. Here secondly he is commended by the Spirit of truth as leading him to wait upon a divine response; with respect to which it says: And he had received an answer from the Holy Spirit, namely through revelation: Isaiah 30: "At the voice of your cry, as soon as he shall hear, he will answer you." He had received a consolatory answer, according to Zechariah 1: "The Lord answered the Angel who spoke in me good words, words of consolation." And therefore it is added: That he should not see death before he had seen the Christ of the Lord. Whence he could say with Job 19: "In my flesh I shall see God my Savior," so that the qualification in the flesh refers to both the one seeing and the one seen. And he could also sing with the Prophet: "I shall not die, but I shall live," etc. He could also say with the Apostle, 1 Corinthians 2: "We have not received the spirit of this world, but the Spirit that is of God, that we might know the things that are given us from God."

The salvation of God here signifies Christ; for thus also Symeon, when he took up Christ in his arms, prayed God to be allowed to depart from this life, since his eyes had seen the salvation of God, namely Christ himself for it had been revealed to him by the Spirit that he should not see death, until he had seen the Lord Christ

And when his parents brought in the child Jesus, to do for him according to the custom of the law, he also took him into his arms. Indeed, the power of the Lord is great, but his humility shines no less, so that he who is not contained by heaven and earth is carried wholly in the arms of an aged man. But Simeon also tropically takes Christ, the old man the infant, to teach us to put off the old man who is corrupted by his deeds, and to be renewed in the spirit of our mind to put on him who, according to God, is created in righteousness and holiness and truth (Ephesians 4), that is, putting away lying, to speak the truth, and to perform the rest of what pertains to the state of the new man, by mouth, heart, and deed. The righteous and devout elder according to the law takes the child Jesus into his arms to signify the justice of the works that was from the law (For who does not know that works are always represented by the hands and arms?), indeed humble, but to be changed by the grace of the salvific faith of the Gospel. The elder takes the infant Christ to suggest that this age as if already worn out and fatigued by long life, will return to the innocence and (if I may say so) infancy of Christian conduct, and like the youth of an eagle, his youth will be renewed.

Secondly he is also commended by the Spirit of truth as leading him to meet in the temple; with respect to which it is said: And he came in the Spirit into the temple; he came indeed as one led by the Holy Spirit: Romans 8: "Whosoever are led by the Spirit of God, they are the sons of God." He came indeed to serve and venerate the Lord, so that he could say that word of the Psalm: "I will go into your house; I will worship toward your holy temple in your fear"; and again: "We shall go into his tabernacle; we shall worship in the place where his feet have stood."

Lastly he is commended by the Spirit of truth as leading him to embrace with joy; and this, when it is said: And when his parents brought in the child Jesus, namely into the temple, according to Malachi 3: "Presently the Lord whom you seek shall come to his holy temple," etc. They brought him in, I say, to do for him according to the custom of the Law, because, as is said in Philippians 2, he was "made in the likeness of men, and in habit found as a man."

If thou wilt touch Jesus and grasp Him in thy hands, strive with all thy strength to have the Spirit for thy guide, and come to the temple of God. For it follows, And when his parents brought in the child Jesus, (i. e. Mary His mother, and Joseph His reputed father,) to do for him after the custom of the law, then took he him up in his arms.

This Simeon, moved by the Holy Spirit, went up to the temple when the Mother brought the Lord.

Observe then that this just man, confined as it were in the prison house of his earthly frame, is longing to be loosed, that he may again be with Christ. (Phil. 1:23.) But whoso would be cleansed, let him come into the temple;—into Jerusalem: let him wait for the Lord's Christ, let him receive in his hands the word of God, and embrace it as it were with the arms of his faith. Then let him depart that he might not see death who has seen life.

The just Simeon saw him with his heart, because he recognized the infant. He saw him with his eyes, because he took the infant in his arms. Seeing him in both ways, recognizing the Son of God, and cuddling the one begotten of the Virgin, he said, "Now, Lord, you are letting your servant go in peace, since my eyes have seen your salvation." Notice what he said. You see, he was being kept until he should see with his eyes what he already perceived with faith. He took the baby body, he cradled the body in his arms. On seeing the body, that is, on perceiving the Lord in the flesh, he said, "My eyes have seen your salvation." How do you know this is not the way in which all flesh is going to see the salvation of God?

Now the righteous man, according to the law, received the Child Jesus in his arms, that he might signify that the legal righteousness of works under the figure of the hands and arms was to be changed for the lowly indeed but saving grace of Gospel faith. The old man received the infant Christ, to convey thereby that this world, now worn out as it were with old age, should return to the childlike innocence of the Christian life.

And he himself received him into his arms. Behold, the devotion of the old man in embracing the little child, by which he offered his whole self to Christ, so that he could say that word of the bride in Song of Songs 1: "My beloved is a bundle of myrrh to me; he shall abide between my breasts." For he wished to fulfill that word of the last chapter of Song of Songs: "Set me as a seal upon your heart, as a seal upon your arm"; nay, upon both arms: both, to show that he must be firmly embraced: Song of Songs 3: "I found him whom my soul loves; I held him and will not let him go," etc. He also shows that with both hands and all our strength we ought to serve the Lord, like those who fought with one hand and did the work with the other, Nehemiah 4: not like those "who impose heavy and unbearable burdens, yet are unwilling to move them with their own finger," Matthew 23.

And he blessed God and said. After the merit of holiness, there is here subjoined the proclamation of truth raising up to wonder; whence it concludes in wonder, when it is said: And they were marveling, on account of the greatness of the proclamation. The excellence of this proclamation is gathered from three things, namely, from the preliminary blessing: from the devout praise and magnification of Christ, there: Now you dismiss, in the canticle of Simeon; and from the wonder of the parents, there: And his father and mother were marveling.

Therefore there is set forth first the blessing of God, when it is said: And he blessed God, that is, by blessing he gave thanks, so that he would say: "Bless the Lord, O my soul, and all that is within me, bless his holy name"; 2 Maccabees 10: "In hymns and thanksgivings they blessed God, who had done great things in Israel"; and Sirach 32: "Bless God, who created you, who inebriates you with all his good things."

The Son came to the servant not to be presented by the servant, but so that, through the Son, the servant might present to his Lord the priesthood and prophecy that had been entrusted to his keeping. Prophecy and priesthood, which had been given through Moses, were both passed down, and came to rest on Simeon. He was a pure vessel who consecrated himself, so that, like Moses, he too could contain them both. These were feeble vessels that accommodated great gifts—gifts that one might contain because of their goodness but that many cannot accept, because of their greatness. Simeon presented our Lord, and in him he presented the two gifts he had, so that what had been given Moses in the desert was passed on by Simeon in the temple. Because our Lord is the vessel in which all fullness dwells, when Simeon presented him to God, he poured out both of these upon him: the priesthood from his hands and prophecy from his lips. The priesthood had always been on Simeon's hands, because of ritual purifications. Prophecy, in fact, dwelt on his lips because of revelations. When both of these saw the Lord of both of these, they were combined and were poured into the vessel that could accommodate them both, in order to contain priesthood, kingship and prophecy.That infant who was wrapped in swaddling clothes by virtue of his goodness was also dressed in priesthood and prophecy by virtue of his majesty. Simeon dressed him in these and presented him to the one who had dressed him in swaddling clothes. Then, as the old man returned him to his mother, he returned the priesthood with him. And when he prophesied to her about him: "This child is destined for the downfall and rising," he gave her prophecy with him as well. So Mary took her firstborn and left. Although he was visibly wrapped in swaddling clothes, he was invisibly clothed with prophecy and priesthood. Thus, what Moses had been given was received from Simeon, and it remained and continued with the Lord of these two gifts. The former steward and the final treasurer handed over the keys of priesthood and prophecy to the one in authority over the treasury of both of these. This is why his Father gave him the Spirit without measure, because all measures of the Spirit are under his hand. And to indicate that he received the keys from the former stewards, our Lord said to Simon, "I will give you the keys of the kingdom of heaven." Now how could he give them to someone unless he had received them from someone else? So the keys he had received from Simeon the priest, he gave to another Simeon, the apostle. So even though the Jewish nation did not listen to the first Simeon, the Gentile nations would listen to the other Simeon.

(ubi sup.) How blessed was that holy entrance to holy things through which he hastened on to the end of life, blessed those hands which handled the word of life, and the arms which were held out to receive Him!

They say, too, that Simeon, "who took Christ into his arms, and gave thanks to God, and said, Lord, now lettest Thou Thy servant depart in peace, according to Thy word," [Luke 2:28] was a type of the Demiurge, who, on the arrival of the Saviour, learned his own change of place, and gave thanks to Bythus.

Being in the prison of the body and seeing that no one releases him from it, so as to be released from the world with hope, or the one whom he held "in his arms," he says: "now you release your servant according to your word." And see the addition, "in peace"; he does not simply wish to be released, but "in peace," according to what was said to Abraham, "you shall be gathered to your fathers in peace." And who is the one released "in peace" except the one who has understood that "God was in Christ reconciling the world to Himself" and no longer having any work of enmity with God, but having taken up all peace through good works.

If we marvel to hear that a woman was healed by touching the hem of a garment, what must we think of Simeon, who received an Infant in his arms, and rejoiced seeing that the little one he carried was He who had come to let loose the captive. Knowing that no one could release him from the chains of the body with the hope of future life, but He whom he held in his arms. Therefore it is said, And he blessed God, saying, Lord, now lettest thou thy servant depart.

As if he said, "As long as I held not Christ, I was in prison, and could not escape from my bonds."

Having received Him into his arms, he confesses Him as God.

(Photius.) Simeon blessed God also, because the promises made to him had received their true fulfilment. For He was reckoned worthy to see with his eyes, and to carry in his arms the consolation of Israel. And therefore he says, According to thy word, i. e. since I have obtained the completion of thy promises. And now that I have seen with my eyes what was my desire to see, now lettest thou thy servant depart, neither dismayed at the taste of death, nor harassed with doubting thoughts: as he adds, in peace.

"Ye children, praise the Lord: praise the name of the Lord." We praise Thee, we sing hymns to Thee, we bless Thee for Thy great glory, O Lord our King, the Father of Christ the immaculate Lamb, who taketh away the sin of the world. Praise becomes Thee, hymns become Thee, glory becomes Thee, the God and Father, through the Son, in the most holy Spirit, for ever and ever. Amen. "Now, O Lord, lettest Thou Thy servant depart in peace, according to Thy word; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people, a light for the revelation to the Gentiles, and the glory of Thy people Israel."

