2 Royal Hours of Nativity

Further, the same prophet foretold even the place in which Christ was to be born: "But you, O Bethlehem Eph'rathah, who are little among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose origin is from old, from ancient days."

By designating Bethlehem, they [the Jews] were like the builders of Noah's ark, providing others the means of escape, yet themselves perishing in the flood. Like milestones, they showed the way but were incapable of walking along it. They were asked where the Christ was to be born. They answered, "In Bethlehem of Judah. For thus it was written by the prophet"—they were repeating from memory, you see, what had been written about this by Micah: "And you, Bethlehem, land of Judah, are not the least among the leaders of Judah; for from you shall come forth the king who is going to be the shepherd of my people Israel."

According to prophecy, Christ was born in Bethlehem of Judah, at the time, as I said, when Herod was king in Judea. At Rome, the republic had given way to the entire empire, and the emperor Caesar Augustus had established a worldwide peace. Christ was born a visible man of a virgin mother, but he was a hidden God because God was his Father. So the prophet had foretold: "Behold, the virgin shall be with child and shall bring forth a son; and they shall call his name Emmanuel, which is interpreted, God with us." To prove that he was God, Christ worked many miracles, some of which—as many as seemed necessary to establish his claim—are recorded in the Gospels. Of these miracles the very first was the marvelous manner of his birth.

This is Micah the seventh in order, who also was privileged to prophesy concerning the coming of the Lord Christ, and he says: And thou Bethlehem, the house of Ephratha, art the least to be among the thousands of Judah. From thee, there shall come forth to me one who shall be for a ruler over Israel, whose goings forth have been of old from everlasting. The chief priests and scribes of the Jews, taking this passage, when Herod asked them where the Christ should be born, replied, In Bethlehem of Judaea, upon which he sent the Wise Men away to Bethlehem.

It is enough for piety for you to know, as we have said, that God has one only Son, one naturally begotten, who did not begin to be when he was born in Bethlehem but is before all ages. For listen to the prophet Micah: "And you, Bethlehem, house of Ephratha, are little to be among the thousands of Judah. From you shall come forth for me a leader who shall feed my people Israel; and his goings forth are from the beginning, from the days of eternity." Therefore do not fix your attention on him as coming from Bethlehem simply but worship him as begotten eternally of the Father. Admit no one who speaks of a beginning of the Son in time, but acknowledge his timeless beginning, the Father.

"But you, O Bethlehem, you are too little for what you are." That is, even though in comparison with your enemies you are little in force and number and incapable to lead "the thousand of Judah," yet, thanks to the help that I give you, the powerful ruler will be able to make war against them. For I have destined him to that from the beginning, through the promises already made to David. This is said with the usual reference to Zerubbabel, but its true meaning has been revealed in Christ, because when he appeared, all the promises made to Abraham and David were fulfilled.

The text says, "His origin is from the beginning," the beginning, that is, according to the promises made to Abraham and David.

(Version 2.) And you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times. LXX: And you, Bethlehem, house of Ephrathah, are small among the thousands of Judah; out of you shall come forth for me one who will be ruler in Israel, and his goings forth are from of old, from the days of eternity. In the Gospel according to Matthew (Mat. II), when the magi from the East came and Herod asked the scribes where the Christ, the Lord, was to be born, they are said to have responded: In Bethlehem of Judea, for so it was written by the prophet: And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will shepherd my people Israel. It is clear to me, even without my speaking, that the testimony does not agree with the Hebrew or the Septuagint interpreters. And I believe that Matthew, wanting to accuse the Scribes and priests of negligence in regard to the reading of divine Scripture, also placed it in this way, as has been said by them. Furthermore, those who assert that in almost all testimonies taken from the Old Testament there is such an error, that either the order is changed, or the words, and sometimes even the sense itself is different, testify not from a written book, but from their memory, which is sometimes mistaken, to the apostles and evangelists. Therefore, let us explain the Hebrew: And you, Bethlehem, that is, the house of bread, which is called Ephratha, are indeed the least among the cities of Judah, and compared to so many thousands, you are hardly a small village; but from this small village will come forth Christ, who is the ruler in Israel. And do not think that he is only from the lineage of David, to whom I promised, saying: I will set upon your throne the fruit of your womb (Ps. CXXXI, 11), the assumption of flesh does not hinder the divine majesty: for he is born of me before all ages, and as the creator of time, he is not bound by it. He is the one of whom I said in another psalm: Before Lucifer I begot you (Ps. 109:3). For in the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). This was in the beginning with God. And therefore his coming forth is from the beginning, from the days of eternity. That Bethlehem itself is Ephrath, the book of Genesis shows, in which Scripture records: Rachel died and was buried on the way to Ephrath, which is Bethlehem (Gen. 35). And in both names it signifies a sacrament: for the house is called bread, because of the living bread, which came down from heaven (John VI). And Ephrata, which translates as seeing madness, because of Herod's insanity, since he was deceived by the wise men, he was very angry, and sent and slew all the children in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. And because of the great amount of bloodshed, a voice was heard in the heights, lamentation and weeping, Rachel weeping for her children (Jer. XXXI). We read according to the Septuagint, specifically in the book of Joshua, where three cities and towns of Judah are described, among others, including: Thaeco, Ephratha, which is Bethlehem, Phagor, Aetham, Culon, Tami (also called Tatami), Soris, Caraem, Gallim, Baether, and Manocho, eleven cities, and their villages (Josue XV). This is not found in the Hebrew text, nor in any other interpreter, and whether it was erased from the ancient books by the malice of the Jews so that Christ would not appear to have been born from the tribe of Judah, or whether it was added by the Septuagint without clear knowledge, we do not know for certain. Nevertheless, we can confirm this from the book of Judges, that Bethlehem is in the tribe of Judah, for it is written: 'And there was a Levite man, living in the farthest parts of the hill country of Ephraim, who took to himself a concubine from Bethlehem in Judah. And his concubine was angry with him, and she went back to her father's house at Bethlehem in Judah' (Judges 19:1). It is well said, Bethlehem in Judah, to distinguish it from Bethlehem, which is situated in Galilee, as I found in the same volume of Jesus. Ephratha can sound in our language as fruitful, abundant, and fruitful, and it also shows in the mystery, which is the house of bread.

It was another prophet, again, who pointed out the place where he would be born. For Micah said, "And you, Bethlehem, the land of Judah, are by no means the least among the princes of Judah. For out of you will come the leader who will shepherd my people, Israel: and his going forth is from the beginning, from the days of eternity." He revealed his existence before all ages. When he said "there will come the leader who will shepherd my people, Israel," he revealed Christ's birth in the flesh.

Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. [Micah 5:2] Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared. And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.

Now this patently resembles the prologue to the Gospel, "In the beginning was the Word, and the Word was with God, and the Word was God; he was in the beginning with God." It also resembles what was said by God through blessed David, "From the womb before the daystar I begot you." This person, then, who was before time, who was in the beginning with God, who is God the Word, with his origins from that source from the beginning, receives his birth according to the flesh (the text says) in you [Bethlehem], making you famous and illustrious, even though unimportant among Judah's thousands.

But now, the same star which led the magi to the place where the infant God was to be found with his virgin mother could of course have led them right to the very city. But it withdrew, and didn't appear at all to them again, until the Jews themselves had been questioned about the city where Christ was to be born. This was to oblige them to name it themselves, on the evidence of divine Scriptures, and to say themselves, "In Bethlehem of Judah. For so it is written, 'And you, Bethlehem, land of Judah, are not the least among the princes of Judah; for from you shall come forth the leader who will rule my people Israel.' " What else can divine Providence have meant by this, but that among the Jews would remain only the divine Scriptures by which the nations would be instructed, they themselves being blind? This evidence they would carry about with them not as an assistance to their own salvation but as evidence of ours. Because today it may happen that when we bring forward prophecies about Christ, uttered long before and now made clear by the events that have fulfilled them, the pagans whom we wish to gain will say that they weren't foretold so long ago but have been composed by us after the event, so that what has later occurred may be thought to have been previously prophesied. Then we can cite the volumes owned by the Jews, to clear the doubts of the pagans, who were already prefigured in those magi, whom the Jews instructed from the divine books about the city in which Christ was born, without themselves either seeking or acknowledging him.

"He shall give them up until the time when she who is in labor has brought forth." This is what the prophet calls Jerusalem. This means he will abandon them to the afflictions of captivity until the time of the return. This means that these predictions will not come true before they are back from their captivity. Henana of Adiabene says "she who is in labor" means Jerusalem because she is in the pains of labor, which are her afflictions, and waits the birth of her salvation, until according to her expectations it sets to her return and her pains' end. But in the same manner they will endure different difficulties until the Virgin gives birth to Christ.

(Verse 3) Because of this, He will give them until the time when she who is in labor gives birth, and the rest of his brothers shall return to the children of Israel. LXX: Therefore, He will give them until the time of the one giving birth: she shall give birth, and the rest of his brothers shall return to the children of Israel. Because from Bethlehem, which is Ephrathah, Christ the ruler has come forth in Israel, and his coming forth was not only at the time when he was seen in the flesh, but from the beginning of eternity, or from the beginning of the age. Because He always spoke through the prophets, and the word of God became incarnate in their hands (the hands of the saints): therefore, He will give the Jews, and He will permit them to rule until the time of childbirth, when that is fulfilled: Rejoice, O barren one who does not bear; break forth and cry out, you who are not in labor; for the children of the desolate one will be more than the children of the one who has a husband (Isaiah 54:1, LXX). For when the barren woman has borne seven, and she who had many children is weakened, and through the offense of the Jewish people, the fullness of the Gentiles enters, then all Israel will be saved, and the remnant of his brothers will be converted to the children of Israel; and when the prophet Elijah comes, which means, God is Lord, he will turn the hearts of the fathers to the children, and the heart of the children to their fathers (Luke 1:17), and the last people will be joined to the ancient, so that they may truly be called the sons of Abraham, when they believe in the one whom Abraham saw and rejoiced (John 8). But what is the time in which the barren woman will give birth? I believe it is the time spoken of by Isaiah: 'In an acceptable time I have heard you, and in the day of salvation I have helped you' (Isaiah 49:8). And Paul, understanding this as referring to the time of Christ, says: 'Behold, now is the acceptable time; behold, now is the day of salvation' (2 Corinthians 6:2). I think this also symbolically demonstrates what is written in Ecclesiastes: 'A time to be born, and a time to die' (Ecclesiastes 3:2), which refers to the time when the synagogue, which was barren, gave birth to the people of the Gentiles but lost its own children. Nevertheless, it can also be understood differently: The Lord will give the temple and Jerusalem, and the Jews, until the time when the virgin gives birth, who after giving birth and receiving the spoils of Samaria and the power of Damascus, with the people of Judah being killed, the remnant of Israel will be saved. And the brothers of Christ, that is, the apostles, will turn to the faith of the prophets and patriarchs, who announced the coming of Christ, and the prophecy of the psalm will be fulfilled: You were born for your fathers sons, and so on (Ps. 44, 17).

(Verse 4) And he shall stand and feed in the strength of the Lord, in the majesty of the name of his God: and they shall be converted, for now he shall be magnified even to the ends of the earth. LXX: And he shall stand, and shall see, and shall feed his flock in the strength of the Lord, and they shall be in the glory of the name of the Lord their God: for now they shall be magnified even to the ends of the earth. Afterward the sun of justice shall rise to the heights of heaven, and shall come to the borders of the people: and he shall give his light to everyone, and shall be made manifest in his power: and the residue shall be turned into the children of Israel. Then shall the Lord our God appear to them: and they shall pass in a cloud, and shall come to the places mentioned before: the Lord our God shall enlighten them, and shall perpetuate the work of his justice in peace. (Psalm 22, 1) But He feeds them, not only in the strength of the Lord, but also in the exaltation of the name of His God, when He says to the Father: Holy Father, keep them in Your name, those whom You have given Me, that they may be one, as We are: while I was with them, I kept them in Your name: those whom You have given Me, I have guarded, and none of them has perished (John 17:11). And they will turn, or as Symmachus interprets it better, they will dwell. Jasubu () enim verbum Hebraicum utrumque significat. Habitabunt autem in Ecclesia Domini, quiamagnificatus est Christus usque ad terminum terrae. Sive, juxta LXX, quia magnificabuntur (( Al. magnificantur)) ipsi cum pastore suo usque ad extremum terrae, ut in omnem terram exeat sonus eorum et in fines orbis terrae verba eorum (Ps. XVIII) .

Evidently [the Hebrew leaders] understood [the prophecy] in a carnal manner, just as Herod did, and reckoned that Christ's kingdom would be like the powers in this world. They hoped for a temporal leader, while Herod feared an earthly rival. "Herod, you are trapped in a useless fear. In vain do you attempt to rage against the child you suspect. Your realm does not encompass Christ, nor does the Lord of the world care about the meager limits within which you wield the rod of your power. He whom you do not wish to see reign in Judea reigns everywhere. You yourself would reign more happily if you would submit to his rule. Why not turn into honest service that which you resolve to do in falsehood and guile? Go with the wise men and worship the true king in humble adoration. But more inclined as you are toward the Jewish blindness, you do not imitate the faith of these Gentiles. You turn your perverse heart to cruel wiles. Yet you are not going to kill the one you fear, nor will you harm those whom you eliminate."

(De Spir. Sanct. ii. 5.) That which is of any thing is either of the substance or the power of that thing; of the substance, as the Son who is of the Father; of the power, as all things are of God, even as Mary was with child of the Holy Spirit.

(De Nupt. et Concup. i. 12.) There was no carnal knowledge in this wedlock, because in sinful flesh this could not be without carnal desire which came of sin, and which He would be without, who was to be without sin; and that hence He might teach us that all flesh which is born of sexual union is sinful flesh, seeing that Flesh alone was without sin, which was not so born.

(Enchir c. 40.) Furthermore, this manner in which Christ was born of the Holy Spirit suggests to us the grace of God, by which man without any previous merits, in the very beginning of his nature, was united with the Word of God into so great unity of person, that he was also made son of God. (c. 38.). But inasmuch as the whole Trinity wrought to make this creature which was conceived of the Virgin, though pertaining only to the person of the Son, (for the works of the Trinity are indivisible,) why is the Holy Spirit only named in this work? Must we always, when one of the Three is named in any work, understand that the whole Trinity worked in that?

(De Cons. Evang. ii. 5.) How this was done Matthew omits to write, but Luke relates after the conception of John, In the sixth month the Angel was sent; and again, The Holy Ghost shall come upon thee. This is what Matthew relates in these words, She was found with child of the Holy Ghost. And it is no contradiction that Luke has described what Matthew omits; or again that Matthew relates what Luke has omitted; that namely which follows, from Now Joseph her husband being a just man, to that place where it is said of the Magi, that They returned into their own country another way. If one desired to digest into one narrative the two accounts of Christ's birth, he would arrange thus; beginning with Matthew's words, Now the birth of Christ was on this wise; (Luke 1:5.) then taking up with Luke, from There was in the days of Herod, to, Mary abode with her three months, and returned to her house; then taking up again Matthew, add, She was found with child of the Holy Ghost. (Mat. 1:10.)

(in Luc. c. 3.) Mary is interpreted, 'Star of the Sea,' after the Hebrew; 'Mistress,' after the Syriac; as she bare into the world the Light of salvation, and the Lordr.

We read of Mary that "she was found to be with child of the Holy Spirit" (Mt 1:18). But I think the bride of the Lord has something similar in this respect to his mother. For unless she also had been found as having from the Holy Spirit, she would by no means have so familiarly inquired from those who found her concerning him whose Spirit that is. She did not wait for them to declare for what purpose they had come; she herself spoke, and indeed from the abundance of the heart: "Have you seen him whom my soul loves?" She knew that blessed were the eyes that had seen, and marveling at those who had seen, she was saying: Are you those to whom it was given to see him whom so many kings and prophets wished to see and did not see? Are you those who merited to behold Wisdom in the flesh, Truth in a body, God in a man?

There is an activity of God displayed throughout creation, a wholesale activity let us say which men refuse to recognize. The miracles done by God incarnate, living as a man in Palestine, perform the very same things as this wholesale activity, but at a different speed and on a smaller scale. One of their chief purposes is that men, having seen a thing done by personal power on the small scale, may recognize, when they see the same thing done on the large scale, that the power behind it is also personal – is indeed the very same person who lived among us two thousand years ago. The miracles in fact are a retelling in small letters of the very same story which is written across the whole world in letters too large for some of us to see...

I can understand the man who denies the miraculous altogether; but what is one to make of the people who admit some miracles but deny the Virgin Birth? Is it that for all their lip service to the laws of Nature there is only one law of Nature that they really believe? Or is it that they see in this miracle a slur upon sexual intercourse which is rapidly becoming the one thing venerated in a world without veneration? No miracle is in fact more significant. What happens in ordinary generation? What is a father's function in the act of begetting? A microscopic particle of matter from his body fertilizes the female: and with that microscopic particle passes, it may be, the color of his hair and his great grandfather's hanging lip, and the human form in all its complexity of bones, liver, sinews, heart, and limbs, and pre-human form which the embryo will recapitulate in the womb. Behind every spermatozoon lies the whole history of the universe: locked within it is no small part of the world's future. That is God's normal way of making a man – a process that takes centuries, beginning with the creation of matter itself, and narrowing to one second and one particle at the moment of begetting. And once again men will mistake the sense impressions which this creative act throws off for the act itself or else refer it to some infinite being such as Genius. Once, therefore, God does it directly, instantaneously; without a spermatozoon, without the millenniums of organic history behind the spermatozoon. There was of course another reason. This time He was creating not simply a man, but the man who was to be Himself: the only true Man. The process which leads to the spermatozoon has carried down with it through the centuries much undesirable silt; the life which reaches us by that normal route is tainted. To avoid that taint, to give humanity a fresh start, he once short-circuited the process. There is a vulgar anti-God paper which some anonymous donor sends me every week. In it recently I saw the taunt that we Christians believe in a God who committed adultery with the wife of a Jewish carpenter. The answer to that is that if you describe the action of God in fertilizing Mary as "adultery" then, in that sense, God would have committed adultery with every woman who ever had a baby. For what He did once without a human father, He does always even when He uses a human father as His instrument. For the human father in ordinary generation is only a carrier, sometimes an unwilling carrier, always the last in a long line of carriers, of life that comes from the supreme life. Thus the filth that our poor, muddled, sincere, resentful enemies fling at the Holy One, either does not stick, or, sticking, turns into glory.

Those who do not know that this great myth became fact when the Virgin conceived are, indeed, to be pitied. But Christians also need to be reminded... that what became fact was a myth, that it carries with it into the world of fact all the properties of a myth. God is more than a god, not less; Christ is more than Balder, not less.

For blessed Matthew, after enumerating the genealogy of Christ, added the following regarding hope for our salvation: "After Mary, mother of Jesus, had been betrothed to Joseph, she was found to be pregnant by the Holy Spirit before they were married." This is the heavenly mystery, this sacrament obscured and hidden by the Holy Spirit. Luke describes in greater detail the manner of the Lord's incarnation, for he recounts how an angel came to Mary and greeted her saying, "Hail woman full of grace," and the rest that follows. And when Mary asked him how what he had been proclaiming to her could take place—because she had never had relations with a man—he said to her, "The Holy Spirit will come upon you and the power of the Most High will overshadow you. And thus what is born from you will be called the Son of God." It was right that holy Mary, who was about to conceive the Lord of glory in her womb, be informed about the Holy Spirit and the excellence of the Most High when she received into her blessed womb the Creator of the world. Indeed, both Matthew and Luke began their narratives with the corporeal birth of the Lord. John, however, addresses the issue of Jesus' divine birth in the preface to his Gospel: "In the beginning was the Word, and the Word was with God, and God was the Word. This was with God in the beginning. All things were made through him and without him nothing was made." The Evangelists help us to recognize both the divine and corporeal birth of the Lord, which they describe as a twofold mystery and a kind of double path. Indeed, both the divine and the bodily birth of the Lord are indescribable, but that from the Father vastly exceeds every means of description and wonder. The bodily birth of Christ was in time; his divine birth was before time. The one in this age, the other before the ages. The one from a virgin mother, the other from God the Father. Angels and men stood as witnesses at the corporeal birth of the Lord, yet at his divine birth there was no witness except the Father and the Son, because nothing existed before the Father and the Son. But because the Word could not be seen as God in the glory of his own divinity, he assumed visible flesh to demonstrate his invisible divinity. He took from us what is ours in order to give generously what is his.

(Epist. ad Monach. Egypt. [Ep. p. 7.]) What will any one see in the Blessed Virgin more than in other mothers, if she be not the mother of God, but of Christ, or the Lord, as Nestorius says? For it would not be absurd should any one please to name the mother of any anointed person, the mother of Christ. Yet she alone and more than they is called the Holy Virgin, and the mother of Christ. For she bare not a simple man as ye say, but rather the Word incarnate, and made man of God the Father. But perhaps you say, Tell me, do you think the Virgin was made the mother of His divinity? To this also we say, that the Word was born of the very substance of God Himself, and without beginning of time always coexisted with the Father. But in these last times when He was made flesh, that is united to flesh, having a rational soul, He is said to be born of a woman after the flesh. Yet is this sacrament in a manner brought out like to birth among us; for the mothers of earthly children impart to their nature that flesh that is to be perfected by degrees in the human form; but God sends the life into the animal. But though these are mothers only of the earthly bodies, yet when they bear children, they are said to bear the whole animal, and not a part of it only. Such do we see to have been done in the birth of Emmanuel; the Word of God was born of the substance of His Father; but because He took on Him flesh, making it His own, it is necessary to confess that He was born of a woman according to the flesh. Where seeing He is truly God, how shall any one doubt to call the Holy Virgin the Mother of God?

(Epist. ad Joan Antioch [Ep. p. 107.]) But if we were to say that the holy Body of Christ came down from heaven, and was not made of His mother, as Valentinus does, in what sense could Mary be the Mother of God?

The name of His Mother is added, Mary.

And to whom she was betrothed is shown, Joseph.

But the words denote carnal knowledge.

(ap. Anselm.) Therefore the words, Is of the Holy Ghost, were set down by the Evangelist, to the end, that when it was said that she was with child, all wrong suspicion should be removed from the minds of the hearers.

For what reason did God, deciding that the Savior should be born from a virgin, not choose a virgin who was not betrothed? Might it have been, then, an economy for her to conceive while having a betrothed, so that it might not appear as a disgrace upon her body for her to conceive? For it is rightly written in one of the letters of a certain martyr—I mean Ignatius, the second bishop of Antioch after the blessed Peter, who fought with beasts in Rome during the persecution—"and the virginity of Mary escaped the notice of the ruler of this age." So, if it had not been for what seemed to be a marriage, it would not have escaped his notice, but the ruler of this age would have known that Mary, having never slept with a man, conceived, and thus the conception must be divine. The Savior wished through the entire economy to elude the devil, and indeed ordered the disciples not to make him manifest.

For the one and the same Spirit of God, who proclaimed by the prophets what and of what sort the advent of the Lord should be, did by these elders give a just interpretation of what had been truly prophesied; and He did Himself, by the apostles, announce that the fulness of the times of the adoption had arrived, that the kingdom of heaven had drawn nigh, and that He was dwelling within those that believe on Him who was born Emmanuel of the Virgin. To this effect they testify, [saying,] that before Joseph had come together with Mary, while she therefore remained in virginity, "she was found with child of the Holy Ghost;" [Matthew 1:18] and that the angel Gabriel said to her, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God;" [Luke 1:35] and that the angel said to Joseph in a dream, "Now this was done, that it might be fulfilled which was spoken by Isaiah the prophet, Behold, a virgin shall be with child." [Matthew 1:23] But the elders have thus interpreted what Esaias said: "And the Lord, moreover, said unto Ahaz, Ask for thyself a sign from the Lord thy God out of the depth below, or from the height above. And Ahaz said, I will not ask, and I will not tempt the Lord. And he said, It is not a small thing for you to weary men; and how does the Lord weary them? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son; and ye shall call His name Emmanuel. Butter and honey shall He eat: before He knows or chooses out things that are evil, He shall exchange them for what is good; for before the child knows good or evil, He shall not consent to evil, that He may choose that which is good." [Isaiah 7:10-17] Carefully, then, has the Holy Ghost pointed out, by what has been said, His birth from a virgin, and His essence, that He is God (for the name Emmanuel indicates this). And He shows that He is a man, when He says, "Butter and honey shall He eat;" and in that He terms Him a child also, [in saying,] "before He knows good and evil;" for these are all the tokens of a human infant. But that He "will not consent to evil, that He may choose that which is good,"— this is proper to God; that by the fact, that He shall eat butter and honey, we should not understand that He is a mere man only, nor, on the other hand, from the name Emmanuel, should suspect Him to be God without flesh.

Notice, he [Helvidius] says, that the word used is betrothed, not entrusted as you say, and of course the only reason why she was betrothed was that she might one day be married. And the Evangelist would not have said before they came together if they were not to come together, for no one would use the phrase before he dined of a man who was not going to dine. Then, again, the angel calls her wife and speaks of her as united to Joseph...

Let us take the points one by one, and follow the tracks of this impiety that we may show that he has contradicted himself. He admits that she was betrothed, and in the next breath will have her to be a man's wife whom he has admitted to be his betrothed. Again, he calls her wife, and then says the only reason why she was betrothed was that she might one day be married. And, for fear we might not think that enough, "the word used," he says, "is betrothed and not entrusted, that is to say, not yet a wife, not yet united by the bond of wedlock." But when he continues, "the Evangelist would never have applied the words, before they came together to persons who were not to come together, any more than one says, before he dined, when the man is not going to dine," I know not whether to grieve or laugh. Shall I convict him of ignorance, or accuse him of rashness? Just as if, supposing a person to say, "Before dining in harbour I sailed to Africa," his words could not hold good unless he were compelled some day to dine in harbour. If I choose to say, "the apostle Paul before he went to Spain was put in fetters at Rome," or (as I certainly might) "Helvidius, before he repented, was cut off by death," must Paul on being released at once go to Spain, or must Helvidius repent after death, although the Scripture says "In sheol who shall give you thanks?" Must we not rather understand that the preposition before, although it frequently denotes order in time, yet sometimes refers only to order in thought? So that there is no necessity, if sufficient cause intervened to prevent it, for our thoughts to be realized. When, then, the Evangelist says before they came together, he indicates the time immediately preceding marriage, and shows that matters were so far advanced that she who had been betrothed was on the point of becoming a wife. As though he said, before they kissed and embraced, before the consummation of marriage, she was found to be with child. And she was found to be so by none other than Joseph, who watched the swelling womb of his betrothed with the anxious glances, and, at this time, almost the privilege, of a husband. Yet it does not follow, as the previous examples showed, that he had intercourse with Mary after her delivery, when his desires had been quenched by the fact that she had already conceived. And although we find it said to Joseph in a dream, "Fear not to take Mary your wife"; and again, "Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took unto him his wife," no one ought to be disturbed by this, as though, inasmuch as she is called wife, she ceases to be betrothed, for we know it is usual in Scripture to give the title to those who are betrothed. The following evidence from Deuteronomy establishes the point. [Deuteronomy 22:24-25] "If the man," says the writer, "find the damsel that is betrothed in the field, and the man force her, and lie with her, he shall surely die, because he has humbled his neighbour's wife." And in another place, [Deuteronomy 22:23-24] "If there be a damsel that is a virgin betrothed unto an husband, and a man find her in the city, and lie with her; then you shall bring them both out unto the gate of that city, and you shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he has humbled his neighbour's wife: so you shall put away the evil from the midst of you." Elsewhere also, [Deuteronomy 20:7] "And what man is there that has betrothed a wife, and has not taken her? Let him go and return unto his house, lest he die in the battle, and another man take her."

(Verse 18.) And from the deportation to Babylon to Christ, fourteen generations. Count from Jechoniah to Joseph, and you will find thirteen generations. Therefore, the fourteenth generation will be reckoned to be in Christ himself.

But the generation of Christ was as follows. Let the diligent reader inquire and say: Since Joseph is not the father of the Lord Savior, why does the order of the generation lead to Joseph? To this we will first respond that it is not the usual practice of the Scriptures to trace the order of women in generations. Furthermore, Joseph and Mary were from the same tribe, so according to the Law, Joseph had to take her as a relative, and they were both counted in Bethlehem, being from the same lineage.

When his mother Mary had been betrothed to Joseph, why is she conceived not from a simple virgin, but from a betrothed one? First, so that through the generation, the origin of Mary could be shown by Joseph. Second, so that she would not be stoned by the Jews as an adulteress. Third, so that fleeing to Egypt, she would have the comfort of her husband. Ignatius the Martyr also added a fourth cause as to why she was conceived from the betrothed one: in order to hide the birth from the devil, while he thought it was not from a virgin, but from a wife.

Before they came together, she was found to be with child by the Holy Spirit. And Joseph her husband, being a just man and unwilling to put her to shame, resolved to divorce her quietly. But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, 'Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.' All this took place to fulfill what the Lord had spoken by the prophet: 'Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel' (which means, God with us). When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife, but knew her not until she had given birth to a son. And he called his name Jesus.

But why is He conceived not of a Virgin merely, but of a Virgin espoused? First, that by the descent of Joseph, Mary's family might be made known; secondly, that she might not be stoned by the Jews as an adulteress; thirdly, that in her flight into Egypt she might have the comfort of a husband. The Martyr Ignatius (vid. Ign. ad Eph. 19.) adds yet a fourth reason, namely, that his birth might be hid from the Devil, looking for Him to be born of a wife and not of a virgin.

(cont. Helvid. in princ.) It is to be known, that Helvidius, a certain turbulent man, having got matter of disputation, takes in hand to blaspheme against the Mother of God. His first proposition was, Matthew begins thus, When she was espoused. Behold, he says, you have her espoused, but, as ye say, not yet committed; but surely not espoused for any other reason than as being to be married.

And found by none other than by Joseph, who knew all, as being her espoused husband.

(Cont. Helvid. in princip.) But says Helvidius; Neither would the Evangelist have said Before they came together, if they were not to come together afterwards; as none would say, Before dinner, where there was to be no dinner. As if one should say, Before I dined in harbour, I set sail for Africa, would this have no meaning in it, unless he were at some time or other to dine in the harbour? Surely we must either understand it thus,—that before, though it often implies something to follow, yet often is said of things that follow only in thought; and it is not necessary that the things so thought of should take place, for that something else has happened to prevent them from taking place.

Therefore it by no means follows that they did come together afterwards; Scripture however shows not what did happen.

"The birth of Jesus Christ was on this wise." "Of what kind of birth art thou telling me, I pray thee, since thou hast already mentioned His ancestors?" "I still wish to tell thee the manner also of His birth." Seest thou, how he wakens up the hearer? For as though he were about to speak of something unusual, he promises to tell also the manner thereof.

And observe a most admirable order in the things he hath mentioned. For he did not proceed directly to the birth, but puts us in mind first, how many generations he was from Abraham, how many from David, and from the captivity of Babylon; and thus he sets the careful hearer upon considering the times, to show that this is the Christ who was preached by the prophets. For when thou hast numbered the generations, and hast learnt by the time that this is He, thou wilt readily receive likewise the miracle which took place in His birth. Thus, being about to tell of a certain great thing, His birth of a virgin, he first shadows over the statement, until he hath numbered the generations, by speaking of "an husband of Mary;" or rather he doth even put in short space the narration of the birth itself, and then proceeds to number also the years, reminding the hearer, that this is He, of whom the patriarch Jacob had said, He should then at length come, when the Jewish rulers had come to an end; of whom the prophet Daniel had proclaimed beforehand, that He should come after those many weeks.

How then was He born, I pray thee? "When as His mother Mary was espoused:" He saith not "virgin," but merely "mother;" so that his account is easy to be received. And so having beforehand prepared the hearer to look for some ordinary piece of information, and by this laying hold of him, after all he amazes him by adding the marvellous fact, saying, "Before they came together, she was found with child of the Holy Ghost." He saith not, "before she was brought to the bridegroom's house;" for indeed she was therein. It being the way of the ancients for the most part to keep their espoused wives in their house: in those parts, at least, where one may see the same practised even now. Thus also Lot's sons-in-law were in his house with him. Mary then herself likewise was in the house with Joseph.

And wherefore did she not conceive before her espousal? It was, as I said at first, that what had been done might be concealed awhile, and that the Virgin might escape every evil suspicion. For when he, who had most right of all to feel jealousy, so far from making her a show, or degrading her, is found even receiving and cherishing her after her conception; it was quite clear that, unless he had fully persuaded himself that what was done was of the operation of the Holy Spirit, he would not have kept her with him, and ministered to her in all other things. And most properly hath he said, that "she was 'found' with child," the sort of expression that is wont to be used with respect to things strange, and such as happen beyond all expectation, and are unlooked for.

Proceed therefore no further, neither require anything more than what hath been said; neither say thou, "But how was it that the Spirit wrought this of a virgin?" For if, when nature is at work, it is impossible to explain the manner of the formation; how, when the Spirit is working miracles, shall we be able to express these? And lest thou shouldest weary the evangelist, or disturb him by continually asking these things, he hath said who it was that wrought the miracle, and so withdrawn himself. "For I know," saith he, "nothing more, but that what was done was the work of the Holy Ghost."

Shame on them who busy themselves touching the generation on high. For if this birth, which hath witnesses without number, and had been proclaimed so long a time before, and was manifested and handled with hands, can by no man be explained; of what excess of madness do they come short who make themselves busy and curious touching that unutterable generation? For neither Gabriel nor Matthew was able to say anything more, but only that it was of the Spirit; but how, of the Spirit, or in what manner, neither of them hath explained; for neither was it possible.

Nor think that thou hast learnt all, by hearing "of the Spirit;" nay, for we are ignorant of many things, even when we have learnt this; as, for instance, how the Infinite is in a womb, how He that contains all things is carried, as unborn, by a woman; how the Virgin bears, and continues a virgin. How, I pray thee, did the Spirit frame that Temple? how did He take not all the flesh from the womb, but a part thereof, and increased it, and fashioned it? For that He did come forth of the Virgin's flesh, He hath declared by speaking of "that which was conceived in her;" and Paul, by saying, "made of a woman;" whereby he stops the mouths of them that say, Christ came among us as through some conduit. For, if this were so, what need of the womb? If this were so, He hath nothing in common with us, but that flesh is of some other kind, and not of the mass which belongs to us. How then was He of the root of Jesse? How was He a rod? how Son of man? how was Mary His mother? how was He of David's seed? how did he "take the form of a servant?" how "was the Word made flesh?" and how saith Paul to the Romans, "Of whom as concerning the flesh Christ came, who is God over all?" Therefore that He was of us, and of our substance, and of the Virgin's womb, is manifest from these things, and from others beside; but how, is not also manifest. Do not either thou then inquire; but receive what is revealed, and be not curious about what is kept secret.

Now this refutes also the false interpretation which some have drawn from the words of Matthew, where he says, "Before they came together she was found to be with child." They interpret this as though the evangelist meant to say, "Later she came together with Joseph like any other wife and lay with him, but before this occurred she was with child apart from Joseph," etc. Again, when he says, "And Joseph knew her not until she brought forth her first-born son" [Matt. 1:25], they interpret it as though the evangelist meant to say that he knew her, but not before she had brought forth her first-born son. This was the view of Helvidius which was refuted by Jerome.

Such carnal interpretations miss the meaning and purpose of the evangelist. As we have said, the evangelist, like the prophet Isaiah, wishes to set before our eyes this mighty wonder, and point out what an unheard-of thing it is for a maiden to be with child before her husband brings her home and lies with her; and further, that he does not know her carnally until she first has a son, which she should have had after first having been known by him. Thus, the words of the evangelist do not refer to anything that occurred after the birth, but only to what took place before it. For the prophet and the evangelist, and St. Paul as well, do not treat of this virgin beyond the point where they have from her that fruit for whose sake she is a virgin and everything else. After the child is born they dismiss the mother and speak not about her, what became of her, but only about her offspring. Therefore, one cannot from these words [Matt. 1:18, 25] conclude that Mary, after the birth of Christ, became a wife in the usual sense; it is therefore neither to be asserted nor believed. All the words are merely indicative of the marvelous fact that she was with child and gave birth before she had lain with a man.

The form of expression used by Matthew is the common idiom, as if I were to say, "Pharaoh believed not Moses, until he was drowned in the Red Sea." Here it does not follow that Pharaoh believed later, after he had drowned; on the contrary, it means that he never did believe. Similarly when Matthew [1:25] says that Joseph did not know Mary carnally until she had brought forth her son, it does not follow that he knew her subsequently; on the contrary, it means that he never did know her. Again, the Red Sea overwhelmed Pharaoh before he got across. Here too it does not follow that Pharaoh got across later, after the Red Sea had overwhelmed him, but rather that he did not get across at all. In like manner, when Matthew [1:18] says, "She was found to be with child before they came together," it does not follow that Mary subsequently lay with Joseph, but rather that she did not lie with him.

Elsewhere in Scripture the same manner of speech is employed. Psalm 110 [:1] reads, "God says to my Lord: 'Sit at my right hand, till I make your enemies your footstool.'" Here it does not follow that Christ does not continue to sit there after his enemies are placed beneath his feet. Again, in Genesis 28 [:15], "I will not leave you until I have done all that of which I have spoken to you." Here God did not leave him after the fulfillment had taken place. Again, in Isaiah 42 [:4], "He shall not be sad, nor troublesome, till he has established justice in the earth." There are many more similar expression, so that this babble of Helvidius is without justification; in addition, he has neither noticed nor paid any attention to either Scripture or the common idiom.

Why does the Evangelist make mention here of "birth," whereas at the start of the Gospel he had said "generation"? For in this place he says, "Now the birth of Jesus Christ took place in this way," but there "The book of the generation." … What then is the difference between "birth" and "generation"? How are either of them to be understood as applied to Christ? Note that this, my spoken word, in its own proper nature, is intangible and invisible. But when it is written down in a book, in a manner of speaking, it takes on a body. It is then both seen and touched. So it is with the fleshless, bodiless Word of God. The Word is neither seen nor described according to his Godhood but becomes, through his incarnation, subject to both sight and description. For this reason there is the "book" of his "generation" as of one who is made flesh. But here the point under investigation is not why he says "book" instead of "vision" or "account" (for this has been discussed already). Rather, it is why, when Matthew had previously mentioned "generation," he here speaks of "birth." What is "birth" as distinguished from "generation"? There is a difference between generation and birth. For "generation," or "coming into being," is the original formation of things by God, while "birth" is the succession from others caused by the verdict of death that came on account of the transgression. And even now, "generation" has something incorruptible and sinless about it, whereas "birth" implies that which is subject to passion and sin. The Lord in his eternal generation is incapable of sin. His being born did not undermine his eternal generation, which is incorruptible. But upon being born he assumed what is passible. That does not imply that he assumed what is subject to sin. He continued to bear the original Adam incapable of being lessened, either in respect of corruptibility or as regards the possibility of sin. Hence the "generation" in the case of Christ is not according to some procession from nonbeing into being. It is rather a transition [a path, a way] from existing "in the form of God" to the taking on of "the form of a servant." Hence his "birth" was both like ours and above ours. For to be born "of woman" is like our birth, but to be born "not of the will of the flesh" or "of man" but of the Holy Spirit is above ours. There is here an intimation, a prior announcement of a future birth to be bestowed on us by the Spirit.

For what reason did God, deciding that the Savior should be born from a virgin, not choose a virgin who was not betrothed? Might it have been, then, an economy for her to conceive while having a betrothed, so that it might not appear as a disgrace upon her body for her to conceive? For it is rightly written in one of the letters of a certain martyr—I mean Ignatius, the second bishop of Antioch after the blessed Peter, who fought with beasts in Rome during the persecution—"and the virginity of Mary escaped the notice of the ruler of this age." So, if it had not been for what seemed to be a marriage, it would not have escaped his notice, but the ruler of this age would have known that Mary, having never slept with a man, conceived, and thus the conception must be divine. The Savior wished through the entire economy to elude the devil, and indeed ordered the disciples not to make him manifest. But even when he was tempted by the devil, nowhere did he openly declare that he is the Son of God, but merely said: it is not necessary for me to worship you, it is not necessary for me to make stones into bread, it is not necessary for me to throw myself down from above. Also, the Apostle says that the economy of the passion was done in forgetfulness of the opposing power: "which none of the rulers of this age understood; for if they had, they would not have crucified the Lord of glory." If it was not hidden from the demon—for it said: "We know who you are, the Son of God"—see, the lesser in evil knew the Savior, but the greater in evil was hindered by the magnitude of his wickedness from beholding him.

(non occ.) She was indeed espoused to Joseph, but not united in wedlock; that is to say, His mother immaculate, His mother incorrupt, His mother pure. His mother! Whose mother? The mother of God, of the Only-begotten, of the Lord, of the King, of the Maker of all things, and the Redeemer of all.

(Serm. 148.) If you are not confounded when you hear of the birth of God, let not His conception disturb you, seeing the pure virginity of the mother removes all that might shock human reverence. And what offence against our awe and reverence is there, when the Deity entered into union with purity that was always dear to Him, where an Angel is mediator, faith is bridemaid, where chastity is the giving away, virtue the gift, conscience the judge, God the cause; where the conception is inviolateness, the birth virginity, and the mother a virginq.