Now, it is a custom in Scripture to call the Christ of God, salvation, as Simeon says: "Now let your servant depart in peace, O Lord, because my eyes have seen your salvation." Therefore let us subject ourselves to God, because from him is salvation. He explains what salvation is. It is not some mere active force, which provides us with a certain grace for deliverance from weakness and for the good health of our body. What then is salvation?"For he is my God and my Savior: he is my protector, I shall be moved no more." The Son, who is from God, is our God. He himself is also Savior of the human race, who supports our weakness, who corrects the disturbance that springs up in our souls from temptations.

(Hom. de grat. act.) If you examine the words of the righteous, you will find that they all sorrow over this world and its mournful delay. Alas me! says David, that my habitation is prolonged. (Ps. 120:5.)

And he blessed God and said: Now you dismiss your servant, Lord, according to your word in peace. You see that not only the just of the New, but also of the Old Testament had the desire of future life in hope, to be released from the body, indeed they considered the way of peace to be laying down the earthly burden, as they did not doubt that they would have perpetual rest in the bosom of Abraham. Finally even Idithun, that is, the one who leaps over secular desires, after he had long silently contemplated many evils of the world, and had become fervent with internal meditation of the heart, finally spoke with his tongue, disclosing what he had done inwardly: Make known to me, O Lord, my end, and the number of my days, what it is, that I may know what is lacking in me. Behold, you have made my days old (Psalm 38). With these words, without a doubt, he reveals how greatly he hopes to attain solace in the end from the present calamities, which he desires to arrive as soon as possible.

Now you dismiss etc. Here is subjoined the devout magnification of Christ made by Simeon, filled with the Holy Spirit. And first in this canticle there is set forth the spiritual consolation of the old man. Second, there is subjoined the sublime commendation of the infant, there: Because my eyes have seen your salvation.

The aged Simeon therefore showed that he was consoled in the presence of Christ for a threefold reason: on account of the condescension of majesty, for which he says: Now you dismiss your servant, Lord, because the Lord had come to his servant: 2 Kings 24: "What is the reason that my lord the king should come to his servant?" and the Psalm: "What is man, that you are mindful of him, or the son of man, that you visit him?" On account of the fulfillment of truth, for which he says: According to your word, namely the word that was promised: Isaiah 55: "The word that shall go forth from my mouth shall not return void." And therefore he could say that word of the Psalm: "You have dealt well with your servant, O Lord, according to your word." On account of the attainment of tranquility, for which he says: In peace. For now, with the coming of him who says: "In me you shall have peace," John 16, the just man declared that he would die in peace. Now for true consolation he could say that which Jacob said to Joseph, Genesis 46: "Now I shall die happy, because I have seen your face and I leave you surviving." And this Tobit sought, in chapter 3: "And now, Lord, deal with me according to your mercy, and command that my spirit be received in peace." This he had already granted to Simeon himself, as he had promised; whence he could say that word: "In peace, in the selfsame, I will sleep and I will rest," because he awaited nothing else.

This is the righteous Simeon who, when he had taken up the Lord Christ in his arms, prayed to God to let him depart this life, as it had been revealed to him by the spirit, saying thus: Lord, now lettest thou thy servant depart, in peace, according to thy word, for mine eyes have seen thy salvation, which thou hast prepared before the face of all people—a light for revelation to the gentiles, and the glory of thy people Israel.

For it is written that the just lives by faith. If you are just, and live by faith, if you truly believe in Christ, why, since you are about to be with Christ, and are secure of the Lord's promise, do you not embrace the assurance that you are called to Christ, and rejoice that you are freed from the devil? Certainly Simeon, that just man, who was truly just, who kept God's commands with a full faith, when it had been pledged him from heaven that he should not die before he had seen the Christ, and Christ had come an infant into the temple with His mother, acknowledged in spirit that Christ was now born, concerning whom it had before been foretold to him; and when he had seen Him, he knew that he should soon die. Therefore, rejoicing concerning his now approaching death, and secure of his immediate summons, he received the child into his arms, and blessing the Lord, he exclaimed, and said, "Now lettest Thou Thy servant depart in peace, according to Thy word; for mine eyes have seen Thy salvation; " assuredly proving and bearing witness that the servants of God then had peace, then free, then tranquil repose, when, withdrawn from these whirlwinds of the world, we attain the harbour of our home and eternal security, when having accomplished this death we come to immortality. For that is our peace, that our faithful tranquillity, that our stedfast, and abiding, and perpetual security.

That no one should be made sad by death; since in living is labour and peril, in dying peace and the certainty of resurrection. In Genesis: "Then said the Lord to Adam, Because thou hast hearkened to the voice of thy wife, and hast eaten of that tree of which alone I commanded thee that thou shouldest not eat, cursed shall be the ground in all thy works; in sadness and groaning shalt thou eat of it all the days of thy life: thorns and thistles shall it cast forth to thee; and thou shalt eat the herb of the field in the sweat of thy brow. Thou shall eat thy bread until thou return unto the earth from which also thou wast taken; because earth thou art, and to earth thou shall go." Also in the same place: "And Enoch pleased God, and was not found afterwards: because God translated him." And in Isaiah: "All flesh is grass, and all the glory of it as the flower of grass. The grass withered, and the flower hath fallen away; but the word of the Lord abideth for ever." In Ezekiel: "They say, Our bones are become dry, our hope hath perished: we have expired. Therefore prophesy, and say, Thus saith the Lord, Behold, I open your monuments, and I will bring you forth from your monuments, and I will bring you into the land of Israel; and I will put my Spirit upon you, and ye shall live; and I will place you into your land: and ye shall know that I the Lord have spoken, and will do it, saith the Lord." Also in the Wisdom of Solomon: "He was taken away, lest wickedness should change his understanding; for his soul was pleasing to God." Also in the eighty-third Psalm: "How beloved are thy dwellings, Thou Lord of hosts? My soul desires and hastes to the courts of God." And in the Epistle of Paul to the Thessalonians: "But we would not that you should be ignorant, brethren, concerning those who sleep, that ye sorrow not as others which have no hope. For if we believe that Jesus died and rose again, so also them which have fallen asleep in Jesus will God bring with Him." Also in the first Epistle to the Corinthians: "Thou fool, that which thou sowest is not quickened except it have first died." And again: "Star differeth from star in glory: so also the resurrection. The body is sown in corruption, it rises without corruption; it is sown in ignominy, it rises again in glory; it is sown in weakness, it rises again in power; it is sown an animal body, it rises again a spiritual body." And again: "For this corruptible must put on incorruption, and this mortal put on immortality. But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the word that is written, Death is absorbed Into striving. Where, O death, is thy sting? Where, O death, is thy striving? " Also in the Gospel according to John: "Father, I will that those whom Thou hast given me be with me where I shall be, and may see my glory which Thou hast given me before the foundation of the world." Also according to Luke: "Now lettest Thou Thy servant depart in peace, O Lord, according to the word; for mine eyes have seen Thy salvation." Also according to John: "If ye loved me, ye would rejoice because I go to the Father; for the Father is greater than I."

(ubi sup.) For since Christ has destroyed the enemy, which is sin, and has reconciled us to the Father, the removal of saints has been in peace.

And still further does Luke say in reference to the Lord: "When the days of purification were accomplished, they brought Him up to Jerusalem, to present Him before the Lord, as it is written in the law of the Lord, That every male opening the womb shall be called holy to the Lord; and that they should offer a sacrifice, as it is said in the law of the Lord, a pair of turtle-doves, or two young pigeons:" [Luke 2:22] in his own person most clearly calling Him Lord, who appointed the legal dispensation. But "Simeon," he also says, "blessed God, and said, Lord, now lettest Thou Thy servant depart in peace; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light for the revelation of the Gentiles, and the glory of Thy people Israel." [Luke 2:29, etc.] And "Anna" [Luke 2:38] also, "the prophetess," he says, in like manner glorified God when she saw Christ, "and spake of Him to all them who were looking for the redemption of Jerusalem." Now by all these one God is shown forth, revealing to men the new dispensation of liberty, the covenant, through the new advent of His Son.

Therefore Abraham also, knowing the Father through the Word, who made heaven and earth, confessed Him to be God; and having learned, by an announcement [made to him], that the Son of God would be a man among men, by whose advent his seed should be as the stars of heaven, he desired to see that day, so that he might himself also embrace Christ; and, seeing it through the spirit of prophecy, he rejoiced. [Genesis 17:17] Wherefore Simeon also, one of his descendants, carried fully out the rejoicing of the patriarch, and said: "Lord, now lettest Thou Thy servant depart in peace. For mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: a light for the revelation of the Gentiles, and the glory of the people Israel." [Luke 2:29, etc.] And the angels, in like manner, announced tidings of great joy to the shepherds who were keeping watch by night. [Luke 2:8] Moreover, Mary said, "My soul doth magnify the Lord, and my spirit hath rejoiced in God my salvation;" [Luke 1:46] — the rejoicing of Abraham descending upon those who sprang from him — those, namely, who were watching, and who beheld Christ, and believed in Him; while, on the other hand, there was a reciprocal rejoicing which passed backwards from the children to Abraham, who did also desire to see the day of Christ's coming. Rightly, then, did our Lord bear witness to him, saying, "Your father Abraham rejoiced to see my day; and he saw it, and was glad."

Upon all this that righteous man, waxing bold and yielding to the exhortation of the mother of God, who is the handmaid of God in regard to the things which pertain to men, received into his aged arms Him who in infancy was yet the Ancient of days, and blessed God, and said, "Lord, now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel." I have received from Thee a joy unmixed with pain. Do thou, O Lord, receive me rejoicing, and singing of Thy mercy and compassion. Thou hast given unto me this joy of heart. I render unto Thee with gladness my tribute of thanksgiving.

But who departs from this world in peace, but he who is persuaded that God was Christ reconciling the world to Himself, (2 Cor. 5.) who has nothing hostile to God, having derived to himself all peace by good works in himself?

For to say, "Now You are releasing Your servant, O Master," could only be said by one who confessed that He is the Lord of life and death. See how the saints considered the body to be bonds. Therefore he also says, "Now You are releasing," loosing as if from bonds. "According to Your word": he speaks of the prophecy he had received, that he would not die until he had seen Christ. "In peace" means: in tranquility. For a man, as long as he lives, "is troubled," as David says (Ps. 38:7); but the one who has died is at peace. "In peace" can also be understood in another way, namely: with the obtaining of what was expected. Before I saw the Lord, he says, I was not at peace in my thoughts, but I was awaiting Him and always pondered with anxiety when He would come; but now, when I have seen Him, I am at rest and have ceased to think — I am released.

When he says Lord, he confesses that He is the very Lord of both life and death, and so acknowledges the Child whom he held in his arms to be God.

(ubi sup.) But it had been twice promised to him that he should not sec death before he should sec the Lord's Christ, and therefore he adds, to show that this promise was fulfilled, For mine eyes have seen thy salvation.