(in App. 122 et al.) Christ was also born of a pure virgin, because it was not holy that virtue should be born of pleasure, chastity of self-indulgence, incorruption of corruption. Nor could He come from heaven but after some new manner, who came to destroy the ancient empire of death. Therefore she received the crown of virginity who bare the King of chastity. Farther, our Lord sought out for Himself a virgin abode, wherein to be received, that He might show us that God ought to be borne in a chaste body. Therefore He that wrote on tables of stone without an iron pen, the same wrought in Mary by the Holy Spirit; She was found with child of the Holy Ghost.

(Serm. 236. in App.) But not, as some impiously think, are we to suppose, that the Holy Spirit was as seed, but we say that He wrought with the power and might of a Creators.

Having said above, And Jacob begat Joseph, to whom Mary being espoused bare Jesus; that none who heard should suppose that His birth was as that of any of the forementioned fathers, he cuts off the thread of his narrative, saying, But Christ's generation was thus. As though he were to say, The generation of all these fathers was as I have related it; but Christ's was not so, but as follows, His mother Mary being espoused.

Therefore both espoused and yet remaining at home; for as in her who should conceive in the house of her husband, is understood natural conception; so in her who conceives before she be taken to her husband, there is suspicion of infidelity.

Mary was therefore betrothed to a carpenter, because Christ the Spouse of the Church was to work the salvation of all men through the wood of the Cross.

That He should not be born of passion, of flesh and blood, who was therefore born that He might take away all passion of flesh and blood.

For, as a not incredible account relates, Joseph was absent when the things were done which Luke writes. For it is not easy to suppose that the Angel came to Mary and said those words, and Mary made her answer when Joseph was present. And even if we suppose thus much to have been possible, yet it could not be that she should have gone into the hill country, and abode there three months when Joseph was present, because he must needs have enquired the causes of her departure and long stay. And so when after so many months he returned from abroad, he found her manifestly with child.

But if any, maintaining that it is not the same Jeconiah, but two different persons, make the number forty and two, we then shall say that the Holy Church is signified; for this number is the product of seven, and six; (for six times seven make forty-two;) the six denotes labour, and the seven rest.

Yet it might be referred to the foregoing in this way, The generation of Christ was, as I have related, thus, Abraham begat Isaac.

Or the word come together may not mean carnal knowledge, but may refer to the time of the nuptials, when she who was betrothed begins to be wife. Thus, before they came together, may mean before they solemnly celebrated the nuptial rites.

Now the birth of Christ took place in this manner: when His mother Mary had been betrothed to Joseph. Why did God permit her to be betrothed, and thus give men any cause at all for suspicion that Joseph had come together with her? So that she would have a protector in hardships; for Joseph took care of her during the flight to Egypt and preserved her. She was betrothed for another reason: to escape the notice of the devil. For the devil had heard that the Virgin would conceive (Is. 7:14), and was keeping the Virgin under his surveillance. So that the deceiver might be deceived, Joseph betrothed the Ever-virgin, outwardly appearing to be her spouse, but not so in actual deed. Before they came together, she was found to be with child of the Holy Spirit. "Come together" here means "physical relations." For she had conceived before there were any physical relations. Therefore the evangelist is amazed at the extraordinary event and cries out, "she was found."

As Jerome says (Contra Helvid. i): "Although this particle 'before' often indicates a subsequent event, yet we must observe that it not infrequently points merely to some thing previously in the mind: nor is there need that what was in the mind take place eventually, since something may occur to prevent its happening. Thus if a man say: 'Before I dined in the port, I set sail,' we do not understand him to have dined in port after he set sail: but that his mind was set on dining in port." In like manner the evangelist says: "Before they came together" Mary "was found with child, of the Holy Ghost," not that they came together afterwards: but that, when it seemed that they would come together, this was forestalled through her conceiving by the Holy Ghost, the result being that afterwards they did not come together.

Now the birth of Jesus Christ took place in this way. Having presented Christ's genealogy in general, his generation in particular is now described. And it is divided into three parts: first, he presents a title; secondly he describes the manner of the generation (v. 18b), thirdly he proves the manner of generation (v. 19).

He says, therefore of Christ. This is read in two ways: for according to Chrysostom it is a kind of prologue to what is to be said; but according to Remigius it is an epilogue of what has been said. In the first way, it is read thus: "Thus we have spoken about the genealogy of Christ, how Abraham was the father of Isaac, etc., by descent according to the flesh, but the birth of Christ took place in this way: supply: "as will be said in the following." In the second way it is read thus, so that it is an epilogue of what went before: "Thus Abraham etc. to Christ. But the birth of Christ took place in this way: supply: "so that from Abraham through David and others they stretch forth to Christ."

Then he describes the manner of the birth: first, he describes the person giving birth; secondly, the generating of Christ; thirdly the person generating.

He describes the person giving birth: first, from her condition, secondly, from her dignity; thirdly from her name.

He says, therefore, When his mother Mary had been betrothed to Joseph. But immediately a question arises. Since Christ willed to be born of a virgin, why should he want his mother to be betrothed? According to Jerome there are three reasons: the first is that the testimony to her virginity be more credible. For if she had not been betrothed and said that she is a virgin, when she was pregnant, it would seem that she claimed to be a virgin merely to conceal the crime of adultery. But there was no need to lie, when she was betrothed. And therefore, there was more reason to believe her: "Your testimonies were made exceedingly credible" (Ps 119:144). Another reason is that she would have the protection of a man, both when she fled into Egypt and when she returned. The third reason was in order that her offspring would be concealed from the devil; otherwise, if he knew, he would impede his passion and the fruit of our redemption: "If they had known, they would never have crucified the Lord of glory" (1 Cor 2:8). This is explained of the devil, i.e., not to permit him to be crucified.

But on the other hand, could not the devil know whether she was a virgin? For her virginity was in inviolate flesh. Therefore, the devil could know that she was a virgin. The answer is, according to Ambrose, who also assigns this reason: namely, that devils are by the subtlety of their nature capable of things which they cannot do without God's permission. Hence the devil would have known her virginity, if God had not prevented him from making a careful examination. According to Ambrose, there are three reasons for this: the first is to preserve the honor of the mother of God: "The Lord preferred that men wonder about his origin, rather than about his mother's purity. Therefore, he willed that she be espoused, in order that any suspicion of adultery be removed; for he had come to fulfill the Law, not to destroy it: "I have come not to destroy the law but to fulfill it" (Mt 5:17); "Honor your father and your mother" (Ex 20:12). Another reason is so that virgins observed in adultery might have no excuse; for if the Lord's mother had not been betrothed and yet pregnant, others could excuse themselves through her: "Incline not my heart to any evil to busy myself with wicked deeds" (Ps 141:4). The third reason is because Christ espoused the Church to himself, and it is a virgin: "I have betrothed you to Christ" (2 Cor 11:2). Consequently, he willed to be born of a betrothed virgin as a sign that he had betrothed the Church to himself.

When his mother Mary had been betrothed. But to whom? To Joseph. According to Chrysostom, Joseph was a wood-worker and he signifies Christ, who restored all things through the wood of the cross in heaven and on the earth.

His mother, i.e., of God. Here is shown her dignity: for it has been granted to no creature, no man, no angel, to be the father or mother of God. But this was a privilege of a singular grace that she become the mother not only of a man but of God. Therefore, it says in Rev (12:1): "A woman clothed with the sun," as though filled with the Holy Trinity. Nestorius denied this, because the divinity was not received from the virgin. Against this the martyr Ignatius uses a beautiful example to show that she was the mother of God. "It is obvious," he says, "that in the generation of men in general the woman is called the mother; yet the woman does not give the rational soul, which is from God, but she gives the substance for the formation of the body. But the woman is called the mother of the whole man, because that which was taken from her is united to the rational soul. Similarly, since the humanity of Christ was taken from the Blessed Virgin, then on account of its being united to the divinity, the Blessed Virgin is called not only the mother of a man but also of God; although the divinity was not received from her any more than the rational soul in others is obtained from the mother."

Mary, a proper name is taken to mean star of the sea or enlightener and lady; hence in Rev (12:1) she is described with the moon under her feet.

Before they came together... Here Elvidius objects: "If before they came together, then at some time they did come together." Hence, he denied the virginity of Christ's mother: not before birth, not during the birth, but after the birth, he says that she was known by her husband. Jerome answers that no doubt the word "before" always implies a relationship to the future. But this can be in two ways: either according to reason or according to the acceptation of the intellect. For if one says: "Before I ate in the port at Rome, I sailed to Africa," that does not mean that after I sailed to Africa, I ate; but that I had intended to eat and, prevented by the sailing, I did not eat. And that is the case here. It should not be interpreted in such a way that later they really came together, as that knave says, but because from the very fact that she was betrothed to him according to general opinion, it was lawful for them to come together, although they never did.

Remigius explains it another way, so that it is understood of the solemn celebration of marriage: the betrothal occurred and took place for some days, and in the meantime the spouse was not under the husband's care. Later the solemn celebration of the marriage took place, and then the wife was brought to the husband's house. It is about this marriage ceremony that the evangelist is speaking here. Accordingly, Elvidius' objection has no place.

She was found... Note the appropriateness of the word. For, properly speaking, that is said to be found, concerning which there was no thought or hope; and Joseph had such an opinion of Mary's purity, that it was beyond his expectation to find her pregnant.

Found to be with child. Found by Joseph who, as Jerome says, in virtue of the marriage searched out all her secrets.

Of the Holy Spirit. Here he touches on the cause of the conception. This must be read separately from the preceding phrase. For it should not be read or understood that Joseph found her with child of the Holy Spirit, but merely that he found her pregnant. But in order that no suspicion of adultery arise in the mind of the hearers, he added of the Holy Spirit, i.e. from the power of the Holy Spirit not from his substance, lest he be regarded the son of the Holy Spirit: "The Holy Spirit will come upon you, and the power of the Most High shall overshadow you" (Lk 1:35).

But although, according to Augustine, the works of the Trinity are indivisible, so that not only the Holy Spirit but also the Father and Son produced this conception; yet by a certain appropriateness it is attributed to the Holy Spirit. There are three reasons for this: the first is that the Holy Spirit is love. But this is the greatest sign of love, that God willed his Son to be incarnate: "God so loved the world that he gave his only begotten Son" (Jn 3:16). Secondly, because grace is attributed to the Holy Spirit: "There are varieties of graces but the same Spirit" (1 Cor 12:4). The third reason is assigned in the deliberations of the Council of Nicea, namely, that there are two words in us: the word of the heart and the word of the voice. The heart's word is the intellect's conception, which is hidden from men, except in so far as it is uttered by the voice or by a word of the voice. To the word of the heart is compared the eternal Word before the incarnation, when he was with the Father and hidden from us; but to the voice's word is compared the incarnate Word, which has already appeared to us and has been manifested. But the heart's word is not joined to the voice save through the spirit; and therefore, it was correct to say that the incarnation of the Word, through which he appeared visible to us was made through the medium of the Holy Spirit.

Note here four reasons why Christ willed to be born of a virgin: first, because original sin is contracted in the offspring from the union of man and woman; hence, if Christ had been born of a marriage act, he would have contracted original sin. But this would be unbecoming, since he had come into the world to take away our sins. Hence, he ought not have been infected with the contagion of sin. The second is that Christ was the principal teacher of chastity: "There are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven" (Mt 19:12). The third is on account of purity and cleanness: "Wisdom will not enter into a sinful soul" (Wis 1:4). Hence, it was fitting that his mother's womb not be defiled with any corruption. The fourth is on account of a property of a word: because as a word emanates from the heart, so Christ willed and should have been born from the Virgin without any defilement.

(in Luc. ii. 5.) St. Matthew has beautifully taught how a righteous man ought to act, who has detected his wife's disgrace; so as at once to keep himself guiltless of her blood, and yet pure from her defilements; therefore it is he says, Being a just man. Thus is preserved throughout in Joseph the gracious character of a righteous man, that his testimony may be the more approved; for, the tongue of the just speaketh the judgment of truth.

(in Luc. ii. 1.) But as no one puts away what he has not received; in that he was minded to put her away, he admits to have received her.

(De Cons. Evang. ii. 5.) How this was done Matthew omits to write, but Luke relates after the conception of John, In the sixth month the Angel was sent; and again, The Holy Ghost shall come upon thee. This is what Matthew relates in these words, She was found with child of the Holy Ghost. And it is no contradiction that Luke has described what Matthew omits; or again that Matthew relates what Luke has omitted; that namely which follows, from Now Joseph her husband being a just man, to that place where it is said of the Magi, that They returned into their own country another way. If one desired to digest into one narrative the two accounts of Christ's birth, he would arrange thus; beginning with Matthew's words, Now the birth of Christ was on this wise; (Luke 1:5.) then taking up with Luke, from There was in the days of Herod, to, Mary abode with her three months, and returned to her house; then taking up again Matthew, add, She was found with child of the Holy Ghost. (Mat. 1:10.)

Otherwise; if you alone have knowledge of a sin that any has committed against you, and desire to accuse him thereof before men, you do not herein correct, but rather betray him. But Joseph, being a just man, with great mercy spared his wife, in this great crime of which he suspected her. The seeming certainty of her unchastity tormented him, and yet because he alone knew of it, he was willing not to publish it, but to send her away privily; seeking rather the benefit than the punishment of the sinner.

There is one thing often said about our ancestors we must not say. We must not say "They believed in miracles because they did not know the Laws of Nature." This is nonsense. When St. Joseph discovered that his bride was pregnant, he was "minded to put her away." He knew enough biology for that. Otherwise, of course he would not have regarded pregnancy as a proof of infidelity. When he accepted the Christian explanation, he regarded it as a miracle precisely because he knew enough of the Laws of Nature to know that this was a suspension of them. When the disciples saw Christ walking on the water they were frightened: they would not have been frightened unless they had known the Laws of Nature and known that this was an exception. If a man had no conception of a regular order in Nature, then of course he could not notice departures from that order: just as a dunce who does not understand the normal meter of a poem is also unconscious of the poet's variations from it. Nothing is wonderful except the abnormal and nothing is abnormal until we have grasped the norm.

(ap. Anselm.) Or, in seeking to put her away, he was just; in that he sought it privily, is shown his mercy, defending her from disgrace; Being a just man, he was minded to put her away; and being unwilling to expose her in public, and so to disgrace her, he sought to do it privily.

(part ap. Anselm. part in Ord.) Or, being unwilling to bring her home to his house to live with him for ever, he was minded to put her away privily; that is, to change the time of their marriage. For that is true virtue, when neither mercy is observed without justice, nor justice without mercy; both which vanish when severed one from the other. Or he was just because of his faith, in that he believed that Christ should be born of a virgin; wherefore he wished to humble himself before so great a favour.

(Ver. 19.) But Joseph her husband, being a just man, and not willing publicly to expose her, was minded privately to put her away. But while he thought on these things, behold the angel of the Lord appeared to him in his sleep, saying: If any man take her as wife that has been defiled, her defilement is upon him (1 Cor. VI, 16). And it is commanded in the Law, not only guilty persons, but also those who have knowledge of the crime, to be subject to punishment (Lev. V): how then does Joseph, who conceals the crime of his wife, deserve to be called just? But this is a testimony to Mary, that Joseph knowing her chastity, and wondering at what had happened, kept silent about it, not understanding its mystery.

But how is Joseph thus called just, when he is ready to hide his wife's sin? For the Law enacts, that not only the doers of evil, but they who are privy to any evil done, shall be held to be guilty.

Or this may be considered a testimony to Mary, that Joseph, confident in her purity, and wondering at what had happened, covered in silence that mystery which he could not explain.

"And Joseph her husband, being," saith he "a just man, and not willing to make her a public example, was minded to put her away privily."

Having said that it was of the Holy Ghost, and without cohabitation, he establishes his statement in another way again. Lest any one should say, "Whence doth this appear? Who hath heard, who hath seen any such thing ever come to pass?"-or lest you should suspect the disciple as inventing these things to favor his Master;-he introduces Joseph as contributing, by what he underwent, to the proof of the things mentioned; and by his narrative all but says, "If thou doubt, me, and if thou suspect my testimony, believe her husband." For "Joseph," saith he, "her husband, being a just man." By "a just man" in this place he means him that is virtuous in all things. For both freedom from covetousness is justice, and universal virtue is also justice; and it is mostly in this latter sense that the Scripture uses the name of justice; as when it saith, "a man that was just and true;" and again, "they were both just." Being then "just," that is good and considerate, "he was minded to put her away privily." For this intent he tells what took place before Joseph's being fully informed, that thou mightest not mistrust what was done after he knew. However, such a one was not liable to be made a public example only, but that she should also be punished was the command of the law. Whereas Joseph remitted not only that greater punishment, but the less likewise, namely, the disgrace. For so far from punishing, he was not minded even to make an example of her. Seest thou a man under self-restraint, and freed from the most tyrannical of passions. For ye know how great a thing jealousy is: and therefore He said, to whom these things are clearly known, "For full of jealousy is the rage of a husband;" "he will not spare in the day of vengeance:" and "jealousy is cruel as the grave." And we too know of many that have chosen to give up their lives rather than fall under the suspicion of jealousy. But in this case it was not so little as suspicion, the burden of the womb entirely convicting her. But nevertheless he was so free from passion as to be unwilling to grieve the Virgin even in the least matters. Thus, whereas to keep her in his house seemed like a transgression of the law, but to expose and bring her to trial would constrain him to deliver her to die; he doth none of these things, but conducts himself now by a higher rule than the law. For grace being come, there must needs henceforth be many tokens of that exalted citizenship. For as the sun, though as yet he show not his beams, doth from afar by his light illumine more than half the world; so likewise Christ, when about to rise from that womb, even before He came forth, shone over all the world. Wherefore, even before her travail, prophets danced for joy, and women foretold what was to come, and John, when he had not yet come forth from the belly, leaped from the very womb. Hence also this man exhibited great self-command, in that he neither accused nor upbraided, but only set about putting her away.

But if he had no suspicion of her, how could he be a just man, and yet seek to put her away, being immaculate? He sought, to put her away, because he saw in her a great sacrament, to approach which he thought himself unworthy.

(Serm. in App. s. 195.) Joseph, understanding that Mary was with child, is perplexed that it should be thus with her whom he had received from the temple of the Lord, and had not yet known, and resolved within himself, saying, What shall I do? Shall I proclaim it, or shall I overlook it? If I proclaim it, I am indeed not consenting to the adultery; but I am running into the guilt of cruelty, for by Moses' law she must be stoned. If I overlook it, I am consenting to the crime, and take my portion with the adulterers. Since then it is an evil to overlook the thing, and worse to proclaim the adultery, I will put her away from being my wife.

He beheld her to be with child, whom he knew to be chaste; and because he had read, There shall come a Rod out of the stem of Jesse, (Is. 11:1.) of which he knew that Mary was comes, and had also read, Behold, a virgin shall conceive, (Is. 7:14.) he did not doubt that this prophecy should be fulfilled in her.

Then Joseph her husband, being a righteous man, and not willing to make her a public example, was minded to divorce her secretly. The law decreed that the adulteress be pilloried, that is, exposed and punished publicly. How, then, was Joseph righteous since he intended to cover up her sin and thus to transgress the law? The answer is, first, that he was righteous for intending to do this very thing. He did not wish to be harsh, but in his great goodness took compassion on her, showing himself to be above the law, and already living in a manner superior to the decrees of the law. Secondly, since he himself knew that she had conceived of the Holy Spirit, he did not wish to pillory and abuse her who had conceived not by adultery but of the Holy Spirit. Behold what the evangelist says: "She was found to be with child." Found by whom? By Joseph; that is, he discerned that she had conceived of the Holy Spirit. Therefore he "was minded to divorce her secretly," for he no longer dared to take as a wife her who had been deemed worthy of such grace.

Her husband Joseph being a just man. After indicating the manner of the generation, he now confirms it with witnesses. For when he had said above that the mother of Jesus was found with child and that this was of the Holy Spirit, someone might believe that the evangelist mentioned this out of respect for the Master. Therefore, the evangelist now confirms the aforesaid manner of generation: first, by a prophetic pronouncement: "All this took place..." (v. 22); secondly, the person revealing: "But as he considered this..." (v. 20); thirdly, the words of the revelation are presented: "Joseph, son of David..." (v. 20b).

The person to whom the revelation is made is commended for two things, namely, that he is just and, therefore, did not lie; secondly, from the fact that he was her spouse or husband and, therefore, would not tolerate any crime in her: "The zeal and fury of the husband will not spare, when he takes revenge" (Pr 6:34).

He says, therefore: she was found by Joseph with child. But Joseph, her husband, being a just man and unwilling to put her away. There are two opinions here, namely, of Ambrose and of Augustine. For Augustine suggests that Joseph, not being present when the angel's announcement was made, returned and finding her pregnant, had suspicions of adultery. But then the question immediately arises: how was he just, if he was unwilling to put her to shame whom he suspected of adultery, i.e., divulge her crime? For he seemed thereby to consent to her sin, and it says in Rom (1:32): "Not only those who do such things but approve those who do them deserve to die." Three answers are given to this. The first is according to Chrysostom, namely, that justice is twofold. For one is the justice which is the cardinal virtue, which is called special justice; the other is legal justice, which includes every virtue, as piety and clemency and so on. Therefore, when it is said that Joseph was just, it should be understood of general justice, so that justice is taken for piety. Hence, because he was just, i.e., pious, he was unwilling to put her to shame. Another answer is Augustine's, namely, that sin is of two kinds, namely hidden and open. For a hidden sin is not to be made a matter of public knowledge, but a remedy should be applied in a different way. Therefore, the suspicion of adultery which Joseph had was suspicion of a hidden and not open sin, because he alone knew; and again, if others knew that she was pregnant, they could not think but that it was from him. Therefore, her crime was not divulged. The third answer is that of Rabanus: that Joseph was just and pious. He was pious in that he was unwilling to divulge, but he appeared just in not wishing to put her away. For he knew that "one who keeps an adulteress is stupid and unwise" as it says in Pr (18:22). But according to Jerome and Origen, he had no suspicion of adultery. For Joseph knew Mary's purity and had read in the Scripture that a virgin would conceive (Is 7:14) and in (11:1): "There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots." He had also known that Mary had descended from David. Hence, it was easier for him to believe that this had been fulfilled in her than that she had fornicated. And so, considering himself unworthy to live together with such holiness, he wanted to put her away secretly; just as Peter said: "Depart from me, O Lord, for I am a sinful man" (Lk 5:8). Hence, he was unwilling to put her away, i.e., bring her to him and take her in marriage, for he thought himself unworthy.

In this word appeared is conveyed the power of Him that did appear, allowing Himself to be seen where and how He pleases.

(in Luc. ii. 5.) Be not troubled that he calls her his wife; for she is not herein robbed of her virginity, but her wedlock is witnessed to, and the celebration of her marriage is declared.

(Enchir. 38.) But shall we therefore say that the Holy Spirit is the Father of the man Christ, that as God the Father begot the Word, so the Holy Spirit begot the man? This is such an absurdity, that the ears of the faithful cannot bear it. How then do we say that Christ was born by the Holy Spirit, if the Holy Spirit did not beget Him? Did He create Him? For so far as He is man He was created, as the Apostle speaks; He was made of the seed of David according to the flesh. (Rom. 1:3.) For though God made the world, yet is it not right to say that it is the Son of God, or born by Him, but that it was made, or created, or formed by Him. But seeing that we confess Christ to have been born by the Holy Spirit, and of the Virgin Mary, how is He not the Son of the Holy Spirit, and is the Son of the Virgin? It does not follow, that whatever is born by any thing, is therefore to be called the son of that thing; for, not to say that of man is born in one sense a son, in another a hair, or vermin, or a worm, none of which are his son, certainly those that are born of water and the Spirit none would call sons of water; but sons of God their Father, and their Mother the Church. Thus Christ was born of the Holy Spirit, and yet is the Son of God the Father, not of the Holy Spirit.

While St. Joseph, yet uninformed of so great a mystery, wanted to put away Mary quietly, he was advised in a dream by an angel who said to him, "Do not be afraid, Joseph, son of David, to take to you Mary your wife, for that which is begotten in her is of the Holy Spirit." St. Joseph is made aware of the heavenly mystery, lest he think otherwise about Mary's virginity. He is also made aware of this that he might exclude the evil of suspicion and receive the good of the mystery. The following words were said to him: "Do not be afraid, Joseph, son of David, to take to you Mary your wife, for that which is begotten in her is of the Holy Spirit," so he might acknowledge the integrity of his fiancée and the virgin birth. It was not appropriate for so great a mystery to be revealed to anyone other than Joseph, who was known to be Mary's fiancé, and no reproach of sin was attached to his name. In fact, Joseph translated from Hebrew into Latin means "beyond reproach." Notice here too the order of a mystery: The devil first spoke to Eve the virgin long ago, and then to a man, that he might administer to them the word of death. In the latter case, a holy angel first spoke to Mary and then to Joseph, that he might reveal to them the word of life. In the former case, a woman was chosen unto sin; in the latter case, she was chosen unto salvation. In the former case, the man fell through the woman; in the latter case, he rose through the virgin. The angel therefore said to Joseph, "Do not be afraid, Joseph, son of David, to take to you Mary your wife, for that which is begotten in her is of the Holy Spirit."And he added, "She shall bring forth a son, and you shall call his name Jesus, for he shall save his people from their sins." But this name of Lord which was given to Jesus from the virgin's womb is not new to him but old. For Jesus translated from Hebrew into Latin means "Savior." This name is agreeable to God because he says through the prophet: "Just God and a Savior; there is none beside me." Lastly, when the Lord himself would speak through Isaiah about the bodily origin of his nativity, he says, "The Lord called me from the womb, from the body of my mother he named my name." His name is certainly not strange, for Jesus was called according to the flesh (i.e., Savior, who was a Savior according to divinity). For Jesus, as we said, is rendered as "Savior." This is what he said through the prophet: "From the body of my mother he named my name." And that he might more fully show us the sacrament of his incarnation, he went on to say, "He made my mouth like a sharp sword … he made me a polished arrow, in his quiver he hid me away." By the arrow he signified his divinity; by the quiver he assumed a body from the Virgin in which his divinity was covered with a garment of flesh.

(part ap. Anselm. part in Ord.) Or, being unwilling to bring her home to his house to live with him for ever, he was minded to put her away privily; that is, to change the time of their marriage. For that is true virtue, when neither mercy is observed without justice, nor justice without mercy; both which vanish when severed one from the other. Or he was just because of his faith, in that he believed that Christ should be born of a virgin; wherefore he wished to humble himself before so great a favour.

(ap. Ans.) In this is to be noted the wise soul that desires to undertake nothing rashly.

(part Int. part Anselm.) The Angel appearing calls him by name, and adds his descent, in order to banish fear, Joseph, son of David; Joseph, as though he were known to him by name and his familiar friend.

(ord.) To be born in her, and born of her, are two different things; to be born of her is to come into the world; to be born in her, is the same as to be conceived. Or the word born is used according to the foreknowledge of the Angel which he has of God, to whom the future is as the past.

(Verse 20.) Joseph, son of David, do not be afraid to take Mary as your wife. For what is conceived in her is from the Holy Spirit. She will give birth to a son. And as we said before, the term 'spouses' is used for wives, as the book against Helvidius explains more fully. And an angel speaks to Joseph in a dream with gentle affection, to confirm the righteousness of his silence. It is also noteworthy that Joseph is said to be the son of David, in order to show that Mary is also from the line of David.

But we are not to think that she ceased to be betrothed, because she is here called wife, since we know that this is the Scripture manner to call the man and woman, when espoused, husband and wife; and this is confirmed by that text in Deuteronomy, If one find a virgin that is betrothed to a man in the field, and offer violence to her, and lie with her, he shall die, because he hath humbled his neighbour's wife. (Deut. 22:23.)

The matter then being in this state, and all at their wits' end, the angel comes to solve all their difficulties. But it is worth inquiring, why the angel did not speak sooner, before the husband had such thoughts: but, "when he thought on it," not until then, he came; for it is said, "While he thought on these things, the angel" comes. And yet to her he declares the good tidings even before she conceived. And this again contains another difficulty; for even though the angel had not spoken, wherefore was the Virgin silent, who had been informed by the angel; and why, when she saw her betrothed husband in trouble, did she not put an end to his perplexity?

Wherefore then did not the angel speak before Joseph became troubled. For we must needs explain the former difficulty first. For what reason then did he not speak? Lest Joseph should be unbelieving, and the same happen to him as to Zacharias. For when the thing was visible, belief was thenceforth easy; but when it had not yet a beginning, it was not equally easy to receive his saying. For this reason the angel spake not at the first, and through the same cause the Virgin too held her peace. For she did not think to obtain credit with her betrothed husband, in declaring to him a thing unheard of, but rather that she should provoke him the more, as though she were cloking a sin that had been committed. Since if she herself, who was to receive so great a favor, is affected somewhat after the manner of man, and saith, "How shall this be, seeing I know not a man?" much more would he have doubted; and especially when hearing it from the woman who was under suspicion. Wherefore the Virgin saith nothing to him, but the angel, the time demanding it, presents himself to him.

Why then, it may be asked, did he not so in the Virgin's case also, and declare the good tidings to her after the conception? Lest she should be in agitation and great trouble. For it were likely that she, not knowing the certainty, might have even devised something amiss touching herself, and have gone on to strangle or to stab herself, not enduring the disgrace. For wondrous indeed was that Virgin, and Luke points out her excellency, saying, that when she heard the salutation, she did not straightway pour herself out, neither did she accept the saying, but "was troubled," seeking "what manner of salutation this might be." Now she who was of such perfect delicacy would even have been distracted with dismay at the thought of her shame, not expecting, by whatever she might say, to convince any one who should hear of it, but that what had happened was adultery. Therefore to prevent these things, the angel came before the conception. Besides that, it was meet that womb should be free from trouble which the Maker of all things entered; and the soul rid of all perturbation, which was thought worthy to become the minister of such mysteries. For these reasons He speaks to the Virgin before the conception, but to Joseph at the time of travail.

And this many of the simpler sort, not understanding, have said there is a discordance; because Luke saith it was Mary to whom he declared the good tidings, but Matthew, that it was Joseph; not knowing that both took place. And this sort of thing it is necessary to bear in mind throughout the whole history; for in this way we shall solve many seeming discordances.

The angel then comes, when Joseph is troubled. For in addition to the causes mentioned, with a view also to the manifestation of his self-command, he defers his coming. But when the thing was on the point of taking place, then at last he presents himself. "While he thought on these things, an angel appeareth to Joseph in a dream."

Seest thou the mildness of the husband? So far from punishing, he did not even declare it to any one, no not even to her whom he suspected, but was thinking it over with himself, as aiming to conceal the cause even from the Virgin herself. For neither is it said that he was minded to "cast her out," but to "put her away," so very mild and gentle was the man. "But while he is thinking on these things, the angel appeareth in a dream."

And why not openly, as to the shepherds, and to Zacharias, and to the Virgin? The man was exceedingly full of faith, and needed not this vision. Whereas the Virgin, as having declared to her very exceeding good tidings, greater than to Zacharias, and this before the event, needed also a marvellous vision; and the shepherds, as being by disposition rather dull and clownish. But this man, after the conception, when his soul was actually possessed with that evil suspicion, and ready to exchange it for good hopes, if there appeared any one to guide that way, readily receives the revelation. Wherefore he hath the good tidings declared to him after his suspicion, that this selfsame thing might be to him a convincing proof of the things spoken. I mean, that the fact of his having mentioned it to no one, and his hearing the angel say the very things which he thought in his mind, this afforded him an unquestionable sign that one had come from God to say it. For to Him alone it belongs to know the secrets of the heart.

Mark only, what a number of results are here. The man's self-command is thoroughly shown; the word spoken in season contributes to his faith, and the history is freed from suspicion, in that it shows him to have felt what it was likely a husband would feel.

How then doth the angel assure him? Hear and marvel at the wisdom of his words. For being come he saith, "Joseph, thou son of David, fear not to take unto thee Mary thy wife." He straightway puts him in mind of David, of whom the Christ was to spring, and he doth not suffer him to be greatly perturbed, by the title of his forefathers, reminding him of the promise made to the whole race. Else wherefore doth he call him "Son of David"?

"Fear not:" and yet in another case God doeth not so, but when one was devising about a certain woman what he ought not, He spake the word more in a way of rebuke, and with a threat. And yet there too, the act was of ignorance, for not with knowledge did that person take Sarah; yet nevertheless He rebuked him: but here mildly. For exceeding great were the mysteries He was dispensing, and wide the interval between the two men; wherefore neither was there need of rebuke.

But by saying, "fear not," he signifies him to have been afraid, lest he should give offense to God, as retaining an adulteress; since, if it had not been for this, he would not have even thought of casting her out. In all ways then he points out that the angel came from God, bringing forward and setting before him all, both what he thought to do, and what he felt in his mind.

Now having mentioned her name, he stayed not at this, but added also, "thy wife;" whereas he would not have called her so, if she had been corrupted. And here he calls her that is espoused "a wife;" as indeed the Scripture is wont to call betrothed husbands sons-in-law even before marriage.

But what means, "to take unto thee?" To retain her in his house, for in intention she had been now put away by him. "Her, being put away, do thou retain," saith he, "as committed unto thee by God, not by her parents. And He commits her not for marriage; but to dwell with thee; and by my voice doth He commit her." Much as Christ Himself afterwards committed her to His disciple, so even now unto Joseph.

Then having obscurely signified the matter in hand, he mentioned not the evil suspicion; but, in a manner more reverent and seemly, by telling the cause of travail he removed this also; implying that the very thing which had made him afraid, and for which he would have cast her out,-this very thing, I say, was a just cause why he should take her and retain her in his house. Thus more than entirely doing away with his distress. "For she is not only free," saith he, "from unlawful intercourse, but even above all nature is her conception. Not only therefore put away thy fear, but even rejoice more exceedingly, 'for that which is conceived in her is of the Holy Ghost.'"

A strange thing it was which he spake of, surpassing man's reason, and above all the laws of nature. How then is he to believe, to whom such tidings are altogether new? "By the things that are past," saith he, "by the revelations." For with this intent he laid open all things that were in his mind, what he felt, what he feared, what he was resolved to do;-that by these he might assure himself of this point.

As her betrothed husband also he is admonished not to be afraid; for the mind that compassionates has most fear; as though he were to say, Here is no cause of death, but of life; she that brings forth life, does not deserve death.

(Serm. in App. 195.) Yet though Joseph think on these things, let not Mary the daughter of David be troubled; as the word of the Prophet brought pardon to David, so the Angel of the Saviour delivers Mary. Behold, again appears Gabriel the bridesman of this Virgin; as it follows, Behold the Angel of the Lord appeared to Joseph.

(Hil. Quæst. N. et V. Test. qu. 52.) But if Christ was born by the agency of the Holy Ghost, how is that said, Wisdom hath built herself an house? (Prov. 9:1.) That house may be taken in two meanings. First, the house of Christ is the Church, which He built with His own blood; and secondly, His body may be called His house, as it is called His temple. But the work of the Holy Spirit, is also the work of the Son of God, because of the unity of their nature and their will; for whether it be the Father, or the Son, or the Holy Spirit, that doeth it, it is the Trinity that works, and what the Three do, is of One God.

By addressing him as son of David, he sought to recal to his memory the promise of God to David, that of his seed should Christ be born.

Also by the words, Fear not, he desired to show that he knew the heart; that by this he might have the more faith in those good things to come, which he was about to speak concerning Christ.

There were three reasons why the Angel appeared to Joseph with this message. First, that a just man might not be led into an unjust action, with just intentions. Secondly, for the honour of the mother herself, for had she been put away, she could not have been free from evil suspicion among the unbelievers. Thirdly, that Joseph, understanding the holy conception, might keep himself from her with more care than before He did not appear to Joseph before the conception, that he should not think those things that Zacharias thought, nor suffer what he suffered in falling into the sin of unbelief concerning the conception of his wife in her old age. For it was yet more incredible that a virgin should conceive, than that a woman past the age should conceive.

How the Angel appeared to Joseph is declared in the words, In his sleep; that is, as Jacob saw the ladder offered by a kind of imagining to the eyes of his heart.

Or, to take her, that is, in marriage union and continual converse.

Because Joseph was minded, as has been said, to put Mary away privily, which if he had done, there would have been few who would not rather have thought her a harlot than a virgin, therefore this purpose of Joseph was changed by Divine revelation, whence it is said, While he thought on these things.

But to what shifts you resort, in your attempt to rob the syllable ex (of) of its proper force as a preposition, and to substitute another for it in a sense not found throughout the Holy Scriptures! You say that He was born through a virgin, not of a virgin, and in a womb, not of a womb, because the angel in the dream said to Joseph, "That which is born in her" (not of her) "is of the Holy Ghost." But the fact is, if he had meant "of her," he must have said "in her; "for that which was of her, was also in her. The angel's expression, therefore, "in her," has precisely the same meaning as the phrase "of her." It is, however, a fortunate circumstance that Matthew also, when tracing down the Lord's descent from Abraham to Mary, says, "Jacob begat Joseph the husband of Mary, of whom was born Christ."

But while he pondered these things, behold, the angel of the Lord appeared unto him in a dream, saying. When the righteous one was uncertain, then the angel appeared in order to show him what to do. The angel appeared to him in a dream, because Joseph had great faith. With the shepherds the angel conversed openly, as they were rough country men; but the angel spoke to Joseph, who was righteous and believing, in his sleep. How could Joseph not believe, when the angel spoke to him of matters that were in his mind and that he had not revealed to anyone? For it says, "while he pondered," but did not speak of, these things, the angel appeared to him. It was right that he believed the angel to be of God, for it is the attribute of God to know the things that are unspoken. Joseph son of David. The angel called him "son of David" to remind him that the prophets had foretold that the Christ would come from the seed of David. It is as if the angel were saying to him, "Do not doubt, but remember David who received the promise concerning Christ." Fear not to take unto thee. Here he shows that Joseph was afraid to keep her, lest he spurn God by harboring an adulteress. Or, in another sense, "Fear not," that is, "Though you fear to touch her who has conceived of the Holy Spirit, do not fear to take her unto thee, that is, to keep her within your house." For in his thoughts and deliberations he had already divorced her. Mary thy wife. This means, you perhaps think that she is an adulteress. But I say to you that she is your wife, that is, she has not been corrupted by anyone, but she is your own betrothed. For that which is conceived in her is of the Holy Spirit. Not only is she acquitted of any unlawful union, but she has conceived in some divine and wondrous manner. Therefore you ought rather to rejoice because of this.

But as he considered this... Here we are introduced to the person revealing, and three things are mentioned: first, the time; secondly, the person revealing is introduced; thirdly, the manner of the revelation is expressed.

He says, therefore: But as he considered this, i.e., while he was revolving these things in his mind, behold, an angel of the Lord appeared. Note that two things are commended about Joseph here, namely, wisdom and kindness. Wisdom, indeed, in the fact that he deliberated before he acted: "Take heed to the path of your feet" (Pr 4:26), i.e., do nothing without the judgment and deliberation of reason. There was kindness in his not divulging her deed: this is the opposite of many who want to make public at once whatever they have in their heart: "A man without self-control in speaking is like a city broken into and left without walls" (Pr 25:28). Therefore, he deserved to be instructed or consoled. Hence, he continues: behold, an angel of the Lord appeared, as though God's help was before his eyes: "The Lord is a helper in prosperity and in adversity" (Ps 9:10); "For, behold, God helps me, and the Lord defends my soul" (Ps 53:6).

An angel of the Lord: for nothing was better able to bring relief than one who knew that virginity had been preserved. Hence, the same angel sent to Mary was being sent to Joseph: "The angel of the Lord encamps around those who fear him" (Ps 34:7), i.e., Mary and Joseph, to free her from infamy and that Joseph not put her away in his disquiet.

But here the question arises why the revelation was not made to Joseph in the beginning, before he became so disturbed? Also, why did not Mary reveal to him the angelic announcement, which had been made to her? The answer to the first is that he did this to make his testimony more credible. For just as the Lord permitted the apostle Thomas to doubt his resurrection, so that while doubting he would feel, and feeling he would believe, and believing would remove the wound of unbelief in us, so the Lord permitted Joseph to doubt Mary's purity, so that while doubting, he would receive the revelation from the angel and, after receiving it, believe more firmly. The answer to the second is that if Mary had told him, he would not have believed.

Appeared to him in a dream. Behold the manner of the revelation. Note that, properly speaking, to appear is concerned with that which of its nature is invisible, yet it is in its power to be seen such as God or angels. For things whose nature is to be seen will not, properly speaking, be said to appear. Hence, it is called a divine apparition or angelic. Therefore, it is in the proper sense that "he appeared in a dream." But why in a dream? The reason is presented in a Gloss: because Joseph was somewhat doubtful. Hence, he was in a certain sense sleeping; and therefore, it is correct to say that the angel appeared to him in sleep. For as the Apostle says: "Prophecy has been given for believers, signs for unbelievers" (1 Cor 14:22). Properly speaking, a prophetic revelation occurs during sleep: "If there is a prophet of the Lord among you, I, the Lord, make myself known to him in a vision. I speak with him in a dream" (Num 12:6). Therefore, because Joseph was just and faithful, an appearance should have been made to him as to one faithful, namely, a revelation, as it were, prophetic. But because a bodily appearance is miraculous, such an appearance was not suited to him, since he believed and was faithful.