(non occ.) That is to say, the salvation wrought by Christ for the whole world. How then was it said above that he was watching for the consolation of Israel, but because he truly perceived in the spirit that consolation would be to Israel at that time when salvation was prepared for all people.

For my eyes have seen your salvation, which you have prepared before the face of all peoples. Blessed are the eyes that see what Simeon saw: blessed are they who have not seen, and have believed (John 20). That very thing, he says, which you have prepared to be beheld with mind and faith by all nations, peoples, and tongues afterward, and which you foresaw was to be sought with hope and love, I now contemplate your salvation, long desired, with the eyes of both flesh and heart.

Because my eyes have seen etc. Here secondly is added the magnification of Christ according to the threefold excellence of piety, wisdom, and majesty. From piety and clemency comes salvation; from wisdom shines light; from majesty, glory and praise: salvation, namely, for all peoples; light for the nations; and glory for the Israelites.

As for the salvation of clemency, it is said: Because my eyes have seen your salvation; whence that word of Job 33 could be said to Simeon: "You shall see his face with joy"; Baruch 3: "After these things he was seen upon earth and conversed with men."

(ubi sup.) Blessed are the eyes, both of thy soul and thy body. For the one visibly embrace God, but the others not considering those things which are seen, but enlightened by the brightness of the Spirit of the Lord, acknowledge the Word made flesh. For the salvation which thou hast perceived with thy eyes is Jesus Himself, by which name salvation is declared.

He called the incarnation of the Only-begotten "salvation," which God prepared before all ages.

(Photius.) Mark the wisdom of the good and venerable old man, who before that he was thought worthy of the blessed vision, was waiting for the consolation of Israel, but when he obtained that which he was looking for, exclaims that he saw the salvation of all people. So enlightened was he by the unspeakable radiance of the Child, that he perceived at a glance things that were to happen a long time after.

But this salvation was not particular, but universal; and therefore he adds: Which you have prepared before the face of all peoples, according to that word of Isaiah 52: "All the ends of the earth shall see the salvation of our God." He already saw verified that word of the Psalm: "The Lord has made known his salvation; in the sight of the nations"; there follows: "All the ends of the earth have seen the salvation of our God"; Isaiah 49: "It is a small thing that you should be my servant for converting the remnants of Israel. I have given you as a light to the nations, that you may be my salvation even to the ends of the earth."

The mystery of Christ had been prepared even before the very foundation of the world but was manifested in the last ages of time. It became a light for those who in darkness and error had fallen under the devil's hand. These were they "who serve the creature instead of the Creator," worshiping moreover the dragon, the author of evil, and the impure throng of devils, to whom they attach the honor due God. Yet God the Father called them to the acknowledgment of the Son who is the true Light.…Christ therefore became the Gentiles' light for revelation, but also for the glory of Israel. For even granting that some of them proved insolent and disobedient, and with minds that did not understand, yet there is a remnant there, saved and admitted to glory through Christ. The first fruits of these were the divine disciples, the brightness of whose renown lightens the whole world. In another sense, Christ is the glory of Israel, for he came out of Israel according to the flesh, though he is God over all, and blessed for evermore. Amen.

(ubi sup.) But Christ was the mystery which has been revealed in the last times of the world, having been prepared before the foundation of the world. Hence it follows, which thou hast prepared before the face of all men.

"He prepared... this salvation before the face of all people." For He became incarnate in order to save the world and so that His incarnation would be made manifest to all.

By these words, Before the face, he signifies that our Lord's incarnation would be visible to all men.

(non occ.) For the Gentiles before the coming of Christ were lying in the deepest darkness, being without the knowledge of God.

A light for revelation to the Gentiles, and for glory to your people Israel. Light indeed for both the peoples, God's salvation, that is, Christ prepared by God the Father. Who is rather the glory of Israel, long hoped for by them, from whom pre-announced he has come, but he is said to be the revelation for the Gentiles, whose eyes of mind sunk in deep blindness and raised by no hope of the Lord's coming, he himself has deigned to visit, reveal, and illuminate alike. And it is well that the revelation of the Gentiles is preferred to the glory of Israel, because when the fullness of the Gentiles has entered, then all Israel will be saved. As the Psalmist also says: The Lord hath made known his salvation; he hath revealed his justice in the sight of the nations (Psalm 97); he joined on and says: He hath remembered his mercy to Jacob, and his truth to the house of Israel (Psalm 98).

And well is the enlightening of the Gentiles put before the glory of Israel, because when the fulness of the Gentiles shall have come in, then shall Israel be safe. (Rom 11:26.)

And as to the light of wisdom: on account of which he adds: A light for the revelation of the Gentiles: Isaiah 9: "To those dwelling in the region of the shadow of death, a light has risen for them." And this light will reveal the glory of God to the nations: Isaiah 40: "The glory of the Lord shall be revealed, and all flesh shall see the salvation of God"; Daniel 2: "He reveals deep and hidden things and knows what is established in darkness, and light is with him."

As to the sublimity of glory, there is added: And the glory of your people Israel, because from Israel he was born according to the flesh: Isaiah 4: "The branch of the Lord shall be in magnificence and glory, and the fruit of the earth shall be sublime, and an exultation for those who shall have been saved out of Israel." And now is fulfilled what is said in Esther 8: "A new light seemed to rise for the Jews, joy and honor and dancing among all peoples."

Christ is therefore magnified under the aspect of the salvation of all, the light of the Gentiles, and the glory of the Jews. The first manifests clemency, the second wisdom, and the third power — under the aspect of peace from the consolation of the old man: whence he is praised in this canticle as peace, as salvation, as light, as glory. Peace, because he is mediator; salvation, because he is redeemer; light, because he is teacher; glory, because he is rewarder. And in these four consists the perfect commendation and magnification of Christ, indeed a certain most brief comprehension of the entire evangelical history with respect to the incarnation in peace, preaching in light, redemption in salvation, resurrection in glory. And because that canticle thus contains the fullness of the praise of Christ and the consolation of the dying old man, therefore it is sung in the evening at Compline. Whence these three canticles are ordered: of Mary, of Zechariah, of Simeon: the first in the evening, the second in the morning, the third at nightfall, because the following one begins where the preceding one ends. It is also signified in this that every state of life ought to praise God for the incarnation, namely that of virgins, of the married, and of widows; of contemplatives, of prelates, and of those in the active life; of laity, of clergy, and of religious, who also ought to be consecrated to the Lord.

(ubi sup.) But Christ coming was made a light to them that sat in darkness, being sore oppressed by the power of the devil, but they were called by God the Father to the knowledge of His Son, Who is the true light.

(ubi sup.) Israel was enlightened though dimly by the law, so he says not that light came to them, but his words are, to be the glory of thy people Israel. Calling to mind the ancient history, that as of old Moses after speaking with God returned with his face glorious, so they also coming to the divine light of His human nature, casting away their old veil, might be transformed into the same image from glory to glory (2 Cor. 3:7.) For although some of them were disobedient, yet a remnant were saved and came through Christ to glory, of which the Apostles were first-fruits, whose brightness illumines the whole world. For Christ was in a peculiar manner the glory of Israel, because according to the flesh He came forth from Israel, although as God He was over all blessed for ever.

(ubi sup.) He said therefore, of thy people, signifying that not only was He adored by them, but moreover of them was He born according to the flesh.

And in addition to this, when besides the spectacle, and even beyond the spectacle, they heard an old man, very righteous, very worthy of credit, worthy also of emulation, inspired by the Holy Spirit, a teacher of the law, honoured with the priesthood, illustrious in the gift of prophecy, by the hope which he had conceived of Christ, extending the limits of life, and putting off the debt of death—when they saw him, I say, leaping for joy, speaking words of good omen, quite transformed with gladness of heart, entirely rapt in a divine and holy ecstasy; who from a man had been changed into an angel by a godly change, and, for the immensity of his joy, chanted his hymn of thanksgiving, and openly proclaimed the "Light to lighten the Gentiles, and the glory of Thy people Israel."

The cleansing of the Syrian rather was significant throughout the nations of the world of their own cleansing in Christ their light, steeped as they were in the stains of the seven deadly sins: idolatry, blasphemy, murder, adultery, fornication, false-witness, and fraud.

This salvation is "a light for the enlightenment of the Gentiles," that is, for the enlightenment of the darkened Gentiles, "and for the glory... of Israel," for Christ is truly the glory of the people of Israel, because from them He shone forth, and the truly prudent find their greatness in this. So says Simeon. And it seems to me that to this Simeon the words of David are also fitting: "With long life will I satisfy him, and show him My salvation" (Ps. 90:16).

And this salvation he says is to be the light of the Gentiles and the glory of Israel, as it follows, A light to lighten the Gentiles.

(Photius.) The knowledge of supernatural things, as often as it is brought to the recollection, renews the miracle in the mind, and hence it is said, His father and mother marvelled at those things which were said of him.

(de Con. in Evan. ii. 1.) He however might be called His father in that light in which he is rightly regarded as the husband of Mary, that is, not from any carnal connection, but by reason of the very bond of wedlock, a far closer relationship than that of adoption. For that Joseph was not to be called Christ's father was not, because he had not begotten Him by cohabitation, since in truth he might be a father to one whom he had not begotten from his wife, but had adopted from another.

And his father and mother were marveling at what was said about him, and Simeon blessed them. He calls Joseph the father of the Savior, not that he was truly his father according to the Photinians, but since he was considered by all to be the father for the preservation of Mary's reputation. Nor did the Evangelist forget that he told she had conceived by the Holy Spirit and given birth as a virgin, but expressing the opinion of the people, which is the true law of history, he calls Joseph the father of Christ. Although in that way, he can rightly be called his father, as he is rightly understood as the husband of Mary without physical union, by the marriage bond itself, much more closely united indeed than if he had been adopted from elsewhere. For neither should Joseph be called the father of Christ because he had not begotten him through intercourse, since he would rightly be the father even if he had adopted someone not born from his wife elsewhere.

Joseph is called the father of the Saviour, not because he was (as the Photinians say) His real father, but because from regard to the reputation of Mary, all men considered him so.

And his father and mother were etc. Here thirdly is added the wonder of the parents arising from this, when it is added: And his father and mother were marveling at those things which were spoken concerning him, namely at the four things aforementioned. For Christ is admirable insofar as he is a mediator in the concord of peace: Esther 15: "You are very admirable, Lord, and your face is full of graces." Admirable also insofar as he is a savior in clemency: on account of which it is said thus in the Psalm: "God is wonderful in his saints," because "grace and mercy are upon his saints, and he has regard for his elect," Wisdom 4. Admirable insofar as he is a teacher in wisdom: Psalm: "Your knowledge has become wonderful beyond me." Admirable insofar as he is a triumphator in power, according to that of the Psalm: "The Lord is wonderful on high"; and Exodus 15: "Who is like you among the mighty, O Lord? Who is like you, magnificent in holiness, terrible and praiseworthy, working wonders?" And therefore it is not surprising if the putative father and the true mother were marveling at those things which were spoken.