But then why was a visible appearance made to Mary, since she was most faithful? The answer is that the mystery of the Incarnation was revealed from its beginning, when it was more difficult to believe; therefore, it is fitting that a visible appearance be made to her. But it was not revealed to Joseph from its beginning but rather when it had been for the most part fulfilled, since he already saw her womb enlarged. Hence, he could believe more easily; and therefore, the appearance made in sleep was enough.

Joseph, son of David. Here the words of the revelation are presented. And it is divided into three parts in keeping with the three things the angel does. For, first of all, he forbids Mary and Joseph to divorce; secondly, he discloses the mystery of the Incarnation: that which is conceived in her...; thirdly, he foretells the devotedness Joseph would show to the child: she will bear a son.

He says, therefore, Joseph. He calls him and draws his attention, so that he will listen, and to recall him to himself. This is common in Scripture, namely, that when an appearance which concerns higher things is about to occur, it requires in the hearer a certain elevation and attention of the mind: "Son of man, stand upon your feet and I will speak with you" (Ez 2:11); and in (2:8): "I will take my stand to watch" (Heb 2:1). Son of David. Therefore, he expresses his lineage, to avoid what Isaiah (7:13) says: "Hear then, O house of David. Is it too little for you to weary men, that you weary my God also?" For the sign was not given to one person but to a whole tribe or house. Hence, because he had to instruct him about this, he is commanded in the expression of his lineage to fix the prophet's prediction in his memory. Do not fear. Every appearance, whether it be of a good or bad angel, causes some fear; and this, because such an appearance is extraordinary and, as it were, foreign to man's nature. Therefore, in a way, it puts a man outside himself. But in this there is a difference: because the appearance of an evil angel strikes terror, and he leaves a man in that terror, in order more easily to lead into sin a man put, as it were, outside himself. But the appearance of a good angel, although it produces terror, it ends at once and consolation is obtained, in order that the man may return to himself and understand what is being said to him. Hence, Luke (c. 1) says that an angel appeared to Zechariah and immediately adds: "Fear not, Zechariah" (1:13), and in (1:30): "Fear not, Mary." Hence, after the appearance to Joseph, consolation follows immediately. But he has two fears, namely, of God and of sin, i.e., that by living with Mary he was aware of sin; and therefore, Do not be afraid, namely, without sin, to take Mary, your wife. Note that she is called wife, not because of marriage but because of espousal. For it is the custom in Scripture to call espoused persons married and married persons espoused.

But why is he commanded to accept her, since he had not yet put her away? The answer is that although he had not put her away bodily, he had put her away in his attitude. And that is why he is commanded to accept her. Or fear not to accept her as to the solemnities and celebration of marriage.

That which is conceived in her is of the Holy Spirit. Here the mystery of the Incarnation is presented. And note that whereas there were three there; namely, the Virgin conceiving, the Son of God conceived, and the power of the Holy Spirit, the angel mentions two of them; namely, the one conceiving and the author of the conception. But the third, namely, the Son of God conceived, he only expresses indefinitely: that which is conceived in her. This suggests that he is ineffable and incomprehensible not only to men but also to angels. He says, that which is born in her, not "of her," because to be born of a woman is to come forth into the light; to be born in a mother is for the child to be conceived. Is of the Holy Spirit. This therefore, is the angel's testimony, which the Evangelist advances to prove what he had said above: she was found with child of the Holy Spirit.

Note that in the case of other women, when they conceive, a formative power is resident in the male seed. It is by this power that the fetus is formed and grows in the mother's womb. But the power of the Holy Spirit supplied this; therefore, the saints sometimes say that the Holy Spirit was there in place of the seed; sometimes it is said that there was no seed there at all. The answer is that in the male seed are two things: the bodily substance, that descends from the body of the male, and the formative power. Therefore, one must say that the Holy Spirit was there for the seed as to its formative power, but he was not there for the seed as to its bodily substance. For the body of Christ or his conception came to be not from the substance of the Holy Spirit. Therefore, it is clear that the Holy Spirit cannot be called the father of Christ, because he is not so either according to his human nature or his divine nature: not according to the divine, because, although Christ is of the same nature and glory as the Holy Spirit, the Son receives nothing according to this divine nature from the Holy Spirit. Therefore, he cannot be called his Son, for a son receives something from his father. Nor according to his human nature, because the father and the son must agree in nature; but Christ, although he was conceived by the power of the Holy Spirit, was not of the substance of the Holy Spirit.

But on the other hand, when it says, of the Holy Spirit, it is the same as what Pr (9:1) says: "Wisdom built herself a home." Therefore, it seems that divine wisdom itself, i.e., the Son of God, united the human nature to himself. Consequently, it was not done by the power of the Holy Spirit. There are two answers to this, according to Augustine: first, that the passage in Proverbs is understood of the Church which Christ founded in his blood. The second is that the works of the Trinity are undivided; and therefore, what the Son does, the Holy Spirit also does. But yet by a certain appropriation it is attributed to the Holy Spirit. The reason for this has been explained above.

(Enchir. 38.) But shall we therefore say that the Holy Spirit is the Father of the man Christ, that as God the Father begot the Word, so the Holy Spirit begot the man? This is such an absurdity, that the ears of the faithful cannot bear it. How then do we say that Christ was born by the Holy Spirit, if the Holy Spirit did not beget Him? Did He create Him? For so far as He is man He was created, as the Apostle speaks; He was made of the seed of David according to the flesh. (Rom. 1:3.) For though God made the world, yet is it not right to say that it is the Son of God, or born by Him, but that it was made, or created, or formed by Him. But seeing that we confess Christ to have been born by the Holy Spirit, and of the Virgin Mary, how is He not the Son of the Holy Spirit, and is the Son of the Virgin? It does not follow, that whatever is born by any thing, is therefore to be called the son of that thing; for, not to say that of man is born in one sense a son, in another a hair, or vermin, or a worm, none of which are his son, certainly those that are born of water and the Spirit none would call sons of water; but sons of God their Father, and their Mother the Church. Thus Christ was born of the Holy Spirit, and yet is the Son of God the Father, not of the Holy Spirit.

(ap. Anselm.) That Joseph should not suppose that he was no longer needed in this wedlock, seeing the conception had taken place without his intervention, the Angel declares to him, that though there had been no need of him in the conception, yet there was need of his guardianship; for the Virgin should bear a Son, and then he would be necessary both to the Mother and her Son; to the Mother to screen her from disgrace, to the Son to bring Him up and to circumcise Him. The circumcision is meant when he says, And thou, shalt call His name Jesus; for it was usual to give the name in circumcision.

(Verse 21.) And you shall call his name Jesus. For he will save his people from their sins. Jesus means 'Savior' in Hebrew. The evangelist noted the etymology of his name, saying: 'You shall call his name Jesus, for he will save his people.'

Jesus is a Hebrew word, meaning Saviour. He points to the etymology of the name, saying, For He shall save His people from their sins.

Or rather, not by things past only, but likewise by things to come, he wins him over. "And she shall bring forth," saith he, "a Son, and thou shall call His name Jesus." "For do not thou, because He is of the Holy Ghost, imagine that thou art an alien to the ministry of this dispensation. Since although in the birth thou hast no part, but the Virgin abode untouched, nevertheless, what pertains to a father, not injuring the honor of virginity, that do I give thee, to set a Name on that which is born: for 'thou shalt call Him.' For though the offspring be not thine, yet shalt thou exhibit a father's care towards Him. Wherefore I do straightway, even from the giving of the name, connect thee with Him that is born."

Then lest on the other hand any one should from this suspect him to be the father, hear what follows, with what exact care he states it. "She shall bring forth," he saith, "a Son:" he doth not say, "bring forth to thee," but merely "she shall bring forth," putting it indefinitely: since not to him did she bring forth, but to the whole world.

For this cause too the angel came bringing His name from Heaven, hereby again intimating that this is a wondrous birth: it being God Himself who sends the name from above by the angel to Joseph. For neither was this without an object, but a treasure of ten thousand blessings. Wherefore the angel also interprets it, and suggests good hopes, in this way again leading him to belief. For to these things we are wont to be more inclined, and therefore are also fonder of believing them.

So having established his faith by all, by the past things, by the future, by the present, by the honor given to himself, he rings in the prophet also in good time, to give his suffrage in support of all these. But before introducing him, he proclaims beforehand the good things which were to befall the world through Him. And what are these? Sins removed and done away. "For He shall save His people from their sins."

Here again the thing is signified to be beyond all expectation. For not from visible wars, neither from barbarians, but what was far greater than these, from sins, he declares the glad tidings of deliverance; a work which had never been possible to any one before.

But wherefore, one may ask, did he say, "His people," and not add the Gentiles also? That he might not startle the hearer yet a while. For to him that listens with understanding he darkly signified the Gentiles too. For "His people" are not the Jews only, but also all that draw nigh and receive the knowledge that is from Him.

And mark how he hath by the way discovered to us also His dignity, by calling the Jewish nation "His people." For this is the word of one implying nought else, but that He who is born is God's child, and that the King of those on high is the subject of his discourse. As neither doth forgiving sins belong to any other power, but only to that single essence.

And hear again how Isaiah in express words foretold that He should be born of a virgin; for he spoke thus: "Behold, a virgin shall conceive, and bring forth a son, and they shall say for His name, `God with us.'" For things which were incredible and seemed impossible with men, these God predicted by the Spirit of prophecy as about to come to pass, in order that, when they came to pass, there might be no unbelief, but faith, because of their prediction. But lest some, not understanding the prophecy now cited, should charge us with the very things we have been laying to the charge of the poets who say that Jupiter went in to women through lust, let us try to explain the words. This, then, "Behold, a virgin shall conceive," signifies that a virgin should conceive without intercourse. For if she had had intercourse with any one whatever, she was no longer a virgin; but the power of God having come upon the virgin, overshadowed her, and caused her while yet a virgin to conceive. And the angel of God who was sent to the same virgin at that time brought her good news, saying, "Behold, thou shalt conceive of the Holy Ghost, and shalt bear a Son, and He shall be called the Son of the Highest, and thou shalt call His name Jesus; for He shall save His people from their sins," -as they who have recorded all that concerns our Saviour Jesus Christ have taught, whom we believed, since by Isaiah also, whom we have now adduced, the Spirit of prophecy declared that He should be born as we intimated before. It is wrong, therefore, to understand the Spirit and the power of God as anything else than the Word, who is also the first-born of God, as the foresaid prophet Moses declared; and it was this which, when it came upon the virgin and overshadowed her, caused her to conceive, not by intercourse, but by power. And the name Jesus in the Hebrew language means Saviour in the Greek tongue. Wherefore, too, the angel said to the virgin, "Thou shalt call His name Jesus, for He shall save His people from their sins." And that the prophets are inspired by no other than the Divine Word, even you, as I fancy, will grant.

Let them approach to hear this, who ask, Who is He that Mary bare? He shall save His people; not any other man's people; from what? from their sins. That it is God that forgives sins, if you do not believe the Christians so affirming, believe the infidels, or the Jews who say, None can forgive sins but God only. (Luke 5:1.)

He said not, Shall bear thee a Son, as to Zacharias, Behold, Elisabeth thy wife shall bear thee a son. For the woman who conceives of her husband, bears the son to her husband, because he is more of him than of herself; but she who had not conceived of man, did not bear the Son to her husband, but to herself.

Thou shalt call His name, he says, and not, "shalt give Him a name," for His name had been given from all eternity.

He shows the same man to be the Saviour of the whole world, and the Author of our salvation. He saves indeed not the unbelieving, but His people; that is, He saves those that believe on Him, not so much from visible as from invisible enemies; that is, from their sins, not by fighting with arms, but by remitting their sins.

My present discussion is, how the evil spirit could have known that He was called by such a name, when there had never at any time been uttered about Him a single prophecy by a god who was unknown, and up to that time silent, of whom it was not possible for Him to be attested as "the Holy One," as (of a god) unknown even to his own Creator. What similar event could he then have published of a new deity, whereby he might betoken for "the holy one" of the rival god? Simply that he went into the synagogue, and did nothing even in word against the Creator? As therefore he could not by any means acknowledge him, whom he was ignorant of, to be Jesus and the Holy One of God; so did he acknowledge Him whom he knew (to be both). For he remembered how that the prophet had prophesied of "the Holy One" of God, and how that God's name of "Jesus" was in the son of Nun. These facts he had also received from the angel, according to our Gospel: "Wherefore that which shall be born of thee shall be called the Holy One, the Son of God; " and, "Thou shalt call his name Jesus."

And she shall bear a son. So that no one could ask, "How can I believe you that she has conceived of the Holy Spirit?" the angel speaks of the future, saying that she shall bear a son. "For if I tell the truth in this matter, it is clear that what I said concerning her conception of the Holy Spirit is also true." The angel did not say, "She shall bear you a son," but simply, "She shall bear a son." For Mary did not bring forth for Joseph's sake, but for the whole world; nor did this grace concern him alone, but it was poured out on all. And thou shalt call His name Jesus. "Thou shalt call," as though you were His father, and as the protector of the Virgin. For you must not think, Joseph, that because the conception is of the Holy Spirit that you can leave the Virgin helpless, but rather you will serve her in all things. For He shall save His people from their sins. Here he interprets the name "Jesus," showing that it means "Saviour." The angel says that Jesus will save His people, not only the Jewish people, but also the Gentiles who are eager to believe and to become His people. From whom will He save them? Perhaps from enemies? No, but from their sins. Hence it is clear that it is God Who will be born, for it is the attribute of God alone to forgive sins.

She will bear a Son. Here he foretells the obeisance Joseph will show to the child when born. And he does three things: first, he foretells the virgin birth; secondly, he shows beforehand the obeisance Joseph will show to the child; thirdly, he mentions the name conferred on the child, when he says Jesus.

He says, therefore, she will bear a son. He does not say, "to you," because he did not beget the child. In Luke (1:15) it says: "Your wife will bear you a son," because Zechariah himself begot it. Or he does not say, "to you," in order to show that he was born for all: she will bear a Son not only to you but to the whole world: "Behold, I bring you good news of great joy, because today is born to you in the city of David a Savior, who is Christ the Lord" (Lk 2:10). But because Joseph could say: So she has conceived of the Holy Spirit and will bear a Son. What does that have to do with me? She does not need me in any way. Therefore, he mentions Joseph's assistance. You shall call his name... It was a custom among the Jews, and it persists to this day, that they circumcised a son on the eighth day and then gave him a name. This was done by Joseph; hence in this work he was a minister, and it is said to him: You shall call, and not "you will give," because he was already named: "You shall be called by a new name, which the mouth of the Lord will give" (Is 62:2). Jesus. This is the name imposed by God. And he mentions the cause: for he will save his people..., a people acquired by his blood: "Those who deny him will not be his people" (Dan 9:26). Hence, they are the people of God by faith: "You are a chosen race, a royal priesthood, a purchased people" (1 Pt 2:9). In the book of Judges it is frequently said that such or such a one has saved Israel: but from whom? From material enemies. But here it is from their sins, by remitting them, which God alone can do: "In order that you may know that the Son of man has power on earth to forgive sins" (Lk 5:24).

Note that Nestorius is confused here, because he said that God's attributes, such as to be eternal and omnipotent and so on, do not belong to that man. Lo, the very same man, who was born of a virgin and is called Jesus, will save his people from their sins. Hence, since God alone can forgive sins, it is necessary to say that this man is God, and that the attributes of God belong to him in the truest sense.

(Cont. Faust. 12. 45, and 13. 7.) Who so mad as to say with Manichæus, that it is a weak faith not to believe in Christ without a witness; whereas the Apostle says, How shall they believe on Him of whom they have not heard? Or how shall they hear without a preacher? (Rom. 10:14.) That those things which were preached by the Apostles might not be contemned, nor thought to be fables, they are proved to have been foretold by the Prophets. For though attested by miracles, yet there would not have been wanting men to ascribe them all to magical power, had not such suggestions been overcome by the additional testimony of prophecy. For none could suppose that long before He was born, He had raised up by magic prophets to prophesy of Him. For if we say to a Gentile, Believe on Christ that He is God, and he should answer, Whence is it that I should believe on Him? we might allege the authority of the Prophets. Should he refuse assent to this, we establish their credit from their having foretold things to come, and those things having truly come to pass. I suppose he could not but know how great persecutions the Christian religion has formerly suffered from the Kings of this world; let him now behold those very Kings submitting to the kingdom of Christ, and all nations serving the same; all which things the Prophets foretold. He then hearing these things out of the Scriptures of the Prophets, and beholding them accomplished throughout the whole earth, would be moved to faith.

(ap. Anselm.) Or, he says, all this was done, meaning, the Virgin was betrothed, she was kept chaste, she was found with child, the revelation was made by the Angel, that it might be fulfilled which was spoken. For that the Virgin should conceive and should bring forth would never have been fulfilled, had she not been espoused that she should not be stoned; and had not her secret been disclosed by the Angel, and so Joseph taken her unto him, that she was not dismissed to disgrace and to perish by stoning. So had she perished before the birth, that prophecy would have been made void which says, She shall bring forth a Son. (Isa. 7:14.)

(non occ.) Or it may be said, that the word that does not here denote the cause; for the prophecy was not fulfilled merely because it was to be fulfilled. But it is put consecutively, as in Genesis, He hung the other on the gallows, that the truth of the interpreter might be proved; (Gen. 40:22.) since by the weighing of one, truth is established. So also in this place we must understand it as if it were, that which was foretold being done, the prophecy was accomplished.

(ap. Anselm.) This error then is barred by the Evangelist saying, That it might be fulfilled which was spoken of the Lord by the Prophet. Now one kind of prophecy is by the preordination of God, and must needs be fulfilled, and that without any free choice on our part. Such is that of which we now speak; wherefore he says, Lo, to show the certainty of prophecy. There is another kind of prophecy which is by the foreknowledge of God, and with this our free will is mixed up; wherein by grace working with us we obtain reward, or if justly deserted by it, torment. Another is not of foreknowledge, but is a kind of threat made after the manner of men; as that, Yet forty days, and Nineveh shall be overthrown: (Jonah 3.) understanding, unless the Ninevites amend themselves.

(Verse 22 onwards) Now all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: Behold, a virgin shall be with child, and bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him. And all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: Behold, a virgin shall conceive in her womb. But the prophet, because he predicts the future, signifies what is going to happen, and he writes, he will receive: but the evangelist, because he narrates a story not about the future but about the past, changed he will receive to he has received. For he who has, will by no means receive. We read something similar in the Psalms: You have ascended on high, you have led captivity captive: you have received gifts among men (Ps. 67:19). The apostle, in citing this testimony, did not say he received, but he gave: because there it signified about the future that he would receive; here it narrates about the one who had already given what he had received.

(In Is. 7:14.) Since it is introduced in the Prophet by the words, The Lord Himself shall give you a sign, it ought to be something new and wonderful. But if it be, as the Jews will have it, a young woman, or a girl shall bring forth, and not a virgin, what wonder is this, since these are words signifying age and not purity? Indeed the Hebrew word signifying Virgin (Bethula) is not used in this place, but instead the word 'Halmaa,' which except the LXX all render 'girl.' But the word 'Halma' has a twofold meaning; it signifies both 'girl,' and 'hidden;' therefore 'Halma' denotes not only 'maiden' or 'virgin,' but 'hidden,' 'secret;' that is, one never exposed to the gaze of men, but kept under close custody by her parents. In the Punic tongue also, which is said to be derived from Hebrew sources, a virgin is properly called 'Halma.' In our tongue also 'Halma' means holy; and the Hebrews use words of nearly all languages; and as far as my memory will serve me, I do not think I ever met with Halma used of a married woman, but of her that is a virgin, and such that she be not merely a virgin, but in the age of youth; for it is possible for an old woman to be a maid. But this was a virgin in years of youth, or at least a virgin, and not a child too young for marriage.

(In loc.) For that which Matthew the Evangelist says, Shall have in her womb, the Prophet who is foretelling something future, writes, shall receive. The Evangelist, not foretelling the future but describing the past, changes shall receive, into shall have; but he who has, cannot after receive that he has. He says, Lo, a Virgin shall hare in her womb, and shall bear a Son.

(in Is. 7:14.) The LXX and three others translate, 'Thou shalt call,' instead of which we have here, They shall call, which is not so in the Hebrew; for the word 'Charathib,' which all render Thou shalt call, may mean, 'And she shall call,' that is, The Virgin that shall conceive and shall bear Christ, shall call His name Emmanuel, which is interpreted, 'God with us.'

(ubi sup.) It should be known, that the Hebrews believe this prophecy to refer to Ezekias the son of Ahaz, because in his reign Samaria was taken; but this cannot be established. Ahaz son of Jotham reigned over Judæa and Jerusalem sixteen years, and was succeeded by his son Ezekias, who was twenty-three years old, and reigned over Judæa and Jerusalem twenty-nine years; how then can a prophecy prophesied in the first year of Ahaz refer to the conception and birth of Ezekias, when he was already nine years of age? Unless perhaps the sixth year of the reign of Ezekias, in which Samaria was taken, they think is here called his infancy, that is, the infancy of his reign, not of his age; which even a fool must see to be hard and forced. A certain one of our interpreters contends, that the Prophet Isaiah had two sons, Jashub and Emmanuel; and that Emmanuel was born of his wife the Prophetess as a type of the Lord and Saviour. But this is a fabulous tale.

(ubi sup.) What is spoken to Ahaz then is to be thus understood. This Child, that shall be born of a Virgin of the house of David, shall now be called Emmanuel, that is, God with us, because the events (perhaps delivery from the two hostile kings) will make it appear that you have God present with you. But after He shall be called Jesus, that is, Saviour, because He shall save the whole human race. Wonder not, therefore, O house of David, at the newness of this thing, that a Virgin should bring forth a God, seeing He has so great might that though yet to be born after a long while, He delivers you now when you call upon Him.

"Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying." In a tone worthy of the wonder, with all his might he hath uttered his voice, saying, "Now all this was done." For when he saw the sea and the abyss of the love of God towards man, and that actually come to pass which never had been looked for, and nature's laws broken, and reconciliations made, Him who is above all come down to him that is lower than all, and "the middle walls of partition broken," and the impediments removed, and many more things than these done besides; in one word he hath put before us the miracle, saying, "Now all this was done that it might be fulfilled which was spoken of the Lord." For, "think not," saith he, "that these things are now determined upon; they were prefigured of old." Which same thing, Paul also everywhere labors to prove.

And the angel proceeds to refer Joseph to Isaiah; in order that even if he should, when awakened, forget his own words, as newly spoken, he might by being reminded of those of the prophet, with which he had been nourished up continually, retain likewise the substance of what he had said. And to the woman he mentioned none of these things, as being a damsel and unskilled in them, but to the husband, as being a righteous man and one who studied the prophets, from them he reasons. And before this he saith "Mary, thy wife;" but now, when he hath brought the prophet before him, he then trusts him with the name of virginity; for Joseph would not have continued thus unshaken, when he heard from him of a virgin, unless he had first heard it also from Isaiah. For indeed it was nothing novel that he was to hear out of the prophets, but what was familiar to him, and had been for a long time the subject of his meditations. For this cause the angel, to make what he said easy to be received, brings in Isaiah. And neither here doth he stop, but connects the discourse with God. For he doth not call the saying Isaiah's, but that of the God of all things. For this cause he said not, "that it might be fulfilled which was spoken of Isaiah," but "which was spoken of the Lord." For the mouth indeed was Isaiah's, but the oracle was wafted from above.

(Serm. xxiii. 1.) The conception was by the Holy Spirit within the womb of the Virgin; who, as she conceived in perfect chastity, in like manner brought forth her Son.

Let them approach to hear this, who ask, Who is He that Mary bare? He shall save His people; not any other man's people; from what? from their sins. That it is God that forgives sins, if you do not believe the Christians so affirming, believe the infidels, or the Jews who say, None can forgive sins but God only. (Luke 5:1.)

(Dial. tit. 7.) For we know not that any man of that day was called Emmanuel. But the Hebrew objects, How can it be that this was said on account of Christ and Mary, when many centuries intervened between Ahaz and Mary? But though the Prophet was speaking to Ahaz, the prophecy was yet not spoken to him only or of his time only; for it is introduced, Hear, O house of David; (Isa. 7:13.) not, 'Hear, O Ahaz.' Again, The Lord Himself shall give you a sign; meaning He, and none other; from which we may understand that the Lord Himself should be the sign. And that he says to you, (plur.) and not 'to thee,' shows that this was not spoken to Ahaz, or on his account only.

(in App. s. 123.) He, who by a touch could heal the severed limbs of others, how much more could He, in His own birth, preserve whole that which He found whole? In this parturition, soundness of the Mother's body was rather strengthened than weakened, and her virginity rather confirmed than lost.

First, Angels hymning, secondly, Apostles preaching, then Holy Martyrs, and lastly, all believers.

It is the custom of the Evangelist to confirm what he says out of the Old Testament, for the sake of those Jews who believed on Christ, that they might recognize as fulfilled in the grace of the Gospel, the things that were foretold in the Old Testament; therefore he adds, Now all this was done. Here we must enquire why he should say all this was done, when above he has only related the conception. It should be known that he says this to show, that in the presence of God all this was done before it was done among men. Or he says, all this was done, because he is relating past events; for when he wrote, it was all done.

It is a question, who interpreted this name? The Prophet, or the Evangelist, or some translator? It should be known then, that the Prophet did not interpret it; and what need had the Holy Evangelist to do so, seeing he wrote in the Hebrew tongue? Perhaps that was a difficult and rare word in Hebrew, and therefore needed interpretation. It is more probable that some translator interpreted it, that the Latins might not be perplexed by an unintelligible word. In this name are conveyed at once the two substances, the Divinity and Humanity in the one Person of the Lord Jesus Christ. He who before all time was begot in an unspeakable manner by God the Father, the same in the end of time was made Emmanuel, that is, God with us, of a Virgin Mother. This God with us may be understood in this way. He was made with us, passible, mortal, and in all things like unto us without sin; or because our frail substance which He took on Him, He joined in one Person to His Divine substance.

(Hom. 1 and 2. in Conc. Eph. ap. Hard. t. i. pp. 1643. 1655.) Inasmuch as Photinus affirms that He that was now born was mere man, not allowing the divine birth, and maintains that He who now issued from the womb was the man separate from the God; let him show how it was possible that human nature, born of the Virgin's womb, should have preserved the virginity of that womb uncorrupted; for the mother of no man ever yet remained a virgin. But forasmuch as it was God the Word who was now born in the flesh, He showed Himself to be the Word, in that He preserved His mother's virginity. For as our word when it is begot does not destroy the mind, so neither does God the Word in choosing His birth destroy the virginity.

Now all this was done, that it might be fulfilled what had been spoken by the Lord through the prophet, saying. Do not think that only now in these recent times did God resolve to do these things, but from before, even from the beginning. For you know the prophets, Joseph, as the student of the law which you are. Remember what was spoken by the law. He did not say, "what Isaiah had spoken," but, "what the Lord had spoken." For it was not man who spoke, but God, through the mouth of the prophet, and therefore the oracle is trustworthy.

The evangelist had indicated that the mother of God was found with child of the Holy Spirit, and he proved this above by the angel's revelation; here he proves it by appealing to an earlier prophecy. Hence, he says: All this took place to fulfill what the Lord had spoken by the prophet. And it should be noted that this passage can be understood here in two ways. For Chrysostom supposes that the angel said all this and introduced the prophecy, the reason being that he did not wish what he foretold to appear new. Consequently, he suddenly willed to show that it had been foretold many ages ago: "Who already made what will be" (Is 48:3), according to another translation. Others say (and I believe better) that the passage all this took place... are the words of the evangelist; for the angel's words end at He will save his people... And the evangelist introduces them for three reasons: first, to show that the Old Testament is about Christ: "All the prophets bear witness to him, that those who believe in him receive forgiveness of their sins" (Acts 10:45). Secondly, in order that they might more easily believe Christ: "If you believed Moses, you would perhaps also believe me; for he wrote of me" (Jn 5:46). Thirdly, to show the agreement between the Old and New Testaments: "These are the shadow of things to come, but the body is Christ" (Col 2:17).

But to understand what is contained in that prophecy, it should be noted that the angel announces three things: first, he said that which is born in her...; secondly, she will bear a son; thirdly, and his name shall be called. Therefore, it was of the Holy Spirit that she conceived through virginity.

But let us return to the text: All this took place to fulfill... But on the other hand, the angel had foretold many things, namely, that which is conceived in her; she will bear a son; and again, he shall be called... But not all this had taken place. One might answer one way according to Rabanus that all this took place... refers to past events; that the angel appeared to the Virgin and said those words, all this has taken place to preserve the Virgin, so that the "to" is taken in a causal sense. Or it refers to the things he had foretold, and it can be said that all took place on account of predestination. Or one might say that the evangelist wrote when all this had taken place; and therefore, it refers to that. Hence, the "to" is taken in a consecutive sense, because God did not will to be incarnated to fulfill a prophecy, as though the Old Testament has more dignity than the New; but after the prophecy Christ was made incarnate.

What then saith this oracle? "Behold, a virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel."

How was it then, one may say, that His name was not called Emmanuel, but Jesus Christ? Because he said not, "thou shalt call," but "they shall call," that is, the multitude, and the issue of events. For here he puts the event as a name: and this is customary in Scripture, to substitute the events that take place for names.

Therefore, to say, "they shall call" Him "Emmanuel," means nothing else than that they shall see God amongst men. For He hath indeed always been amongst men, but never so manifestly.

But if Jews are obstinate, we will ask them, when was the child called, "Make speed to the spoil, hasten the prey?" Why, they could not say. How is it then that the prophet said, "Call his name Maher-shalal-hash-baz?" Because, when he was born, there was a taking and dividing of spoils, therefore the event that took place in his time is put as his name. And the city, too, it is said, shall be called "the city of righteousness, the faithful city Sion." And yet we nowhere find that the city was called "righteousness," but it continued to be called Jerusalem. However, inasmuch as this came to pass in fact, when the city underwent a change for the better, on that account he saith it is so called. For when any event happens which marks out him who brings it to pass, or who is benefited by it, more clearly than his name, the Scripture speaks of the truth of the event as being a name to him.

But if, when their mouths are stopped on this point, they should seek another, namely, what is said touching Mary's virginity, and should object to us other translators, saying, that they used not the term "virgin," but "young woman;" in the first place we will say this, that the Seventy were justly entitled to confidence above all the others. For these made their translation after Christ's coming, continuing to be Jews, and may justly be suspected as having spoken rather in enmity, and as darkening the prophecies on purpose; but the Seventy, as having entered upon this work an hundred years or more before the coming of Christ, stand clear from all such suspicion, and on account of the date, and of their number, and of their agreement, would have a better right to be trusted.

But even if they bring in the testimony of those others, yet so the tokens of victory would be with us. Because the Scripture is wont to put the word "youth," for "virginity;" and this with respect not to women only, but also to men. For it is said, "young men and maidens, old men with younger ones." And again, speaking of the damsel who is attacked, it saith, "if the young woman cry out," meaning the virgin.

And what goes before also establishes this interpretation. For he doth not merely say, "Behold, the Virgin shall be with child," but having first said, "Behold, the Lord Himself shall give you a sign," then he subjoins, "Behold, the Virgin shall be with child." Whereas, if she that was to give birth was not a virgin, but this happened in the way of marriage, what sort of sign would the event be? For that which is a sign must of course be beyond the course of common events, it must be strange and extraordinary; else how could it be a sign?

Begin we, therefore, to prove that the Birth of Christ was announced by prophets; as Isaiah (e.g., ) foretells, "Hear ye, house of David; no petty contest have ye with men, since God is proposing a struggle. Therefore God Himself will give you a sign; Behold, the virgin shall conceive, and bear a son, and ye shall call his name Emmanuel" (which is, interpreted, "God with us" ): "butter and honey shall he eat; " : "since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians." Accordingly the Jews say: Let us challenge that prediction of Isaiah, and let us institute a comparison whether, in the case of the Christ who is already come, there be applicable to Him, firstly, the name which Isaiah foretold, and (secondly) the signs of it which he announced of Him. Well, then, Isaiah foretells that it behoves Him to be called Emmanuel; and that subsequently He is to take the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians. "Now," say they, "that (Christ) of yours, who is come, neither was called by that name, nor engaged in warfare." But we, on the contrary, have thought they ought to be admonished to recall to mind the context of this passage as well. For subjoined is withal the interpretation of Emmanuel-"God with us"-in order that you may regard not the sound only of the name, but the sense too. For the Hebrew sound, which is Emmanuel, has an interpretation, which is, God with us. Inquire, then, whether this speech, "God with us" (which is Emmanuel), be commonly applied to Christ ever since Christ's light has dawned, and I think you will not deny it. For they who out of Judaism believe in Christ, ever since their believing on Him, do, whenever they shall wish to say Emmanuel, signify that God is with us: and thus it is agreed that He who was ever predicted as Emmanuel is already come, because that which Emmanuel signifies is come-that is, "God with us."

Now, it will first by necessary to show what previous reason there was for the Son of God's being born of a virgin. He who was going to consecrate a new order of birth, must Himself be born after a novel fashion, concerning which Isaiah foretold how that the Lord Himself would give the sign. What, then, is the sign? "Behold a virgin shall conceive and bear a son." Accordingly, a virgin did conceive and bear "Emmanuel, God with us." This is the new nativity; a man is born in God. And in this man God was born, taking the flesh of an ancient race, without the help, however, of the ancient seed, in order that He might reform it with a new seed, that is, in a spiritual manner, and cleanse it by the re-moral of all its ancient stains.

Whereas, then, they contend that the novelty (of Christ's birth) consisted in this, that as the Word of God became flesh without the seed of a human father, so there should be no flesh of the virgin mother (assisting in the transaction), why should not the novelty rather be confined to this, that His flesh, although not born of seed, should yet have proceeded from flesh? I should like to go more closely into this discussion. "Behold," says he, "a virgin shall conceive in the womb." Conceive what? I ask. The Word of God, of course, and not the seed of man, and in order, certainly, to bring forth a son. "For," says he, "she shall bring forth a son." Therefore, as the act of conception was her own, so also what she brought forth was her own, also, although the cause of conception was not. If, on the other hand, the Word became flesh of Himself, then He both conceived and brought forth Himself, and the prophecy is stultified.

Now, to upset all conceits of this sort, let me dispel at once the preliminary idea on which they rest-their assertion that the prophets make all their announcements in figures of speech. Now, if this were the case, the figures themselves could not possibly have been distinguished, inasmuch as the verities would not have been declared, out of which the figurative language is stretched. And, indeed, if all are figures, where will be that of which they are the figures? How can you hold up a mirror for your face, if the face nowhere exists? But, in truth, all are not figures, but there are also literal statements; nor are all shadows, but there are bodies too: so that we have prophecies about the Lord Himself even, which are clearer than the day For it was not figuratively that the Virgin conceived in her womb; nor in a trope did she bear Emmanuel, that is, Jesus, God with us.

Nay, (I answer, ) this is spoken concerning the Spirit of God. For it was certainly of the Holy Spirit that the virgin conceived; and that which He conceived, she brought forth. That, therefore, had to be born which was conceived and was to be brought forth; that is to say, the Spirit, whose "name should be called Emmanuel which, being interpreted, is, God with us."

Behold, the Virgin shall be with child. The Jews say that it is not written in the prophecy "virgin" but "young woman." To which it may be answered that "young woman" and "virgin" mean the same thing in Scripture, for in Scripture "young woman" refers to one who is still a virgin. Furthermore, if it was not a virgin that gave birth, how would it be a sign, something extraordinary? Listen to Isaiah who says, "For this reason the Lord Himself shall give you a sign," and immediately he adds, "Behold, the Virgin" (Is. 7:14). So if it were not a virgin that would give birth, it would not be a sign. The Jews, then, alter the text of Scripture in their malice, putting "young woman" instead of "virgin." But whether the text reads "young woman" or "virgin," it should be understood in either case that it is a virgin who will give birth so that the event may be a miraculous sign. And shall bring forth a son, and they shall call His name Emmanuel, which being interpreted is, God with us. The Jews say, "How then is it that He was not called Emmanuel but Jesus Christ?" One may answer, "The prophet did not say 'You shall call,' but 'They shall call.'" That is, the events and deeds of His life will show that He is God and that He keeps company with us. For Holy Scripture gives names that are derived from the events of one's life; for example, "Call his name Plunder Swiftly" (Is. 8:3). Yet where does it record that anyone was ever called by such a name? But since error was despoiled and taken captive at the moment of the Lord's birth, Scripture gives this as His name, which He acquires from the event.

And this is stated in the prophecy: Behold, a virgin shall conceive; "Like the crocus it shall blossom abundantly, and rejoice with joy and singing" (Is 35:2). Likewise, A virgin shall bear a son, because in bearing, her virginity was not impaired in any way: "There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots." Christ is the blossom; therefore, the virginity was not harmed in any way. He continues, and his name shall be called Emmanuel.

But why does this not agree with the angel's words, and he shall be called Jesus? The answer is that the promise was made to the Jews, who had obtained salvation from the coming of Christ. And Jesus means savior, which is the same as Emmanuel, God with us. For God is with us in four ways: by assuming our nature: "The Word was made flesh" (Jn 1:14); by a conformity in nature, because alike in all things: "Being born in the likeness of man" (Phil 2:8); by his bodily life: "After this he appeared on earth and lived among men" (Bar 3:37); by his spiritual mode of life: "Behold I am with you all days, even to the end of the world" (Mt 28:20).

But why does it say in Isaiah, "And he will be called," whereas it says here they shall call? Jerome says that here it says they shall call, because what the angel first called him at the annunciation (Lk 2:21) the apostles later called him when preaching and telling of his glory: "The in the name of Jesus every knee should bend" (Phil 2:10).

Which means God with us. But who added this interpretation of the prophecy, God with us? A prophet or the evangelist? And it seems that it was not the evangelist, because there was no need, since he wrote in Hebrew. One might answer in one way that Emmanuel is a composite name; hence, the evangelist interpreted it even in Hebrew. Or one might say that the person who first translated from the Hebrew inserted this interpretation.

It should be noted that in a Gloss it says that there are three kinds of prophecy, namely, of predestination, of foreknowledge and of threatening; and they differ. For prophecy is said to be the foretelling of things that are far off, i.e., of future things. And among future things some are such that God alone does them; others are such that, even though God does them, yet they are done by us and by other creatures; others, finally, are such that God does not do them at all, as evil things. The foretelling of things that God alone can do is called the prophecy of predestination, as the Virgin's conception; hence, "Behold, a virgin shall conceive" (Is 7:14), is a prophecy of predestination. But things done by secondary causes can be considered in two ways: first, as they are in the foreknowledge of God; for example, about Lazarus. For if someone considered natural causes, he would say that he would never rise, and he would be stating the truth; but he was destined to rise according to the order of divine foreknowledge. Therefore, when a prophecy is a foretelling of something as it exists in the divine foreknowledge, it is always fulfilled; but when it is according to the order of secondary causes, not always, as is clear from Isaiah (38:1), when Isaiah says to Hezekiah: "Set your house in order; for you shall die, you shall not recover."

But does a prophecy impose necessity on foreknowledge? The answer is that it does not, because prophecy is a sign of divine foreknowledge, which does not impose necessity on things foreknown, because it considers future things in their presentiality. For whatever is done is present to God, because his scrutiny extends to all time; for if I see something present, my scrutiny imposes no necessity, as when I see someone sitting. And this is the way we understood those prophecies listed in the book. For three errors must be considered. One was that of the Manichees asserting that no prophecy about Christ is found in the entire Old Testament, and any found in the New Testament are adulterations. On the other hand it says in Rom (1:1): "Paul, a servant of Jesus Christ, set apart for the gospel of God, which he promised beforehand through his prophets." That he is speaking of the Jewish prophets is clear in (c. 9:5): "Of their patriarchs is Christ according to the flesh." Another was that of Theodore, who says that none of the statements cited from the Old Testament are in the literal sense about Christ, but they are adaptations, as when they quote Virgil's line: "Remembering such things, he hung suspended; and he stayed where he was affixed"; for this has been adapted to Christ. Then the expression, to fulfill, should be explained, as though the evangelist were saying: "And this can be adapted." On the other hand, Luke (24:44) says: "Everything written about me in the law of Moses and the prophets and the Psalms must be fulfilled." And it should be noted that in the Old Testament there are some things that are referred to Christ and said of him alone, as in Is (7:14): "Behold, a virgin shall conceive in her womb and shall bear a son," and in Ps 22 (v. 1): "My God, my God, why have you forsaken me?" And if anyone taught a different literal sense, it would be heretical; and heresy is condemned. But because not only the words of the Old Testament but also deeds signify something about Christ, some are sometimes said literally of certain others, but are referred to Christ, in as much as these function as a figure of Christ; as when it is said of Solomon: "He shall rule from sea to sea" (Ps 72:8), for this was not fulfilled in him. The third error was that of the Jews. Here it should be noted that the Jews especially object to that text, because in Hebrew it does not say "virgin" but "fair", which is the same as a young woman. Hence, in the literal sense they are not said of Christ but of Emmanuel, or, according to others, of a certain son of Isaiah.

But Jerome objects against them: that it could not have been said of Isaiah's son is proved, because he had already been born, when this was said. Furthermore, there is no record at that time of any famous person named Emmanuel. Likewise, it is not a sign that a girl would give birth. Hence, he says that "fair" is equivocal and sometimes signifies age; sometimes hidden, and then it signifies a virgin carefully guarded: and that is what it signifies here. Again, the Jews object that it was given as a sign: "Two kings shall go forth to meet Ahaz" (Is 7:3) and he promised that they would be freed from them by giving this sign to Ahaz. The answer is that he gave this sign not only to Ahaz but also to the house of David, because he says: "Hear, therefore, house of David"; as if the prophet were saying: The Lord will help you against that king, because he will do much greater things, because he will be the liberation not only of him but of the whole world.

Joseph therefore learns from the angel about the sacrament of the heavenly mystery and happily complies with the angel's word. Rejoicing, he abides by the divine plan. He accepts holy Mary and glories in exultant praise because he was deemed worthy to hear that the virgin mother of such great majesty was called by the angel to be his wife.

(ap. Anselm.) This error then is barred by the Evangelist saying, That it might be fulfilled which was spoken of the Lord by the Prophet. Now one kind of prophecy is by the preordination of God, and must needs be fulfilled, and that without any free choice on our part. Such is that of which we now speak; wherefore he says, Lo, to show the certainty of prophecy. There is another kind of prophecy which is by the foreknowledge of God, and with this our free will is mixed up; wherein by grace working with us we obtain reward, or if justly deserted by it, torment. Another is not of foreknowledge, but is a kind of threat made after the manner of men; as that, Yet forty days, and Nineveh shall be overthrown: (Jonah 3.) understanding, unless the Ninevites amend themselves.

(ord. et ap. Anselm ex Beda cit.) He not only did what the Angel commanded, but as he commanded it. Let each one who is warned of God, in like manner, break off all delays, rise from sleep, and do that which is commanded him.

Otherwise; On account of the glorification of the most holy Mary, she could not be known by Joseph until the birth; for she who had the Lord of glory in her womb, how should she be known? If the face of Moses talking with God was made glorious, so that the children of Israel could not look thereon, how much more could not Mary be known, or even looked upon, who bare the Lord of glory in her womb? After the birth she was known of Joseph to the beholding of her face, but not to be approached carnally.

(Ord.) Or; He is first-born among the elect by grace; but by nature the Only-begotten of God the Father, the only Son of Mary. And called His name Jesus, on the eighth day on which the circumcision took place, and the Name was given.

The passage for discussion now is, "And Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took unto him his wife and knew her not till she had brought forth a son, and he called his name Jesus." Here, first of all, it is quite needless for our opponent to show so elaborately that the word know has reference to coition, rather than to intellectual apprehension: as though anyone denied it, or any person in his senses could ever imagine the folly which Helvidius takes pains to refute. Then he would teach us that the adverb till implies a fixed and definite time, and when that is fulfilled, he says the event takes place which previously did not take place, as in the case before us, "and knew her not till she had brought forth a son." It is clear, says he, that she was known after she brought forth, and that that knowledge was only delayed by her engendering a son. To defend his position he piles up text upon text, waves his sword like a blind-folded gladiator, rattles his noisy tongue, and ends with wounding no one but himself.

Our reply is briefly this — the words knew and till in the language of Holy Scripture are capable of a double meaning. As to the former, he himself gave us a dissertation to show that it must be referred to sexual intercourse, and no one doubts that it is often used of the knowledge of the understanding, as, for instance, "the boy Jesus tarried behind in Jerusalem, and his parents knew it not." Now we have to prove that just as in the one case he has followed the usage of Scripture, so with regard to the word till he is utterly refuted by the authority of the same Scripture, which often denotes by its use a fixed time (he himself told us so), frequently time without limitation, as when God by the mouth of the prophet says to certain persons, [Isaiah 46:4] "Even to old age I am he." Will He cease to be God when they have grown old? And the Saviour in the Gospel tells the Apostles, [Matthew 28:20] "Lo, I am with you always, even unto the end of the world." Will the Lord then after the end of the world has come forsake His disciples, and at the very time when seated on twelve thrones they are to judge the twelve tribes of Israel will they be bereft of the company of their Lord? Again Paul the Apostle writing to the Corinthians says, "Christ the first-fruits, afterward they that are Christ's, at his coming. Then comes the end, when he shall have delivered up the kingdom to God, even the Father, when he shall have put down all rule, and all authority and power. For he must reign, till he has put all enemies under his feet." Granted that the passage relates to our Lord's human nature, we do not deny that the words are spoken of Him who endured the cross and is commanded to sit afterwards on the right hand. What does he mean then by saying, "for he must reign, till he has put all enemies under his feet"? Is the Lord to reign only until His enemies begin to be under His feet, and once they are under His feet will He cease to reign? Of course His reign will then commence in its fullness when His enemies begin to be under His feet. David also in the fourth Song of Ascents speaks thus, "Behold, as the eyes of servants look unto the hand of their master, as the eyes of a maiden unto the hand of her mistress, so our eyes look unto the Lord our God, until he have mercy upon us." Will the prophet, then, look unto the Lord until he obtain mercy, and when mercy is obtained will he turn his eyes down to the ground? Although elsewhere he says, "My eyes fail for your salvation, and for the word of your righteousness." I could accumulate countless instances of this usage, and cover the verbosity of our assailant with a cloud of proofs; I shall, however, add only a few, and leave the reader to discover like ones for himself.

The word of God says in Genesis, "And they gave unto Jacob all the strange gods which were in their hand, and the rings which were in their ears; and Jacob hid them under the oak which was by Shechem, and lost them until this day." Likewise at the end of Deuteronomy, [Deuteronomy 34:5-6] "So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord. And he buried him in the valley, in the land of Moab over against Beth-peor: but no man knows of his sepulchre unto this day." We must certainly understand by this day the time of the composition of the history, whether you prefer the view that Moses was the author of the Pentateuch or that Ezra re-edited it. In either case I make no objection. The question now is whether the words unto this day are to be referred to the time of publishing or writing the books, and if so it is for him to show, now that so many years have rolled away since that day, that either the idols hidden beneath the oak have been found, or the grave of Moses discovered; for he obstinately maintains that what does not happen so long as the point of time indicated by until and unto has not been attained, begins to be when that point has been reached. He would do well to pay heed to the idiom of Holy Scripture, and understand with us, (it was here he stuck in the mud) that some things which might seem ambiguous if not expressed are plainly intimated, while others are left to the exercise of our intellect. For if, while the event was still fresh in memory and men were living who had seen Moses, it was possible for his grave to be unknown, much more may this be the case after the lapse of so many ages. And in the same way must we interpret what we are told concerning Joseph. The Evangelist pointed out a circumstance which might have given rise to some scandal, namely, that Mary was not known by her husband until she was delivered, and he did so that we might be the more certain that she from whom Joseph refrained while there was room to doubt the import of the vision was not known after her delivery.

In short, what I want to know is why Joseph refrained until the day of her delivery? Helvidius will of course reply, because he heard the angel say, [Matthew 1:20] "that which is conceived in her is of the Holy Ghost." And in turn we rejoin that he had certainly heard him say, [Matthew 1:20] "Joseph, thou son of David, fear not to take unto you Mary your wife." The reason why he was forbidden to forsake his wife was that he might not think her an adulteress. Is it true then, that he was ordered not to have intercourse with his wife? Is it not plain that the warning was given him that he might not be separated from her? And could the just man dare, he says, to think of approaching her, when he heard that the Son of God was in her womb? Excellent! We are to believe then that the same man who gave so much credit to a dream that he did not dare to touch his wife, yet afterwards, when he had learned from the shepherds that the angel of the Lord had come from heaven and said to them, "Be not afraid: for behold I bring you good tidings of great joy which shall be to all people, for there is born to you this day in the city of David a Saviour, which is Christ the Lord;" and when the heavenly host had joined with him in the chorus [Luke 2:14] "Glory to God in the highest, and on earth peace among men of good will;" and when he had seen just Simeon embrace the infant and exclaim, "Now let your servant depart, O Lord, according to your word in peace: for my eyes have seen your salvation;" and when he had seen Anna the prophetess, the Magi, the Star, Herod, the angels; Helvidius, I say, would have us believe that Joseph, though well acquainted with such surprising wonders, dared to touch the temple of God, the abode of the Holy Ghost, the mother of his Lord? Mary at all events "kept all these sayings in her heart." You cannot for shame say Joseph did not know of them, for Luke tells us, [Luke 2:33] "His father and mother were marvelling at the things which were spoken concerning Him." And yet you with marvellous effrontery contend that the reading of the Greek manuscripts is corrupt, although it is that which nearly all the Greek writers have left us in their books, and not only so, but several of the Latin writers have taken the words the same way. Nor need we now consider the variations in the copies, since the whole record both of the Old and New Testament has since that time been translated into Latin, and we must believe that the water of the fountain flows purer than that of the stream.

Helvidius will answer, "What you say, is in my opinion mere trifling. Your arguments are so much waste of time, and the discussion shows more subtlety than truth. Why could not Scripture say, as it said of Thamar and Judah, [Genesis 38:26] 'And he took his wife, and knew her again no more'? Could not Matthew find words to express his meaning? 'He knew her not,' he says, 'until she brought forth a son.' He did then, after her delivery, know her, whom he had refrained from knowing until she was delivered."

If you are so contentious, your own thoughts shall now prove your master. You must not allow any time to intervene between delivery and intercourse. You must not say, "If a woman conceive seed and bear a man child, then she shall be unclean seven days; as in the days of the separation of her sickness shall she be unclean. And in the eighth day the flesh of his foreskin shall be circumcised. And she shall continue in the blood of her purifying three and thirty days. She shall touch no hallowed thing," and so forth. On your showing, Joseph must at once approach, her, and be subject to Jeremiah's [Jeremiah 5:8] reproof, "They were as mad horses in respect of women: every one neighed after his neighbour's wife." Otherwise, how can the words stand good, "he knew her not, till she had brought forth a son," if he waits after the time of another purifying has expired, if his lust must brook another long delay of forty days? The mother must go unpurged from her child-bed taint, and the wailing infant be attended to by the midwives, while the husband clasps his exhausted wife. Thus forsooth must their married life begin so that the Evangelist may not be convicted of falsehood. But God forbid that we should think thus of the Saviour's mother and of a just man. No midwife assisted at His birth; no women's officiousness intervened. With her own hands she wrapped Him in the swaddling clothes, herself both mother and midwife, [Luke 2:7] "and laid Him," we are told, "in a manger, because there was no room for them in the inn"; a statement which, on the one hand, refutes the ravings of the apocryphal accounts, for Mary herself wrapped Him in the swaddling clothes, and on the other makes the voluptuous notion of Helvidius impossible, since there was no place suitable for married intercourse in the inn.

(Cont. Helvid. c. 5.) Helvidius is at much superfluous trouble to make this word know refer to carnal knowledge rather than to acquaintance, as though any had ever denied that; or as if the follies to which he replies had ever occurred to any person of common understanding. He then goes on to say, that the adverb 'until' denotes a fixed time when that should take place, which had not taken place before; so that here from the words, He knew her not until she had brought forth her first-born Son, it is clear, he says, that after that he did know her. And in proof of this he heaps together many instances from Scripture. To all this we answer, that the word 'until' is to be understood in two senses in Scripture. And concerning the expression, knew her not, he has himself shown, that it must be referred to carnal knowledge, none doubting that it is often used of acquaintance, as in that, The child Jesus tarried behind in Jerusalem, and His parents knew not of it. (Luke 2:43.) In like manner 'until' often denotes in Scripture, as he has shown, a fixed period, but often also an infinite time, as in that, Even to your old age I am He. (Isa. 46:4.) Will God then cease to be when they are grown old? Also the Saviour in the Gospel, Lo, I am with you always, even to the end of this world. (Mat. 28:20.) Will He then leave His disciples at the end of the world? Again, the Apostle says, He must reign till He has put His enemies under His feel. (1 Cor. 15:25.) Be it understood then, that that which if it had not been written might have been doubted of, is expressly declared to us; other things are left to our own understandingc. So here the Evangelist informs us, in that wherein there might have been room for error, that she was not known by her husband until the birth of her Son, that we might thence infer that much less was she known afterwards.

(cont. Helvid. 8.) Lastly, I would ask, Why then did Joseph abstain at all up to the day of birth? He will surely answer, Because of the Angel's words, That which is born in her, &c. He then who gave so much heed to a vision as not to dare to touch his wife, would he, after he had heard the shepherds, seen the Magi, and known so many miracles, dare to approach the temple of God, the seat of the Holy Ghost, the Mother of his Lord?

From the words, her firstborn Son, some most erroneously suspect that Mary had other sons, saying that first-born can only be said of one that has brethren. But this is the manner of Scripture, to call the first-born not only one who is followed by brethren, but the first-birth of the mother.

(Cont. Helvid. 10.) For if he only was first-born who was followed by other brethren, then no first-birth could be due to the Priests, till such time as the second birth took place.

"Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him." Seest thou obedience, and a submissive mind? Seest thou a soul truly wakened, and in all things incorruptible? For neither when he suspected something painful or amiss could he endure to keep the Virgin with him; nor yet, after he was freed from this suspicion, could he bear to cast her out, but he rather keeps her with him, and ministers to the whole Dispensation.

"And took unto him Mary his wife." Seest thou how continually the evangelist uses this word, not willing that that mystery should be disclosed as yet, and annihilating that evil suspicion?

Took unto him, not took home to him; for he had not sent her away; he had put her away in thought only, and now took her again in thought.

As one might say, 'He told it not so long as he lived;' would this imply that he told it after his death? Impossible. So it were credible that Joseph might have known her before the birth, while he was yet ignorant of the great mystery; but after that he understood how she had been made a temple of the Only-begotten of God, how could he occupy that? The followers of Eunomius think, as they have dared to assert this, that Joseph also dared to do it, just as the insane think all men equally mad with themselves.

It may be said, that know here signifies simply, to understand; that whereas before he had not understood how great her dignity, after the birth he then knew that she had been made more honourable and worthy than the whole world, who had carried in her womb Him whom the whole world could not contain.

Life returned by the same entrance through which death had entered in. By Adam's disobedience we were ruined, by Joseph's obedience we all begin to be recalled to our former condition; for in these words is commended to us the great virtue of obedience, when it is said, And Joseph rising from sleep, did as the Angel of the Lord had commanded him.

Or, Took her so far, as that the nuptial rites being complete, she was called his wife; but not so far as to lie with her, as it follows, And knew her not.

It is clear that this Name was well known to the Holy Fathers and the Prophets of God, but to him above all, who spake, My soul fainted for Thy salvation; (Ps. 119:81.) and, My soul hath rejoiced in Thy salvation. Also to him who spake, I will joy in God my Saviour. (Ps. 13:5. Hab. 3:18.)

Then Joseph awoke from sleep and did as the angel of the Lord had bidden him. Behold a wakeful, vigilant soul who immediately obeyed. And took unto him his wife. The evangelist continually calls her "the wife of Joseph" to allay evil suspicion and to show that she was not anyone else's wife but his.

Having proved from the angel's revelation and from the prophet's prediction that the Mother of God conceived of the Holy Spirit, the evangelist plans to show the same thing from the obedience of Joseph, who would not have acquiesced in the angel's words that he take Mary as his spouse, unless he had known that she had been with child of the Holy Spirit. In regard to this he does two things: first, the spouse's obedience to the angel is mentioned; secondly, the manner of the obedience is described.

Note that because we lapsed into sin by the disobedience of the first man — "By the disobedience of one man many were made sinners" (Rom 5:19) — obedience is proposed at the beginning of our restoration.

And we can note four things necessary for obedience: The first is that it be well-ordered. I say well-ordered, because vices should be first abandoned and then one must obey in order to act virtuously: "Break up your fallow ground, and sow not among thorns" (Jer 4:3). And therefore, it is stated here that Joseph rising from sleep, i.e., from laziness and doubt. Concerning this sleep Eph (5:14) says: "Awake, O sleeper, and arise from the dead." The second is that it be quick: "Do not delay from day to day, do not put off being turned to the Lord. For his anger will come suddenly" (Sir 5:8). And therefore, it is stated here that he did at once as the angel commanded him. A Gloss says: "Whoever is advised by God should avoid delays, rise from sleep and do what he is commanded." The third is that it be perfect, so that not only what is commanded is done, but the way in which it is commanded. Hence, it says here as he had commanded him. A Gloss: "perfect obedience." "Children, obey your parents in all things" (Col 3:20). The fourth is that it be discerning, so that one obeys the person who should be obeyed and in matters in which he should be obeyed, in order that nothing be done against God. Hence, he says that he did as the angel of the Lord (not an evil one) commanded him: "Do not believe every spirit, but test the spirits to see if they are from God, because many false prophets have gone forth into the world" (1 Jn 4:1).

He took his wife. Here is shown the matter in which he obeyed. Three things are presented: first, the obedience he rendered to the angel; secondly, the reverence he showed the mother; thirdly, the service he offered the newborn Christ. The angel commanded Joseph: "Do not fear to take Mary, your wife." And Joseph did as the angel commanded. Here it is evident that he found a good wife. But didn't he have her in his house? Why then does he say: "And rising up, he took her"? Chrysostom answers: because he had not expelled her from the house but from his heart. Or because she was first brought, but the marriage was to be celebrated later, and then it is said that she is a wife.

Those heretics were called Antidicomarites who denied the virginity of Mary to the point that they claim that after the birth of Christ she had intercourse with her husband.

It was not the visible sun, but its invisible Creator who consecrated this day for us, when the Virgin Mother, fertile of womb and integral in her virginity, brought him forth, made visible for us, by whom, when he was invisible, she too was created. A Virgin conceiving, a Virgin bearing, a Virgin pregnant, a Virgin bringing forth, a Virgin perpetual. Why do you wonder at this, O man?

For "he did not know her" - it says - "until she gave birth to a Son, her firstborn." But this could make one suppose that Mary, after having offered in all her purity her own service in giving birth to the Lord, by virtue of the Holy Spirit, did not subsequently refrain from normal conjugal relations. That would not have affected the teaching of our religion at all, because Mary's virginity was necessary until the service of the Incarnation, and what happened afterward need not be investigated in order to affect the doctrine of the mystery. But since the lovers of Christ [that is, the faithful] do not allow themselves to hear that the Mother of God ceased at a given moment to be a virgin, we consider their testimony sufficient.

But concerning what the Evangelist said, "And he did not know her till she had borne her firstborn son," not a few careless people insist on asking whether after the Lord's birth the holy mother Mary had relations with Joseph. But this is not admissible on the grounds of either faith or truth. Far be it indeed that after the sacrament of so great a mystery and after the birth of the sublime Lord, one should believe that the Virgin Mary was intimate with a man. Remember that Miriam the prophetess of the Old Testament (the sister of Moses and Aaron) remained a virgin unsullied by man, having beheld the light of heavenly signs after the plagues of Egypt and the parting of the Red Sea and the Lord's glory going in advance and seen in a pillar of fire and clouds. It is not plausible therefore that the Mary of the Gospel, a virgin bearing God, who beheld God's glory not in a cloud but was worthy of carrying him in her virginal womb, had relations with a man. Noah, who was made worthy to converse with God, declared that he would abstain from the conjugal need. Moses, after hearing God calling him from the bush, abstained from conjugal relations. Now are we to believe that Joseph, the man who always did what was right, had relations with holy Mary after the birth of the Lord?

It helps us to understand the terms 'first-born' and 'only-begotten' when the Evangelist tells that Mary remained a virgin 'until she brought forth her first-born son' [Matt. 1:25]; for neither did Mary, who is to be honored and praised above all others, marry anyone else, nor did she ever become the Mother of anyone else, but even after childbirth she remained always and forever an immaculate virgin

Because there are those who dare to say that Mary cohabited with Joseph after she bore the Redeemer, we reply, 'How would it have been possible for her who was the home of the indwelling of the Spirit, whom the divine power overshadowed, that she be joined by a mortal being, and gave birth filled with birthpangs, in the image of the primeval curse?' If Mary was blessed of women, she would have been exempt from the curse from the beginning, and from the bearing of children in birthpangs and curses. It would be impossible therefore to call one who gave birth with these birthpangs blessed.

For I have heard from someone that certain persons are venturing to say that she had marital relations after the Savior's birth. And I am not surprised. The ignorance of persons who do not know the sacred scriptures well and have not consulted histories, always turns them to one thing after another, and distracts anyone who wants to track down something about the truth out of his own head. To begin with, when the Virgin was entrusted to Joseph - lots having compelled her to take this step - she was not entrusted to him for marriage, since he was a widower. He was called her husband because of the Law, but it plainly follows from the Jewish tradition that the Virgin was not entrusted to him for matrimony. It was for the preservation of her virginity in witness to the things to come - [a witness] that Christ's incarnation was nothing spurious but was truly attested, as without a man's seed but truly brought about by the Holy Spirit.

Certain expressions in the evangelical narratives are said to imply that Mary bore other children besides the Lord, and it is even asserted that no unprejudiced person could interpret them otherwise. The justice of this charge may be fairly questioned. The context in each case seems to suggest another explanation of these expressions, which does not decide anything one way or the other. St. Matthew writes that Joseph 'knew not' his wife 'till (ewV ou) she brought forth a son' (1:25); while St. Luke speaks of her bringing forth 'her firstborn son' (2:7). St. Matthew's expression however, 'till she brought forth,' as appears from the context, is intended simply to show that Jesus was not begotten in the course of nature; and thus, while it denies any previous intercourse with her husband, it neither asserts nor implies any subsequent intercourse. Again, the prominent idea conveyed by the term 'firstborn' to a Jew would be not the birth of other children, but the special consecration of this one. The typical reference in fact is foremost in the mind of St. Luke, as he himself explains it, 'Every male that openeth the womb shall be called holy to the Lord' (2:23). Thus 'firstborn' does not necessarily suggest 'later-born,' any more than 'son' suggests 'daughter.' The two words together describe the condition under which in obedience to the law a child was consecrated to God. The 'firstborn son' is in fact the Evangelist's equivalent for the 'male that openeth the womb.'

(Verse 25.) And he took his wife, and did not know her until she had brought forth her firstborn son: and he called his name Jesus. From this passage, some very perverse people suspect and say that Mary had other children, arguing that the term firstborn is only used when someone has siblings. However, this is contrary to the custom in the divine scriptures, where the term firstborn is not applied to someone who has siblings, but to the one who is born first. Read the aforementioned book against Helvidius.

And knew her not. This passage afforded the pretext for great disturbances, which were introduced into the Church, at a former period, by Helvidius. The inference he drew from it was, that Mary remained a virgin no longer than till her first birth, and that afterwards she had other children by her husband. Jerome, on the other hand, earnestly and copiously defended Mary's perpetual virginity. Let us rest satisfied with this, that no just and well-grounded inference can be drawn from these words of the Evangelist, as to what took place after the birth of Christ. He is called first-born; but it is for the sole purpose of informing us that he was born of a virgin. It is said that Joseph knew her not till she had brought forth her first-born son: but this is limited to that very time. What took place afterwards, the historian does not inform us. Such is well known to have been the practice of inspired writers. Certainly, no man will ever raise a question on this subject, except from curiosity; and no man will obstinately keep up the argument, except from an extreme fondness for disputation.

There have been certain folk who have wished to suggest that from this passage (Matt 1:25) that the Virgin Mary had other children than the Son of God, and that Joseph then dwelt with her later; but what folly this is! For the gospel writer did not wish to record what happened afterwards; he simply wished to make clear Joseph's obedience and to show also that Joseph had been well and truly assured that it was God who had sent His angel to Mary. He had therefore never dwelt with her nor had he shared her company... And besides this Our Lord Jesus Christ is called the first-born. This is not because there was a second or a third, but because the gospel writer is paying regard to the precedence. Scripture speaks thus of naming the first-born whether or not there was any question of the second. Thus we see the intention of the Holy Spirit. This is why to lend ourselves to foolish subtleties would be to abuse Holy Scripture.

"And took unto him Mary his wife." Seest thou how continually the evangelist uses this word, not willing that that mystery should be disclosed as yet, and annihilating that evil suspicion?

And when he had taken her, "he knew her not, till she had brought forth her first-born Son." He hath here used the word "till," not that thou shouldest suspect that afterwards he did know her, but to inform thee that before the birth the Virgin was wholly untouched by man. But why then, it may be said, hath he used the word, "till"? Because it is usual in Scripture often to do this, and to use this expression without reference to limited times. For so with respect to the ark likewise, it is said, "The raven returned not till the earth was dried up." And yet it did not return even after that time. And when discoursing also of God, the Scripture saith, "From age until age Thou art," not as fixing limits in this case. And again when it is preaching the Gospel beforehand, and saying, "In his days shall righteousness flourish, and abundance of peace, till the moon be taken away," it doth not set a limit to this fair part of creation. So then here likewise, it uses the word "till," to make certain what was before the birth, but as to what follows, it leaves thee to make the inference. Thus, what it was necessary for thee to learn of Him, this He Himself hath said; that the Virgin was untouched by man until the birth; but that which both was seen to be a consequence of the former statement, and was acknowledged, this in its turn he leaves for thee to perceive; namely, that not even after this, she having so become a mother, and having been counted worthy of a new sort of travail, and a child-bearing so strange, could that righteous man ever have endured to know her. For if he had known her, and had kept her in the place of a wife, how is it that our Lord commits her, as unprotected, and having no one, to His disciple, and commands him to take her to his own home?

How then, one may say, are James and the others called His brethren? In the same kind of way as Joseph himself was supposed to be husband of Mary. For many were the veils provided, that the birth, being such as it was, might be for a time screened. Wherefore even John so called them, saying, "For neither did His brethren believe in Him."

But just as He who was conceived kept her who conceived still virgin, in like manner also He who was born preserved her virginity intact, only passing through her and keeping her closed. [Ezekiel 44:2] The conception, indeed, was through the sense of hearing, but the birth through the usual path by which children come, although some tell tales of His birth through the side of the Mother of God. For it was not impossible for Him to have come by this gate, without injuring her seal in anyway.

The ever-virgin One thus remains even after the birth still virgin, having never at any time up till death consorted with a man. For although it is written, And knew her not till she had brought forth her first-born Son [Matthew 1:25], yet note that he who is first-begotten is first-born even if he is only-begotten. For the word "first-born" means that he was born first but does not at all suggest the birth of others. And the word "till" signifies the limit of the appointed time but does not exclude the time thereafter. For the Lord says, And lo, I am with you always, even unto the end of the world , not meaning thereby that He will be separated from us after the completion of the age. The divine apostle, indeed, says, And so shall we ever be with the Lord [1 Thessalonians 4:17], meaning after the general resurrection.

For could it be possible that she, who had borne God and from experience of the subsequent events had come to know the miracle, should receive the embrace of a man. God forbid!

I believe that He [Jesus] was made man, joining the human nature with the divine in one person; being conceived by the singular operation of the Holy Ghost, and born of the blessed Virgin Mary, who, as well after as before she brought Him forth, continued a pure and unspotted virgin.

If anyone does not in accord with the Holy Fathers acknowledge the holy and ever virgin and immaculate Mary was really and truly the Mother of God, inasmuch as she, in the fullness of time, and without seed, conceived by the Holy Spirit, God in the Word Himself, who before all time was born of God the Father, and without loss of integrity brought Him forth, and after His birth preserved her virginity inviolate, let him be condemned.

And by a new nativity He was begotten, conceived by a Virgin, born of a Virgin, without paternal desire, without injury to the mother's chastity... for a Virgin conceived, a Virgin bare, and a Virgin she remained.

Now this refutes also the false interpretation which some have drawn from the words of Matthew, where he says, "Before they came together she was found to be with child." They interpret this as though the evangelist meant to say, "Later she came together with Joseph like any other wife and lay with him, but before this occurred she was with child apart from Joseph," etc. Again, when he says, "And Joseph knew her not until she brought forth her first-born son" [Matt. 1:25], they interpret it as though the evangelist meant to say that he knew her, but not before she had brought forth her first-born son. This was the view of Helvidius which was refuted by Jerome.

Such carnal interpretations miss the meaning and purpose of the evangelist. As we have said, the evangelist, like the prophet Isaiah, wishes to set before our eyes this mighty wonder, and point out what an unheard-of thing it is for a maiden to be with child before her husband brings her home and lies with her; and further, that he does not know her carnally until she first has a son, which she should have had after first having been known by him. Thus, the words of the evangelist do not refer to anything that occurred after the birth, but only to what took place before it. For the prophet and the evangelist, and St. Paul as well, do not treat of this virgin beyond the point where they have from her that fruit for whose sake she is a virgin and everything else. After the child is born they dismiss the mother and speak not about her, what became of her, but only about her offspring. Therefore, one cannot from these words [Matt. 1:18, 25] conclude that Mary, after the birth of Christ, became a wife in the usual sense; it is therefore neither to be asserted nor believed. All the words are merely indicative of the marvelous fact that she was with child and gave birth before she had lain with a man.

The form of expression used by Matthew is the common idiom, as if I were to say, "Pharaoh believed not Moses, until he was drowned in the Red Sea." Here it does not follow that Pharaoh believed later, after he had drowned; on the contrary, it means that he never did believe. Similarly when Matthew [1:25] says that Joseph did not know Mary carnally until she had brought forth her son, it does not follow that he knew her subsequently; on the contrary, it means that he never did know her. Again, the Red Sea overwhelmed Pharaoh before he got across. Here too it does not follow that Pharaoh got across later, after the Red Sea had overwhelmed him, but rather that he did not get across at all. In like manner, when Matthew [1:18] says, "She was found to be with child before they came together," it does not follow that Mary subsequently lay with Joseph, but rather that she did not lie with him.

Elsewhere in Scripture the same manner of speech is employed. Psalm 110 [:1] reads, "God says to my Lord: 'Sit at my right hand, till I make your enemies your footstool.'" Here it does not follow that Christ does not continue to sit there after his enemies are placed beneath his feet. Again, in Genesis 28 [:15], "I will not leave you until I have done all that of which I have spoken to you." Here God did not leave him after the fulfillment had taken place. Again, in Isaiah 42 [:4], "He shall not be sad, nor troublesome, till he has established justice in the earth." There are many more similar expression, so that this babble of Helvidius is without justification; in addition, he has neither noticed nor paid any attention to either Scripture or the common idiom.

Where are they who think that the Virgin's conception and giving birth to her child are to be likened to those of other women... The Virgin conceives, the Virgin brings forth her child, and she remains a virgin.

If anyone shall not confess that the Word of God has two nativities, the one from all eternity of the Father, without time and without body; the other in these last days, coming down from heaven and being made flesh of the holy and glorious Mary, Mother of God and always a virgin, and born of her: let him be anathema.

That is, he never came together with her at all. "Until" here does not mean that before the birth he did not know her and afterwards he did, but that he absolutely never knew her. Scripture employs this expression. For example, the raven "returned not unto the ark until the water had dried off from the earth" (Gen 8:7). But neither did it return after the water had dried off. Again, "I am with you until the end of the world" (Gen 28:20). So after the end He will no longer be with the saints? But how can that be? For at that time more than ever will He be with them. So must you understand here "until she brought forth'' to mean, neither before the birth nor after the birth did he know her. How could he have touched the Holy Virgin having once understood the ineffable birth giving?

The evangelist does not call Him "her firstborn son" in the sense that she later gave birth to a second son, but simply that He was the first and only child that she bore. For Christ is both the "firstborn" by having been born first, and the "only begotten," in that He had no brother.

And here, too, he shows Joseph's ready obedience to do everything that the angel had told him to do.

And knew her not until she had brought forth. That is, he never came together with her at all. "Until" here does not mean that before the birth he did not know her and afterwards he did, but that he absolutely never knew her. Scripture employs this expression. For example, the raven "returned not unto the ark until the water had dried off from the earth" (Gen 8:7). But neither did it return after the water had dried off. Again, "I am with you until the end of the world" (Gen 28:20). So after the end He will no longer be with the saints? But how can that be? For at that time more than ever will He be with them. So must you understand here "until she brought forth" to mean, neither before the birth nor after the birth did he know her. How could he have touched the Holy Virgin having once understood the ineffable birth giving? Her firstborn son. The evangelist does not call Him "her firstborn son" in the sense that she later gave birth to a second son, but simply that He was the first and only child that she bore. For Christ is both the "firstborn" by having been born first, and the "only begotten," in that He had no brother. And he called His name Jesus. And here, too, he shows Joseph's ready obedience to do everything that the angel had told him to do.

Some have said that this is not to be understood of carnal knowledge, but of acquaintance. Thus Chrysostom says [Opus Imperf. in Matth., Hom. 1: among the spurious works ascribed to Chrysostom] that "Joseph did not know her, until she gave birth, being unaware of her dignity: but after she had given birth, then did he know her. Because by reason of her child she surpassed the whole world in beauty and dignity: since she alone in the narrow abode of her womb received Him Whom the world cannot contain."

Others again refer this to knowledge by sight. For as, while Moses was speaking with God, his face was so bright "that the children of Israel could not steadfastly behold it"; so Mary, while being "overshadowed" by the brightness of the "power of the Most High," could not be gazed on by Joseph, until she gave birth. But afterwards she is acknowledged by Joseph, by looking on her face, not by lustful contact.

Jerome, however, grants that this is to be understood of knowledge by intercourse; but he observes that "before" or "until" has a twofold sense in Scripture. For sometimes it indicates a fixed time, as Galatians 3:19: The law "was set because of transgressions, until the seed should come, to whom He made the promise." On the other hand, it sometimes indicates an indefinite time, as in Psalm 122:2: "Our eyes are unto the Lord our God, until He have mercy on us"; from which it is not to be gathered that our eyes are turned from God as soon as His mercy has been obtained. In this sense those things are indicated "of which we might doubt if they had not been written down: while others are left out to be supplied by our understanding. Thus the evangelist says that the Mother of God was not known by her husband until she gave birth, that we may be given to understand that still less did he know her afterwards" (Adversus Helvid. v).

But lest anyone suppose that intercourse had taken place, he continues but he knew her not. Here it should be noted that the word, "know", is taken in two ways in Sacred Scripture: sometimes for knowledge, as in John (16:7): "And you shall know him and have seen him"; sometimes for carnal intercourse, as in Gen (4:1): "But Adam knew Eve, his wife," i.e., carnally.

But one might object that it does not say absolutely that he knew her not, but until she had borne a son. He knew her later; hence, even Elvidius said: "Although the virgin conceived Christ, later she had other sons from Joseph." Therefore, Jerome says that "until" sometimes signifies something finite and determinate, as when I say: "I will not come, until I eat," because I signify that I will come after this; sometimes it signifies infinitely and indeterminately, for example: "He must reign, until he puts all enemies under his feet" (1 Cor 15:25). Does that mean that he will not reign after this? Not at all. But Scripture uses such a way of speaking, because it intends to remove what can be doubtful. For there could be a doubt, when the Blessed Virgin had brought forth, whether she had been known by Joseph before the birth of Christ, because the first should not have been a matter of doubt to anyone, because the angels sang: "Glory to God in the highest and on earth peace to men of good will" (Lk 2:14). And therefore, this is what the evangelist intends. And Jerome's argument against Elvidius is excellent: "You say, Elvidius, that she did not know Joseph before the birth, because he had been warned in sleep by an angel. If, therefore, a warning in sleep was strong enough to keep him from knowing Mary, how much more the knowledge of the angels and the adoration of the shepherds and the Magi?" Chrysostom, however, took "knowledge" for intellectual knowledge. He did not know how great was her dignity; but after she brought forth, he knew. Others say that from speaking with the Lord, Moses' face shone so brightly, that the children of Israel could not gaze upon his face (2 Cor 3:7). Therefore, if Moses had this from communing with God, much more did this Blessed Virgin, who carried him in her womb have such facial brilliance, that Joseph did not know her. But the first explanation is more to the letter.

Elvidius likewise says that the words are "until she brought forth her firstborn son." But "first" is said with respect to others that follow. Therefore, she had other sons. Jerome answers that it is a custom in Scripture to call firstborn all those whom others did not precede; thus it says in Ex (13:12) that the firstborn of the Jews were offered to the Lord. Jerome asks: Was it necessary to wait and not offer him to the Lord, until a second son was born? Therefore, the firstborn are those whom others did not precede; and that is the sense here.

Then he mentions the service he rendered. Luke (2:2) mentions this in greater detail, but Matthew touches it lightly. For thus the Holy Spirit wills that what one says, the other passes over in silence. He called his name Jesus. This name was quite renowned and desired among the ancients: "I will await your salvation, O Lord" (Gen 49:11); "I will rejoice in the Lord and exult in God, my Jesus" (Hab 3:18).

I have never thought, still less taught, or declared publicly, anything concerning the subject of the ever Virgin Mary, Mother of our salvation, which could be considered dishonorable, impious, unworthy or evil... I believe with all my heart according to the word of holy gospel that this pure virgin bore for us the Son of God and that she remained, in the birth and after it, a pure and unsullied virgin, for eternity.

Listen now to Jeremiah: "This is our God, and there shall be no one else like him who has found out all the way of knowledge and has given it to Jacob his servant and to Israel his beloved. Afterward he showed himself on earth and dwelled among people." For previously he had said, "And he is human, and who shall know him?" Thus you have God seen on earth and dwelling among people. Now I ask you what sense you would assign to "no one has seen God at any time, except the only-begotten Son who is in the bosom of the Father," when Jeremiah proclaims God seen on earth and dwelling among people? The Father most assuredly cannot be seen except by the Son. Who then is this who was seen and lived among us? He must be our God, for he is God visible in human form, whom human beings can handle.

It is ordained that not only we human beings but also the angels, the archangels, the celestial nations and all we who are on earth give praise. "Bless the Lord," it says, "all you works of his." His good works are no small achievement; rather, they exceed all speech, intellect and human understanding. The prophets announce these things every day, each in various ways publishing this splendid triumph. One says, "You have gone up on high, you have led captivity captive, and you have received gifts among people." And, "The Lord strong and powerful in battle." And another says, "He will divide the spoils of the strong." For this is why he came, in order to announce freedom to the prisoners and the recovery of sight to the blind. And raising aloud the cry of victory against over death, he said, "Where, O death, is your victory? Where, O grave, is your sting?" And another, in its turn, announcing good news of the most profound peace, said, "They will forge their swords into plowshares and their spears into pruning hooks." And while one invokes Jerusalem, saying, "Rejoice greatly, daughter of Zion, because your king comes to you, meek, riding on a beast of burden, a young colt," another proclaims his second coming, thus saying, "The Lord, whom you seek, will come, and who will abide the day of his coming? Leap as calves set free from their bonds." And another again, amazed at such similar events, said, "This is our God; no other will be compared with him."

They speak who obeyed the apostolic calling without delay and "have the desire to be set free from the body so as to be with Christ," preferring nothing to the fulfillment of the commandments.

Now this is His Word, our Lord Jesus Christ, who in the last times was made a man among men, that He might join the end to the beginning, that is, man to God. Wherefore the prophets, receiving the prophetic gift from the same Word, announced His advent according to the flesh, by which the blending and communion of God and man took place according to the good pleasure of the Father, the Word of God foretelling from the beginning that God should be seen by men, and hold converse with them upon earth, should confer with them, and should be present with His own creation, saving it, and becoming capable of being perceived by it, and freeing us from the hands of all that hate us, that is, from every spirit of wickedness; and causing us to serve Him in holiness and righteousness all our days, in order that man, having embraced the Spirit of God, might pass into the glory of the Father.…Inasmuch, then, as the Spirit of God pointed out by the prophets things to come, forming and adapting us beforehand for the purpose of our being made subject to God, but it was still a future thing that man, through the good pleasure of the Holy Spirit, should see [God], it necessarily behoved those through whose instrumentality future things were announced, to see God, whom they intimated as to be seen by men; in order that God, and the Son of God, and the Son, and the Father, should not only be prophetically announced, but that He should also be seen by all His members who are sanctified and instructed in the things of God, that man might be disciplined beforehand and previously exercised for a reception into that glory which shall afterwards be revealed in those who love God.

The prophet David says, "He sent his word and healed them." And Jeremiah, "He is our God, and there is no other but him, who has searched all the ways of wisdom and given it to Jacob, his beloved. After that he appeared on earth and dwelled among human beings." And the prophet Habakkuk says, "The word will depart and go out into the fields." And the prophet Isaiah, "Their heart is completely weighed down. He is a man, and who will know him?" John the Evangelist confirms this, saying, "The Word became flesh and dwelled among us." Paul also attests this: "He, being by nature equal to God, did not consider it a good to be equal to God but made himself nothing, taking the nature of a servant, becoming like human beings and being as a man." And the Sibyl confesses, "Certainly to judge the flesh and the world with his presence."