Both by the angel and the multitude of the heavenly host, by the shepherds also, and Simeon.

But they who look deeper into the matter may say, that since the genealogy is deduced from David to Joseph, therefore lest Joseph should seem to be mentioned for no purpose, as not being the father of the Saviour, he was called His father, that the genealogy might maintain its place.

Behold what abundant grace is extended to all men by the birth of the Lord, and how prophecy is withheld from the unbelievers, not from the righteous. Simeon also prophesies that Christ Jesus has come for the fall and rising again of many.

That is, to distinguish the merits of the just and the unjust, and according to the quality of our deeds, as a true and just Judge, to decree punishment or rewards.

He is set for the fall of the unbelieving Jews, but for the resurrection of the believing Gentiles. "And for a sign that is spoken against." The cross is a sign that is spoken against. Why? Because many who did not believe denied him at the cross. They ridiculed it both by deeds and words. They gave him vinegar to drink, offered him gall for his thirst, twisted a wreath of thorns to put on his brow, pierced his side with a spear, struck him with their hands, and shouted at him with offensive clamor: "He saved others, but cannot save himself."

(ubi sup.) Having given praise to God, Simeon now turns to bless them that brought the Child, as it follows, And Simeon blessed them. He gave to each a blessing, but his presage of hidden things he imparts only to the mother, in order that in the common blessing He might not deprive Joseph of the likeness of a father, but in what he says to the mother apart from Joseph he might proclaim her to be the true mother.

(ep. 260. ad Opt.) The sign which is spoken against is called in Scripture, the cross. For Moses, it says, made a brazen serpent, and placed it for a sign. (Numb. 21:8.)

(ubi sup.) For a sign betokens something marvellous and mysterious, which is seen indeed by the simple minded.

And he said to Mary his mother: Behold, this child is set for the fall and rising of many in Israel, and for a sign that will be spoken against. Blessed indeed in the rising for he is the light, the glory of the people of Israel, as he said: I am the resurrection and the life: he who believes in me, though he were dead, shall live, and whoever lives and believes in me shall never die (John XI). But how is he set for the fall, except that he is also a stone of stumbling and a rock of offense? That is to say, a downfall to those who stumble upon the word and do not believe. Of whom he himself says: If I had not come and spoken to them, they would not be guilty of sin; but now they have no excuse for their sin (John XXII). He is set not only in himself, but also in his preachers for the fall and rising of many, as the Apostle testifies who says: For we are to God the aroma of Christ among those who are being saved and those who are perishing. To the one, we are an aroma that brings death; to the other, an aroma that brings life (II Cor. II). For whoever hears the word preached by the Apostle and follows it in love rises with a good aroma and is saved. Whoever follows it in hatred falls and perishes by the same aroma. But the sign that will be spoken against, understand as the faith in the Lord's cross. Of which the Apostle Paul says Jews: For as concerning this sect, it is known to us that it is spoken against everywhere (Acts XXVIII). And the Apostle himself: For we preach Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness (I Cor. I).

And Simeon blessed them etc. After the merit of the one testifying and the proclamation of the testimony, there is here thirdly added the tempering of the proclamation, humbling toward compassion, whence it terminates in compassion: Psalm: "For in the hand of the Lord there is a cup of unmixed wine, full of mixture"; therefore after Christ's dignity he adds his infirmity. In this tempering, first is set forth the consolation of prophetic blessing; then is added the mystery of the Lord's passion; thirdly is added the martyrdom of maternal compassion.

As to the consolation of prophetic blessing, it is set forth: And Simeon blessed them, that is, he proclaimed blessed Mary, because she conceived, and Joseph, because he raised him; whence he could say to them that Davidic word: "Blessed are you by the Lord." For parents are blessed in their son and on account of their son, just as, in 1 Kings 2, "Eli blessed Elkanah and his wife," namely on account of Samuel, the most excellent boy.

Note that this blessing is set forth here both for consolation, and for strengthening, and also for commendation, lest the passion about to be foretold should disturb, lest it should terrify, lest it be believed that the fault of the near parents is the cause. Or he blessed them in order to signify that in him the blessings of the Fathers were fulfilled: Genesis 22: "Blessing, I will bless you," etc. Or in order to intimate that through the passion of Christ we have been freed from every curse: Galatians 3: "Christ redeemed us from the curse of the Law, having been made a curse for us."

As to the mystery of the Lord's passion, there is added: And he said to Mary, his mother: Behold, this one is set for the fall and for the resurrection of many in Israel: and this by divine judgment: John nine: "For judgment I have come into this world, that those who do not see may see, and those who see may become blind"; and Isaiah eight: "The Lord shall be to you for sanctification: but for a stone of stumbling and a rock of scandal to the two houses of Israel, for a snare and for ruin to the inhabitants of Jerusalem." And therefore he is said to be set, namely by divine judgment: First Peter two: "To you who believe, honor; but to the unbelieving, the stone which the builders rejected has become a stone of stumbling and a rock of scandal to those who stumble at the word"; and this on account of their own fault. In Second Corinthians two something similar is said of the Apostles: "We are the good fragrance of Christ to God; to some indeed the odor of death unto death, but to others the odor of life unto life." And the reason for this is the contradiction of error; on account of which there is added: And for a sign which shall be contradicted: Lamentations three: "He bent his bow and set me as a target for the arrow"; this is said on account of those who contradict: Hebrews twelve: "Consider him who endured such contradiction from sinners against himself." And this contradiction was the occasion and cause of ruin in many: Isaiah forty-one: "The men who contradict you shall perish"; and therefore it is said in Ecclesiasticus four: "Do not contradict the word of truth in any way."

(non occ.) Mark the nice distinction here observed. Salvation is said to be prepared before the face of all people, but the falling and raising is of many; for the Divine purpose was the salvation and sanctification of every one, whereas the falling and lifting up stands in the will of many, believers and unbelievers. But that those who were lying in unbelief should be raised up again is not unreasonable.

(non occ.) But by this he signifies a fall to the very lowest, as if the punishment before the mystery of the incarnation, fell far short of that after the giving and preaching of the Gospel dispensation. And those spoken of are chiefly of Israel, who must of necessity forfeit their ancient privileges, and pay a heavier penalty than any other nation, because they were so unwilling to receive Him Who had long been prophesied among them, had been worshipped, and had come forth from them. In a most especial manner then he threatens them with not only a fall from spiritual freedom, but also the destruction of their city, and of those who dwelt among them. But a resurrection is promised to believers, partly indeed as subject to the law, and about to be delivered from its bondage, but partly as buried together with Christ, and rising with Him.

(hom. de occ. Dom.) Now from these words, you may perceive through the agreement of men's minds on the word of prophecy, that one and the same God and lawgiver hath spoken both in the Prophets and the New Testament. For the language of prophecy declared that there shall be a stone of fulling, and a rock of offence, that they who believe on Him should not be confounded. (Is. 8:14, Rom. 9:33.) The fall therefore is to them who are offended with the meanness of His coming in the flesh; the rising again to those who acknowledge the stedfastness of the Divine purpose.

(non occ.) He has joined together honour and dishonour. For to us Christians this sign is a token of honour, but it is a sign of contradiction, inasmuch by some indeed it is received as absurd and monstrous, by others with the greatest veneration. Or perhaps Christ Himself is termed a sign, as having a supernatural existence, and as the author of signs.

The Lord is represented to us as a horseman; and the "heel" points us to the "last times." And His "falling" denotes His death; as it is written in the Gospel: "Behold, this (child) is set for the fall and rising again of many." We take the "robber" to be the traitor. Nor was there any other traitor to the Lord save the (Jewish) people. "Shall rob him," i.e., shall plot against him. At the heels: that refers to the help of the Lord against those who lie in wait against Him. And again, the words "at the heels" denote that the Lord will take vengeance swiftly. He shall be well armed in the foot (heel), and shall overtake and rob the robber's troop.

As the light though it may annoy weak eyes, is still light; in like manner the Saviour endures, though many fall away, for His office is not to destroy; but their way is madness. Wherefore not only by the salvation of the good, but by the scattering of the wicked, is His power shewn. For the sun the brighter it shines, is the more trying to the weak sight.

The resurrection is a new life and conversation. For when the sensual man becomes chaste, the covetous merciful, the cruel man gentle, a resurrection takes place. Sin being dead, righteousness rises again. It follows, And for a sign which shall be spoken against.

Everything that the plain narrative recounts about the Savior is spoken against. The Virgin is a mother. This is "a sign that is spoken against." "The Marcionites speak against this sign and insist that he was not born of a woman." The Ebionites speak against this sign and say that he was born of a man and a woman in the same way as we are born. He had a human body.There is still another "sign that is spoken against." Some say that he came down from heaven. Others say that he had a body like ours, so that he could also redeem our bodies from sin by the likeness of his body to ours and give us hope of the resurrection. He rose from the dead. This is also "a sign that is spoken against." How did he rise? Was he just as he was when he died, or did he surely rise into a body of a better substance?… I myself think that even the fact that the mouths of the prophets foretold him is a sign that is spoken against.… It does not mean that those who believe in him speak against these signs. We know indeed that everything that Scripture records is true. But, for unbelievers, all things that are written about him are "a sign that is spoken against."

They who explain this simply, may say that He came for the fall of unbelievers, and the rising again of believers.

The careful interpreter will say, that no one falls who was not before standing. Tell me then, who were they who stood, for whose fall Christ came?

There is also a deeper meaning aimed against those who raise their voices against their Creator, saying, Behold the God of the Law and the Prophets of what sort He is! He says, I kill, and I make alive. (Deut. 32:39.) If God then is a bloody judge and a cruel master, it is most plain that Jesus is His Son, since the same things here are written of Him, namely, that he comes for the fall and rising again of many.

But we must take care lest by chance the Saviour should not come to some equally for the fall and rising again; for when I stood in sin, it was first good for me to fall, and die to sin. Lastly, Prophets and Saints when they were designing some great thing, used to fall on their faces, that by their fall their sins should be the more fully blotted out. This it is that the Saviour first grants to thee. Thou wert a sinner, let that which is sin fall in thee, that thou mayest thence rise again, and say, If we be dead with Him, we shall also live with Him. (2 Tim. 2:11.)

But all the things which history relates of Christ are spoken against, not that those who believe on Him speak against Him, (for we know that all the things which are written of Him are true,) but that every thing which has been written of Him is with the unbelievers a sign which is spoken against.