He clearly calls us to goodness by Solomon when he says, "Blessed is the one who has found wisdom and the mortal who has found understanding." "For goodness is found by him who seeks it and is likely to be seen by him who has found it." By Jeremiah, too, he sets forth prudence when he says, "Blessed are we, Israel; for what is pleasing to God is known by us"—and it is known by the Word, by whom we are blessed and wise. For wisdom and knowledge are mentioned by the same prophet when he says, "Hear, O Israel, the commandments of life, and listen to know understanding."

He urges the Israelites to be the first to take hold of grace. In fact, "it was necessary that the Word of God first be announced to them." The spiritual Israel speaks in this way, to whom the Savior addresses himself, saying, "Blessed are your eyes because they see, and your ears, because they hear."

He has rightly added the name of the governor, to mark the course of time. For if the names of the Consuls are affixed to the tables of prices, how much more ought the time to be noted down, of that event which was the redemption of all men?

There is described a secular registration, implied a spiritual, to be laid before the King not of earth but of Heaven; a registering of faith: a census of souls. For the old census of the Synagogue was abolished, a new census of the Church was preparing. And to decide that the census was not of Augustus, but of Christ, the whole world is ordered to be registered. For who could demand the registration of the whole world but He who had dominion over it, for the earth is not of Augustus, but the earth is the Lord's? (Ps. 24:1.)

This was then the first public enrolment of souls to the Lord, to Whom all enrol themselves not at the voice of the crier, but of the Prophet, who says, O clap your hands, all ye people. (Ps. 47:1.)

(Metaphrastes et Alexander ander Monachus.) Christ is born also at a time when the princes of Judah had failed, and the kingdom was transferred to Roman governors, to whom the Jews paid tribute; and then was fulfilled the prophecy, saying, There shall not fail a leader from Judah, nor a prince from between his feet, until he shall come who is to be sent. (Gen. 49:10.) And now when Cæsar Augustus was in the 42d year of his reign, there went forth an edict from him that all the world should be taxed for the payment of tribute, the management of which he committed to a certain Cyrinus, whom he made governor of Judæa and Syria; and so it follows, This taxing was first made, &c.

Now it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. The Son of God, about to be born in the flesh, chose for Himself His parents as He willed, and the place of His birth as He willed, and brought them to that place before He was born as He willed. Thus, also, at the time which He willed, indeed, which He, with the Father and the Holy Spirit, had decreed from ages, and had foretold through the mouths of the prophets, He entered the world to save it. For, just as He was born of a virgin mother, demonstrating that the glory of virginity and the angelic honor of purity was most pleasing to Him, so also, born at the most peaceful time of the world, He showed that He sought and loved peace greatly. He indicated that He would always deign to visit the followers of peace and love. Concerning this, He Himself promised to the faithful, saying: For where two or three are gathered together in my name, there am I in the midst of them (Matt. XVIII). For what greater sign of the most perfect kingdom, and the most beautiful, as far as men are concerned, could there be of peace than that the whole world is encompassed by a single census, and that all the farthest reaches of the world are comprehended in the same monetary declaration? Whose author and ruler, Augustus, according to the faith of histories, reigned in peace for twelve years around the time of the Lord's birth, so that, with both foreign and civil wars being quieted throughout the whole world, he may be seen to have fulfilled even to the letter the spiritual prophecy of the prophet. The prophet indeed proclaimed with mystical voice the dispensation of Christ, saying: And in the last days the mountain of the house of the Lord shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it (Micah IV). Shortly after, he also took care to describe the state of that most sacred time: And they shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war anymore. O house of Jacob, come ye, and let us walk in the light of the Lord (Ibid.). Not only did this new census of the world testify to the advent of that supreme king who would enroll His chosen ones, gathered from all directions of the world, in the book of eternal happiness, but it also aided the leaders of his kingdom with the peace of his governance. For surely, with the nations subdued by the storm of wars, the shadow (so to speak) of the Roman name, terrible at that time, protected the disciples of Christ, who were to preach to the world, from the fervor of arising seditions wherever they might wish to go for the sake of the word. Therefore, the decree went out from Caesar Augustus that all the world should be enrolled, for the decree of Christ the King was impending, by which all the world would attain salvation. He who fulfilled the name of Augustus most perfectly, desiring his own to grow and himself sufficient to increase them, commanded that the censors sign those subject to his expedition not with the removal of money, but with the offering of faith. Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved (Mark XVI).

He chose a time of utmost peace as the time when he would be born because this was the reason for his being born in the world, that he might lead the human race back to the gifts of heavenly peace. And, indeed it is written: "For he is our peace, who has made us both one," that is, he who as a kind mediator and reconciler has made one house of God of angels and humanity. Jesus was born in a time of peace, so that even by the circumstance of the time he might teach that he was the very one of whom the prophecy sent before him spoke: "His sovereignty will be multiplied, and there will be no end of peace."

But this enrollment of the whole world that is recalled as having been done by an earthly king also clearly designates the works of the heavenly king. Undoubtedly the reason he appeared in the world was so that from all the countries throughout the world he might gather the elect into the unity of his faith, just as he himself promised that he would write down their names forever in heaven. Also, the fact that all were going, in response to the edict of Augustus, each to report to his own city, signifies what we must do spiritually as a service to our king. Indeed, our city is the holy church, which in part already reigns with the Lord in heaven. And after the end of this age the whole church will reign in a perfected state with him forever. We must all, then, go into this city, and there must be no excuse from such a salutary journey. We must pay the census [tax] which is due to the king who has been born—that is, we must comply with divine commands in the unity of the church now present and hasten by the tireless course of good works to our entry into the heavenly fatherland.

The Son of God, about to be born in the flesh, as by His birth of a virgin He showed that the grace of virginity was most pleasing in His sight, is therefore begotten in the most peaceful time of the world, because He taught men to seek peace, and condescends to visit those who follow it. But there could be no greater sign of peace than for the whole world to be brought together under one taxing, while its ruler Augustus reigned with so great peace for the twelve years, about the time of our Lord's nativity, that war having been quelled throughout the whole world, there seemed to be a literal fulfilment of the Prophet's prediction, They shall beat their swords into ploughshares, &c.

And He most perfectly fulfilled what the name Augustus signifies, in that He was both desirous and able to increase (augere) His own.

Now the fitting time for Christ's nativity was the time of the enrollment of the universal empire, "because, as Gregory says, he was coming in the flesh who would enroll his elect in eternity." In this enrollment of the universal empire, a threefold excellence is noted, namely of power in commanding, of wisdom in discerning, and of justice in executing, since these three things were to be in Christ, according to that passage in Jeremiah twenty-three: "Behold, the days come, says the Lord, and I will raise up to David a just branch, and a king shall reign," behold, power; "and he shall be wise," behold, wisdom; "and he shall execute judgment and justice," behold, justice, so that there might be in him perfection in every way.

As for the excellence of power in commanding he says: A decree went out from Caesar Augustus, that the whole world should be enrolled. This Caesar Augustus was by his proper name Octavian, but was surnamed Caesar from Julius Caesar, who ruled before him, from whom all Roman emperors were afterward called caesars. He was also called Augustus, because he enlarged the republic; and from him all others are always called Augusti. And he issued a universal decree, because he held universal dominion, not over each and every individual, but over the principal parts of the world; whence his empire was great, according to that passage of Daniel 2: "And the fourth kingdom shall be as iron. As iron crushes and subdues all things, so shall it crush and shatter all these things." This was the Roman empire, which was designated by the empire of Nebuchadnezzar, of whom Jeremiah 27 says: "I have given all these lands into the hand of Nebuchadnezzar, and all nations shall serve him. The nation and kingdom that will not serve Nebuchadnezzar, I will visit upon that nation, says the Lord." In those days, namely of this kingdom, was the time of Christ's coming, because it is said in Daniel 2: "In the days of those kingdoms the Lord will raise up a kingdom that shall never be destroyed, and his kingdom shall not be delivered to another people." And to him alone belongs the full enrollment of the world, according to that passage of the Psalm: "The earth is the Lord's and the fullness thereof, the world and all who dwell therein." And therefore it is said in Apocalypse 19 that "he had on his garment and on his thigh written: King of kings and Lord of lords"; because, as it is said in Ecclesiastes 5, "one higher than the high watches over them, and there are yet higher ones above these."

Christ therefore was born in Bethlehem at the time when Augustus Caesar gave orders that the first enrolment should be made. But what necessity was there, some one may perhaps say, for the very wise Evangelist to make special mention of this? Yes, I answer: it was both useful and necessary for him to mark the period when our Saviour was born: for it was said by the voice of the Patriarch: "The head shall not depart from Judah, nor a governor from his thighs until He come, for Whom it is laid up: and He is the expectation of the Gentiles." That we therefore might learn that the Israelites had then no king of the tribe of David, and that their own native governors had failed, with good reason he makes mention of the decrees of Caesar, as now having beneath his sceptre Judaea as well as the rest of the nations: for it was as their ruler that he commanded the census to be made.

It was the forty second year of the reign of Augustus and twenty-eight years after the oppression of Egypt and the death of Antony and Cleopatra when Jesus was born in Bethlehem according to the prophecies concerning him. Flavius Josephus mentions this census in the time of Quirinius, adding another account about the sect of Galileans that arose at about the same time. Luke, among our writers, mentions this sect in Acts, saying, "After him Judas the Galilean arose in the days of the census and drew some people after him. He also perished, and all who followed him were scattered."

What does it mean that the world is enrolled when the Lord is about to be born, except that this is openly shown: that he was coming in the flesh who would enroll his elect in eternity? Concerning the reprobate, by contrast, it is said through the Prophet: Let them be blotted out of the book of the living, and let them not be written with the just.

(Hom. 8. in Ev.) But the registering of the whole world when our Lord was about to be born was mystical; for He appeared in the flesh Who should write down the names of His own elect in eternity.

When Augustus reigned alone upon earth, the many kingdoms of humankind came to end; and when you were made man of the pure Virgin, the many gods of idolatry were destroyed. The cities of the world passed under one single rule; and the nations came to believe in one sovereign Godhead. The peoples were enrolled by the decree of Caesar; and we, the faithful, were enrolled in the name of the Godhead, when you, our God, were made man. Great is your mercy: glory to you! Stichera of the Nativity of the Lord.

(in diem natal. Christi.) It was the Lord who directed Augustus to give this edict, that he might minister unto the coming of the Only-begotten; for it was this edict that brought Christ's mother into her country as the prophets had foretold, namely, to Bethlehem of Judæa, according to the word, to a city of David, which is called Bethlehem.

To those who attentively consider it, there seems to be expressed a kind of sacrament, in its being necessary that Christ should be put down in the registration of the whole world; in order that His name being written with all, He might sanctify all, and being placed in the census with the whole world, He might impart to the world the communion of Himself.

For He was from the native soil of Bethlehem, and from the house of David; as, among the Romans, Mary is described in the census, of whom is born Christ.

"Away," says he, "with that eternal plaguey taxing of Caesar, and the scanty inn, and the squalid swaddling-clothes, and the hard stable. We do not care a jot for that multitude of the heavenly host which praised their Lord at night.

The census takes place so that, when everyone goes to his own homeland, the Virgin also came to Bethlehem, her own homeland, and thus the Lord was born in Bethlehem, and the prophecy was fulfilled. When the one God was about to put an end to polytheism, it was fitting that one ruler — Caesar — should also hold dominion.

Because it was fit also that at Christ's coming the worship of many Gods should cease, and one God only be worshipped, one king is described as ruling the world.

This first census was made when Cyrenius was governor of Syria. And all went to be registered, each to his own city. This census taken during the time of Cyrenius is also mentioned by the illustrious Hebrew historian Josephus, in the eighteenth book of Antiquities, as follows: "Cyrenius, a man who through the consent of the Roman Senate ascended through various magistracies to the rank of consul, distinguished in other respects, came to Syria with a few companions, sent by Caesar to give law to the nations and also to be the censor of patrimonies." Therefore, the phrase: "This first census was made when Cyrenius was governor of Syria," indicates that this census was either the first of those which encompassed the entire world, because many parts of the lands are often recorded to have been described, or certainly the first it began then, when Cyrenius was sent to Syria. And as then, under the reign of Augustus and governance of Cyrenius, everyone went to be enrolled, each to his own city, so now under the rule of the Church presiders, that is, the teachers, indeed persuaded and promised rewards by Christ, let us all go, no one being excluded from the census of justice. Let us come to Him, who toil and burdened, and He will give us rest. Let us take His yoke upon us, and learn from Him for He is gentle and humble in heart, and we will find rest for our souls (Matt. XI). For this is our city and fatherland, namely the blessed and heavenly rest of souls, to which we were created by God Christ at the beginning of this nascent age, and to which we have been re-created by the man Christ at the end of the ages. To which, indeed, the city of peace and quietness we strive to go and offer treasures to our King, growing daily in the progress of virtue and faith, to behold the eternal joys of the heavenly light, and to despise both the prosperous and adverse things of the world for acquiring these, and having acquired them, to offer to God as a precious gift, cleansed from all defilement of flesh and Spirit (II Cor. VII). But if we more diligently inspect the type of coin that was paid to Caesar, we will also prove ourselves not lacking in devotion to purify it, which we can better search for and find from the Gospel itself, where, being tested about rendering tribute to Caesar, the Lord said: Show me the coin for the tribute. And they brought him a denarius. And Jesus said to them: Whose is this image and inscription? They said to him, Caesar's. Then he said to them: Render therefore to Caesar the things that are Caesar's, and to God the things that are God's (Luke XX). First, it must be noted that the denarius, which had ten coins, was paid to Caesar, titled with his image and inscription, which is even evident from the name. Next, it must be inferred that, by the Lord's command, things that are Caesar's should be rendered to Caesar, and things that are God's to God, diligently showing us also that we must offer to God our King the decalogue of the law in the likeness of the royal denarius, that is, with an entire heart to keep the love of God and neighbor, of which one, perceived by three, encompasses the other seven. In this sacred denarius of Scripture, marked with the ten heavenly commandments like gold coins, whoever knows to gaze upon the face and name of the eternal King, that is, the recognition of the divine will, will find it. Whatever one perfectly believes, hopes for, loves in the tablets of one's heart, is inscribed by the pen of diligent correction. And we carry this denarius with us, as if closed in a purse on the way, knowing how to say with the Psalmist: The light of your face is signed upon us, O Lord, you have given gladness in my heart (Psalm IV), yet we preserve that seal of faith and joy of hope and charity in our hidden meditation of conscience stored with God as witness. But arriving in the homeland to our King whose vision we thirst for, to behold him in his beauty with all the effort of virtue and the entire intention of the mind, we hasten to bring forth the good gifts of our good conversation, which were hidden on earth and shall be crowned in heaven, when what we said in the dark shall be spoken in the light, and what we spoke in the ear in closets shall be proclaimed on the housetops (Matt. X).

St. Luke points out, that this taxing was either the first of those which comprehended the whole world, for before this very many parts of the earth are often mentioned as having been taxed; or first began at that time when Cyrinus was sent into Syria.

As for the excellence of wisdom in discerning he adds: This first enrollment was made by the governor of Syria, Cyrinus: because this was, as Ambrose says, the first general enrollment, which was begun by Cyrinus; or: first made, that is, first begun, according to Bede, by him who governed in Syria, which is the navel of the habitable world; and thus the said enrollment was carried out distinctly and in good order, and these are two marks of wisdom in a ruler, according to what is said of Solomon in 3 Kings 10: "When the queen of Sheba saw all the wisdom of Solomon and the dwellings of his servants and the orders of his ministers, she had no more spirit in her." Now this enrollment was made not out of vanity, as was that of David in 2 Kings, last chapter, on account of which the people were struck, but for the utility of the empire, that the amount of tribute might be known, and this pertains to discretion, not to pride: Ecclesiasticus 42: "Where there are many hands, lock up; and whatever you hand over, count and weigh; and record everything given and received." But it does not belong to just any individual king to enroll tributes, but to the newborn Christ; whence the Psalm: "And in your book all shall be written; days shall be formed, and no one in them."

As at that time in the reign of Augustus and under the governorship of Cyrinus, every one went to his own city to make returns of his property; so now when Christ reigns through His teachers (the governors of the Church) ought we to make returns of righteousness.

As for the excellence of justice in its pursuit, it is added: And all went to be enrolled, each to his own city. They were therefore carrying out the king's command, and no one was seizing what belonged to another; and thus they had subjection to the king in their enrollment, and peace with one another in quiet and just cohabitation, according to that passage in Romans thirteen: "Render to all what is owed: to whom tribute, tribute; to whom honor, honor; owe no one anything, except to love one another." To be enrolled indeed, acknowledging themselves subject to the Roman empire, and this by rendering the census tax. And this was just, according to that passage in Matthew twenty-two: "Render unto Caesar the things that are Caesar's, and unto God the things that are God's." And because Judea had already been made tributary, it is signified that the time of Christ's nativity had arrived, according to that passage in the penultimate chapter of Genesis: "The scepter shall not be taken away from Judah, nor a ruler from his thigh, until he comes who is to be sent, and he shall be the expectation of the nations." They went, moreover with no one offering hindrance, by which it is shown that this empire was most peaceful; and therefore it was the time for Christ, the announcer of peace, to come, of whom it is said in Ephesians two: "He himself is our peace, who has made both one." And thus that passage in Micah four was already fulfilled: "Nation shall not take up sword against nation, nor shall they learn war anymore; and all peoples shall walk, each one in the name of his God." And this is what Bede says in the Gloss: "Christ willed to be born in a most peaceful time, because he greatly sought and loved peace and always visited the lovers of peace."

But in order that men might know that it was an enrolment of righteousness, there came up to it Joseph and Mary, the just man and the virgin. He who was to be guardian of the Word and she who was to bring it forth.

(Irenæus cont. Hær. 1. 3. c. 11.) Now he added, a city of David, that he might declare that the promise made by God to David, namely, that from the fruit of his loins there should go before him a king for ever, (2 Sam. 7:12.) was already fulfilled. Whence it follows, Because he was of the house and lineage of David. (Ps. 132:11.) But since Joseph was of the family of David, it pleased the Evangelist to make known also that the Virgin herself was of the same family, because the Divine law enjoined marriages between those of the same line; and therefore it follows, With Mary his espoused wife.

Joseph also went up from Galilee, from the city of Nazareth, to Judah, to the city of David, etc. By divine arrangement, the census registration was decreed in such a way that everyone was ordered to go to their own homeland. Not only for the mystery we spoke of, but also so that the Lord, conceived elsewhere, born elsewhere, could evade the fury of Herod more easily. If He had been born to parents from Bethlehem, a cunning pursuer might have suspected their sudden flight, especially since everyone knew they were of the lineage of David, from whom Christ was to come. David himself bears witness to this with his name, homeland, and office. David, for his name means "hand of the strong" or "beloved." The name is derived both because he courageously struck down the giant and because he was handsome in appearance and had a pleasing face; but in a deeper mystery, prefiguring Him who was to be born of his house and family, who would singularly conquer the prince of this world, beautiful beyond the sons of men (Ps. 44), and He Himself born in Bethlehem and a shepherd of intellectual sheep, that is, the simple souls. We must particularly observe this great and benevolent humility of Him who consented not only to incarnate for us, but also to be born at a time when He would be registered in Caesar's census and thus subject Himself to servitude for our liberation. Peter suggests this to us as a path of His humility (for He did not come to change conditions, but minds): "Be subject," he says, "to every human creature for God's sake, whether to the king as the superior, or to governors as sent by him" (1 Peter 2). His co-apostle Paul also says: "Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor. Owe no man anything, but to love one another" (Rom. 13).

Now the registration of property was so appointed by Divine guidance, that every one was ordered to go into his own country, as it follows, And they all went to be taxed, every one to his own city. Which so came to pass, in order that the Lord, conceived in one place, born in another, might the more easily escape the fury of the crafty Herod. Hence it follows: Now Joseph also went up from Galilee.

Our city and country is the resting-place of the blessed, to which we ought to be travelling with daily increasing virtues. But day by day does Holy Church wait upon her Teacher, and going up from the course of worldly business (which the name of Galilee signifies) to the city of Judah, i. e. the city of confession and praise, make returns of her devotion to the Eternal King. She, after the example of the blessed Virgin Mary, a Virgin has conceived us of the Spirit. Though espoused to another, she is made fruitful by Him; and while visibly joined to the Pontiff who is placed over her, is invisibly filled with the graces of the Spirit. And hence Joseph is well interpreted increased, declaring by his very name, that the earnestness of the master speaking is of no avail, except he receive increasing help from above, that he may be heard.

But Joseph also went up, etc. After he described the due time, he here describes the fitting place, and this because that place was suitable to the prophetic oracle, suitable to the divine promise, and suitable also to the imperial edict.

It is shown therefore to be fitting by prophetic oracle in that it says: And Joseph also went up from Galilee, from the city of Nazareth, because according to one prophecy, Nazareth, "where Christ had been conceived," was fitting for the conception: Isaiah 11, according to another reading: "A Nazarene shall rise from his root"; but according to another, Bethlehem was fitting for the nativity. Therefore it adds: Into Judea, into the city of David, which is called Bethlehem: Micah 5: "And you, Bethlehem Ephrata, you are little among the thousands of Judah; for from you shall come forth he who is to be ruler in Israel, and his going forth is from the beginning, from the days of eternity." Whence it is said in Matthew 2 that when Herod inquired where Christ would be born, the scribes answered: "In Bethlehem of Judah, for so it is written through the Prophet: And you, Bethlehem, land of Judah, are by no means least among the princes of Judah. For from you shall come forth a leader who shall rule my people." This was the city of David, because from there he took his origin; 1 Kings 16: "The Lord said to Samuel: Come, I will send you to Jesse the Bethlehemite, for I have provided among his sons a king for myself." And note that Christ was born in one place, conceived in another, and raised in another, so that the mystery of the incarnation might be hidden from Herod and other impious men; whence John 7: "Does Christ come from Galilee? Is it not from Bethlehem, the town?"

That place is also shown to be fitting by the divine promise, when it adds: Because he was of the house and family of David, namely he himself and his spouse the Virgin Mary. Whence Bernard says that "in the one the promise made to David was fulfilled, while the other was merely a witness and one who knew." This promise was made to David in 2 Kings 7, through Nathan: "The Lord foretells to you that the Lord will make you a house; and when your days shall be completed, I will raise up your seed after you and I will establish the throne of his kingdom forever"; and again in the Psalm: "The Lord swore truth to David, and he will not frustrate it: of the fruit of your womb I will set upon your throne."

He is also fittingly born in Bethlehem: for Bethlehem is interpreted as "house of bread." For he himself is the one who says: I am the living bread who came down from heaven. The place, therefore, in which the Lord is born was previously called "house of bread," because it was surely going to happen that he would appear there through the substance of flesh, who would refresh the minds of the elect with inner satisfaction.

It is shown lastly as fitting to the imperial edict, when it is added: That he might be enrolled with Mary his espoused wife, being great with child. For this had proceeded from the imperial edict. And although the Virgin had already conceived the King of heaven and earth, nevertheless she willed to obey the imperial edict even while pregnant, so that she might say with her Son that word of Matthew 3: "So it becomes us to fulfill all justice"; and through this give us an example of obeying every superior power, according to that word of 1 Peter 2: "Be subject to every human creature for the Lord's sake, whether to the king as excelling, or to governors as sent by him for the punishment of evildoers, but for the praise of the good." In this, moreover, it appears how human empire serves the divine. For when Caesar commanded that all should go to their own city, and when Mary and Joseph obeyed his command, it came to pass what neither intended, namely that Christ would be born in Bethlehem, according as it had been eternally disposed and temporally promised and foretold and prophesied. And therefore the command of those set over us is in no way to be despised.

The sacred Evangelist says that Mary was betrothed to Joseph, to show that the conception had taken place upon her betrothal solely, and that the birth of the Emanuel was miraculous, and not in accordance with the laws of nature. For the holy Virgin did not bear from the immission of man's seed. And what was the reason of this? Christ, Who is the first-fruits of all, the second Adam according to the Scriptures, was born of the Spirit, that he might transmit the grace (of the spiritual birth) to us also: for we too were intended, no longer to bear the name of sons of men, but of God rather, having obtained the new birth of the Spirit in Christ first, that he might be "foremost among all," as the most wise Paul declares. And the occasion of the census most opportunely caused the holy Virgin to go to Bethlehem, that we might see another |9 prophecy fulfilled. For it is written, as we have already mentioned, "And thou Bethlehem, house of Ephratah, art very small to be among the thousands of Judah: from thee shall come forth for Me to be Ruler in Israel!" But in answer to those who argue that, if He were brought forth in the flesh, the Virgin was corrupted: and if she were not corrupted, that He was brought forth only in appearance, we say; the prophet declares, "the Lord, the God of Israel, hath entered in and gone out, and the gate remaineth closed." If, moreover, the Word was made flesh without sexual intercourse, being conceived altogether without seed, then was He born without injury to her virginity.

(non occ.) It is said that she was espoused, to imply that nothing more than espousals preceded the conception; for it was not by man's seed that the Holy Virgin conceived.

Christ is also enrolled together with everyone. It was fitting for the Lord to be enrolled with the whole world, in order to sanctify those being enrolled and to abolish slavery; for just as, by undergoing circumcision, He abolished circumcision, so, by being enrolled as a slave, He abolished the slavery of our nature. For those who serve the Lord are no longer slaves of men, as the apostle says: "do not become slaves of men" (1 Cor. 7:23), but even if they are slaves in body, they are free in spirit, not being carried away by the impiety of their masters.

Therefore, He was a little child, an infant, so that you, a man, may become perfect; He was wrapped in swaddling clothes, so that you may be freed from the snares of death; He was in a manger, so that you may be on the altar; He was on earth, so that you may be in heaven; He had no other place in that inn, so that you may have many mansions in heavenly seats. He, being rich, became poor for your sake, so that through His poverty, you may be enriched. Therefore, my poverty is my inheritance, and the weakness of the Lord is my strength. He chose to be needy so that he might abound in all things. My tears washed away the sins of that infant crying, and my tears cleansed those sins. Therefore, Lord Jesus, I owe more to your injuries for which I was redeemed than to my deeds for which I was created. It would have been of no use to be born unless it was profitable to be redeemed.

But no one should include the entirety of divinity within the confines of bodily form. The nature of the flesh is different from the glory of divinity. Because of you, there is weakness and power within itself; because of you, there is lack and abundance within itself. Do not judge based on what you see, but rather recognize what you have been redeemed for. You see it in rags, but it is in heaven and you cannot see it. You hear the cries of an infant, but you do not hear the mooing of the Lord recognizing his ox. For the ox has recognized its owner, and the donkey the manger of its Lord.

He is poured forth from the womb, but shines from heaven; He lies in a earthly inn, but flourishes with heavenly light.

St. Luke has briefly explained the manner, time, and also the place in which Christ was born in the flesh; the manner, that is, in which the espoused has conceived, a virgin has born offspring.

On thy account then am I weak, in Himself is He strong. On thy account am I poor, in Himself is He rich. Consider not what thou seest, but acknowledge that thou art redeemed. I owe more, O Lord Jesus, to Thy sufferings that I am redeemed, than to Thy works that I am created. It were no advantage to be born, had it not advantaged me to be redeemed also.

(Metaphrastes) Oh the wonderful straitening and banishment which He underwent, Who holds the whole world in His hands! From the very beginning He seeks for poverty, and ennobles it in His own person.

It came to pass while they were there, the days were completed for her to be delivered, etc. Well, the Lord is born in Bethlehem not just for the indication of the royal lineage but also for the sacrament of the name. For Bethlehem indeed means "house of bread." He himself is the one who said: "I am the living bread that came down from heaven" (John VI). Therefore, the place where the Lord was to be born was called "house of bread" beforehand, because it was surely destined that he would appear there in the material of the flesh, who would refresh the minds of the elect with inward satisfaction. But up to this day, and until the end of the world, the Lord ceases not to be conceived in Nazareth and to be born in Bethlehem, whenever any of the listeners, having received the flower of the word, makes himself the house of eternal bread. Daily he is conceived in the virgin womb, that is, in the minds of the believers through faith, born through baptism. Daily the Church, Mother of God, following her master teacher, from the wheel of worldly conversation—which Galilee signifies—ascends to the city of Judah, namely, confession and praise, and pays the tribute of its devotion to the eternal king. Which, in the example of the ever-blessed virgin Mary, being both wedded and immaculate, conceives us a virgin from the Spirit, gives birth to us a virgin without a groan, and, as if assigned to another, but made fruitful by another, is joined visibly to the Pontiff assigned over her, but is filled invisibly with the virtue of the Holy Spirit. Whence also Joseph is well interpreted as "increased". This name clearly indicates that the earnestness of the speaking master avails nothing if it does not receive the increase of heavenly assistance to be heard. But that Mary is described as having given birth to her firstborn son is not to be taken according to the Helvidians, as though she also begot other children, as if he cannot be called firstborn unless he has brothers, just as he is usually called only-begotten who lacks brothers. Because both the testimony of the law and clear reason declare that all only-begottens can also be called firstborns, but not all firstborns can be called only-begottens. This means not only being firstborn after whom others come, but also everyone before whom no one else has issued from the womb. Hence, because every male that opens the womb is commanded to be called holy to the Lord, whether brothers follow or do not follow, what is first born from the womb is rightfully to be consecrated as firstborn. Truly by a higher reason, the Son of God appearing in the flesh, both according to the excellence of divinity the only-begotten of the Father, and according to the brotherly fellowship the firstborn of all creation. Concerning this it is said: For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brethren (Rom. VIII). Concerning that he said: And we beheld his glory, the glory as of the only-begotten of the Father (John I). Therefore, he is the only-begotten in the substance of the Deity, the firstborn in the assumption of humanity. Firstborn in grace, only-begotten in nature. Hence he is called brother and Lord. Brother, because firstborn; Lord, because only-begotten.

He calls the Lord "firstborn," not because we should believe that Mary gave birth to other sons after him, since it is true that she was memorable for her unique perpetual chastity with Joseph her husband. But he properly names him "firstborn" because, as John says, "But to as many as received him he gave them the power to become sons of God." Among these sons he rightfully holds the primacy who, before he was born in the flesh, was Son of God, born without beginning. However, he descended to earth. He shared in our nature and lavished upon us a sharing in his grace, so that "he should be the firstborn of many brothers."

Our city and country is the resting-place of the blessed, to which we ought to be travelling with daily increasing virtues. But day by day does Holy Church wait upon her Teacher, and going up from the course of worldly business (which the name of Galilee signifies) to the city of Judah, i. e. the city of confession and praise, make returns of her devotion to the Eternal King. She, after the example of the blessed Virgin Mary, a Virgin has conceived us of the Spirit. Though espoused to another, she is made fruitful by Him; and while visibly joined to the Pontiff who is placed over her, is invisibly filled with the graces of the Spirit. And hence Joseph is well interpreted increased, declaring by his very name, that the earnestness of the master speaking is of no avail, except he receive increasing help from above, that he may be heard.

He condescended to become incarnate at that time, that after His birth He might be enrolled in Cæsar's taxing, and in order to bring liberty to us might Himself become subject to slavery. It was well also that our Lord was born at Bethlehem, not only as a mark of the royal crown, but on account of the sacrament of the name.

But down to the very end of time, the Lord ceases not to be conceived at Nazareth, to be born at Bethlehem, whenever any of His hearers taking of the flour of the word makes himself a house of eternal bread. Daily in the Virgin's womb, i. e. in the mind of believers, Christ is conceived by faith, born by baptism. It follows, and she brought forth her firstborn son.

He is also only-begotten in the substance of His divinity, firstborn in the taking upon Himself humanity, firstborn in grace, only-begotten in nature.

He who clothes the whole world with its varied beauty, is wrapped up in common linen, that we might be able to receive the best robe; He by Whom all things are made, is folded both hands and feet, that our hands might be raised up for every good work, and our feet directed in the way of peace.

He is confined in the narrow space of a rude manger, whose seat is the heavens, that He may give us ample room in the joys of His heavenly kingdom. He Who is the bread of Angels is laid down in a manger, that He might feast us, as it were the sacred animals, with the bread of His flesh.

He who sits at His Father's right hand, finds no room in an inn, that He might prepare for us in His Father's house many mansions; (John 14:2.) He is born not in His Father's house, but in an inn and by the way side, because through the mystery of the incarnation He was made the way by which to bring us to our country, (where we shall enjoy the truth and the life.) (John 14:6.)

Now it came to pass, when they were there etc. He has described above the nativity of Christ as to the fitting time and suitable place; here thirdly he describes it as to the birth, which he describes as to three things, namely as to the opportune time for giving birth, the novelty of the birth and the poverty of the one giving birth: from which the origin of Christ is shown to be admirable, inimitable, and commendable.

First, therefore, he intimates the opportune time for giving birth, when he says: It came to pass, when they were there, the days were accomplished of Mary, that she should give birth, in accordance with what was said above of her kinswoman, in the preceding chapter: "For Elizabeth the time of giving birth was fulfilled." Truly fulfilled, because in the fullness of time Christ was conceived and born: Galatians 4: "But when the fullness of time had come, God sent his Son, made of a woman"; Psalm: "Full days shall be found in them."

(Diem Nat. Christi.) Though coming in the form of man, yet not in every thing is He subject to the laws of man's nature; for while His being born of a woman, tells of human nature; virginity becoming capable of childbirth betokens something above man. Of Him then His mother's burden was light, the birth immaculate, the delivery without pain, the nativity without defilement, neither beginning from wanton desire, nor brought to pass with sorrow. For as she who by her guilt engrafted death into our nature, was condemned to bring forth in trouble, it was meet that she who brought life into the world should accomplish her delivery with joy. But through a virgin's purity He makes His passage into mortal life at a time in which the darkness was beginning to fail, and the vast expanse of night to fade away before the exceeding brightness of the light. For the death of sin had brought an end of wickedness which from henceforth tends to nothing by reason of the presence of the true light which has illuminated the whole world with the rays of the Gospel.

(Hom. viii. in Ev.) Bethlehem is by interpretation the house of bread. For it is the Lord Himself who says, I am the bread of life which came down from heaven. (John 6:53.) The place therefore where the Lord was born was before called the house of bread, because it was there that He was to appear in His fleshly nature who should refresh the souls of the elect with spiritual fulness.

(ubi sup.) And that He might show that on account of the human form which He took upon Him, He was born as in a strange country, not according to His power but according to His nature.

He found no room in the Holy of Holies that shone with gold, precious stones, pure silk and silver. He is not born in the midst of gold and riches, but in the midst of dung, in a stable where our sins were filthier than the dung. He is born on a dunghill in order to lift up those who come from it: "From the dunghill he lifts up the poor."

The Lord is born on earth, and he does not have even a cell in which to be born, for there was no room for him in the inn. The entire human race had a place, and the Lord about to be born on earth had none. He found no room among men. He found no room in Plato, none in Aristotle, but in a manger, among beasts of burden and brute animals, and among the simple, too, and the innocent. For that reason the Lord says in the Gospel: "The foxes have dens, and the birds of the air have nests, but the Son of Man has nowhere to lay his head."

(cont. Helvid.) From this Helvidius strives to prove that no one can be called firstborn who has not brothers, as he is called only-begotten who is the only son of his parents. But we thus determine the matter. Every only-begotten is firstborn, not every firstborn is only-begotten. We say not that he is first-begotten whom others follow, but before whom there is no one; (otherwise, supposing there is no firstborn but who has brothers following him, there are then no firstlings due to the priests as long as there are no others begotten;) lest perchance when no birth follows afterward, there should be an only-begotten and not a firstborn.

Now here was no midwife, no tender anxiety of women; she wrapped the Child up in swaddling clothes, herself both mother and midwife.

To prevent you from thinking that his coming to earth was merely an accommodation, and to give you solid grounds for truly believing that his was real flesh, he was conceived, born and nurtured. That his birth might be made manifest and become common knowledge, he was laid in a manger, not in some small room but in a lodging place before numerous people. This was the reason for the swaddling clothes and also for the prophecies spoken long before. The prophecies showed not only that he was going to be a man but that he would be conceived, born and nurtured as any child would be.

A feast day is about to arrive, and it is the most holy and awesome of all feasts. It would be no mistake to call it the chief and mother of all holy days. What feast is that? It is the day of Christ's birth in the flesh.It is from this day that the feasts of the theophany, the sacred Pasch [Passover], the ascension and Pentecost had their source and foundation. Had Christ not been born in the flesh, he would not have been baptized, which is the theophany or manifestation. Nor would he have been crucified, which is the Pasch. Nor would he have sent down the Spirit, which is Pentecost. Therefore, just as different rivers arise from a single source, these other feasts have their beginnings in the birth of Christ.

(non occ.) Surely if He had so willed it, He might have come moving the heavens, making the earth to shake, and shooting forth His thunderbolts; but such was not the way of His going forth; His desire was not to destroy, but to save; and to trample upon human pride from its very birth, therefore He is not only man, but a poor man, and has chosen a poor mother, who had not even a cradle where she might lay her new born Child; as it follows, and she laid him in the manger.

Rejoice, O Jerusalem, and celebrate, all who love Zion! Today the ancient bond of the condemnation of Adam is loosed. Paradise is opened to us: the serpent is laid low. Of old he deceived the woman in Paradise, but now he sees a woman become mother of the Creator. Oh, the depth of the riches of the wisdom and knowledge of God! The sinful vessel that brought death upon all flesh has become the first fruits of salvation through the Theotokos for all the world. For from her the all-perfect God is born a child, and by his birth he sets the seal on her virginity. Through his swaddling clothes he looses the bands of sin. And through becoming a child he heals Eve's pangs in travail. Therefore let all creation sing and dance for joy, for Christ has come to restore it and to save our souls!

And she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn.—What shall I render to the Lord for all the things that he hath rendered to me? For what is greater than all praise: A little child is born to us, so that we might become perfect men? He who clothes the whole world in varied attire is wrapped in cheap swaddling clothes, so that we might be able to receive the first robe. By whom all things were made, his hands and feet are bound in the crib, so that our hands might be freed for good works, our feet directed into the path of peace. To whom heaven is a seat, he is contained in the narrowness of a hard manger, so that he might open up the joys of the heavenly kingdom for us. He who is the bread of angels, is laid in a manger, so that we, like holy animals, might be fed with the grain of his flesh. He who sits at the right hand of the Father needs a place in the inn, so that he might prepare many mansions for us in the house of his Father. Although the fact that he is born not in his parents' house but in an inn and on the way can be understood more deeply through its meaning. For he himself said, "I am the way, and the truth, and the life" (John 14). Therefore, he who remains truth and life by the essence of divinity, by the mystery of the Incarnation became the way, by which he might lead us to the homeland where we could enjoy truth and life.

He also indicates the novelty of the birth in that he says: And she brought forth her firstborn son. He says this, however, by way of privation of a prior child: for since the Virgin had conceived him, therefore he was her firstborn: Isaiah 7: "Behold, a Virgin shall conceive and bear a Son"; and therefore the birth was new, just as the conception was, because, just as the conception was without shame, so the birth was without pain; the last chapter of Isaiah: "Before she was in labor, she brought forth: before her travail came, she brought forth a male child. Who has ever heard such a thing? Or who has seen the like of this?"; and afterward: "Shall I, who make others bring forth, not bring forth myself, says the Lord? If I, who grant generation to others, shall I be barren, says the Lord God?" Such a birth was fitting for Christ, of whom it is said in Colossians 1: "In him we have redemption and the remission of sins, who is the image of the invisible God, the firstborn of every creature"; whence, just as he is the firstborn of the Father, so also the firstborn of the Mother; just as also the only-begotten of the Father, so the only-begotten of the Mother: John 1: "We saw his glory, the glory as of the Only-begotten from the Father," etc. Whence he does not say here firstborn indicating an order with respect to a later child, as the heretic Helvidius said, but a privation with respect to a prior child, because she had none before him, so that it might be shown that he was to be entirely dedicated to the Lord. For all firstborn were to be offered to God: Exodus 13: "Sanctify to me every firstborn that opens the womb among the children of Israel, both of men and of beasts: for all are mine."

He indicates thirdly the poverty of the one giving birth, because she was lacking in covering, a bed, and lodging. On account of the lack of covering he says: And she wrapped him in swaddling clothes, not in one garment, but in many, so that he could be called a ragged pauper, and by his example he showed that saying of the Apostle in the last chapter of First Timothy: "Having food and wherewith to be covered, with these let us be content." And this corresponds to that prophecy in Zechariah 3, where it is said that "Jesus, the high priest, was clothed in filthy garments." Bernard: "Recognize Jesus the high priest, clothed in filthy garments, while he was contending with the devil. But when our head was exalted above our enemies, he changed his garment, he put on beauty, clothed with light as with a garment. For indeed an iron breastplate is more useful in battle than a linen robe, although the former is for burden, the latter for honor." And in this is reproved the adornment of costly garments; on account of which it is said in Matthew 11: "Those who are clothed in soft garments are in the houses of kings"; and Sirach 11: "Never glory in clothing."

On account of the lack of a bed, he adds: And she laid him in a manger, not in a bedchamber, so that that saying of Matthew 8 might be verified: "Foxes have dens, and the birds of the sky have nests; but the Son of man has not where to lay his head." Christ is placed in a manger so that that saying of John 6 might be shown: "I am the living bread, who came down from heaven"; and so that that saying of Isaiah 1 might be verified: "The ox has known its owner, and the donkey the manger of its lord"; and that saying of Habakkuk 3 according to the Septuagint: "In the midst of two animals you shall be made known; when the years draw near, you shall be recognized," etc.

In this, however, according to the mystical understanding, that he was born in Bethlehem, it is understood that he is the living bread: Bethlehem is interpreted as "house of bread." In this, that he was placed in a manger, it is noted that he is the food of the simple and humble by reason of the flesh assumed: Isaiah 40: "All flesh is grass, and all its glory is as the flower of grass." In this, that he was in the midst of two animals, it is signified that in this pasture and by this shepherd the flocks of the twofold sheepfold were to be united: John 10: "Other sheep I have, which are not of this fold; and those I must bring, and they shall hear my voice, and there shall be one fold and one shepherd."

Morally and literally, in this Christ condemned luxurious beds, against which, Amos 6: "Woe to you who sleep on ivory beds and are wanton on your couches!"

On account of the lack of a dwelling, he adds: Because there was no room for them in the inn. For an inn, according to Isidore, is so called because diverse people gather there, and this is an open place; but according to Bede, because it has diverse openings: for it is an open space between two streets, having an entrance and exit on each side, and covered above on account of the inclemency of the weather, so that citizens might gather there to converse. Here the Virgin Mary gave birth, because they did not have a house in which they could be lodged, either because they were poor, or because they had come late. This place, however, was narrow, or even filled with others, so that he had no place except the most confined spot among brute animals; whence Christ could say that word of the Psalm: "I have become as a beast of burden before you, and I am always with you"; and that saying of Jeremiah 14 was verified: "Why are you to be as a wayfarer in the land and as a sojourner turning aside to stay? Why are you to be as a wandering man, as a mighty one who cannot save? But you are in us, O Lord, and your name is invoked upon us," etc. And in this the vastness of buildings is condemned, according to that saying of Isaiah 5: "Woe to you who join house to house and couple field to field." Augustine says: "There was nothing for him but confinement on earth, so that you might open wide for him a place proper to himself in your heart. The Son of man has not where to lay his head, and you measure out spacious palaces and vast porticoes."

Thus therefore a poor mother bore Christ as a poor child, that he might invite us to poverty and enrich us by his want, according to that passage in Second Corinthians eight: "You know the grace of our Lord Jesus Christ, who, though he was rich, for your sake became poor." And according to this complete destitution he condemned avaricious wealth: whence Bernard: "The Son of God chose a poor mother, who scarcely had swaddling clothes for wrapping him, and a manger for his throne, a place for laying him down. Such is not the judgment of the world. Either he is deceived, or the world errs: but it is impossible for divine wisdom to be deceived: therefore he who is not deceived chose what is more troublesome to the flesh; that therefore is better, that more useful, that more to be chosen." Let us therefore be with Christ, as is said in Second Corinthians six, "as needy, yet enriching many, as having nothing, yet possessing all things."

From this it is intimated to us that he was truly the Savior of the world, who at the very beginning of his birth offered an example of virtue and showed the way of salvation. For by having a lowly, humble, and poor bed, he was already beginning to say that this world is to be despised, according to the three things contained in it. He was already beginning to show by example the state of perfection, which consists in humility, austerity, and poverty. The Lord also showed in this the disposition of supreme condescension, because he was made for us not only a little child, but also a poor and despised one, so that he could truly say that word of the Psalm: "I am poor and in labors from my youth."

And she brought forth her firstborn Son: In what sense then her firstborn? By firstborn she here means, not the first among several brethren, but one who was both her first and only son: for some such sense as (his exists among the significations of "firstborn." For sometimes also the Scripture calls that the first which is the only one; as "I am God, the First, and with Me there is no other." To show then that the Virgin did not bring forth a mere man, there is added the word firstborn; for as she continued to be a virgin, she had no other son but Him Who is of the Father: concerning Whom God the Father also proclaims by the voice of David, "And I will set Him Firstborn high among the kings of the earth." Of Him also the all-wise Paul makes mention, saying, "But when He brought the First-begotten into the world, He saith, And let all the angels of God worship Him." How then did He enter into the world? For He is separate from it, not so much in respect of place as of nature; for it is in nature that He differs from the inhabitants of the world: but He entered into it by being made man, and becoming a portion of it by the incarnation. For though He is the Only-begotten as regards His divinity, yet as having become our brother, He has also the name of Firstborn; that, being made the first-fruits as it were of the adoption of men, He might; make us also the sons of God. Consider therefore that He is called the Firstborn in respect of the economy: for with respect to His divinity He is the |10 Only-begotten. Again, He is the Only-begotten in respect of His being the Word of the Father, having no brethren by nature, nor being co-ordinate with any other being: for the Son of God, consubstantial with the Father, is One and Alone: but He becomes the Firstborn by descending to the level of created things. When therefore He is called the Only-begotten, He is so with no cause assigned by reason of which He is the Only-begotten, being "the Only-begotten God 5 into the bosom of the Father:" but when the divine Scriptures call Him Firstborn, they immediately also add of whom He is the firstborn, and assign the cause of His bearing this title: for they say, "Firstborn among many brethren:" and "Firstborn from the dead:" the one, because He was made like unto us in all things except sin; and the other, because He first raised up His own flesh unto incorruption. Moreover, He has ever been the Only-begotten by nature, as being the Sole begotten of the Father, God of God, and Sole of Sole, having shone forth God of God, and Light of Light: but He is the Firstborn for our sakes, that by His being called the Firstborn of things created, whatever resembles Him may be saved through Him: for if He must of necessity be the Firstborn, assuredly those must also continue to exist of whom He is the Firstborn. But if, as Eunomius 6 argues, He is called God's Firstborn, as born the first of many; and He is also the Virgin's Firstborn; then as regards her also, He must be the first as preceding another child: but if He is called Mary's Firstborn, as her only child, and not as preceding others, then is He also God's Firstborn, not as the first of many, but as the Only One born. Moreover if the first are confessedly the cause of the second, but God and the Son of God are first, then is the Son the cause of those who have the name of sons, inasmuch as it is through Him that they have obtained the appellation. He therefore who is the cause of the second sons may justly be called the Firstborn, not as being the first of them, but as the first cause of their receiving the title of sonship. And just as the Father being called the first----"for I, He saith, am the first, and I am after these things"----assuredly will not compel us to regard Him as similar in nature to those that are after Him; so also though the Son be called the first of creation, or the Firstborn before all creation, it by no means follows that He is one of the things made: but just as the Father said "I am the first," to show that He is the origin of all things, in the same sense the Son also is called the first of creation. "For all things were made by Him," and He is the beginning of all created things, as being the Creator and Maker of the world.

And she laid him in the manger: He found man reduced to the level of the beasts: therefore is He placed like fodder in a manger, that we, having left off our bestial life, might mount up to that degree of intelligence which befits man's nature; and whereas we were brutish in soul, by now approaching the manger, even His own table, we find no longer fodder, but the bread from heaven, which is the body of life.

The book of the sacred Gospels referring the genealogy to Joseph, who was descended from David's house, has proved through him that the Virgin also was of the same tribe as David, inasmuch as the divine law commanded that marriages should be confined to those of the same tribe. And Paul, the interpreter of the heavenly doctrines, clearly declares the truth, bearing witness that the Lord arose out of Judah. The natures, however, which combined unto this real union were different, but from the two together is one God the Son, without the diversity of the natures being destroyed by the union. For a union of two natures was made, and therefore we confess one Christ, one Son, one Lord. And it is with this notion of a union that we proclaim the Virgin to be the mother of God, because God the Word was made flesh and became man, and by the act of conception united to himself the temple that he received from her. For we perceive that two natures, by an inseparable union, met together in him without confusion, and indivisibly. For the flesh is flesh and not deity, even though it became the flesh of God. In like manner also the Word is God and not flesh, though for the dispensation's sake he made the flesh his own. But although the natures which came together to form the union are both different and unequal to one another, yet he who is formed from them both is only one. We may not separate the one Lord Jesus Christ into man and God, but we affirm that Christ Jesus is one and the same, acknowledging the distinction of the natures, and preserving them free from confusion with one another.

He found humanity reduced to the level of the beasts. Therefore he is placed like feed in a manger, that we, having left behind our carnal desires, might rise up to that degree of intelligence which befits human nature. Whereas we were brutish in soul, by now approaching the manger, yes, his table, we find no longer feed, but the bread from heaven, which is the body of life.

He finds man in his corrupt affections become like the beasts that perish, and therefore He is laid in the manger, in the place of food, that we changing the life of beasts, might be brought to the knowledge that befits man, partaking not of hay, but of the heavenly bread, the lifegiving body.

I thought of a low and lonely house in the flats, behind a veil or film of slight trees, a man breaking the ground as men have broken from the first morning, and a huge grey horse champing his food within a foot of a child's head, as in the stable where Christ was born.

Christ is Born, glorify ye Him. Christ from heaven, go ye out to meet Him. Christ on earth; be ye exalted. Sing unto the Lord all the whole earth; and that I may join both in one word, Let the heavens rejoice, and let the earth be glad, for Him Who is of heaven and then of earth. Christ in the flesh, rejoice with trembling and with joy; with trembling because of your sins, with joy because of your hope. Christ of a Virgin; O ye Matrons live as Virgins, that ye may be Mothers of Christ. Who doth not worship Him That is from the beginning? Who doth not glorify Him That is the Last?

He dwelt in the womb-but He was recognized by the Prophet, himself still in the womb, leaping before the Word, for Whose sake He came into being. He was wrapped in swaddling clothes-but He took off the swathing bands of the grave by His rising again. He was laid in a manger-but He was glorified by Angels, and proclaimed by a star, and worshipped by the Magi. Why are you offended by that which is presented to your sight, because you will not look at that which is presented to your mind?

He who is born not in his parents' house, but on the way, surely showed that through the humanity which he had assumed, he was being born as if in a foreign place. I say "foreign," of course, not according to power, but according to nature. For concerning his power it is written: He came unto his own. In his own nature, indeed, he was born before all ages; in our nature he came in time. He, therefore, who remaining eternal appeared temporal—the place where he descended is foreign to him. And because it is said through the prophet: All flesh is grass, he, having been made man, turned our grass into grain, he who said of himself: Unless a grain of wheat falling into the earth dies, it remains alone. Hence also, when born, he is laid in a manger, so that he might refresh all the faithful, namely his holy animals, with the grain of his flesh, lest they remain fasting from the food of eternal understanding.

And if you please, we say that the Word was the first-born of God, who came down from heaven to the blessed Mary, and was made a first-born man in her womb, in order that the first-born of God might be manifested in union with a first-born man.

Certain expressions in the evangelical narratives are said to imply that Mary bore other children besides the Lord, and it is even asserted that no unprejudiced person could interpret them otherwise. The justice of this charge may be fairly questioned. The context in each case seems to suggest another explanation of these expressions, which does not decide anything one way or the other. St. Matthew writes that Joseph 'knew not' his wife 'till (ewV ou) she brought forth a son' (1:25); while St. Luke speaks of her bringing forth 'her firstborn son' (2:7). St. Matthew's expression however, 'till she brought forth,' as appears from the context, is intended simply to show that Jesus was not begotten in the course of nature; and thus, while it denies any previous intercourse with her husband, it neither asserts nor implies any subsequent intercourse. Again, the prominent idea conveyed by the term 'firstborn' to a Jew would be not the birth of other children, but the special consecration of this one. The typical reference in fact is foremost in the mind of St. Luke, as he himself explains it, 'Every male that openeth the womb shall be called holy to the Lord' (2:23). Thus 'firstborn' does not necessarily suggest 'later-born,' any more than 'son' suggests 'daughter.' The two words together describe the condition under which in obedience to the law a child was consecrated to God. The 'firstborn son' is in fact the Evangelist's equivalent for the 'male that openeth the womb.'

No midwife assisted at His birth; no women's officiousness intervened. With her own hands she wrapped Him in the swaddling clothes, herself both mother and midwife, [Luke 2:7] "and laid Him," we are told, "in a manger, because there was no room for them in the inn"; a statement which, on the one hand, refutes the ravings of the apocryphal accounts, for Mary herself wrapped Him in the swaddling clothes, and on the other makes the voluptuous notion of Helvidius impossible, since there was no place suitable for married intercourse in the inn.

He will have it that Mary bore other sons, and he quotes the passage, "And Joseph also went up to the city of David to enroll himself with Mary, who was betrothed to him, being great with child. And it came to pass, while they were there, the days were fulfilled that she should be delivered, and she brought forth her first-born son." From this he endeavours to show that the term first-born is inapplicable except to a person who has brothers, just as he is called only begotten who is the only son of his parents.

Our position is this: Every only begotten son is a first-born son, but not every first-born is an only begotten. By first-born we understand not only one who is succeeded by others, but one who has had no predecessor. [Numbers 18:15] "Everything," says the Lord to Aaron, "that opens the womb of all flesh which they offer unto the Lord, both of man and beast, shall be yours: nevertheless the first born of man shall you surely redeem, and the firstling of unclean beasts shall you redeem." The word of God defines first-born as everything that opens the womb. Otherwise, if the title belongs to such only as have younger brothers, the priests cannot claim the firstlings until their successors have been begotten, lest, perchance, in case there were no subsequent delivery it should prove to be the first-born but not merely the only begotten. [Numbers 18:16] "And those that are to be redeemed of them from a month old shall you redeem, according to your estimation for the money of five shekels, after the shekel of the sanctuary (the same is twenty gerahs). But the firstling of an ox, or the firstling of a sheep, or the firstling of a goat, you shall not redeem; they are holy." The word of God compels me to dedicate to God everything that opens the womb if it be the firstling of clean beasts: if of unclean beasts, I must redeem it, and give the value to the priest. I might reply and say, Why do you tie me down to the short space of a month? Why do you speak of the first-born, when I cannot tell whether there are brothers to follow? Wait until the second is born. I owe nothing to the priest, unless the birth of a second should make the one I previously had the first-born. Will not the very points of the letters cry out against me and convict me of my folly, and declare that first-born is a title of him who opens the womb, and is not to be restricted to him who has brothers? And, then, to take the case of John: we are agreed that he was an only begotten son: I want to know if he was not also a first-born son, and whether he was not absolutely amenable to the law. There can be no doubt in the matter. At all events Scripture thus speaks of the Saviour, "And when the days of her purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord (as it is written in the law of the Lord, every male that opens the womb shall be called holy to the Lord) and to offer a sacrifice according to that which is said in the law of the Lord, a pair of turtle-doves, or two young pigeons." If this law relates only to the first-born, and there can be no first-born unless there are successors, no one ought to be bound by the law of the first-born who cannot tell whether there will be successors. But inasmuch as he who has no younger brothers is bound by the law of the first-born, we gather that he is called the first-born who opens the womb and who has been preceded by none, not he whose birth is followed by that of a younger brother. Moses writes in Exodus, [Exodus 12:29] "And it came to pass at midnight, that the Lord smote all the first-born in the land of Egypt, from the first-born of Pharaoh that sat on his throne unto the first-born of the captive that was in the dungeon: And all the first-born of cattle." Tell me, were they who then perished by the destroyer, only your first-born, or, something more, did they include the only begotten? If only they who have brothers are called first-born, the only begotten were saved from death. And if it be the fact that the only begotten were slain, it was contrary to the sentence pronounced, for the only begotten to die as well as the first-born. You must either release the only begotten from the penalty, and in that case you become ridiculous: or, if you allow that they were slain, we gain our point, though we have not to thank you for it, that only begotten sons also are called first-born.

He rightly called the Lord the "Firstborn" Son of the Virgin, even though she bore no other child, for the one born first is called the firstborn, even if no other is born after him. He is laid in a manger, perhaps in order to teach us humility from the very beginning, or perhaps also to symbolically show that He appeared in this world — a place inhabited by us who have become like senseless beasts (Ps. 48:13, 21). For just as the manger belongs to the cattle, so also this world belongs to us. Thus, the world is a manger, and we are senseless animals; and to redeem us from senselessness, He appeared here for this very reason.

See how divine providence strengthens faith: the angel instructs Mary, the angel instructs Joseph, the angel instructs the shepherds. It is not enough to send once; for every word stands on the testimony of two or three witnesses.

Observe with what care God builds up our faith. An Angel teaches Mary; an Angel teaches Joseph; an Angel the shepherds also, of whom it is said, And there were in the same country shepherds abiding in the field.

And there were shepherds in the same region, watching and keeping the night watches over their flock. And behold, an angel of the Lord stood by them, and the glory of God shone around them. With the most beautiful reason, with the Lord born, the shepherds watch, and by guarding their flock from the dangers of the night, they protect it. To show indeed also through this that that time has arrived, which the true and only good Shepherd once promised, saying: "Behold, I myself will seek out my sheep, and I will visit them, just as a shepherd visits his flock, and I will rescue them from all places where they were scattered on a cloudy and dark day." And a little later: "And I will set up over them one shepherd, my servant David, and he will feed them, and I will make the evil beasts cease from the land" (Ezekiel 34), etc. What was wondrously foretold by the prophet, we see more wondrously fulfilled by the Lord. The prophet Micah also remembers this time and place, saying: "And you, O tower of the flock, the hill of the daughter of Zion, to you it will come, and the former dominion will come, the kingdom of the daughter of Zion" (Micah 4). For the Tower of the Flock, which is called the Tower of Eder in Hebrew, is about a thousand paces east of the city of Bethlehem, foretelling these shepherds long before by the prophecy of its name, to which the angelic powers indeed came, appearing to the shepherds. Therefore, with the Lord born, let the shepherds watch over their flock of sheep, signifying by his clear dispensation, shepherds in the Church will keep watch over pure souls. To whom it is said: "Feed the flock of God which is among you" (1 Peter 5). But with the shepherds watching well, an angel appears, and the glory of God shines around them, because those who deserve to see sublime things before others are those who know how to diligently watch over the faithful flocks, and while they piously watch over the flock, divine grace shines more abundantly upon them. Similarly, an angel instructs Mary, an angel instructs Joseph, an angel instructs the shepherds. And the citizens of heaven testify to the Lord to be conceived, conceived, and born, so that they may sufficiently instruct mortals and ceaselessly offer their service to their author. For in the subsequent events—when He was tempted, when He was to suffer, to rise again, and to ascend to heaven—they are always reported to be present.

(Home. ubi sup.) For in a mystery, those shepherds, and their flocks, signify all teachers and guides of faithful souls. The night in which they were keeping watch over their flocks, indicates the dangerous temptations from which they never cease to keep themselves, and those placed under their care. Well also at the birth of our Lord do shepherds watch over their flocks; for He was born who says, I am the good Shepherd: (John 10:11, 16.) but the time also was at hand in which the same Shepherd was to recal His scattered sheep to the pastures of life.

As to the vigilance of their own solicitude, it is said: And there were shepherds in the same region, keeping watch. For this pertains to the pastoral office: whence Jacob, the shepherd of Laban's sheep, said in Genesis thirty-one: "By day I was scorched by heat and by frost at night, and sleep fled from my eyes." And to indicate their greater attentiveness, he adds: And keeping the night watches over their flock. For at night especially one must keep watch to repel hostile attacks, namely of wolves and thieves.

By this, however, is spiritually intimated the watchfulness that ought to be in prelates: whence Second Timothy four: "But watch thou, labor in all things, be sober." And therefore Hebrews, last chapter: "Obey your prelates in all things. For they watch as being about to render an account for your souls"; because, Romans twelve, "he that ruleth, with solicitude." Everyone ought also to watch against the spiritual enemy, according to that of Lamentations two: "Arise, give praise in the night, in the beginning of the watches; pour out thy heart like water before the sight of the Lord thy God." One ought also to watch in contemplation: Psalm: "And the night is my illumination in my delights"; and Isaiah twenty-six: "My soul hath desired thee in the night, yea, and with my spirit within my heart I will watch for thee in the morning"; and this, because such an hour is suited to divine inspiration. Such an hour was also fitting for the divine nativity, according to that of Wisdom eighteen: "For while all things were in quiet silence, and the night was in the midst of her course, thy almighty Word, O Lord, leaping down from heaven, from thy royal throne, came." And he says pointedly: Over their flock, according to that of Proverbs twenty-seven: "Diligently know the countenance of thy cattle, and consider thy flocks." Against which, Zechariah eleven: "O shepherd and idol, that forsaketh the flock!" And Jeremiah thirteen: "Where is the flock that was given thee, thy beautiful cattle? What wilt thou say, when he shall visit thee? For thou hast taught them against thee, and instructed them against thy own head."

Let me begin my discourse to you with that which is written in the book of Psalms, "Come let us praise the Lord, and sing unto God our Saviour:" for He is the Head of our feast-day, and therefore let us tell His noble doings, and |13 relate the manner of that beautifully contrived dispensation, by means of which He has saved the world, and having placed on each one of us the yoke of His kingdom, is justly the object of our admiration. The blessed David therefore says in the Psalms, "All ye people clap your hands;" and again adds thereto, "Sing with understanding, God hath set a king over all the heathen." For this holy mystery was wrought with a wisdom most befitting Christ, if it be true, as true most certainly it is, that the Lord, though He is God, appeared unto us, and though He is in the form of God the Father, and possesses an incomparable and universal preeminence, took the likeness of a slave. But even so He was God and Lord; for He did not cease to be that which He had been. The company of the holy prophets had before proclaimed both His birth in the flesh, and His assumption of our likeness as about in due time to come to pass: and inasmuch as this hope had now reached its fulfilment, the rational powers of heaven bring the glad tidings of His manifestation and appearance in this world, to shepherds first of all at Bethlehem, who were thus the earliest to receive the knowledge of the mystery. And the type answers to the truth: for Christ reveals Himself to the spiritual shepherds, that they may preach Him to the rest, just as the shepherds also then were taught His mystery by the holy angels, and ran to bear the glad tidings to their fellows. Angels therefore are the first to preach Him, and declare His glory as God born in the flesh in a wonderful manner of a woman. But perchance some one may object to this; "that He Who was now born was still a child, and wrapped in swaddling-clothes, and laid in a manger: how then did the powers above praise Him as God?" Against such our argument stands firm. Understand, O man, the depth of the mystery! God was in visible form like unto us: the Lord of all in the likeness of a slave, albeit the glory of lordship is inseparable from Him. Understand that the Only-begotten was made flesh; that He endured to be born of a woman for our sakes, to put away the curse pronounced upon the first woman: for to her it was said, "In pains shalt thou bring forth children:" for it was as bringing forth unto death, that they endured the sting of |14 death. But because a woman has brought forth in the flesh the Immanuel, Who is Life, the power of the curse is loosed, and along with death have ceased also the pains that earthly mothers had to endure in bringing forth. Wouldst thou learn also another reason of the matter? Remember what the very wise Paul has written of Him. "For as to the powerlessness of the law, wherein it was weak through the flesh, God having sent His Son in the likeness of sinful flesh, and because of sin, has condemned the sin in His flesh, that the just requirement of the law might be fulfilled in us, who walk not according to the flesh, but according to the Spirit." What then is the meaning of his saying that the Son was sent "in the likeness of sinful flesh?" It is this. The law of sin lies hidden in our fleshly members, together with the shameful stirring of the natural lusts: but when the Word of God became flesh, that is man, and assumed our likeness, His flesh was holy and perfectly pure; so that He was indeed in the likeness of our flesh, but not according to its standard. For He was entirely free from the stains and emotions natural to our bodies, and from that inclination which leads us to what is not lawful. When therefore thou seest the child wrapped in swaddling-clothes, stay not thy thought solely upon His birth in the flesh, but mount up to the contemplation of His godlike glory: elevate thy mind aloft: ascend to heaven: so wilt thou behold |15 Him in the highest exaltation, possessed of transcendent glory; thou wilt see Him "set upon a throne high and lifted up;" thou wilt hear the Seraphim extolling Him in hymns, and saying that heaven and earth are full of His glory. Yea! even upon earth this has come to pass: for the glory of God shone upon the shepherds, and there was a multitude of the heavenly armies telling Christ's glory. And this it was which was proclaimed of old by the voice of Moses, "Rejoice, ye heavens, with Him, and let all the sons of God worship Him." For very many holy prophets had been born from time to time, but never had any one of them been glorified by the voice of angels: for they were men, and according to the same measure as ourselves, the true servants of God, and bearers of His words. But not so was Christ: for He is God and Lord, and the Sender of the holy prophets, and, as the Psalmist says, "Who in the clouds shall be compared unto the Lord, and who shall be likened unto the Lord among the sons of God?" For the appellation of sonship is bestowed by Him as of grace upon us who lie under the yoke, and are by nature slaves: but Christ is the true Son, that is, He is the Son of God the Father by nature, even when He had become flesh: for He continued, as I have said, to be that which He had ever been, though He took upon Him that which He had not been. And that what I say is true, the prophet Isaiah again assures us, saying, "Behold the virgin shall conceive and bear a Son, and they shall call His name Emmanuel; butter and honey shall He eat: before He knoweth or chooseth the evil, He shall prefer the good: for before the Child distinguisheth good or evil, He is not obedient to evil in that He chooseth the good." And yet how is it not plain to all, that a new-born babe, as yet unable, from its youth and tenderness, to understand anything, is unequal to the task of distinguishing between good and evil? For he knows absolutely nothing. But in our Saviour Christ it was a great and extraordinary miracle: for He ate while yet a babe both butter and honey. And because He was God, ineffably made flesh, He knew only |16 the good, and was exempt from that depravity which belongs to man. And this too is an attribute of the supreme Substance; for that which is good by nature, firmly and unchangeably, belongs specially to It, and It only; "for there is none good, but one God," as the Saviour has Himself said. Wouldst thou see another virtue of the Child? Wouldst thou see that He is by nature God, Who in the flesh was of woman? Learn what the prophet Isaiah says of Him: "And I drew near unto the prophetess, and she conceived, and bare a male; and the Lord said unto me, Call His name, Quick take captive, and spoil hastily. For before the Child shall know to call father or mother, He shall take the strength of Damascus." For contemporaneously with the birth of Christ the power of the devil was spoiled. For in Damascus he had been the object of religious service, and had had there very many worshippers; but when the holy Virgin brought forth, the power of his tyranny was broken; for the heathen were won unto the knowledge of the truth; and their firstfruits and leaders were the Magi, who came from the East to Jerusalem; whose teacher was the heaven, and their schoolmaster a star. Look not therefore upon Him Who was laid in the manger as a babe merely, but in our poverty see Him Who as God is rich, and in the measure of our humanity Him Who excels the inhabitants of heaven, and Who therefore is glorified even by the holy angels. And how noble was the hymn, "Glory to God in the highest, and on earth peace, and among men good will!" For the angels and archangels, thrones and lordships, and high above them the Seraphim, preserving their settled order, are at peace with God: for never in any way do they transgress His good pleasure, but are firmly established |17 in righteousness and holiness. But we, wretched beings, by having set up our own lusts in opposition to the will of our Lord, had put ourselves into the position of enemies unto Him. But by Christ this has been done away: for He is our peace; for He has united us by Himself unto God the Father, having taken away from the middle the cause of the enmity, even sin, and so justifies us by faith, and makes us holy and without blame, and calls near unto Him those who were afar off: and besides this, He has created the two people into one new man, so making peace, and reconciling both in one body to the Father. For it pleased God the Father to form into one new whole all things in Him, and to bind together things below and things above, and to make those in heaven and those on earth into one flock. Christ therefore has been made for us both Peace and Goodwill; by Whom and with Whom to God the Father be glory and honour and might with the Holy Ghost, for ever and ever, Amen

But what does it mean that the angel appears to shepherds keeping watch, and the glory of God shines around them, except that they deserve above others to see sublime things, who know how to preside over their faithful flocks with care? And while they themselves watch piously over their flock, divine grace flashes upon them more abundantly.

But we must ask why, when the Redeemer was born, an angel appeared to the shepherds in Judea, while a star, not an angel, led the Magi from the East to worship him. The reason is that for the Jews, as those who use reason, a rational creature—that is, an angel—was the proper herald; but the Gentiles, because they did not know how to use reason, were led to know the Lord not through a voice but through signs. Hence Paul also says: Prophecies were given to believers, not to unbelievers; but signs to unbelievers, not to believers; because prophecies were given to the former as believers, not unbelievers, and signs to the latter as unbelievers, not believers.

(ubi sup.) It was in a mystery that the Angel appeared to the shepherds while they were watching, and the glory of the Lord shone round about them, implying that they are thought worthy above the rest to see sublime things who take a watchful care of their faithful flocks; and while they themselves are piously watching over them, the Divine grace shines widely round about them.

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. 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." And the angels, in like manner, announced tidings of great joy to the shepherds who were keeping watch by night. Moreover, Mary said, "My soul doth magnify the Lord, and my spirit hath rejoiced in God my salvation;" -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."

To Joseph the Angel appeared in a dream, as to one who might be easily brought to believe, but to the shepherds in visible shape as to men of a ruder nature. But the Angel went not to Jerusalem, sought not for Scribes and Pharisees, (for they were corrupt and tormented with envy.) But these were simple men living in the ancient practices of Moses and the Patriarchs. There is a certain road which leads by innocence to Philosophy.

US; But if perhaps the swaddling clothes are mean in your eyes, admire the Angels singing praises together If you despises” tile manger, raise your eyes a little, and behold the new star in heaven proclaiming to the world the Lord's nativity. If you believe the mean things, believe also the mighty. If you dispute about those which betoken His lowliness, look with reverence on what is high and heavenly.

But if we would rise to a more hidden meaning, I should say, that there were certain shepherd angels, who direct the affairs of men, and while each one of them was keeping his watch, an angel came at the birth of the Lord, and announced to the shepherds that the true Shepherd had arisen. For Angels before the coming of the Saviour could bring little help to those entrusted to them, for scarcely did one single Gentile believe in God. But now whole nations come to the faith of Jesus.

Let the shepherds take better care of their flock, and let the wise men spare their legs so long a journey; let them keep their gold to themselves.

The angel appears to the shepherds because of the simplicity of their character and their innocence, since they visibly imitate the way of life of the righteous, for the ancient patriarchs as well—Jacob, Moses, and David—were shepherds.

(Geometer.) They were alarmed at the miracle, as it follows, And they were afraid, &c. But the Angel dispels their rising fears. He not only soothes their terrors, but pours gladness into their hearts; for it follows, For, behold, I bring you good tidings of great joy, &c. not to the Jewish people only, but to all. The cause of their joy is declared; the new and wonderful birth is made manifest by the very names. It follows, For unto you is born this day in the city of David a Saviour, which is Christ the Lord. The first of these, i. e. the Saviour, has reference to the action, the third, i. e. the Lord, to the dignity of the person.

And they feared with a great fear. And the angel said to them: Do not be afraid. Behold, I bring you good news of great joy that will be for all the people. Not for all the people of the Jews, of whom many were rebellious, but for all the faithful people gathered into one Church of Christ from all tribes, nations, and tongues, eternal and great joy is proclaimed.

(Hom. inter Hyem. de Sanctis v.) No where in the whole course of the Old Testament do we find that the Angels who so constantly appear to the Patriarchs, came with light. This privilege was rightly kept for this time when there arose in the darkness a light to them that were true of heart. Hence it follows, and the glory of God shone round about them. (Ps. 112:4.) He is sent forth from the womb, but He shines from heaven. He lies in a common inn, but He lives in celestial light.

As for the shining forth of angelic light, there follows: And behold, an Angel of the Lord stood by them, and the brightness of God, etc. In this, that he stood by them, he shows the familiarity and humility of the ministry by which the Angel condescends to man and stands by him, now as a helper, according to that of Daniel twelve: "Michael, the great prince, shall rise up, who standeth for the children of thy people"; now as an instructor and illuminator, according to that above, chapter one: "The Angel Gabriel appeared to him, standing on the right side of the altar of incense." In like manner also here; whence Ambrose: "An Angel instructs Mary, an Angel Joseph, an Angel the shepherds."

As a sign of this there is added: And the glory of God shone around them, that is, it shone about them. Something similar is said of the Angel who appeared to Peter, Acts 12: "Behold, the Angel of the Lord stood by, and a light shone in the dwelling" of the prison. Now this Angel brought light because he was a son of light, and because he had come to announce him who "is the true light, which enlightens every man coming into this world," as is said in John 1. And therefore he brought light by night, to signify that what is said in Isaiah 9 was being fulfilled: "For those dwelling in the region of the shadow of death, a light has risen for them." Now from this brightness he made the shepherds troubled; on account of which there is added: And they feared with a great fear, just as Zacharias also at the sight of the Angel, above, chapter 1: "And Zacharias was troubled, and fear fell upon him."

And note that the Angel appeared to shepherds rather than to any other kind of men, partly because they were poor, for whose sake Christ was coming: the Psalm: "Because of the misery of the needy and the groaning of the poor, now I will arise"; and Bernard says: "How many altars today gleam with gold and gems! Do you think Angels will turn aside to these things and shun men dressed in rags? If it is so, why did they appear to shepherds of sheep rather than to kings of the earth, rather than to priests of the temple?" Also because they were simple: Proverbs 3: "Every mocker is an abomination to the Lord, and his conversation is with the simple"; and Matthew 11: "You have hidden these things from the wise and the prudent, and have revealed them to little ones." Also because they were watchful: Proverbs 8: "Those who watch for me in the morning shall find me"; Wisdom 6: "Those who keep vigil for her from the break of day shall quickly be secure." Or on account of the mystery, so that it might be intimated that the doctrine of truth ought to come from prelates to their subjects; whence the Gloss says: "Those who diligently preside over the faithful deserve above others to see sublime things."

(ubi sup.) It was in a mystery that the Angel appeared to the shepherds while they were watching, and the glory of the Lord shone round about them, implying that they are thought worthy above the rest to see sublime things who take a watchful care of their faithful flocks; and while they themselves are piously watching over them, the Divine grace shines widely round about them.

The angel did not appear in Jerusalem to the Pharisees or scribes, for they were a receptacle of every kind of malice; but those shepherds, being without guile, were deemed worthy of divine visions. The Lord showed by this that from the very beginning He chose and made into preachers those who were more simple-hearted than others, for they went out and began to proclaim all these things.

There is an order of levels intended for enlightenment. Enlightenment through writings of primary importance pertains to the deacons. Wherefore they were also in the habit of preaching, as did Stephen, Lawrence, Vincent. Hence, in Luke the angel says to the shepherds: "I bring you good news of great joy." The deacon is such an angel.

And the Angel said to them etc. Here secondly is described the announcement inviting to exultation: in which is prefaced an exhortation to confidence and to joy, and there follows the announcement, expressing the cause of joy. Therefore the Angel, exhorting to confidence, said to them: Do not be afraid. For the Angel had not come to announce a terrible thing, but rather a desirable one, just as he who announced the resurrection to the women: Mark, last chapter: "Do not be afraid"; in which he grants the confidence of hoping. In this is recognized the difference between the Angel of light and of darkness, because the good Angel reassures, but the evil one ultimately terrifies. And what is more, he invites to joy: on account of which he adds: For behold, I bring you tidings of great joy. This Raphael wished for Tobias, in chapter five, when he said: "May joy always be with you." With this the Magi rejoiced; Matthew 2: "And seeing the star, they rejoiced with exceedingly great joy." And it is called great to distinguish it from the joy of hypocrites: Job 20: "The joy of the hypocrite is but for a moment," and chapter 21: "They rejoice at the sound of the organ, they spend their days in prosperity, and in a moment they go down to hell." Great also, because abundant, which he notes when he adds: Which shall be to all the people, and this to distinguish it from the joy of the worldly: John 16: "The world shall rejoice, but you shall be sorrowful." On the contrary, below in chapter 13: "And all the people rejoiced at all the glorious things that were done by him."

That Christ our God should come, the En-lightener and Saviour of the human race. In Isaiah: "Be comforted, ye weakened hands; and ye weak knees, be strengthened. Ye who are of a timorous heart, fear not. Our God will recompense judgment, He Himself will come, and will save us. Then shall be opened the eves of the blind, and the ears of the deaf shall hear. Then the lame man shall leap as a stag, and the tongue of the dumb shall be intelligible; because in the wilderness the water is broken forth, and the stream in the thirsty land." Also in that place: "Not an elder nor an angel, but the Lord Himself shall deliver them; because He shall love them, and shall spare them, and He Himself shall redeem them. Also in the same place: "I the Lord God have called Thee in righteousness, that I may hold Thine hand, and I will comfort Thee; and I have given Thee for a covenant of my people, for a light of the nations; to open the eyes of the blind, to bring forth them that are bound from chains, and those who sit in darkness from the prison-house. I am the Lord God, that is my name. I will not: give any glory to another, nor my powers to given images." Also in the twenty-fourth Psalm: "Show me Thy ways, Lord, and teach me Thy paths, and lead me unto Thy truth, and teach me; for Thou art the God of my salvation." Whence, in the Gospel according to John, the Lord says: "I am the light of the world. He that will follow me shall not walk in darkness, but shall have the light of life." Moreover, in that according to Matthew, the angel Gabriel says to Joseph: "Joseph, thou son of David, fear not to take unto thee Mary thy wife. For that which shall be born to her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call His name Jesus; for He shall save His people from their sins." Also in that according to Luke: "And Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel, who hath foreseen redemption for His people, and hath raised up an horn of salvation for us in the house of His servant David." Also in the same. place, the angel said to the shepherds: "Fear not; for, behold, I bring you tidings that unto you is born this day in the city of David a Saviour, which is Christ Jesus."

It is coming in as something fresh and disturbing, whether as it came to the Greeks who were always seeking some new thing, or as it came to the shepherds who first heard the cry upon the hills of the good news that our language calls the Gospel. We can explain the fact of the Greeks in the time of St. Paul regarding it as a new thing, because it was a new thing. But who will explain why it is still as new to the last of the converts as it was to the first of the shepherds?

Why then did the angel not go to Jerusalem, why did he not seek out the scribes and Pharisees, why did he not enter the synagogue of the Jews, but found "shepherds living out in the fields and keeping watch over their flock by night" and announced it to them? Does the word not hint at anything but truly the presenting matter, that the angel came to such ignorant shepherds, and does it signify nothing other than that? But the angel announces Christ to the shepherds of the churches. For they, unless that shepherd comes, cannot well shepherd by themselves; their shepherding is incomplete, unless Christ co-works with them. "For," he says, "we are co-workers with God." And indeed he has appointed "in the church apostles, prophets, teachers, evangelists, shepherds, all for the perfecting of the saints."

The angel announced "great joy," which, he said, will be for all the people — specifically, for the people of God. For not all Jews are the people of God. But the incarnation of God was a joy for the entire human race as well.

(Geometer) He marks the time of our Lord's nativity, when he says, To-day, and the place when he adds, In the city of David; and the signs thereof when it follows, And there shall be a sign, &c. Now the Angels bring tidings to the shepherds of the Chief Shepherd, as of a lamb discovered and brought up in a cave.

Your faith, which has gathered you all here in this large crowd, is well aware that a Savior was born for us today. He was born of the Father always, of his mother once; of the Father without reference to sex, of his mother without the use of it. With the Father, of course, there was no womb to conceive him in; with his mother there was no male embrace to beget him. By the first nativity from the Father nature was preserved. By the second nativity from his mother the seeds of grace were sown. In the former he retained the majesty of the divine substance. In the latter he took on fellowship with us in our human mortality. And the reason he was prepared to come through this latter birth was so that he might become obedient to the death and by dying might conquer death.

For today a Savior has been born to you, who is Christ the Lord, in the city of David. This is the first power, this is the kingdom of the daughter of Zion, which by the testimony of the aforesaid prophet was promised to come in the tower of the flock. Where it is noteworthy that the angel who indeed speaks to the shepherds in the watches of the night, did not say: This night but Today a Savior has been born to you. Indeed, for no other reason, but because he came to proclaim great joy. For where sorrow is signified to have been done or to be done at night, there often the night either is joined, or even alone is named. As it is said: All of you will fall away because of me this night (Matthew 26). And elsewhere: Truly I tell you, today, this very night, before the rooster crows twice, you will deny me three times (Mark 14). For it is not without reason that the angel appeared surrounded by such great light, so that it is said that the glory of God shone around the shepherds, that is, rays of light shone from every part of them, which is never added in the entire series of the Old Testament as so often when angels appeared. But mystically, he forewarned what the Apostle later openly warned, saying: The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light, let us walk properly, as in the day (Romans 13).

It is good that the angel said "has been born today" and did not say "this night." He appeared with heavenly light to those who were conducting the watch by night and brought the good news that day was born.… He who appeared temporally in the city of David as a human being from a virgin mother was, in truth, himself born before all time and without spatial limitation, light from light, true God from true God. Because, therefore, the light of life rose for those of us dwelling in the region of the shadow of death, the herald of this rising says, "A savior has been born to you today." So that being always advised by this word we may remember that the night of ancient blindness is past and the day of eternal salvation has arrived. Let us cast off the works of darkness. And let us walk as children of light, "for the fruit of the light is in all justice and holiness."