Everything that the plain narrative recounts about the Savior is spoken against. The Virgin is a mother. This is "a sign that is spoken against." "The Marcionites speak against this sign and insist that he was not born of a woman." The Ebionites speak against this sign and say that he was born of a man and a woman in the same way as we are born. He had a human body.There is still another "sign that is spoken against." Some say that he came down from heaven. Others say that he had a body like ours, so that he could also redeem our bodies from sin by the likeness of his body to ours and give us hope of the resurrection. He rose from the dead. This is also "a sign that is spoken against." How did he rise? Was he just as he was when he died, or did he surely rise into a body of a better substance?… I myself think that even the fact that the mouths of the prophets foretold him is a sign that is spoken against.… It does not mean that those who believe in him speak against these signs. We know indeed that everything that Scripture records is true. But, for unbelievers, all things that are written about him are "a sign that is spoken against."

This stumbling-stone Marcion retains still. Now, what is that "foolishness of God which is wiser than men," but the cross and death of Christ? What is that "weakness of God which is stronger than men," but the nativity and incarnation of God? If, however, Christ was not born of the Virgin, was not constituted of human flesh, and thereby really suffered neither death nor the cross there was nothing in Him either of foolishness or weakness; nor is it any longer true, that "God hath chosen the foolish things of the world to confound the wise; "nor, again, hath "God chosen the weak things of the world to confound the mighty; "nor "the base things" and the least things "in the world, and things which are despised, which are even as nothing" (that is, things which really are not), "to bring to nothing things which are" (that is, which really are).

We acknowledge, however, that the prophetic declaration of Simeon is fulfilled, which he spoke over the recently-born Saviour: "Behold, this child is set for the fall and rising again of many in Israel, and for a sign that shall be spoken against." The sign (here meant) is that of the birth of Christ, according to Isaiah: "Therefore the Lord Himself shall give you a sign: behold, a virgin shall conceive and bear a son.

Simeon blessed them both, but directed his words to the true Mother, leaving aside the supposed father. "Behold," he says, "this Child is set for the fall and rising of many in Israel"; "for the fall" of the unbelieving, and for the believing — "for the rising." Or in another sense: the Lord is set "for the fall" of the evil nestled in our souls, and "for the rising" of good; fornication falls, chastity rises. It can also be understood in yet another way: Christ "is set... for the fall" means: He Himself is to suffer and undergo death, and through His fall many are to rise. So after the words "for the fall," place a period, then begin: "And for the rising of many." "The sign" is the cross, which to this day finds contradiction against itself, that is, it is not accepted by unbelievers. The Incarnation of the Lord is also called a sign, and a wondrous sign, since God became man and a Virgin became a Mother. And this sign, that is, the Incarnation of Christ, is contradicted. For some say the body is from heaven, others that it is phantasmal, and still others babble other nonsense.

Neither letter nor history teaches that Mary passed from this life by the bodily suffering of death; for it was not the soul, but the body, that was pierced by the material sword. And therefore, the prudence of Mary shows her to be not unaware of the heavenly mystery. For the living word of God, and sharp and piercing with every sharpest sword, penetrates even to the division of soul and spirit, of joints and marrow, and searches the thoughts and secret intentions of the heart; for all things are naked and open to the Son of God, to whom the secrets of consciences do not deceive.

Or it shows the wisdom of Mary, that she was not ignorant of the heavenly Majesty. For the word of God is living and strong, and sharper than the sharpest sword. (Heb. 4:12.)

(de Nov. ac vet, Test. c. 73.) Or by this is signified that Mary also, through whom was performed the mystery of the incarnation, looked with doubt and astonishment at the death of her Lord, seeing the Son of God so humbled as to come down even to death. And as a sword passing close by a man causes fear, though it does not strike him; so doubt also causes sorrow, yet does not kill; for it is not fastened to the mind, but passes through it as through a shadow.

"That the thoughts of many hearts may be revealed" means that after the scandal which happened at the cross of Christ to both the disciples and to Mary herself, some swift healing will follow from the Lord, confirming their hearts in their faith in him. Thus we see that even Peter, after having stumbled, clung more firmly to his faith in Christ. What was human, therefore, was proven unsound in order that the power of the Lord might be manifested.

And a sword shall pierce through your own soul also. No history teaches that blessed Mary departed from this life by the sword's killing, especially since it is not the soul, but the body that is usually killed by iron. Hence it must be understood that this sword, of which it is said: And a sword is in their lips (Psalm LVIII), passed through her soul, meaning the sorrow of the Lord's passion. Even though she knew Christ to be the Son of God and thus would not doubt he would overcome death, she, however, could not without sorrow witness her flesh and blood being crucified. For the iron that is said to have transpierced Joseph's soul is best understood as severe mental tribulation.

That the thoughts of many hearts may be revealed. It was uncertain once who among the Jews would accept the grace of Christ, which they surely knew was to come, and who would rather reject it. But upon hearing of His birth, with the thoughts of hearts soon revealed, King Herod was troubled, and all Jerusalem with him. The shepherds, with fear and joy, resounded praises to God, announced the message of peace to men. With His teaching and power being spread abroad, some flocked to Him as a teacher of truth, others fled from Him as a deceiver. With His sign of the cross raised, some mocked blasphemously as if justly condemned to death, others mourned bitterly as if the author of life were dying. And even to this day, and to the end of the present age, the sword of most severe tribulation does not cease to pierce through the soul of the Church, while it considers many hearing the Word of God and rising with Christ, but many more falling away from belief. With the thoughts of many hearts revealed, where the best seed of the Gospel is sown, there the weeds of vices either prevail more than they should or, gravely to say, alone germinate and reign.

No history tells us that Mary departed this life by being slain with the sword, therefore since not the soul but the body is killed with iron, we are left to understand that sword which is mentioned, And a sword in their lips, (Ps. 59:7.) that is, grief because of our Lord's passion passed through her soul, who although she saw Christ the very Son of God die a voluntary death, and doubted not that He who was begotten of her flesh would overcome death, could not without grief see Him crucified.

But now even down to the close of the present time, the sword of the severest tribulation ceases not to go through the soul of the Church, when with bitter sorrow she experiences the evil speaking against the sign of faith, when hearing the word of God that many are raised with Christ, she finds still more falling from the faith, when at the revealing of the thoughts of many hearts, in which the good seed of the Gospel has been sown, she beholds the tares of vice overshooting it, spreading beyond it, or growing alone.

The blessed Virgin did not have pain preceding the delivery, because she did not conceive from sin, as did Eve, to whom the curse was given; rather, she had pain after the delivery. Whence she gave birth before she was in labor. On the cross she labored; whence in Luke: "And a sword shall pierce your own soul." In other women there is pain of the body, in her there is pain of the heart; in others there is pain of corruption, in her there is pain of compassion and charity. Whence she invites us to consider her sorrow, in Jeremiah: "All you," she says, "who pass by the way, attend and see if there is any sorrow like my sorrow."

As to the martyrdom of maternal compassion, it is said: And your own soul a sword shall pierce, that is, your very own, the sword of compassion; whence that verse of the Psalm applies to her: "The iron pierced through his soul." Damascene: "The pains which she escaped in giving birth, she endured at the time of the Passion." And Bernard: "While your Jesus is pierced by the lance — everyone's indeed, but especially yours: the sword did not pierce through his soul, because he had already expired, but yours; whence we proclaim you more than a Martyr." And Jerome: "Because she suffered in her mind, she was more than a Martyr." Whence, because she truly loved, she suffered with him most vehemently from her inmost affection. But others, who did not direct their hearts aright, exulted; therefore there is added: That the thoughts from many hearts may be revealed. Thus it followed here, because this followed upon the Passion of Christ, because namely the iniquity of heart of the carnal Jews and hypocrites was revealed: Hosea seven: "When I would have healed Israel, the iniquity of Ephraim was revealed, and of Samaria, before me"; because, as is said in Matthew ten, "nothing is covered that shall not be revealed, and hidden that shall not be known." But this shall be especially so in the judgment: First Corinthians four: "Judge not before the time, until the Lord comes, who will illuminate the hidden things of darkness and will make manifest the counsels of hearts," etc.

Note spiritually, that from the consideration of the passion of Christ a threefold spiritual sword ought to pierce through the soul. The first is the sword of the discernment of right faith: Ephesians 6: "And the sword of the Spirit, which is the word of God." The second is the sword of the rigor of severe judgment: Apocalypse 1: "From his mouth there went forth a sword sharp on both sides." The third is the sword of the division of human desire: Matthew 10: "I have not come to bring peace, but a sword." Now the first sword pierces through souls by true faith: Hebrews 4: "The word of God is living and more penetrating than every sword." The second, by the rigor of penance: Psalm: "Two-edged swords in their hands." The third, by the ardor of benevolence: Song of Songs 3: "Behold the bed of Solomon," and afterward: "All holding swords."

Against this threefold sword there is another threefold sword: namely the sword of rancor: 1 Kings 31: "Saul seized his sword and fell upon it." The sword of detraction: Psalm: "The sons of men, their teeth are arms and arrows, and their tongue a sharp sword." The sword of heresy, which is division from the unity of faith: Proverbs 5, under the metaphor of the harlot: "Her end is bitter as wormwood, and her tongue is sharp as a two-edged sword"; and Psalm: "They have unsheathed the sword," there follows: "to slaughter the upright of heart." The first spiritual sword is to be purchased: Luke 22: "He who does not have one, let him sell his tunic and buy a sword." But the other is to be put back into its sheath: John 18: "Put your sword into its sheath." And the reason for this is that the first kills the carnal life, but the second kills the spiritual life.

How then does Judith signify the glorious Virgin? Consider the New Testament and the Old. Holy Simeon said: "A sword shall pierce your own soul," that is, a living sorrow. Whence? Surely from the passion of Christ. Who inflicted the passion upon Christ? The Jew, the pagan, Pilate. These were the instruments, but who was moving them to this? Surely the devil was forging the sword by which the soul of the Virgin was pierced, and she herself was healed, and the devil was vanquished. The devil wished to have the bait of Christ's flesh; but the Divinity clung to his throat like a hook.

Simeon said likewise, "You will remove the sword." Mary removed the sword that protected Paradise because of Eve. Alternatively, "you will remove the sword," that is, a denial. For the Greek says clearly, the inner thoughts of a great number will be revealed, that is, the thoughts of those who had doubted. For he said, "You will remove the sword." Indeed, you too will doubt, because she thought that he was the gardener. Mary wondered at his birth, it is said, and at his conception. She recounted to others how she had conceived, and indeed how she had given birth. Those who had doubted it were comforted by the wonderment of her word.

(non occ.) Though these things are said of the Son, yet they have reference also to His mother, who takes each thing to herself, whether it be of danger or glory. He announces to her not only her prosperity, but her sorrows; for it follows. And a sword shall pierce through thy own heart.

(de occ. Dom. non occ.) But it is not meant that she alone was concerned in that passion, for it is added, that the thoughts of many hearts may be revealed. The word that marks the event; it is not used causatively; for when all these events took place, there followed the discovery of many men's intentions. For some confessed God on the cross, others even then ceased not from their blasphemies and revilings. Or this was said, meaning that at the time of the passion the thoughts of men's hearts should be laid open, and be corrected by the resurrection. For doubts are quickly superseded by certainty. Or perhaps by revealing may be meant, the enlightening of the thoughts, as it is often used in Scripture.

However, this blessed one, who had been found worthy of gifts surpassing nature, did at the time of the passion suffer the pangs which she had escaped at childbirth. When she saw him put to death as a criminal—the man she knew to be God when she gave birth to him—her heart was torn from maternal compassion and she was rent by her thoughts as by a sword. This is the meaning of "and a sword will pierce through your own soul." But her grief gave way to the joy of the resurrection, the resurrection which proclaimed him to be God who had died in the flesh.

But the evil thoughts of men were revealed, that He Who died for us might slay them; for while they were hidden, it was impossible to utterly destroy them. Hence also when we have sinned we ought to say, Mine iniquity have I not hid. (Ps. 32:5.) For if we make known our sins not only to God, but to whoever can heal our wounds, our sins will be blotted out.

He calls the "weapon" perhaps the grief that occurred during the Passion, or perhaps the scandal that assailed Her upon seeing the Lord crucified. For She, perhaps, pondered how He Who was born without seed, worked miracles, and raised the dead, was crucified, put to death, and spat upon. This means that "the thoughts of many" who are scandalized "will be opened and revealed," and once exposed, they will find swift healing. For example, You too, O Virgin, will be opened and revealed in Your thinking about Christ, and then will be confirmed in faith in Him. Likewise, Peter was shown to have denied; but the power of God was revealed, having received him again through repentance. And in another sense: "the thoughts of many hearts" were opened when the betrayer was exposed and those who loved Him were revealed, such as, for example, Joseph, who came to Pilate, and the women who stood at the Cross.

Therefore Simeon prophetized, the Virgin had prophesied, the one united in marriage had prophesied, and so too should the widow; so that neither the profession nor the sex may be lacking. And for this reason Anna is introduced with both the wages of widowhood and the character of such; so that she may be truly believed to have been worthy to announce the redeemer of all. Since we have described her merits elsewhere, when we exhorted widows, in this place as we hasten to other matters, we do not think it necessary to repeat. However, she spent eighty-four years of widowhood not idly; because both seven decades and two forties seem to represent a sacred number.

Simeon had prophesied, a woman united in marriage had prophesied, a virgin had prophesied, it was meet also that a widow should prophesy, that there might lack no sex or condition of life, and therefore it is said, And there was one Anna a prophetess.

Now Anna, both from the duties of her widowhood and her manner of life, is found to be such that she is thought worthy to announce the Redeemer of the world. As it follows, She was of a great age, and had lived with her husband, &c.

But if any younger woman, who has lived but a while with her husband, and has lost him by death or some other occasion, and remains by herself, having the gift of widowhood, she will be found to be blessed, and to be like the widow of Sarepta, belonging to Sidon, with whom the holy prophet of God, Elijah, lodged. Such a one may also be compared to "Anna, the daughter of Phanuel, of the tribe of Aser, which departed not from the temple, but continued in supplications and prayers night and day, who was fourscore years old, and had lived with an husband seven years from her virginity, who glorified the coming of Christ, and gave thanks to the Lord, and spake concerning Him to all those who looked for redemption in Israel." Such a widow will have a good report, and will be honoured, having both glory with men upon earth, and eternal praise with God in heaven.

O Eternal God, the Father of our Lord Jesus Christ, the Creator of man and of woman, who didst replenish with the Spirit Miriam, and Deborah, and Anna, and Huldah; who didst not disdain that Thy only begotten Son should be born of a woman; who also in the tabernacle of the testimony, and in the temple, didst ordain women to be keepers of Thy holy gates,-do Thou now also look down upon this Thy servant, who is to be ordained to the office of a deaconess, and grant her Thy Holy Spirit, and "cleanse her from all filthiness of flesh and spirit," that she may worthily discharge the work which is committed to her to Thy glory, and the praise of Thy Christ, with whom glory and adoration be to Thee and the Holy Spirit for ever. Amen.

And there was Anna, a prophetess, daughter of Phanuel, from the tribe of Asher; she had advanced in many days, etc. According to the history of her devout conversation and equally venerable age, and worthy in all aspects to bear witness to the incarnate Lord, Anna is taught to have been. According to the mystical understanding, because she signifies the Church, which in the present is as if widowed by the death of her spouse and Lord, the number of her years of widowhood also designates the time of the Church, when established in the body, she journeys as a pilgrim away from the Lord, and with the affection of great devotion, keeping the thresholds of the heavenly temple, awaits that daily coming of the Lord. Concerning this He says: We shall come and make our abode with him (John 14). For seven times twelve make eighty-four. And indeed seven refers to the course of this world, which revolves in seven days. Twelve, on the other hand, pertains to the perfection of apostolic doctrine. Therefore, whether it is the universal Church, or any faithful soul who cares to dedicate the entire span of their life to apostolic institutions, it is praised as if multiplying seven by twelve, and serving the Lord in the figurative eighty-four years. Also as the time of seven years, during which she stayed with her husband, most fittingly corresponds to the time of the Lord's incarnation. For by the number seven (as I said), the perfection of time is usually indicated. But there, due to the privilege of the Lord's majesty by which He taught in the flesh, the simple number of seven years is expressed. Here, on account of the apostolic summit of dignity, seven years are multiplied by twelve. However, it pleases the mysteries of the Church that Anna is interpreted as grace and that she is the daughter of Phanuel, which means face of God, singing with the Psalmist: The light of your face, O Lord, is signed upon us (Psalm 4). And she descends from the tribe of Asher, which means blessed, which among the twelve patriarchs is the eighth in the order of birth. About which number, because it is sacred to the New Testament, it has been repeatedly emphasized.

According to the mystical meaning, Anna signifies the Church, who at present is indeed a widow by the death of her Husband; the number also of the years of her widowhood marks the time of the Church, at which established in the body, she is separated from the Lord. For seven times twelve make eighty-four, seven indeed referring to the course of this world, which revolves in seven days; but twelve had reference to the perfection of Apostolic teaching, and therefore the Universal Church, or any faithful soul which strives to devote the whole period of its life to the following of Apostolic practice, is said to serve the Lord for eighty-four years. The term also of seven years, during which she lived with her husband, coincides. For through the prerogative of our Lord's greatness, whereby abiding in the flesh, He taught, the simple number of seven years was taken to express the sign of perfection. Anna also favours the mysteries of the Church, being by interpretation its "grace," and being both the daughter of Phanuel, who is called "the face of God," and descended from the tribe of Aser, i. e. the blessed.

And there was Anna, a prophetess, etc. After the testimony of the male sex, there follows here the testimony of the female sex. For it was fitting that the coming of Christ should have testimony from every kind of person, so that those who do not believe the Gospel may be without excuse. Hence Christ had testimony both angelic and human, and again with respect to the simple and the perfect, and again among the perfect in both sexes, to show that both sexes pertained to redemption, just as both had fallen. Hence, so that nothing might be lacking for the firmness of the testimony, Christ at his birth had sevenfold testimony: namely, from celestial nature, that is, the star: Matthew 2: "We saw his star in the east." From the supercelestial, that is, angelic: above in the same chapter: "There was with the Angel a multitude of the heavenly host," etc. From subcelestial nature, that is, the simple male, as the shepherds: above: "And the shepherds returned," etc. The wise male, as the Magi: Matthew 2: "Behold, Magi came from the East," etc. The aged in the masculine sex, as Simeon: above: "He came in the Spirit into the temple." The aged in the feminine sex, as here: And there was Anna, a prophetess, the daughter of Phanuel, etc. The infantile, who "confessed not by speaking but by dying"; Matthew 2: "He sent and killed all the boys," etc.: and then was fulfilled that word of the Psalm: "Out of the mouth of infants and sucklings you have perfected praise." And every nature, every sex, every age bore testimony to Christ at his birth, because he himself was to restore all things. Hence also, when the children were crying out in the temple and the Pharisees were objecting, it was said below in the nineteenth chapter: "If these should be silent, the stones will cry out."

By reason of the prophetic gift it is said: And there was Anna, a prophetess. "Anna is interpreted as 'grace,'" in which it is shown that it was rightly fitting for such a woman to prophesy, who was a dwelling-place of grace: Proverbs 11: "A gracious woman will find glory"; hence she herself could say that word of 1 Corinthians 15: "By the grace of God I am what I am." Therefore it is no wonder that Anna was a prophetess, because in Wisdom 7 it is said of wisdom that "she passes into holy souls and makes them friends of God and establishes them as prophets."

But by reason of natural origin it is added: The daughter of Phanuel, of the tribe of Aser; and thus she was of the race of Israel, from whose race were kings, priests, and Prophets, and Christ the Lord: in Romans 9 it is said of the Israelites: "Whose is the adoption of sons, and the glory, and the testament, and the legislation, and the service, and the promises; whose are the fathers, and from whom is Christ according to the flesh." And specifically she was of the tribe of Aser, to which was given a blessing among the sons: Deuteronomy 33: "Blessed among the sons is Aser; let him be pleasing to his brothers"; "As the days of your youth, so also those of your old age." And most specifically she is called the daughter of Phanuel, which is interpreted "the face of God": by which it is shown that she was of the lineage of those to whom it is said: "Seek his face always." Nothing therefore was lacking by reason of origin on the part of the dignity of her parents; nor even by reason of the antiquity of her days, which contributes very greatly to dignity and authority: Proverbs 16: "Old age is a crown of dignity, which is found in the ways of justice." And therefore it is added: And she was advanced in many days: Job 29: "I shall die in my nest, and like a palm tree I shall multiply my days."

And she had lived with her husband, etc. Here secondly is described the holiness of the one testifying with regard to the perfection of the active and contemplative life. With regard to the active life, which consists in the governance of one's own household, it is said: And she had lived with her husband seven years from her virginity; and thus she was a virgin before she was known by her husband.

(ubi sup.) Or because at that time there were several others who were called by the same name, that there might be a plain way of distinguishing her, he mentions her father, and describes the quality of her parents.