And because no one rejoices perfectly except from a cause and reason, therefore there follows an announcement expressing the cause of joy, when it is said: For today is born to you a Savior: to you, namely for your benefit, namely of men: Isaiah 9: "A little child is born to us, and a son is given to us." And truly for benefit, because a Savior: Isaiah 45: "Truly you are a hidden God, the God of Israel, the Savior"; and Isaiah 19: "He will send them a Savior and a defender, who will deliver them." And truly a Savior, because, according to that passage of Acts 4, "There is no other name under heaven given to men, by which we must be saved." In this, moreover, is intimated the cause of rejoicing for the nativity: Malachi 4: "The sun of justice shall rise upon you who fear my name." Nor is one to rejoice only by reason of benefit, but also of dignity, and therefore it is added: Who is Christ the Lord, in the city of David, and thus he will restore the kingdom of Israel, according to that passage of Isaiah 9: "He shall sit upon the throne of David and upon his kingdom, to establish it and strengthen it in judgment and justice, from henceforth and forever." And therefore Lord is rightly added, because, 1 Timothy 6, "He is the King of kings and Lord of lords"; and Revelation 19: "He had on his garment and on his thigh written: King of kings and Lord of lords." And therefore: in the city of David, that is, in Bethlehem, where he was born.

But that which is in the middle, namely, Christ, has reference to the adoration, and signifies not the nature, but the compound substance of two natures. For on Christ our Saviour we confess the anointing to have been performed, not however figuratively, (as formerly on kings by the oil,) and as if by prophetic grace, nor for the accomplishment of any work, as it is said in Isaiah, Thus saith the Lord to his anointed, to Cyrus; (Isa. 45.) who although he was an idolater was said to be anointed, that he might by the decree of Heaven take possession of the whole province of Babylon; but the Saviour as man in the form of a servant, was anointed by the Holy Spirit, as God He Himself by His Holy Spirit anoints those that believe on Him.

And the angel of the Lord, he says, appeared to the shepherds, proclaiming joy to them: "For [Luke 2:11, etc.] there is born in the house of David, a Saviour, which is Christ the Lord. Then [appeared] a multitude of the heavenly host, praising God, and saying, Glory in the highest to God, and on earth peace, to men of good will." The falsely-called Gnostics say that these angels came from the Ogdoad, and made manifest the descent of the superior Christ. But they are again in error, when saying that the Christ and Saviour from above was not born, but that also, after the baptism of the dispensational Jesus, he, [the Christ of the Pleroma,] descended upon him as a dove. Therefore, according to these men, the angels of the Ogdoad lied, when they said, "For unto you is born this day a Saviour, who is Christ the Lord, in the city of David." For neither was Christ nor the Saviour born at that time, by their account; but it was he, the dispensational Jesus, who is of the framer of the world, the [Demiurge], and upon whom, after his baptism, that is, after [the lapse of] thirty years, they maintain the Saviour from above descended. But why did [the angels] add, "in the city of David," if they did not proclaim the glad tidings of the fulfilment of God's promise made to David, that from the fruit of his body there should be an eternal King? For the Framer [Demiurge] of the entire universe made promise to David, as David himself declares: "My help is from God, who made heaven and earth;" and again: "In His hand are the ends of the earth, and the heights of the mountains are His. For the sea is His, and He did Himself make it; and His hands founded the dry land. Come ye, let us worship and fall down before Him, and weep in the presence of the Lord who made us; for He is the Lord our God." The Holy Spirit evidently thus declares by David to those hearing him, that there shall be those who despise Him who formed us, and who is God alone. Wherefore he also uttered the foregoing words, meaning to say: See that ye do not err; besides or above Him there is no other God, to whom ye should rather stretch out [your hands], thus rendering us pious and grateful towards Him who made, established, and [still] nourishes us. What, then, shall happen to those who have been the authors of so much blasphemy against their Creator? This identical truth was also what the angels [proclaimed]. For when they exclaim, "Glory to God in the highest, and in earth peace," they have glorified with these words Him who is the Creator of the highest, that is, of super-celestial things, and the Founder of everything on earth: who has sent to His own handiwork, that is, to men, the blessing of His salvation from heaven. Wherefore he adds: "The shepherds returned, glorifying God for all which they had heard and seen, as it was told unto them." [Luke 2:20] For the Israelitish shepherds did not glorify another god, but Him who had been announced by the law and the prophets, the Maker of all things, whom also the angels glorified. But if the angels who were from the Ogdoad were accustomed to glorify any other, different from Him whom the shepherds [adored], these angels from the Ogdoad brought to them error and not truth.

And this will be a sign for you. You will find a baby wrapped in swaddling clothes and lying in a manger. The infancy of the Savior and the proclamations of angels and the testimonies of the evangelists have often been impressed upon us, so that it might be firmly fixed in our hearts what He became for us. For He was wounded for our iniquities, and He was made weak for our sins (Isaiah 53). And it should be noted more carefully that the sign of the born Savior is given, a baby not clothed in Tyrian purple, but wrapped in shabby clothes, not found in gold-adorned bedding, but in a manger. This is that not only the appearance of humility and mortality, but also of poverty, He took on for us. Because although He was rich, He became poor for us, so that through His poverty we might become rich (2 Corinthians 8). Although He was the Lord of the heavens, He became poor on earth, so that He might teach the earthly ones that through the poverty of the Spirit the kingdom of heaven can be acquired.

The infancy of the Saviour was impressed upon us, both by frequent heraldings of Angels and testimonies of Evangelists, that we might be the more deeply penetrated in our hearts by what has been done for us. And we may observe, that the sign given us of the newborn Saviour was, that He would be found not clothed in Tyrian purple, but wrapped in poor swaddling clothes, not laying on gilded couches, but in a manger.

And this shall be a sign to you, etc. After the disposition preparing for hearing and the announcement inviting to exultation, there follows here thirdly a confirmation assuring for believing. And since in the mouth of two witnesses every word must stand, therefore the shepherds are confirmed in a twofold manner: through sight and hearing; for these two senses above all serve us for knowing. First, therefore, they are assured through a probable sign, then through a credible testimony.

Therefore, as regards the persuasion of a probable sign, it is said: And this shall be a sign to you. For, according to what is said in First Corinthians 1, "Jews demand signs." And this the prophet David especially sought: "Make with me," he says, "a sign for good." This sign was to be sought: Isaiah 7: "Ask for yourself a sign from the Lord your God." This also was promised; Isaiah 11: "There shall be a root of Jesse, who stands as a sign for the peoples; the nations shall entreat him." And this shall be a sign to you: to you, I say, the poor, that he has come to free the poor, according to that verse of the Psalm: "He shall deliver the poor from the mighty, and the poor man who had no helper." Because you shall find the infant, wrapped in swaddling clothes, and thus poor and destitute: Zechariah 9: "Behold, your king shall come to you, just and a Savior. He himself poor and riding upon a donkey." Bernard: "Your swaddling clothes are set as a sign, Lord Jesus, but as a sign which today is contradicted by many. Many indeed are called, but few are chosen, and therefore there is no signing." To you also the humble, a sign that he has come to free the humble, according to that verse of the Psalm: "You shall save the humble people." In this, which is added: And laid in a manger: behold, wondrous humility, that it should bow the Lord of the heavens down even to the manger of brute animals: Isaiah 53: "We saw him, and there was no comeliness that we should desire him, despised and the last of men." Whence in the Psalm: "But I am a worm and not a man, the reproach of men and the outcast of the people,"

And note that the shepherds were poor, simple, and contemptible; therefore, lest they should fear to approach, there was given to them in the infant Christ a sign of poverty and humility — and in this is signified how and by whom Christ is found. Whence First Corinthians 1: "See your vocation, brethren, that not many are wise according to the flesh, not many mighty, not many noble, but the foolish things of the world the Lord has chosen," etc.; and therefore later in the same: "This one is set for the fall and for the resurrection of many in Israel and for a sign which shall be contradicted"; and this, because through these signs he was not recognized by the carnal and the proud. Whence in the Psalm: "We have not seen our signs, there is no longer a prophet"; and again: "They set up their signs, signs."

(in Serm. Nativ. 4.) But if perhaps the swaddling clothes are mean in thy eyes, admire the Angels singing praises together. If thou despisest the manger, raise thy eyes a little, and behold the new star in heaven proclaiming to the world the Lord's nativity. If thou believest the mean things, believe also the mighty. If thou disputest about those which betoken His lowliness, look with reverence on what is high and heavenly.

And suddenly there was with the angel a multitude of the heavenly host praising God and saying: Glory to God in the highest, and on earth peace among men of good will. When one messenger announced that God was born in the flesh, immediately a multitude of the heavenly host flew down, breaking forth with one mouth in praise of the Creator, so that they may offer their service and devotion to Christ as usual, and at the same time instruct us by their example, whenever any of the brothers resound the words of sacred teaching, or when we ourselves recall to mind things read or heard that are of piety, we should diligently render praises to God with mouth, heart, and deed. And appropriately the arriving chorus of angels receives the title of the heavenly host, who humbly obey that mighty leader in battle, who appeared to overthrow the powers of the air, and themselves vigorously drive away those opposing powers with heavenly weapons, so that they may not be able to tempt mortals as much as they wish. For just as all places are fortified against hostile invasion by the provision of the finest emperor's hand, so too God, since unclean spirits everywhere aim to overturn peace, has established the armies of angels for our protection, whose presence both breaks the audacity of demons and bestows upon us the grace of peace. And because God and man is born, rightly is peace sung to men and glory to God. The angels glorify God incarnate for our redemption, because while they see us being received, they rejoice that their own number may be replenished. They wish peace to men, because those whom they previously despised as weak and outcast, with the Lord being born in the flesh, they now venerate as companions. They proclaim peace to men, especially to men of good will, that is, to those who receive the born Christ, and not to Herod, the priests, and Pharisees, and other antichrists, who were troubled upon hearing of His birth and pursued Him with swords as much as they could. For there is no peace for the wicked, says the Lord. But great peace is given to those who love Your name, O Lord, and nothing prevents them (Isaiah 48). To whom fittingly applies what follows: I hoped for Your salvation, O Lord (Psalm 118), that is, I longed for the coming Advent of Christ with the prolonged expectation of my desires.

Lest the authority of a single Angel should appear small, as soon as one had revealed the sacrament of the new birth, straightway there was present a multitude of the heavenly host. Rightly has the attending Chorus of Angels received the name of heavenly host, seeing they both humbly bring their aid to that Leader mighty in battle, Who has appeared to put down the powers of the air, and also themselves by their celestial arms bravely vanquish those opposing powers lest they should prevail as they wish in tempting men. But because He is both God and man, rightly do they sing Peace to men and Glory to God. As it follows, Praising God and saying, Glory to God in the highest. As soon as one Angel, one messenger, had brought the good tidings that God was born in the flesh, the multitude of the heavenly host broke forth in the praise of the Creator, in order both to fix. their devotion on Christ, and to instruct us by their example, that as often as any of the brethren shall sound forth the word of sacred learning, or we ourselves shall have brought these holy things home to our minds, we should with our whole heart, our mouths and hands, return praise to God.

They wish also peace to men, as they add, On earth peace to men, because those whom they had before despised as weak and abject, now that our Lord has come in the flesh they esteem as friends.

For whom they ask peace is explained in the words, Of good will. For them, namely, who receive the new born Christ. For there, is no peace to the ungodly, (Isa. 57:20.) but much peace to them that love the name of God. (Ps. 119:165)

As for the persuasion of credible testimony, it is added: And suddenly there was with the Angel a multitude; that is, there was with him to confirm equally the angelic word and to venerate the little one born, according to that passage in Hebrews 1: "When he brings the firstborn into the world, he says: And let all his Angels adore him." And it is pointedly said multitude, according to that passage in Hebrews 12: "You have come to Mount Sion and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of Angels." And a multitude of the heavenly host: according to that passage in Job 25: "Is there any number of his soldiers?" And therefore 4 Kings 6: "Do not fear, said Elisha: for there are more with us than with them." And this appears at his birth, according to that passage in Revelation 19: "Behold, a white horse, and he who sat upon it, faithful and true"; "And the armies that are in heaven followed him." And this whole multitude, for the confirmation of the angelic word, bursts forth into the singing of a canticle; on account of which it is said: Praising God and saying: Glory to God in the highest, and on earth peace to men of good will: Job 38: "Where were you, when the morning stars praised me together, and all the sons of God shouted for joy?"

This peace has been made through Christ, for He has reconciled us by Himself to God and our Father, (2 Cor. 5:18, 19, Eph. 2:16, Col. 1:20.) having taken away our guilt, which was the ground of offence also. He has united two nations in one man, and has joined the heavenly and the earthly in one flock.

He was wrapped in swaddling bands, but at the resurrection he released the swaddling bands of the grave. He was laid in a manger but was praised by angels, disclosed by a star and adored by magi.

Consider therefore, brothers, what is cheaper when purchased, what is more precious when possessed. But perhaps not even a cup of cold water is available to be offered to one in need; even then the divine word promises us security. For when the Redeemer was born, the citizens of heaven were revealed, who cried out: Glory to God in the highest, and on earth peace to men of good will. For before the eyes of God the hand is never empty of a gift, if the treasury of the heart has been filled with good will. Hence the Psalmist says: In me, O God, are your vows which I shall pay, praises to you. As if he were saying openly: Even if outwardly I do not have gifts to offer, yet within myself I find what I may place upon the altar of your praise, because you who are not fed by our giving are better pleased by the offering of the heart. For nothing richer than good will is offered to God. But good will is to fear the adversities of another as our own, to rejoice in the prosperity of our neighbor as in our own advancement, to consider the losses of others as our own, to reckon the gains of others as our own, to love a friend not for the sake of the world but for the sake of God, to tolerate even an enemy by loving him, to do to no one what you do not wish to suffer, to deny to no one what you justly desire to be rendered to yourself, not only to assist the needs of your neighbor according to your abilities, but to wish to help even beyond your abilities. What then is richer than this holocaust, when through what the soul sacrifices to God on the altar of the heart, it slays itself?

(28. Moral. sup. Job 38:7.) At the same time they also give praises because their voices of gladness accord well with our redemption, and while they behold our acceptance, they rejoice also that their number is completed.

Of old, indeed, Angels were sent to punish, as, for instance to the Israelites, to David, to the men of Sodom, to the valley of weeping. (Bochim. Judges 2:1.) Now on the other hand they sing the song of thanksgiving to God: because He hath revealed to them His coming down to men.

Behold the wonderful working of God. He first brings Angels down to men, and then brings men up to heaven. The heaven became earth, when it was about to receive earthly things.

But if we would rise to a more hidden meaning, I should say, that there were certain shepherd angels, who direct the affairs of men, and while each one of them was keeping his watch, an angel came at the birth of the Lord, and announced to the shepherds that the true Shepherd had arisen. For Angels before the coming of the Saviour could bring little help to those entrusted to them, for scarcely did one single Gentile believe in God. But now whole nations come to the faith of Jesus.

But in a mystery, the Angels saw that they could not accomplish the work committed to them without Him Who was truly able to save, and that their healing fell short of what the care of men required. And so it was as if there should come one who had great knowledge in medicine, and those who before were unable to heal, acknowledging now the hand of a master, grudge not to see the corruptions of wounds ceasing, but break forth into the praises of the Physician, and of that God who sent to them and to the sick a man of such knowledge; the multitudes of the Angels praised God for the coming of Christ.

We do not care a jot for that multitude of the heavenly host which praised their Lord at night. Let the shepherds take better care of their flock, and let the wise men spare their legs so long a journey; let them keep their gold to themselves.

"Glory be to God in the highest, and upon earth peace, good-will among men." We praise Thee, we sing hymns to Thee, we bless Thee; we glorify Thee, we worship Thee by Thy great High Priest; Thee who art the true God, who art the One Unbegotten, the only inaccessible Being. For Thy great glory, O Lord and heavenly King, O God the Father Almighty, O Lord God, the Father of Christ the immaculate Lamb, who taketh away the sin of the world, receive our prayer, Thou that sittest upon the cherubim. For Thou only art holy, Thou only art the Lord Jesus, the Christ of the God of all created nature, and our King, by whom glory, honour, and worship be to Thee.

There is One that is holy; there is one Lord, one Jesus Christ, blessed for ever, to the glory of God the Father. Amen. "Glory to God in the highest, and on earth peace, good-will among men. Hosanna to the son of David! Blessed be He that cometh in the name of the Lord," being the Lord God who appeared to us, "Hosanna in the highest."

Man is unable to rule over the lower things unless he in turn submits to the rule of a higher being. And this is the peace that is promised "on earth to men of good will." This is the life of a man of consummate and perfect wisdom. The prince of this world, who rules over the perverse and disorderly, has been cast out of a thoroughly pacified and orderly kingdom of this kind. When this peace has been established and strengthened within a man, then he who has been cast out—no matter what persecutions he may stir up from without increases the glory that is according to God.

(13. de Trin. cap. 13) For righteousness belongs to good will.

Glory to God in the highest etc. Note that God is to be glorified in the incarnation, because, as Damascene says, in this work "the sublime goodness, wisdom, power, and justice of God are demonstrated." Glory therefore to God in the highest for his goodness, because he did not despise the weakness of his own handiwork: Galatians 1: "He gave himself for our sins, that he might deliver us from this present wicked world: to him be glory forever and ever! Amen." For his wisdom, because he found a supremely fitting solution to the most difficult problem; Romans 11: "O the depth of the riches of the wisdom and knowledge of God!" and it follows: "To him be glory forever! Amen." For his power: for what is more powerful than that God should become man? Romans 4: "Abraham was strengthened in faith, giving glory to God, most fully knowing that whatever God has promised, he is able also to do"; and Ephesians 3: "Now to him who is able to do all things more abundantly than we ask or understand, to him be glory in the Church and in Christ Jesus unto all generations, world without end! Amen." For his justice, because he saved like by like; Revelation 5: "To him who sits upon the throne and to the Lamb be blessing and honor and glory and power forever and ever!" Therefore it is sung: Glory to you, O Lord, who were born of the Virgin!

And note that they attribute glory to God because the Lord reserved it for himself: Isaiah forty-two: "I am the Lord, this is my name: my glory I will not give to another"; but they wish peace for us on earth, because, John fourteen, "Peace I leave with you, my peace I give to you." And rightly he says: Of good will, because, according to that passage of Isaiah fifty-seven, "there is no peace for the wicked, says the Lord." And he places the glory of God before the peace of earth, because no one can have peace who strives to usurp the glory of God. Bernard: "The angelic division displeases men, by which glory is announced to God and peace to men. O foolish sons of Adam, who, despising peace and craving glory, lose both peace and glory!" Certainly he who craves glory resists God; but it is said in Job nine: "Who has resisted him and had peace?" "Acquiesce therefore to him, and have peace," as it is said in Job twenty-two, namely peace of the heart, concerning which it is said at Philippians four: "The peace of God, which surpasses all understanding, guard your hearts and your minds in Christ Jesus," etc.; and the peace of eternity, concerning which in the last chapter of Isaiah: "I will turn upon her a river of peace"; the Psalm: "Who makes your borders peace."

Note also that peace is wished for and announced to men, because through Christ man is pacified with God; Isaiah twenty-seven: "He will make peace with me, peace he will make with me." He is pacified with the Angels: Colossians one: "Making peace through the blood of his cross, whether the things on earth or the things in heaven." He is pacified with man: Ephesians two: "He himself is our peace, who made both one." He is pacified in himself; Job five: "You shall know that your tabernacle has peace." In figure of these things it is said in Joshua twenty-one: "Peace was given by him to all round about." This the Apostle always wishes, and Christ commands below in the tenth chapter: "Into whatever house you enter, first say: Peace to this house."

At the birth, particularly, of the Lord Christ according to the flesh, the whole multitude of the invisible powers, having seen him born through whom comes the destruction of death, the beginning of the renovation and the resurrection, and their own freedom, lifted up their voices in hymns of praise to God, the cause of all, exclaiming: Glory to God in the highest, and on earth peace, good will towards men. Then away were thrown at last all the sorrow and dejection which at one time they had suffered on account of man, and they gave expression to their joy at the birth of the second Adam. Wherefore they also, at the time of his temptations, remembering how in the days of old they had witnessed the discomfiture of the first Adam, which had filled them with dismay, but seeing now the victory of the second Adam, and how fairly not once but thrice in close grip with his tempter he had flung him out of the lists—they, I say, rejoiced with a great joy, and were eager in bestowing their services, as scripture has recorded, not now as if prompted by some hope, but because, having seen with their own eyes the victory of the second Adam, they came to minister to him with joyful alacrity

he again who noted down the doxology of the multitude of the host of the angels, who were rejoicing and exulting at the birth of the Lord Christ according to the flesh, and saying: Glory to God in the highest, and on earth peace, good pleasure among men, now putting away from themselves the old dejection brought upon them through the first-made man, and rejoicing at the birth of the second Adam.

Any one who heard the multitudinous host of the heavenly ranks singing in chorus and rejoicing and exulting at the birth of our Lord Christ according to the flesh, and saying: Glory to God in the highest, and on earth peace and good-will to men, would be astonished beyond measure as he reflected that the inhabitants of heaven and of earth had joined in making one confession, and that God was well pleased with men.

Look not upon him who was laid in the manger as a babe merely, but in our poverty see him who as God is rich, and in the measure of our humanity him who prospers those in heaven, and who therefore is glorified even by the angels. And how noble was the hymn, "Glory to God in the highest, and on earth peace, and among men good will!" The angels and archangels, thrones and lordships, and the seraphim are at peace with God. Never in any way do they oppose his good pleasure but are firmly established in righteousness and holiness. But we wretched beings, by having set up our own lusts in opposition to the will of our Lord, had put ourselves into the position of his enemies. Christ has abolished this. "For he is our peace" and has united us by himself to God the Father. He has taken away from the middle the cause of the enmity and so justifies us by faith, makes us holy and without blame, and calls near to him those who were far off. Besides this, he has created the two people into one new man, so making peace and reconciling both in one body to the Father. For it pleased God the Father to form into one new whole all things in him, and to bind together things below and things above, and to make those in heaven and those on earth into one flock. Christ therefore has been made for us both peace and goodwill.

As peace began to be established, the angels proclaimed: "Glory in the highest and peace on earth." When lower beings received peace from superior beings, "they cried, Glory on earth and peace in the heavens." At that time when the divinity came down and was clothed in humanity, the angels cried, "Peace on earth." And at the time when that humanity ascended in order to be absorbed into the divinity and sit on the right, "Peace in heaven," the infants were crying forth before him, "Hosanna in the highest." Hence the apostle also learned that one should say, "He made peace by the blood of his cross for that which is in heaven and on earth." A further interpretation is that the angels cried forth: "Glory in the highest and peace on earth," and that the children cried out, "Peace in heaven and glory on earth." This is to show that just as the grace of his mercy gave joy to sinners on earth, so too their repentance gave joy to the angels in heaven. "Glory to God!" came from free will. Peace and reconciliation were for those against whom he was angry, and hope and remission were for the guilty.

An angel announces the King's birth, and choirs of angels join their voices with his, and rejoicing together they cry out: Glory to God in the highest, and on earth peace to men of good will. Indeed, before our Redeemer was born in the flesh, we were at discord with the angels, from whose brightness and purity we stood far distant through the guilt of the first sin and through our daily transgressions. For since by sinning we were estranged from God, the angels, citizens of God, regarded us as strangers from their fellowship. But because we have come to know our King, the angels have recognized us as their fellow citizens. For since the King of heaven assumed the earth of our flesh, that angelic majesty no longer despises our weakness. The angels return to peace with us, they set aside the intent of their former discord; and those whom they had previously despised as weak and cast off, they now honor as companions. This is why Lot and Joshua worshipped angels and were not forbidden to worship; but John in his Apocalypse wished to worship an angel, yet that same angel restrained him from worshipping him, saying: See that you do not do this, for I am your fellow servant and of your brethren. Why is it that before the Redeemer's coming angels are worshipped by men and remain silent, but afterward they refuse to be worshipped, unless it is that our nature, which they had previously despised, they now fear to see prostrate before them after they behold it assumed above themselves? Nor do they now dare to scorn as weak what is beneath them, since they venerate it above themselves in the King of heaven. Nor do they disdain to have man as a companion, since they adore man as God above themselves.

In heaven, where there is no discord, glory rules. On earth, where every day is warfare, peace prevails. Peace among whom? Among men. Why are the Gentiles without peace? Why, too, the Jews? That is exactly the reason for the qualification: Peace among men of good will, among those who acknowledge the birth of Christ.

Heaven and earth are united today, for Christ is born! Today God has come upon earth, and humankind gone up to heaven. Today, for the sake of humankind, the invisible one is seen in the flesh. Therefore let us glorify him and cry aloud: glory to God in the highest, and on earth peace bestowed by your coming, Savior: glory to you!Today in Bethlehem, I hear the angels: glory to God in the highest! Glory to him whose good pleasure it was that there be peace on earth! The Virgin is now more spacious than the heavens. Light has shone on those in darkness, exalting the lowly who sing like the angels: Glory to God in the highest! Beholding him [Adam] who was in God's image and likeness fallen through transgression, Jesus bowed the heavens and came down, without change taking up his dwelling in a virgin womb, that he might refashion Adam fallen in corruption, and crying out: glory to your epiphany, my Savior and my God!

Tremendous, verily, is the mystery connected with thee, O virgin mother, thou spiritual throne, glorified and made worthy of God. Thou hast brought forth, before the eyes of those in heaven and earth, a pre-eminent wonder. And it is a proof of this, and an irrefragable argument, that at the novelty of thy supernatural child-bearing, the angels sang on earth, "Glory to God in the highest, and on earth peace, good-will towards men," by their threefold song bringing in a threefold holiness.

And the angelic host joins in the hymn saying, "Glory to God in the highest," and, "Peace on earth among men of goodwill," since they had labored to assist people and saw that they could not accomplish the work entrusted to them without the Savior. Through "peace on earth," it is revealed that good things be brought about on earth and in heaven through His visitation. For since God's angels saw men as enemies due to sins, they sought to make them friends and did what they could to heal them, yet they were not healed; seeing Him who would heal, they glorified and said, "Peace on earth." But one may inquire within the text: if the Savior says, "I did not come to bring peace on earth, but a sword," how then do the angels at his birth say, "Peace on earth"? He Himself says elsewhere, "Peace I leave with you." But if it were only written, "Peace on earth," stopping there and the text ended at that point, the question would have a point. Now the addition solves the inquiry, which also follows: "peace on earth" is: "among men of good will." If the Savior says that He does not give "peace on earth," it is not "peace of good will." For He does not deny giving peace, but simply says: "I have not come to bring peace on earth." He did not say "peace of good will;" but the angels spoke these things to the shepherds.

But the attentive reader will ask, How then does the Saviour say, I came not to send peace on the earth, whereas now the Angels' song of His birth is, On earth peace to men? It is answered, that peace is said to be to men of goodwill. For the peace which the Lord does not give on the earth is not the peace of good will.

What does the song of the Angels mean? Without doubt, it is the thanksgiving of the heavenly ranks and their joy that we who live on earth have been blessed. For they say: "Glory... to God,... on earth peace has now come." Before, human nature was at enmity with God, but now it has been so reconciled that it has entered into union with God and has been united with Him in the incarnation. So then, do you see the peace of God with man? It can also be understood in another way. The Son of God Himself is peace, as He also says of Himself (John 14:27, 16:33). So then, peace itself, the Son of God, appeared on earth. And "good will among men," that is, the repose of God; for now God has found rest and has found good pleasure in men, whereas before He did not take pleasure and did not find in men anything pleasing to Himself.

(Geometer.) The shepherds were filled with astonishment at the things that they saw and heard, and so they left their sheep-folds, and set out by night to Bethlehem, seeking for the light of the Saviour; and therefore it is said, They spoke one to another, &c.

And it happened that as the angels went away from them into heaven, the shepherds spoke to one another. Let us go over to Bethlehem and see this word that has happened, which the Lord has made and shown to us. Consider carefully how reasonable are the words of the shepherds, and worthy of the pastors of the Church. For indeed, as if keeping watch, they did not say: Let us see the child, let us see what is said, but: Let us see the word that has happened: In the beginning was the Word, and the Word became flesh (John 1). Let us see the Word that has always been, how it has been made for us, what the Lord has made and shown to us. This Word, it made itself: inasmuch as this very Word is the Lord. Let us see, therefore, how this very Word, that is, the Lord himself, made himself, and showed his flesh to us. For what we could not see while it was the Word, let us see made because it is flesh. It is similar to what John says: What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked upon, and our hands have handled, concerning the word of life, and the life was manifested, and we have seen, and bear witness, and declare to you eternal life which was with the Father, and appeared to us (1 John 1).

As men who were truly watching, they said not, Let us see (the child; but) the word which has come to pass, i. e. the Word which was from the beginning, let us see how it has been made flesh for us. since this very Word is the Lord. For it follows, Which the Lord hath made, and has shown to us; i. e. Let us see how the Lord hath made Himself, and hath shown His flesh to us.

To speak in a mystery, let the shepherds of spiritual flocks, (nay, all the faithful,) after the example of these shepherds, go in thought even to Bethlehem, and celebrate the incarnation of Christ with due honours. Let us go indeed casting aside all fleshly lusts, with the whole desire of the mind even to the heavenly Bethlehem, (i. e. the house of the living bread,) that He whom they saw crying in the manger we may deserve to see reigning on the throne of His Father. And such bliss as this is not to be sought for with sloth and idleness, but with eagerness must we follow the footsteps of Christ. When they saw Him they knew Him; and let us haste to embrace in the fulness of our love those things which were spoken of our Saviour, that When the time shall come that we shall see with perfect knowledge we may be able to comprehend them.

As for the mutual exchange of exhortation, it is said: And it came to pass, when the Angels had departed from them into heaven, the shepherds spoke to one another, namely exhorting one another, according to Hebrews 3: "See to it, brothers, that there not be in any of you an evil heart of unbelief, but exhort one another every day." And rightly so, because "iron is sharpened by iron, and a man sharpens the face of his friend."

As for the rectitude of intention, it is added secondly: Let us go over to Bethlehem and see this word that has come to pass. They wished to go over in order to see, just as Moses; Exodus 3: "I will go and see this great vision." And they wished to see the word that has come to pass, that is, a reality worthy of the word, or indeed the Word made flesh, according to John 1: "The Word was made flesh and dwelt among us; and we saw his glory." Made, I say, not by man, but by God; whence he adds: Which the Lord has made, that is, the whole Trinity; Isaiah 64: "When you shall do wondrous things, we shall not endure; for you descended, and the mountains melted before your face." Nor did he only make it, but also showed it to us. This David prayed: "Show us, O Lord, your mercy, and grant us your salvation"; and the Lord promised: "I will show him my salvation."

But in a mystery, the Angels saw that they could not accomplish the work committed to them without Him Who was truly able to save, and that their healing fell short of what the care of men required. And so it was as if there should come one who had great knowledge in medicine, and those who before were unable to heal, acknowledging now the hand of a master, grudge not to see the corruptions of wounds ceasing, but break forth into the praises of the Physician, and of that God who sent to them and to the sick a man of such knowledge; the multitudes of the Angels praised God for the coming of Christ.

These shepherds are a type of the spiritual shepherds — the bishops. Thus, bishops must guard their flock and play, that is, sing something spiritual and teach the people, and then they will be deemed worthy of divine visions and hearings.

How remarkably Scripture weighs the import of each word. For when we behold the flesh of the Lord, we behold the Word, which is the Son. Let not this seem to you a slight example of faith, because of the humble character of the shepherds. For simplicity is sought for, not pride. It follows, And they came in haste. For no one indolently seeks after Christ.

And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. And when they had seen it, they made known abroad the saying which was told them concerning this child. The shepherds hasten to Christ whom they recognize, desiring with all the intent of their mind to see His coming. For Christ's presence is not to be sought with idleness. And therefore, perhaps some seeking are not worthy to find because they seek Christ sluggishly. Therefore these shepherds found Him without delay because they ran to Him with unfeigned faith, to whom hastening to go is not to quicken the steps of the feet, but to advance always in faith and virtue. They found, it says, Mary and Joseph, and the babe lying in a manger. But also the shepherds of the Lord's flock, as they are more frequently and sweetly elevated by the heavenly oracle amid the darkness of this life, so more fervently they approach the sublime life of the preceding fathers, in which the bread of life is always preserved and refreshes, as contemplating they enter the gates of Bethlehem, and they find nothing else in it than the virginal beauty of the Catholic Church, as Mary, the virile company of spiritual teachers, as Joseph, and the humble coming of the Mediator between God and man, the man Jesus Christ, inserted in the pages of Holy Scripture, as a babe lying in a manger, Christ in the first vision they encounter. From the manger of the holy Scriptures that eminent animal and most sacred host was fed, which exultingly proclaimed: The Lord is my shepherd; I shall not want; He maketh me to lie down in green pastures (Psalm 23). And a little later: Thou preparest a table before me in the presence of mine enemies (Ibid.). And when they had seen it, they made known abroad the saying which was told them concerning this child, because it is indeed of just order that, having known, loved, and celebrated with worthy honor the Incarnation of the Word, by the sharpness of a prolonged exercise of the mind more capable, one may eventually attain to behold the glory of the Word Itself.

Again, the shepherds of the Lord's flock by contemplating the life of the fathers who went before them, (which preserved the bread of life,) enter as it were the gates of Bethlehem, and find therein none other than the virgin beauty of the Church, that is, Mary; the manly company of spiritual doctors, that is, Joseph; and the lowly coming of Christ contained in the pages of Holy Scripture, that is, the infant child Christ, laid in the manger.

As for the promptness of execution, it is added thirdly: And they came with haste. And this is what is said in Proverbs 9: "Teach a just man, and he will hasten to receive." This haste was a sign of interior promptness, by which they wished to be presented before the divine sight; Proverbs 22: "Have you seen a man swift in his work? He shall stand before kings." Whence they said within themselves that word from Hebrews 4: "Let us hasten to enter into that rest, lest anyone fall into the same example of unbelief."

Note that for one wishing spiritually to find Christ, these three things are necessary: namely, to converse through meditation on the Scriptures; Sirach 9: "Deal with the wise and the prudent"; "And let all your discourse be in the precepts of the Most High." To pass over through contemplation of creatures: Song of Songs 3: "I will rise and go about the city; through the streets and squares I will seek him whom my soul loves"; and afterwards: "When I had passed a little beyond them, I found him whom my soul loves"; and Sirach 24: "Come over to me, all you who desire me, and be filled from my fruits." To hasten through the tasting of graces; Song of Songs 2: "Arise, make haste, my beloved"; and Song of Songs 5: "I opened the bolt of my door to my beloved," etc. And therefore above in chapter one it is said of Mary that "she went into the hill country with haste."

And they found Mary etc. Here secondly the diligence of the shepherds is commended from the certainty of their discovery, the praise of which is gathered from three things: because it was confirmed with certainty, swiftly made known, and preserved in memory.

First indeed it was confirmed with certainty, because through probable and evident signs; on account of which it is said: And they found Mary and Joseph and the infant laid in the manger. Therefore they found, because they sought diligently and without pretense: whence it is said in Wisdom chapter one: "In simplicity of heart seek Him, for He is found by those who do not tempt Him." And note that He is found with Mary the virgin and Joseph, the just man, and in the manger, because he who wishes to find Christ must have purity with respect to himself, justice with respect to his neighbor, humility and reverence with respect to God. And these are the three gifts which the kings offer to the infant Christ, and therefore He willed to be found by them; Matthew chapter two: "And entering the house, they found the child with Mary, His mother, and falling down they adored Him, and opening their treasures, they offered Him gifts: gold, frankincense, and myrrh." In this we are also instructed that, if we wish to find Christ, we ought first to approach Mary; for of her it is said above in chapter one: "You have found grace with the Lord." She therefore found grace and mercy before Ahasuerus "above all women," as it is said in Esther chapter two. And therefore "let us approach with confidence the throne of grace, that we may obtain mercy and find grace for timely aid."

But because they came in haste, and not with loitering steps, it follows, They found Mary, (i. e. her who had brought Jesus into the, world,) and Joseph, (i. e. the guardian of our Lord's birth,) and the babe lying in the manger, (i. e. the Saviour Himself.)

That was the manger which Israel knew not, according to those words of Isaiah, The ox knoweth his owner, and the ass his master's crib. (Isa. 3:1.)

Bethlehem means house of bread. And what other house of bread is this but the church, in which that bread is stored? Thus, it is the duty of the rational shepherds to seek the heavenly bread.

(Photius) Beholding with hidden faith indeed the happy events which had been told them, and not content with marvelling at the reality of those things which at the very first they saw and embraced when the Angel told them, they began to relate them not only to Mary and Joseph, but to the others also, (and what is more they impressed them on their minds,) as it follows, And all who heard it marvelled. For how could it be otherwise, at the sight of one of the heavenly host upon earth, and earth in peace reconciled to heaven; and that ineffable Child binding together in one, by His divinity, heavenly things, by His humanity, earthly things, and by this conjunction of Himself effecting a wonderful union!

The shepherds did not keep silent about the hidden mysteries that they had come to know by divine influence. They told whomever they could. Spiritual shepherds in the church are appointed especially for this, that they may proclaim the mysteries of the Word of God and that they may show to their listeners that the marvels which they have learned in the Scriptures are to be marveled at.

It seems to succeed in due order, that after having rightly celebrated the incarnation of the Word, we should at length come to behold the actual glory of that Word. Hence it follows: But when they saw it, they made known the word which had been spoken to them.

The shepherds did not hide in silence what they knew, because to this end have the Shepherds of the Church been ordained, that what they have learned in the Scriptures they might explain to their hearers.

And because this sign was given by the Angel, therefore it is added: But seeing, they recognized concerning the word that had been spoken to them about this child, namely, that it was true. Whence they could now say that word of the Samaritans to the Angel himself: "We no longer believe because of your speech, for we ourselves have heard and we know that this is truly the Savior of the world." Truly they recognized, because they were of the sheep of that Shepherd, who says in John chapter ten: "I know Mine, and Mine know Me." This Job desired in chapter twenty-three: "Who will grant me that I may know and find Him and come even to His throne?"

And when they see this bread, it is their obligation to proclaim it to others as well, just as the shepherds, having seen the Infant, told others about Him.

And all who heard were amazed at what was spoken to them by the shepherds. By the shepherds, the people are driven to the reverence of God. Do not consider this example of faith to be trivial, nor the person of the shepherds to be insignificant. Certainly, the less they are esteemed for their prudence, the more precious they are for their faith. The Lord chose not the wise but the simple, who would not know how to embellish what they heard, to be His heralds; He appointed fishermen, not orators, to evangelize. Indeed, even in the Old Testament, He ordained shepherds as the primary messengers of His dispensation. The first martyr Abel, who dedicated the innocent conduct of his pastoral duty with his own blood and whose blood, in the figure of the Lord's passion, cries out from the ground, offered the first fruits of his flock to the Lord as a devoted shepherd. Abraham, the father of faith, who rejoiced to see the day of Christ and saw it and was glad, is described not as seeking gold mines to obtain ornaments for his worship but as digging to find water sources to water his flocks. Jacob, the father of the twelve tribes, was tormented by heat and frost for twenty years while tending the flocks, a figure of the true shepherd who, with the variety of his virtues shown between the waters of salvific doctrine, was elevated to a higher state. Moses, the lawgiver, who first, as a type of the sevenfold Church, defended seven sisters who were pasturing from the outrage of the shepherds until they could water their flock, and later, in the pastures of the desert, earned the privilege of seeing and speaking with the Lord, performing signs with the pastoral staff, and liberating God's people. David himself, whom our Lord deigned to be called and to be the son of, by rescuing his father's ram from the hand of the bear or the lion, showed that from his stock and city the one would be born who, unrivaled, would rescue the poor from the hand of the stronger one, and the needy and poor from those who prey upon them. Therefore, the witness of the shepherds should not be considered of little value, who then were worthy not only to see but also to hear the hymn of angelic exultation, when, leaving the ninety-nine sheep in the desert, the Good Shepherd appeared to seek the hundredth sheep. The whole flock of the faithful, always longing for His coming, implores: I have gone astray like a lost sheep; seek your servant, Lord (Psalm 118).

Not only was it approved with certitude, but also swiftly made known: wherefore it is added: And all who heard marveled, namely at the little child born, and at the things that were told them by the shepherds, which they had heard from the Angel. Whence it is said of the just man in Ecclesiasticus 11: "Many marveled at him and glorified God." For they saw that the words of the shepherds were not to be despised but to be wondered at: Ambrose: "Do not think the words of the prophets contemptible as though lowly; from the shepherds even Mary gathers faith, from the shepherds the people is assembled to reverence God: for the Lord sought out a simple folk, who knew not how to embellish or paint over what they had heard." They marveled also because the little child did not appear to them contemptible but wonderful. Whence Isaiah 9: "A little child is born to us, and a son is given to us, and his name shall be called Wonderful." For everywhere Christ appears wondrous, not only in being born, as here, but also in advancing; below in the same chapter: "And they were astonished at his wisdom and his answers." Wonderful also in teaching — below in chapter 4: "They marveled at the words of grace that proceeded from his mouth." Wonderful in keeping silence; Mark 15: "But Jesus still answered nothing, so that Pilate marveled." Wonderful in action; below in chapter 8: "Who, do you think, is this, that he commands both the winds and the sea, and they obey him?" Wonderful in his passion: Mark 15: "But Pilate marveled that he had already died," etc. Wonderful in his resurrection: Luke, last chapter: "Peter, seeing the linen cloths laid by themselves, went away, wondering within himself at what had happened." Wonderful in his ascension: Psalm: "O Lord our Lord, how wonderful is your name in all the earth! For your magnificence is exalted above the heavens." Wonderful in the final judgment: Wisdom 8: "I shall be found keen in judgment, and in the sight of the wise I shall be wonderful."