They also assert that by Anna, who is spoken of in the gospel [Luke 2:36] as a prophetess, and who, after living seven years with her husband, passed all the rest of her life in widowhood until she saw the Saviour, and recognised Him, and spoke of Him to all, was most plainly indicated Achamoth, who, having for a little while looked upon the Saviour with His associates, and dwelling all the rest of the time in the intermediate place, waited for Him till He should come again, and restore her to her proper consort. Her name, too, was indicated by the Saviour, when He said, "Yet wisdom is justified by her children." [Luke 7:35] This, too, was done by Paul in these words, "But we speak wisdom among them that are perfect." [1 Corinthians 2:6]

And the order is blameless; for the woman is not first of the man, but first Simeon is introduced. Therefore it was not written according to the word of her, but that "she confessed to God and spoke about him." It seems that justly she became a prophetess, the Holy Spirit being able to find a place in her because of her purity and cleanliness; for "having lived seven years from her virginity with a husband", therefore she became a prophetess; for the Holy Spirit did not dwell in her by chance. It is good indeed if anyone can remain a virgin; but if not able to do this, let them be widowed, if something human happens, and let them keep this in view even being with a husband, so that their virginity may be justified before God.

For the Holy Spirit dwelt not by chance in her. For the highest blessing, if any can possess it, is the grace of virginity, but if this cannot be, and it chance to a woman to lose her husband, let her remain a widow, which indeed not only after the death of her husband, but even while he is living, she ought to have in her mind, that supposing it should not happen, her will and determination might be crowned by the Lord, and her words should be, "This I vow, and promise, that if a certain condition of this life be mine, (which yet I wish not,) I will do nothing else but remain inviolate and a widow." Most justly then was this holy woman thought worthy to receive the gift of prophecy, because by long chastity and long fastings she had ascended to this height of virtue, as it follows, Who departed not from the temple with fastings and prayers, &c.

From which it is plain that she possessed a multitude of other virtues; and mark how she resembles Simeon in his goodness, for they were both in the temple together, and both counted worthy of prophetic grace, as it follows, And she coming in at this very instant, gave thanks to the Lord.

Let that old woman also hold her tongue, lest she should bewitch the child." After such a fashion as this, I suppose you have had, O Marcion, the hardihood of blotting out the original records (of the history) of Christ, that His flesh may lose the proofs of its reality.

We produce, too, our remaining (evidences). For we now hasten to modern proofs. On the threshold of the Gospel, Anna the prophetess, daughter of Phanuel, "who both recognised the infant Lord, and preached many things about Him to such as were expecting the redemption of Israel," after the pre-eminent distinction of long-continued and single-husbanded widowhood, is additionally graced with the testimony of "fastings" also; pointing out, as she does, what the duties are which should characterize attendants of the Church, and (pointing out, too, the fact) that Christ is understood by none more than by the once married and often fasting.

The Evangelist dwells on the narrative about Anna, listing her father and tribe, so that we may know that he speaks the truth, since he invites, as it were, many witnesses who know her father and tribe.

The Evangelist continues with this account of Anna. He lists both her father and her tribe, so that we might be convinced he is speaking the truth. He is summoning, as it were, many witnesses who knew her father and her tribe.

The Evangelist dwells some time on the account of Anna, mentioning both her father's tribe, and adding, as it were, many witnesses who knew her father and her tribe.

And she was a widow even unto eighty-four years; and thus she had virginal, widowed, and conjugal continence according to place and time. Whence she was praiseworthy in the custody of her body, on account of which that passage from Judith 15 was fitting for her: "You have acted manfully, and your heart has been strengthened, because you have loved chastity and after your husband have not known another." And therefore this widow is to be honored, according to that passage in First Timothy 5: "Honor widows who are truly widows"; and again: "Let a widow be chosen who is not less than sixty years old, who has been the wife of one husband, having testimony in good works." Such was Anna: in which it is apparent that she had the perfection of the active life.

As for the perfection of the contemplative life, it is said: Who did not depart from the temple. She was wholly devoted to contemplation devoutly. The Gloss: "An example is given to widows who are in the Church," namely that they may say with the Psalm: "This is my rest forever and ever"; against those widows of whom the Apostle speaks in First Timothy five, that "being idle they learn to go about from house to house, and not only idle, but also gossips and busybodies, speaking things which they ought not." She was also devoted dutifully: whence it is added: Serving God with fastings and prayers, just as that good widow Judith, in chapter eight, is said to have "made for herself a secret chamber in the upper part of her house, in which she dwelt shut up with her maidens, having a haircloth about her loins, and she fasted all the days of her life"; and this most fittingly, because, as it is said in First Timothy five, "the widow who lives in pleasures is dead while living." And well does he join fasting and prayer, because "by fasting the plagues of the body are healed, by prayer the plagues of the soul"; Tobit twelve: "Prayer is good with fasting and almsgiving," etc. She was also devoted continually: whence it is said: Night and day: according to the pattern of the Apostle; First Timothy five: "She who is a widow indeed and desolate, let her hope in the Lord and continue in prayers night and day."

Let not us, then, who are in Christ-that is, always in the lights cease from praying even during night. Thus the widow Anna, without intermission praying and watching, persevered in deserving well of God, as it is written in the I Gospel: "She departed not," it says, "from the temple, serving with fastings and prayers night and day." Let the Gentiles look to this, who! are not yet enlightened, or the Jews who have remained in darkness by having forsaken the light. Let us, beloved brethren, who are always in the light of the Lord, who remember and hold fast what by grace received we have begun to be, reckon night for day; let us believe that we always walk in the light, and let us not be hindered by the darkness which we have escaped. Let there be no failure of prayers in the hours of night-no idle and reckless waste of the occasions of prayer. New-created and newborn of the Spirit by the mercy of God, let us imitate what we shall one day be. Since in the kingdom we shall possess day alone, without intervention of night, let us so watch in the night as if in the daylight. Since we are to pray and give thanks to God for ever, let us not cease in this life also to pray and give thanks.

And coming up at that moment she gave thanks to the Lord and spoke about him to all who were looking forward to the redemption of Jerusalem. [Simeon prophesied, the one joined in marriage prophesied, the virgin prophesied, and the widow should also prophesy, so that no state of life or sex should be wanting. And therefore, Anna is introduced with the merit of widowed life and such behavior that she is plainly believed to be worthy to announce that the Redeemer has come for all.

And she, at that very hour, etc. Here thirdly is described the solemnity of the testimony, both by reason of the fitting time and by reason of the consenting multitude. By reason of the fitting time it is said: And she, at that very hour coming up, was giving thanks to the Lord: in which it appears that this gathering was made by divine impulse, and therefore the feast of the Purification is called the feast of Hypapante, that is, of those meeting, because Simeon and Anna met Joseph and Mary without any convocation; and therefore on that day a procession is universally made. Whence just as she came by the same Spirit as Simeon, so also she prophesied by the same Spirit; and that was fulfilled from Joel two: "And your sons and your daughters shall prophesy, your old men shall see visions," etc. Nevertheless, the testimony of Simeon is described explicitly and in the manner of preaching, but that of Anna implicitly and in the manner of confession, because to teach in the Church belongs not to women but to men: First Timothy two: "I do not permit women to teach in the church nor to have dominion over a man." And note that concerning Christ there prophesied Simeon and Zechariah, the Virgin Mary and Elizabeth joined in marriage; and therefore it is fitting that a widow also should prophesy, lest any state of life or sex be lacking.

But by reason of the consenting multitude, there is added: And she spoke of him to all who were awaiting the redemption of Israel. For they gladly heard, whence they said that word of Isaiah twenty-five: "Behold, the Lord our God, we have waited for him, and he will save us." Already one could sing: "The Lord has sent redemption to his people." She spoke to all, because upon this depended the salvation of all: Isaiah forty-nine: "And all flesh shall know that I am the Lord who saves you and your redeemer, the Mighty One of Jacob."

And note here in the spiritual sense that at the offering of the Lord four persons were present, namely Joseph and Mary, Simeon and Anna, because the soul that wishes to offer a true sacrifice to God must have the accompaniment of the four cardinal virtues. For by Simeon, whose name is interpreted as hearing, is understood prudence: Proverbs one: "A wise man hearing shall be yet wiser." But by Anna, whose name is interpreted as grace, is understood temperance: Hebrews, the last chapter: "It is best to establish the heart with grace, not with foods." By Joseph, the just man, whose name is interpreted as increase, is understood justice: Second Corinthians nine: "He will multiply your seed and increase the growth of the fruits of your justice." By Mary, whose name is interpreted as mistress, is understood fortitude, Proverbs sixteen: "The patient man is better than the strong man." Concerning these four virtues it is written in praise in Wisdom eight: "For she teaches sobriety and prudence and justice and fortitude." And these are signified by the four women who were prophetesses, of whom mention is made in Scripture: namely Mary, the sister of Moses, Exodus fifteen; Deborah, Judges five; Huldah, Fourth Kings twenty-two; and Anna, as here. By Anna, as has been said, is understood temperance: by Huldah, whose name is interpreted as my discernment, is understood prudence: by Deborah, whose name is interpreted as a bee having a sting, is understood justice with respect to severity and clemency; by Mary, whose name is interpreted as mistress and bitter sea, is understood fortitude with respect to magnanimity and patience. And these four virtues are understood through the four prophetess daughters of Philip: Acts twenty-one: "He had four daughters, virgins who prophesied." By Philip, whose name is interpreted as mouth of the lamp, is understood wisdom, which teaches and generates the aforesaid fourfold virtue.

When, then, to these sacred rites, prophecy and the priesthood had been jointly called, and that pair of just ones elected of God—Simeon, I mean, and Anna, bearing in themselves most evidently the images of both peoples—had taken their station by the side of that glorious and virginal throne,—for by the old man was represented the people of Israel, and the law now waxing old; whilst the widow represents the Church of the Gentiles, which had been up to this point a widow,—the old man, indeed, as personating the law, seeks dismissal; but the widow, as personating the Church, brought her joyous confession of faith and spake of Him to all that looked for redemption in Jerusalem, even as the things that were spoken of both have been appositely and excellently recorded, and quite in harmony with the sacred festival. For it was fitting and necessary that the old man who knew so accurately that decree of the law, in which it is said: Hear Him, and every soul that will not hearken unto Him shall be cut off from His people, should seek a peaceful discharge from the tutorship of the law; for in truth it were insolence and presumption, when the king is present and addressing the people, for one of his attendants to make a speech over against him, and that to this man his subjects should incline their ears. It was necessary, too, that the widow who had been increased with gifts beyond measure, should in festal strains return her thanks to God; and so the things which there took place were agreeable to the law.

But because Anna's words were nothing remarkable, and of no great note respecting Christ, the Gospel does not give the particulars of what she said, and perhaps for this reason one may suppose that Simeon anticipated her, since he indeed bore the character of the law, (for his name signifies obedience,) but she the character of grace, (which her name is by interpretation,) and Christ came between them. Therefore He let Simeon depart dying with the law, but Anna he sustains living beyond through grace.

She, together with others, "praised the Lord," that is, thanked Him, and told everyone about the Lord, that He is the Savior and consolation of us who await redemption.

That is, returned thanks for seeing in Israel the Saviour of the world, and she confessed of Jesus that He was the Redeemer and the Saviour. Hence it follows, And she spoke of him to all, &c.

(Metaphrastes.) Or again, Luke is here describing the time before the descent to Egypt, for before her purification Joseph had not taken Mary there. But before they went down into Egypt, they were not told by God to go to Nazareth, but as living more freely in their own country, thither of their own accord they went; for since the going up to Bethlehem was for no other reason but the taxing, when that was accomplished they go down to Nazareth.

And when they had completed everything according to the law of the Lord, they returned to Galilee, to their city Nazareth. In this place, Luke omitted what he knew to be sufficiently explained by Matthew, namely that the Lord, after these things, so that he would not be found and killed by Herod, was taken by his parents to Egypt, and after Herod's death, he thus returned to Galilee, and began to inhabit his city Nazareth. For the evangelists individually are accustomed to omit certain things that they either saw were mentioned by others, or foresaw would be mentioned by others in the spirit, so that in the continuous series of their own narrative, they appear to have omitted nothing. Nevertheless, a diligent reader can find out at what point omissions were made by considering the writing of the other evangelist.

Luke has omitted in this place what he knew to have been sufficiently set forth by Matthew, that the Lord after this, for fear that He should be discovered and put to death by Herod, was carried by His parents into Egypt, and at Herod's death, having at length returned to Galilee, came to dwell in His own city Nazareth. For the Evangelists individually are wont to omit certain things which they either know to have been, or in the Spirit foresee will be, related by others, so that in the connected chain of their narrative, they seem as it were to have omitted nothing, whereas by examining the writings of another Evangelist, the careful reader may discover the places where the omissions have been. Thus after omitting many things, Luke says, And when they had accomplished all things, &c.

And when they had performed etc. After Christ's humiliation according to the precept of the Law and his glorification through the testimony of truth have been described, there is here subjoined the last section of this part, in which is described the consummation of the aforesaid things, and this is stated first with respect to the legal precept, then with respect to the prophetic oracle. As to the consummation of the legal precept, it says: And when they had performed all things according to the Law of the Lord: because, according to what is said in Matthew 5, "I came not to destroy the Law, but to fulfill it"; and again: "One jot, or one tittle shall not pass from the Law, till all be fulfilled." But as to the completion of the prophetic oracle, it adds: They returned into Galilee, to their own city Nazareth: Matthew 2: "Being warned in a dream, he withdrew into the parts of Galilee. And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the Prophets: He shall be called a Nazarene"; Isaiah 9: "The way of the sea beyond the Jordan, Galilee of the Gentiles, was made heavy." But the scribes did not know this, who said, in John 7: "Search the Scriptures, and see that no Prophet arises from Galilee." And note that according to Augustine in the second book of On the Harmony of the Evangelists, the child Jesus was first carried from Judea into Egypt before he went down into Galilee, because on account of the persecution of Herod he went down into Egypt, and on account of fear of Archelaus he withdrew into the parts of Galilee, returning from Egypt.

After fulfilling everything, they returned to Galilee, to their own city of Nazareth. Bethlehem was also their city, but as a homeland, while Nazareth was their place of residence.

Bethlehem was indeed their city, their paternal city, Nazareth the place of their abode.

(lib. de Incarn. Christi cont. Apollin.) But if as some say the flesh was changed into a Divine nature, how did it derive growth? for to attribute growth to an uncreated substance is impious.

And the child grew and became strong, filled with wisdom, and the grace of God was upon him. The distinction of the words is notable, because the Lord Jesus Christ, in that he was a child, that is, had assumed the condition of human frailty, had to grow and become strong. But in that he was also the Word of God and the eternal God, he did not need to become strong nor did he need to grow. Hence, he is very rightly said to be full of wisdom and grace. Wisdom because in him dwells all the fullness of deity bodily. Grace because to the same mediator between God and men, the man Jesus Christ, great grace was given, so that from the moment he began to be man, he might be perfect and God. Similar to this is what John writes, that he is full of grace and truth, he himself setting forth that same excellence of divinity of truth, which Luke commends under the name of wisdom.

We must observe the distinction of words, that the Lord Jesus Christ in that He was a child, that is, had put on the condition of human weakness, was daily growing and being strengthened.

Wisdom truly, for in Him dwelleth all the fulness of the Godhead bodily, (Col. 2:19.) but grace, because it was in great grace given to the man Christ Jesus, that from the time He began to be man He should be perfect man and perfect God. But much rather because He was the word of God, and God needed not to be strengthened, nor was in a state of growth. But while He was yet a little child He had the grace of God, that as in Him all things were wonderful, His childhood also might be wonderful, so as to be filled with the wisdom of God.

But the child grew etc. Above the Evangelist described how the Savior was made subject to the ceremonial law; here he describes how he was made subject to the moral law. But since the whole ordering of morals is principally concerned with three things, namely, with the worship of the divine majesty and the pursuit of truth and the duty of piety: by the first a person is subjected to his Creator, by the second to his teacher, by the third to his parent.

The excellence of virtue in Christ is shown on the part of the mind, although there was a deficiency of age on the part of the flesh: on account of which he first sets forth the advance of age in the flesh and then adds the perfection of virtue in the mind. As for the advance of age in the flesh it is said: But the child grew, namely in body, as Bede explains: "Insofar as he was a child, that is, a fragile man, he could grow, just as other men, not insofar as he was the Word." As for the perfection of virtue in the mind it is added: He was strengthened. The perfection of mental virtue consists in three things, namely in the vigor of power with respect to the irascible, in the splendor of wisdom with respect to the rational, and in the fervor of grace with respect to the concupiscible. As for the vigor of power of the irascible, it is said: And he was strengthened: Ezekiel three: "The hand of the Lord was with me, strengthening me"; Philippians, the last chapter: "I can do all things in him who strengthens me". As for the splendor of wisdom in the rational, it is added: Full of wisdom: Colossians two: "For in him are hidden all the treasures of wisdom and knowledge"; and Isaiah eleven: "The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding". As for the fervor of grace in the concupiscible, it is added: And the grace of God was in him: Sirach twenty-four: "In me is all grace of the way and of truth, in me is all hope of life", etc.; and John one: "And we saw his glory, the glory as of the Only-begotten from the Father, full of grace and truth".

TO say that the child grew, and waxed strong in spirit, being filled with wisdom, and the grace of God was upon Him, must be taken as referring to His human nature. And examine, I pray you, closely the profoundness of the dispensation: the Word endures to be born in human fashion, although in His divine nature He has no beginning nor is subject to time: He Who as God is all perfect, submits to bodily growth: the Incorporeal has limbs that advance to the ripeness of manhood: He is filled with wisdom Who is Himself all wisdom. And what say we to this? Behold by these things Him Who was in the form of the Father made like unto us: the Rich in poverty: the High in humiliation: Him said to "receive," Whose is the fulness as God. So thoroughly did God the Word empty Himself! For what things are written of Him as a man show the manner of the emptying. For it were a thing impossible for the Word begotten of God the Father to admit ought like this into His own nature: but when He became flesh, even a man like unto us, then He is born according to the flesh of a woman, and is said also to have been subject to the things that belong to man's state: and though the Word as being God could have made His flesh spring forth at once from the womb unto the measure of the perfect man, yet this would have been of the nature of a portent: and therefore He gave the habits and laws of human nature power even over His own flesh. Be not therefore offended, considering perchance within thyself, How can God increase? or how can He Who gives grace to angels and to men receive fresh wisdom? Rather reflect upon the great skill wherewith we are initiated into His mystery. For the wise Evangelist did not introduce the Word in His abstract and incorporeal nature, and so say of Him that He increased in stature and wisdom and grace, but after having shown that He was born in the flesh of a woman, and took our likeness, he then assigns to Him these human attributes, and calls Him a child, and says that He waxed in stature, as His body grow little by little, in obedience to corporeal laws. And so He is said also to have increased in wisdom, not as receiving fresh supplies of wisdom,----for God is perceived by the understanding to be entirely perfect in all things, and altogether incapable of being destitute of any attribute suitable to the Godhead:----but because God the Word gradually manifested His wisdom proportionably to the age which the body had attained. The body then advances in stature, and the soul in wisdom: for the divine nature is capable of increase in neither one nor the other; seeing that the Word of God is all perfect. And with good reason he connected the increase of wisdom with the growth of the bodily stature, because the divine nature revealed its own wisdom in proportion to the measure of the bodily growth.

Rightly with the growth in age, St. Luke has united increase in wisdom, as he says, And he was strengthened, (i. e. in spirit.) For in proportion to the measure of bodily growth, the Divine nature developed its own wisdom.

In the Gospel of Luke, the Holy Spirit writes this of him before he reached the age of twelve: "But the boy grew and was strengthened, and he was filled with wisdom." Human nature itself does not permit this, that wisdom is perfected before the twelfth year of life. It is one thing to participate in wisdom, another thing to be filled with wisdom.…The Son of God "had emptied himself," and, for that reason, again he is filled with wisdom. "And the grace of God was upon him." He possessed the grace of God not when he reached young manhood, not when he taught openly, but already when he was a small child.

Jesus "grew" in body. Although He could have attained the measure of manhood from the very womb, He would then have appeared to be a phantom; therefore He grows little by little. With age, the wisdom of God the Word was manifested. For He was not wise through progress in learning — away with such a thought! But since He revealed His innate wisdom little by little, it is said that He advanced and "grew strong in spirit" in proportion to His bodily growth. For if He had displayed all wisdom at His very earliest age, He would have appeared monstrous. But now, revealing Himself as much as possible in accordance with His age, He was fulfilling the dispensation, not receiving wisdom. For what could be more perfect than He who was perfect from the beginning? Yet He reveals His inherent wisdom little by little.

Now our Lord might have come forth from the womb in the stature of mature age, but this would seem like something imaginary; therefore His growth is gradual, as it follows, And the child grew, and waxed strong.

For if while yet a little child, He had displayed His wisdom, He would have seemed a miracle, but together with the advance of age He gradually showed Himself, so as to fill the whole world. For not as receiving wisdom is He said to be strengthened in spirit. For that which is most perfect in the beginning, how can that become any more perfect. Hence it follows, Filled with wisdom, and the grace of God was in him.