Not only do they marvel at the mystery of the incarnation, but also at so wonderful an attestation of the shepherds, men who could not have devised these unheard of things, but were with simple eloquence proclaiming the truth.

Esteem not the words of the shepherds as mean and despicable. For from the shepherds Mary increases her faith, as it follows: Mary kept all these sayings, and pondered them in her heart. Let us learn the chastity of the sacred Virgin in all things, who no less chaste in her words than in her body, gathered up in her heart the materials of faith.

(Metaphrastes) Whatever the Angel had said unto her, whatever she had heard from Zacharias, and Elisabeth, and the shepherds, she collected them all in her mind, and comparing them together, perceived in all one harmony. Truly, He was God who was born from her.

But Mary kept all these words, pondering them in her heart. What does it mean when it says, "pondering"? It should have said, "considered in her heart," and "kept in her heart," but because she had read the holy Scriptures, and knew the prophets, she compared those things that happened to her regarding the Lord with those things she knew were written by the prophets about the Lord, and having compared them with each other, she recognized as the cherubim of heaven the unity of her own vision. For Gabriel had said: "Behold, you will conceive in your womb and bear a son" (Luke 1). Isaiah had foretold: "Behold, a virgin will conceive, and bear a son" (Isaiah 7). Micah had foretold the daughters of Zion coming to the tower of the flock, and that the first dominion would then come. The shepherds said that the cohorts of the heavenly city appeared to them in the tower of the flock, who were singing that Christ was born. Mary had read: "The ox knows its owner, and the donkey its master's crib" (Isaiah 1). She saw in the manger the Son of God as a baby crying, who saves both men and animals; and in these individual things and such, she compared what she had read, and compared with what she heard and saw.

Abiding by the rules of virginal modesty, Mary wished to divulge to no one the secret things which she knew about Christ. She reverently waited for the time and place when he would wish to divulge them. However, though her mouth was silent, in her careful, watchful heart she weighed these secret things. And this is what the Evangelist says, pondering in her heart—indeed, she weighed those acts which she saw in relation to those things which she had read were to be done. Now she saw that she herself, who had arisen from the stock of Jesse, had conceived God's Son of the Holy Spirit. She had read in the prophet, "A shoot will sprout from the root of Jesse, and a 'nazareus' will ascend from his root, and the Spirit of the Lord shall rest upon him." She had read, "And you, Bethlehem Ephratha, are a little one among the thousands of Judah. Out of you will come forth for me the one who is ruler in Israel, and his coming forth is from the beginning, from the days of eternity." She saw that she had given birth in Bethlehem to the Ruler of Israel, who was born eternal from the Father, God before the ages. She saw that she had conceived as a virgin, and given birth to a son, and called his name Jesus. She had read in the prophets, "Behold, a virgin will conceive and give birth to a son, and his name will be called Immanuel." She had read, "An ox recognizes its owner and an ass its master's manger." She saw the Lord lying in a manger, where an ox and an ass used to come to be nourished. She remembered that it had been said to her by the angel, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you, and so the holy one who will be born from you will be called the Son of God." She had read that the manner of his nativity could be recognized only by the revelation of an angel, in accordance with Isaiah's saying, "Who will tell of his generation?" She had read, "And you, tower of the flock, misty daughter of Zion, to you shall it come, the former power shall come, the kingdom of the daughter of Jerusalem." She heard that angelic powers, who are daughters of the city on high, had appeared to shepherds in a place which was in former times called "tower of the flock" from the gathering of cattle—and this is one mile to the east of Bethlehem. There, even now, the three tombs of these shepherds are pointed out in a church. She then knew that the Lord had come in the flesh, whose power is one and eternal with the Father, and he would give to his daughter the church the kingdom of the heavenly Jerusalem. Mary was comparing these things which she had read were to occur with those which she recognized as already having occurred. Nevertheless she did not bring these things forth from her mouth but kept them closed up in her heart.

For keeping the laws of virgin modesty, she who had known the secrets of Christ would divulge them to no one, but comparing what she had read in prophecy with what she now acknowledged to have taken place, she did not utter them with the mouth, but preserved them shut up in her heart.

It was also, thirdly, preserved in memory: whence it is added: But Mary kept all these words, pondering them in her heart: as one prudent and discerning, according to Proverbs 3: "Let not mercy and truth forsake you. Bind them about your neck, and inscribe them on the tablets of your heart"; and Ecclesiasticus 50: "He who lays these things in his heart shall always be wise." Contrariwise it is said of the fool in Ecclesiasticus 21: "The heart of a fool is like a broken vessel, and it will hold no wisdom." Whence the Virgin was an ark containing the secrets of the divine utterances: and therefore she is designated by the ark of Moses, of which it is said in Hebrews 9 that it contained the tablets of the divine law. And because she not only preserved but also understood: therefore it is added: Pondering them in her heart, so that she could say that word of the Psalm: "In my heart I have hidden your words."

What words did the Virgin "keep"? Some say those which the Angel spoke to Her, and those which the shepherds told Her. She preserved them and "pondered them in Her heart," that is, she considered them and found in all of them one harmonious thought: that Her Son is God. But it seems to me that here "words" means events; it is as if to say: Mary "kept all these words," that is, those events of which I am now speaking, and by doing so I make them into words. For an event, when someone speaks of it, becomes a word.

(non occ.) But every one rejoiced in the nativity of Christ, not with human feelings, as men are wont to rejoice when a son is born, but at the presence of Christ and the lustre of the Divine light. As it follows: And the shepherds returned, glorifying and praising God for every thing they had heard, &c.

And the shepherds returned, glorifying and praising God for all the things they had heard and seen, as it was told unto them. The shepherds glorify and praise God for all the things they had heard from the angels, and seen in Bethlehem, as it was told unto them, that is, they glorify also in this, that upon coming they found nothing else than what had been told unto them; or as it was told unto them, they give glory and praise to God. For indeed the angels commanded them to do this, not with commanding words, but offering the form of their devotion, when they resonated with unanimous exultation "Glory to God in the highest." For he who says: "I bring you good news of great joy, which shall be to all people" (Here above), indeed provokes to glorify and praise God. But also the shepherds of spiritual flocks, while the others are sleeping, sometimes ascend by contemplation of the heavens, sometimes go around surveying the camps of the faithful and seeking examples of virtue, and sometimes return to the public duties of the pastoral office by teaching, so that they may proclaim to their neighbors the memory of the abundance of the sweetness of God, which they had tasted by a fleeting vision (Psalm CXLV).

That is to say, from the Angels, and had seen, i. e. in Bethlehem, as it was told them, i. e. they glory in this, that when they came they found it even as it was told them, or as it was told them they give praise and glory to God. For this they were told by the Angels to do, not in very word commanding them, but setting before them the form of devotion when they sung glory to God in the highest.

The masters of the spiritual flocks also, while others sleep, at one time by contemplation enter into the heavenly places, at another time pass around them by seeking the examples of the faithful, at another time by teaching return to the public duties of the pastoral office.

Every one of us, even he who is supposed to live as a private person, exercises the office of shepherd, if, keeping together a multitude of good actions and pure thoughts, he strive to rule them with due moderation, to feed them with the food of the Scriptures, and to preserve them against the snares of the devil.

And the shepherds returned etc. Here the diligence of the shepherds is commended on account of the gratitude of devotion. For devotion to be acceptable to God, it is necessary that the hand, the mind, and the tongue resound and harmonize together: the hand by working, the tongue by praising, the mind by recognizing. The devotion of the shepherds was therefore praiseworthy on account of due operation, by reason of which it is said: The shepherds returned, namely to the custody of the flock entrusted to them. In this the devout are instructed that after the contemplation of the Savior they should return to the exercise of action: Ezekiel 1: "The living creatures went and returned in the likeness of a flash of lightning"; and below, chapter 8: "Return to your house and tell how great things God has done for you." A figure of this is found in Joshua 2: "The spies returned and descended from the mountain and came to Joshua." In this is signified that in time of temptation one must have recourse to prayer and afterwards return to action.

It was also praiseworthy on account of due thanksgiving, by reason of which is added: Glorifying and praising God: Ecclesiasticus 43: "Glorify the Lord as much as you can: he will yet surpass, and his magnificence is wonderful. Blessing the Lord, exalt him as much as you can: he is greater than all praise." Against this it is said of the wise of this world, Romans 1: "Because when they knew God, they did not glorify him as God or give thanks, but became vain in their thoughts, and their foolish heart was darkened. For professing themselves to be wise, they became fools." And therefore he who does not wish to be blinded must give thanks to God for his benefits: therefore it is said, Colossians 3: "All that you do in word or in work, do all in the name of our Lord Jesus Christ, giving thanks to God."

It was also praiseworthy on account of due recognition, by reason of which is added: In all things which they had heard and seen, as it was told to them: whence they could say that word of the Psalm: "As we have heard, so we have seen in the city of our God." Then was verified that word of the Psalm: "Behold, we heard of it in Ephrata, we found it in the fields of the forest." And note that it says: In all things which they had heard and seen, — in which is shown the fullness of gratitude: Ephesians 5: "Be filled with the Holy Spirit, speaking to yourselves in psalms, hymns, and spiritual canticles, singing and making melody in your hearts to God, giving thanks always for all things in the name of our Lord Jesus Christ to God the Father." And note the order in which he says: In all things which they had heard and seen: because, Isaiah 7, according to another reading, "unless you believe, you will not understand"; but Romans 10: "Therefore faith comes by hearing," but understanding comes by sight, below, chapter 10: "Blessed are the eyes that see the things which you see"; Job, last chapter: "By the hearing of the ear I heard you, but now my eye sees you."

The shepherds returned with thanksgiving to God for all things; for they were not envious like the Jews.

For the one and the same Spirit of God, who proclaimed by the prophets what and of what sort the advent of the Lord should be, did by these elders give a just interpretation of what had been truly prophesied; and He did Himself, by the apostles, announce that the fulness of the times of the adoption had arrived, that the kingdom of heaven had drawn nigh, and that He was dwelling within those that believe on Him who was born Emmanuel of the Virgin. To this effect they testify, [saying,] that before Joseph had come together with Mary, while she therefore remained in virginity, "she was found with child of the Holy Ghost;" [Matthew 1:18] and that the angel Gabriel said unto her, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God;" [Luke 1:35] and that the angel said to Joseph in a dream, "Now this was done, that it might be fulfilled which was spoken by Isaiah the prophet, Behold, a virgin shall be with child." [Matthew 1:23] But the elders have thus interpreted what Esaias said: "And the Lord, moreover, said unto Ahaz, Ask for thyself a sign from the Lord thy God out of the depth below, or from the height above. And Ahaz said, I will not ask, and I will not tempt the Lord. And he said, It is not a small thing for you to weary men; and how does the Lord weary them? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son; and ye shall call His name Emmanuel. Butter and honey shall He eat: before He knows or chooses out things that are evil, He shall exchange them for what is good; for before the child knows good or evil, He shall not consent to evil, that He may choose that which is good." [Isaiah 7:10-17] Carefully, then, has the Holy Ghost pointed out, by what has been said, His birth from a virgin, and His essence, that He is God (for the name Emmanuel indicates this). And He shows that He is a man, when He says, "Butter and honey shall He eat;" and in that He terms Him a child also, [in saying,] "before He knows good and evil;" for these are all the tokens of a human infant. But that He "will not consent to evil, that He may choose that which is good,"— this is proper to God; that by the fact, that He shall eat butter and honey, we should not understand that He is a mere man only, nor, on the other hand, from the name Emmanuel, should suspect Him to be God without flesh.

(Verse 10, 11.) And the Lord added, speaking to Achaz, saying: Ask for yourself a sign from the Lord your God in the depths of hell, or in the highest above. He had previously spoken to Achaz through the prophet, saying: Behold, be silent, do not fear, and so on. Since Achaz did not believe, and therefore did not understand, the Lord himself speaks to Achaz, so that at least, frightened by the authority of the Lord, he may accept what is said. For, he says to him, it seems difficult to you that the most powerful kingdoms are to be ended in a short time, and that you will be delivered from great danger along with your people; ask for yourself a sign, not from idols, by whose error you are held captive, but from the Lord your God who promises you help, and that sign is the basis of your request, whether from the depths or from on high. But while only the Seventy interpreted it as 'from the depth of hell,' the others translated it more significantly according to the Hebrew, 'from the depth of the underworld.' Therefore, just as 'the depths of hell' signifies a profound abyss, so we should understand 'the heights above the heavens' as an exalted state. So when you hear a sign about either the underworld or the exalted, believe in the future things that I have mentioned. Do you want, he says, the earth to be split open and the great chasms of the underworld to be revealed, which are said to exist in the heart of the earth, or for the heavens to be opened? Both pertain to the mystery of the death and ascension of the Lord: For he who descended is the one who also ascended (Ephesians 4:10). And in the Apostle we read: 'Don't say in your heart, "Who will ascend into heaven?" (that is, to bring Christ down)' or 'Who will descend into the abyss?' (that is, to bring Christ up from the dead)' (Romans 10:6-7). And in another place, speaking about Christ, it says: 'That you may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge' (Ephesians 3:18). As far as mystical understanding is concerned, Moses also received signs from the earth, which we read about in the Psalms: He sent signs and wonders among you, O Egypt (Ps. CXXXIV, 9), such as frogs, locusts, gnats, and flies; from heaven, he sent hail, fire, and three days of darkness. We also have the example of Hezekiah, when the sun went back ten lines, receiving a sign from heaven (IV Kings XX); and Joshua, the son of Nun, in Gibeon and Aijalon, when the sun and moon stood still (Joshua X). Most people think that Saul received a sign from the earth and the depths of hell when he saw Samuel raised through enchantments and magic arts (1 Samuel 28). But even the prophet Jonah, who was liberated from the abyss, the depths, and the jaws of death, gave and received a sign of the underworld (Jonah 2). I have read in a certain Commentary that this passage is interpreted allegorically, understanding the deep and high as perceptible and intelligible things, which we can call sensible and intelligible, with the former referring to the senses and the latter to the mind and reason. Also, the virgin is interpreted as the soul, which is not corrupted by any consciousness of sin, and can give birth to Emmanuel, God with us, that is, the present word of God. But we do not eat the flesh of the lamb, but roast it, and we must dry up all the humors of pleasures in us, so that we do not neglect the sacrament of our faith, while we understand more than it is necessary to understand.

And the Lord spoke again to Achaz. Here the sign of liberation is set out. And first, the liberty to choose a sign is given; second, the sign for believing is conferred: therefore the Lord himself shall give (Isa 7:14). Concerning the first, three things are set out.

But what Isaiah said, "From the height above, or from the depth beneath," was meant to indicate, that "He who descended was the same also who ascended." But in this that he said, "The Lord Himself shall give you a sign," he declared an unlooked-for thing with regard to His generation, which could have been accomplished in no other way than by God the Lord of all, God Himself giving a sign in the house of David. For what great thing or what sign should have been in this, that a young woman conceiving by a man should bring forth,-a thing which happens to all women that produce offspring? But since an unlooked-for salvation was to be provided for men through the help of God, so also was the unlooked-for birth from a virgin accomplished; God giving this sign, but man not working it out.

First, the liberty of choosing a sign is conceded: and the Lord said to Achaz—because he disdained the prophets, the Lord himself spoke: because it seems hard that such powerful kings would be destroyed so quickly—ask you a sign, that you might believe, of the Lord your God. From this it seems that these may be the words of the prophet; and to this is to be said that it is a custom of Hebrew speech to use a noun for a pronoun: hence, of the Lord your God, that is, "of me." Or they are the words of the Lord through inspiration, and of the prophet through declaration, below: should not the prophet seek of his God? (Isa 8:19). Unto the depth of hell, that the earth be opened and hell be exposed, as in the destruction of Dathan and Abiron (Num 16:31–33); or by hell is meant the lower elements, as Moses brought forth locusts and gnats from the earth (Exod 8:16–19, 10:1–20); or unto the height above, as Joshua, when the sun stood still (Josh 10:1–15): for the Jews seek signs (1 Cor 1:22).

(Verse 12.) And Ahaz said, I will not ask, neither will I tempt the Lord. This is not humility, but pride, that he does not want to ask for a sign from the Lord. Although it is written in Deuteronomy: You shall not test the Lord your God (Deut. 6:16), and the Savior used this against the devil as a testimony (Matt. 4): nevertheless, being commanded to ask, he should have fulfilled the command in obedience, especially since both Gideon and Manoah asked for and received a sign (Judges 6 and 13). However, according to the ambiguity of the Hebrew language, in which it is written 'Ulo Enasse Adonai' (), and all similarly translated it, I will not attempt the Lord, that it may be read, I will not exalt the Lord. For the impious king knew that if he sought a sign, he would receive it, and the Lord would be glorified. Therefore, like a worshipper of idols, who had set up altars in every corner of the streets and on the mountains and in shady groves, and considered fanatics to be Levites, he does not want to seek a sign as commanded.

Second, the refusal of the offer: and Achaz said: I will not ask, either because he was trusting in idols or in the king of the Assyrians, or because he was jealous of the glory of God, or because, being placed in distress, he feared to offend God, below: Lord, they have sought after you in distress (Isa 26:16). Hence he says, I will not tempt, for he relied on what is said in Deuteronomy 6:16: you shall not tempt the Lord your God. But he understood badly, for by the authority of the Lord he was allowed to seek a sign, as Gideon with the fleece (Judg 6:36–40).

And when He says, "Hear, O house of David," [Isaiah 7:13] He performed the part of one indicating that He whom God promised David that He would raise up from the fruit of his belly (ventris) an eternal King, is the same who was born of the Virgin, herself of the lineage of David. For on this account also, He promised that the King should be "of the fruit of his belly," which was the appropriate [term to use with respect] to a virgin conceiving, and not "of the fruit of his loins," nor "of the fruit of his reins," which expression is appropriate to a generating man, and a woman conceiving by a man. In this promise, therefore, the Scripture excluded all virile influence; yet it certainly is not mentioned that He who was born was not from the will of man. But it has fixed and established "the fruit of the belly," that it might declare the generation of Him who should be [born] from the Virgin, as Elisabeth testified when filled with the Holy Ghost, saying to Mary, "Blessed art thou among women, and blessed is the fruit of thy belly;" [Luke 1:42] the Holy Ghost pointing out to those willing to hear, that the promise which God had made, of raising up a King from the fruit of [David's] belly, was fulfilled in the birth from the Virgin, that is, from Mary. Let those, therefore, who alter the passage of Isaiah thus, "Behold, a young woman shall conceive," and who will have Him to be Joseph's son, also alter the form of the promise which was given to David, when God promised him to raise up, from the fruit of his belly, the horn of Christ the King. But they did not understand, otherwise they would have presumed to alter even this passage also.

(Verse 13.) And he said, hear therefore, house of David: Is it not enough for you to be troublesome to men, that you are also troublesome to my God? Who is this that said, hear therefore, house of David? Not God who had said above to Ahaz: Ask a sign for yourself from the Lord your God; but a Prophet, as is proven from what follows: For you are troublesome to my God. And the meaning is: because you not only persecute the prophets and despise their words; but you also contradict the present and commanding judgment of God; so that you bring upon yourself the labor, as he says in another place: I have labored, enduring (Isaiah 1:14), therefore the Lord will do what follows. Regarding the labor and trouble that Aquila and Symmachus have translated, LXX and Theodotius have interpreted it as a struggle and contest, because the contentious ones do not submit their necks to the Lord's service, but with Him willing to heal their wounds, they reject healing. And it should be noted that when the impious King Ahaz did not want to seek a sign, the prophetic message should be directed to the house of David, that is, to the royal tribe mentioned above: And they reported these things to the house of David, saying: Syria and Ephraim have joined forces.

Third, the rebuke of the one who refuses is set out: and he, namely, Isaiah, said: therefore, since you are so rebellious, hear you therefore, O house of David, because of its consent in the malice of the king, or because the promised Christ is given as a sign to David: of the fruit of your womb I will set upon your throne (Ps 131[132]:11). Is it a small thing for you, to merit divine wrath, to be grievous to men, whom you plunder, or to the prophets, in whom you do not believe; that you are grievous, through rebellion, to my God, not yours, whom you did not obey: why is this a burden to you? for I will cast you away, says the Lord (Jer 23:33).

But what does this passage mean, if not that God has come in the flesh?

Christ was born a visible man of a human virgin mother, but he was a hidden God because God was his Father. So the prophet had foretold: "Behold, the virgin shall be with child and shall bring forth a son; and they shall call his name Emmanuel, which is interpreted, God with us." To prove that he was God, Christ worked many miracles, some of which—as many as seemed necessary to establish his claim—are recorded in the Gospels. Of these miracles the very first was the marvelous manner of his birth; the very last, his ascension into heaven in his body risen from the dead.

But who shall say that Christ and Christians have no connection with Israel, seeing that Israel was the grandson of Abraham, to whom first, as afterwards to his son Isaac, and then to his grandson Israel himself, that promise was given, which I have already mentioned, namely: "In your seed shall all nations be blessed"? That prediction we see now in its fulfillment in Christ. For it was of this line that the Virgin was born, concerning whom a prophet of the people of Israel and of the God of Israel sang in these terms: "Behold, a virgin shall conceive, and bear a son; and they shall call his name Emmanuel." For by interpretation, Emmanuel means "God with us." This God of Israel … has forbidden the worship of other gods, … has forbidden the making of idols, … has commanded their destruction, … has by his prophet predicted that the Gentiles from the ends of the earth would say, "Surely our fathers have worshiped lying idols, in which there is no profit." This same God is he who, by the name of Christ and by the faith of Christians, has ordered, promised and exhibited the overthrow of all these superstitions.

You must appreciate, brothers and sisters, what a tremendous desire possessed the saints of old to see the Christ. They knew he was going to come, and all those who were living devout and blameless lives would say, "Oh, if only that birth may find me still here! Oh, if only I may see with my own eyes what I believe from God's Scriptures!" The saints who knew from the holy Scripture that a virgin was going to give birth as you heard when Isaiah was read: "Behold, a virgin shall conceive in the womb and shall bear a son, and his name shall be called Emmanuel." What Emmanuel means the Gospel declares to us, saying, "which is interpreted, God with us." So do not let it surprise you, unbelieving soul, whoever you are, do not let it strike you as impossible that a virgin should give birth, and in giving birth remain a virgin. Realize that it was God who was born, and you will not be surprised at a virgin giving birth. So then, to prove to you how the saints and just men and women of old longed to see what was granted to this old man Simeon, our Lord Jesus Christ said, when speaking to his disciples, "Many just men and prophets have wished to see what you see and have not seen it; and to hear what you hear and have not heard it."

Do you hesitate or refuse to believe his birth of a virgin, when you ought rather to believe that thus it was fitting for God to be born man? Learn that this, too, was foretold by the prophet: "Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel, which is interpreted, God with us." You will not doubt, therefore, the motherhood of a virgin if you want to believe the nativity of a God who does not relinquish the government of the universe and comes in flesh among human beings; who bestows fecundity on his mother yet does not diminish her integrity.

The Savior's name, because of which he is called "God with us" by the prophet, signifies both natures of his one person. For he who, born before time from the Father, is God himself in the fullness of time, became Emmanuel (that is, "God with us") in his mother's womb, because he deigned to take the weakness of our nature into the unity of his person when "the Word was made flesh and dwelt among us." In a wonderful manner he began to be what we are, while not ceasing to be what he had been, assuming our nature in such a way that he himself would not lose what he had been.

Where shall that price be found? Certainly nowhere except in the womb of the glorious Virgin. Whence Isaiah: "Behold, a Virgin shall conceive and bear a son, and his name shall be called Emmanuel." Emmanuel is interpreted "God with us." It was not fitting for the Virgin to have a son unless he were God, nor for God to have a mother unless she were a Virgin. That price could not be found except in the Virgin. It is "from afar and from the uttermost boundaries," because in him the highest is joined with the lowest, and the first with the last. That price is "from afar," by which the entire human race is redeemed: because what is redeemed is the lowest, therefore it is the highest; because what is redeemed is the last, therefore it is the first. Man among creatures was created last.

The full accord of the witnesses is found in the words of Scriptures. Isaiah says: The virgin shall be with child; and Luke: Thou shalt conceive. One says: Christ shall be slain; and the Evangelist: Put Him to death. Whatever, then, had been foretold by the prophets was fulfilled through Christ.

The blessed Hezekiah then, who was King of the Jews, and a very pious and virtuous man and an object of God's especial care, entertained the idea that the blessed David had spoken of him prophetically in many of the Psalms, such as the nineteenth, the twentieth, and many others besides, and having moreover applied to himself the prophecy which had once been made in his father's time by Isaiah: Behold a virgin shall conceive and bear a son, he was uplifted in mind by the workings of human passion, and imagined himself to be the Christ who had been predicted. He was in consequence at first unwilling to take a part in the common offices of life, through the existence of another opinion among the Jews, that Christ when He comes, never dies, but abides for ever, as they also said in the Gospel: We have heard out of the Law that Christ abideth for ever. So Hezekiah being of this opinion abstained from taking a wife and providing for the succession of his line by having children, being under the belief that he would live always

House of David, from this time on when you encounter your enemies, call upon the one who is named Immanuel. The meaning of the title, which is "God with us," reveals the power of the Word. Believe this sign, be courageous, and do not call upon the gods of Damascus. Do not enlist those who have no assistance to offer. Rather, call upon Immanuel, the God who will "be with" people at the appropriate time. Take heart with confidence, trusting in the power of the title.… If the prophet had said, "They will call his name Immanuel," he would have been speaking only of a future time. This would have caused doubt for some, because when the Savior was born of the virgin his name was not Immanuel but Jesus, as the angel had instructed Joseph, saying, "Do not fear to take Mary as your wife, for that which is conceived in her is of the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins." If the prophecy was "they will call his name Immanuel," then how would the Savior had fulfilled it, when his name was Jesus and not Immanuel? But this is not how it was written, because not everyone would call him by this title. The prophetic word says accurately, "You shall call." … Some scribes, because they did not understand this, wrote, "they will call" rather than "you shall call" in the Gospel of Matthew, even though the prophecy does not read this way. The Hebrew word translated in the passage is "you shall call," as is used by all the translations. Some translators translate the word for "virgin" as "young woman." There is no reason to think that the virgin was not also a young woman; in fact it is likely that the virgin who conceived the Savior was not fully grown but a young maiden.

Humanity was blended with God, and he was one. The more powerful predominated in order that I might become god just as he became human. Although he was already begotten, he was born of a woman, who was a virgin. Because his birth was from a woman, it was human. Because she was a virgin, it was divine. He had neither a human father nor a divine mother.

By no means will God speak in many and various ways, according to the apostle Paul, nor according to another prophet will he be represented through the hands of the prophets, but he who previously spoke through others will himself say "Here I am." The bride in the Song of Songs also asked in this regard: "O that you would kiss me with the kisses of your mouth!" For "the Lord of hosts is himself the King of glory." He will descend to a virginal womb and will enter and exit through the eastern gate that always remains closed, concerning which Gabriel said to the virgin: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the one who will be born to you is holy and will be called the Son of God." And Proverbs writes, "Wisdom built itself a home." Thus when it is said, "The Lord himself will give you a sign," this should refer to something new and marvelous.

Isaiah tells of the mystery of our faith and hope: "Behold, a virgin shall conceive, and bear a son, and shall call his name Emmanuel." I know that the Jews are accustomed to meet us with the objection that in Hebrew the word almah does not mean a virgin but "a young woman." And, to speak truth, a virgin is properly called bethulah, but a young woman, or a girl, is not almah but naarah! What then is the meaning of almah? A hidden virgin, that is, not merely virgin, but a virgin and something more, because not every virgin is hidden, shut off from the occasional sight of men.

(Verse 14) Therefore the Lord himself will give you a sign. Behold, a Virgin shall conceive and bear a Son, and you shall call His name Emmanuel. In no way does God speak in various ways according to the Apostle Paul (Hebrews 1), nor according to any other prophet (Hosea 12), nor is He likened to the hands of prophets, but He who formerly spoke through others will say Himself, 'I am present' (Isaiah 58). This is the One whom the Bride was asking for in the Song of Solomon: 'Let him kiss me with the kiss of his mouth' (Song of Solomon 1:2). For the Lord of hosts, he is the king of glory (Ps. 23:10): He himself shall descend into the virgin's womb, and shall enter and depart from the Eastern gate, which is always closed (Ezek. 44); of which Gabriel says to the Virgin: The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you: therefore the holy one who shall be born of you shall be called the Son of God (Luke 1:35). And in Proverbs: Wisdom has built herself a house (Prov. 9:1). But when it is said, 'The Lord himself will give you a sign,' it must be new and marvelous. But if a young woman, as the Jews want, and not a virgin, were to give birth, what sign could it be called, since this name refers to age, not integrity? And indeed, so that we may compare our understanding with that of the Jews and not offer them the mockery of our ignorance, the Hebrew word for 'virgin' is 'Bethula' (), which is not written here in the present passage: instead, the word used is 'Alma' (), which all except the Septuagint translated as 'young woman.' Furthermore, the word 'alma' is ambiguous among them: for it is said both 'adolescentula' (young girl) and 'abscondita' (hidden), that is, 'ἀπόκρυφος' (secret).... Hence, in the title of the ninth psalm, where it is written in Hebrew as 'Alamoth' (), other translators have rendered it as 'adolescence', which the LXX interpreted as 'absconditis' (hidden things). And in Genesis we read: when Rebecca is said to be 'alma' (Gen. XXIV), Aquila did not translate it as 'adolescentula' or 'puella', but as 'abscondita' (hidden). Moreover, the Shunammite woman, having lost her son, fell at the feet of Elisha, and Jezi forbade her, but she heard from the Prophet: Let her go, for she is in pain, and the Lord hides from me (2 Kings 4:27). Because in Latin it is said 'hides from me', in Hebrew it is written 'Eelim Memmenni'. Therefore, a chaste woman, not only a girl or a virgin, but with great care is said to be hidden and secret, which has never been exposed to the gaze of men; but she has been guarded with great diligence by her parents. The Punic language, which is said to originate (or derive) from Hebrew sources, is properly called alma virgo. And to make the Jews laugh, alma is also called sancta in our language. And the Hebrews use the words of almost all languages: as in the Song of Songs (Song 3:9) where the Greek word φορεῖον, meaning litter, is used and it is also found in Hebrew. The Hebrews also use the words nugas (trifles) and mensuram (measure) in the same way and with the same meanings. And as far as my memory serves me, I never think I have read of a married woman having nourished men. but of a woman who is a virgin: not only a virgin, but a virgin of youthful age, and in the years of adolescence. For it is possible that an old woman may be a virgin, but this woman was a virgin in her girlhood. Or certainly a virgin, not a little girl, and one who could not yet know a man: but already marriageable. Finally, in Deuteronomy (Deut. XXII, 25 et seqq.) a virgin is understood under the name of a girl and a young girl. If, he said, a man finds a betrothed girl in the field and forces her, and lies with her, you shall kill only the man who lay with her, and the girl shall not be put to death. For just as when someone rises up against his neighbor in ambush and kills him, so this matter happened. In the field he found her: the betrothed girl cried out, and there was no one to save her. And in the volume of Kings (3 Kings 1), we read that they sought a virgin girl named Abishag, and they brought her to the king, who slept with her, and she cared for him, and the girl was very beautiful, and she served him, and the king did not know her. And what follows: And you shall call his name Emmanuel, and the seventy and three likewise translated it, for which it is written in Matthew, they shall call: which is not found in Hebrew. Therefore, this child who will be born of a Virgin, O house of David, shall now be called Emmanuel, which means, God with us, because you will prove to have God present by the very fact that you are freed from two enemy kings: and he who will be called Jesus afterwards, which means, Savior, because he will save the entire human race, shall now be called by you the name of Emmanuel. The Word of God, which all the interpreters have translated, you can understand and name: which is namely that the Virgin herself who will conceive and give birth, shall be called by this name, Christ. In many testimonies that the Evangelists or Apostles took from the ancient books, it should be carefully observed that they did not follow the order of the words, but the meaning. Hence, in the present passage, Matthew used 'in utero habebit' instead of 'concipiet in utero' (Matthew 1:13) and 'vocabunt' instead of 'vocabis'. The Hebrews believe that this is prophesied about the son of Hezekiah, Ahaz's son, that Samaria will be captured during his reign, which cannot be proven at all. Indeed, Ahaz, the son of Jotham, reigned over Judah and Jerusalem for sixteen years (2 Kings 16): and his son Hezekiah succeeded him as king, being twenty-five years old, and reigned over Judah and Jerusalem for twenty-nine years. So, how is it that in the first year of Ahaz, this prophecy about Hezekiah's conception and birth is said to have been given to him, when at that time when Ahaz began to reign, Hezekiah was already nine years old, unless perhaps they say that his infancy, not his age, is being referred to in the sixth year of Hezekiah's reign, when Samaria was captured? That it is forced and violent is evident even to fools. Some of us argue that the prophet Isaiah had two sons, Jasub and Emmanuel, and that Emmanuel was generated from his prophetess wife, as a symbol of the Lord Savior, so that the first son Jasub, which means abandoned or converted, signifies the Jewish people who were abandoned and will later return. And the second son, that is, Emmanuel, meaning God with us, signifies the calling of the Gentiles after the Word became flesh and dwelt among us.

You have heard, therefore, that the Father is called Lord. Come now, and let me show you that the Son is called God. "Behold, the virgin shall be with child, and shall give birth to a son, and they shall call his name Immanuel, which means, 'God is with us.' " Did you see how both the name Lord is given to the Father and the name God is given to the Son? In the psalm, the sacred writer said, "Let them know that Lord is your name." Here Isaiah says, "They shall call his name Immanuel."

To prevent you from thinking that his coming to earth was an accommodation, as those others were, and to give you solid grounds for truly believing that his was real flesh, he was conceived, born and nurtured. That his birth might be made manifest and become common knowledge, he was laid in a manger, not in some small room but in a lodging place before a throng of people. This was the reason for the swaddling clothes and also for the prophecies spoken long before. The prophecies showed not only that he was going to be a man but also that he would be conceived, born and nurtured as any child would be. Isaiah proclaimed this when he said, "Behold, the virgin will conceive and bear a son, and they will call his name Immanuel." He eats butter and honey. And again, the same prophet said, "A child is born to us, a son is given to us." Do you see how these prophecies foretold his infancy?

What precedes this passage also gives us its meaning. He does not simply say, "Behold, the virgin will conceive." First he said, "Behold, the Lord will give you a sign," and then he adds to it, "Behold, the virgin will conceive." If the one who was to give birth was not a virgin but the conception occurred in the natural manner, then what sort of sign would this be? A sign must be extraordinary and strange, or how else could it be a sign?

Were she not to be a virgin, the birth would not have been a sign. A sign is something that differs from the normal way things happen, that is outside the natural manner. A sign is so unusual and unexpected that someone who sees it or hears of it sees that it is out of the ordinary. It is called a "sign" because it is significant. Were the birth to be like normal births, it would not have been significant. If the prophecy is about a woman giving birth in the normal manner, like what happens every day, then why call it a sign?

And hear again how Isaiah in express words foretold that He should be born of a virgin; for he spoke thus: "Behold, a virgin shall conceive, and bring forth a son, and they shall say for His name, `God with us.'" For things which were incredible and seemed impossible with men, these God predicted by the Spirit of prophecy as about to come to pass, in order that, when they came to pass, there might be no unbelief, but faith, because of their prediction. But lest some, not understanding the prophecy now cited, should charge us with the very things we have been laying to the charge of the poets who say that Jupiter went in to women through lust, let us try to explain the words. This, then, "Behold, a virgin shall conceive," signifies that a virgin should conceive without intercourse. For if she had had intercourse with any one whatever, she was no longer a virgin; but the power of God having come upon the virgin, overshadowed her, and caused her while yet a virgin to conceive. And the angel of God who was sent to the same virgin at that time brought her good news, saying, "Behold, thou shalt conceive of the Holy Ghost, and shalt bear a Son, and He shall be called the Son of the Highest, and thou shalt call His name Jesus; for He shall save His people from their sins,"--as they who have recorded all that concerns our Saviour Jesus Christ have taught, whom we believed, since by Isaiah also, whom we have now adduced, the Spirit of prophecy declared that He should be born as we intimated before. It is wrong, therefore, to understand the Spirit and the power of God as anything else than the Word, who is also the first-born of God, as the foresaid prophet Moses declared; and it was this which, when it came upon the virgin and overshadowed her, caused her to conceive, not by intercourse, but by power. And the name Jesus in the Hebrew language means Saviour in the Greek tongue. Wherefore, too, the angel said to the virgin, "Thou shalt call His name Jesus, for He shall save His people from their sins." And that the prophets are inspired by no other than the Divine Word, even you, as I fancy, will grant.

Moreover, the prophecy, "Behold, the virgin shall conceive, and bear a son," was uttered respecting Him. For if He to whom Isaiah referred was not to be begotten of a virgin, of whom did the Holy Spirit declare, "Behold, the Lord Himself shall give us a sign: behold, the virgin shall conceive, and bear a son?" For if He also were to be begotten of sexual intercourse, like all other first-born sons, why did God say that He would give a sign which is not common to all the first-born sons? But that which is truly a sign, and which was to be made trustworthy to mankind,--namely, that the first-begotten of all creation should become incarnate by the Virgin's womb, and be a child,--this he anticipated by the Spirit of prophecy, and predicted it, as I have repeated to you, in various ways.

He [God] was with us on the earth, when he assumed flesh; and he was no less God in man, and man in God. That he was both God and man was declared before by the prophets.

Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. [Isaiah 7:14]

The manner of his birth proves the truth about the Lord: a virgin conceived without knowing a man; her belly was filled, having been touched by no embrace; and her chaste womb received the Holy Spirit, whom her pure members preserved and her unsullied body carried. Behold the miracle of the mother of the Lord! She is a virgin when she conceives, a virgin when she brings forth, a virgin after birth. What glorious virginity! What splendid fruitfulness! The world's goodness is born, and there is no pain of childbirth. The womb is emptied, a child is brought forth, and still virginity is not violated. For it was fitting that when God was born, the value of chastity should increase, and that one who was untouched should not be violated by his coming—he who came to heal what was injured—and that bodily purity should not be harmed by him who bestows virginity on those who have been baptized and had formerly been unchaste. The child who has been born, then, is placed in a crib. This is God's first dwelling place, and the ruler of heaven does not disdain these straitened circumstances—he whose home was the virginal womb. Clearly Mary was a fit habitation for Christ not because of the nature of her body but because of the grace of her virginity.

What is the sign? "Behold, a virgin shall conceive and bear a son." In fact, a virgin did conceive and gave birth to "Emmanuel, God with us." This is the new birth: a man born from God. God was born in the man, taking the flesh of the old human race without the help of the old human seed. God took the flesh in order to reform the old human race with a new seed. In other words, he spiritually cleansed the old human race by removing its old stains.

Therefore. Here the sign for belief is given. And first, the sign of liberation is conferred; second, he threatens the unbelieving with the punishment of destruction: the Lord shall bring upon you (Isa 7:17).

Now this is the sign of the Incarnation of Christ. But the Jews object against this in many ways.

First, that the Lord was giving a sign of the liberation of the Jews at that time, with which the Incarnation of Christ agrees in nothing.

To which is to be said that the Incarnation of Christ signifies that liberation by an argument from the greater: for if God will give his son for the salvation of the whole world, much more can he save you from these enemies? He that spared not even his own Son, but delivered him up for us all (Rom 8:32); or as a motive cause, for this moves the Lord, as it were, since many good things are conceded to this people, however unjust they were, because he had provided for his Son to be made incarnate from them.

Likewise they object that the sign that follows is given to those who are present, but the Incarnation did not happen in their time, and so it would appear that no sign was given.

To which is to be said that, although the Incarnation did not happen in the presence of those men, it nevertheless did happen in the presence of the abiding house of David: hence he says, hear, O house of David (Isa 7:13), but not, "hear, Achaz."

Likewise they object that a sign ought to precede the thing signified; but the Incarnation happened long after this liberation; therefore it was not a sign of it.

To which is to be said that sometimes a sign follows the thing signified, as Deuteronomy 18:22: you shall have this sign: whatsoever that same prophet foretells in the name of the Lord, and it comes not to pass: that thing the Lord has not spoken; sometimes it occurs at the same time: when you shall hear the sound of one going in the tops of the pear trees, then shall you join battle (2 Sam 5:24); sometimes the sign precedes the thing signified, as with Gideon in Judges 7:5–7, when the sign was given that he ought to conquer with those who had lapped up water with their hands. And it is necessary that this sign should follow the thing signified, even as they themselves explain: for if it preceded it, then the child was born before the death of Phacee, who reigned twenty years; in the seventeenth year of his reign, Achaz began to reign, and Achaz reigned sixteen years; therefore, Achaz reigned thirteen years after the death of Phacee. And in the twelfth year of Achaz, Osee began to reign. In the ninth year of his reign, Samaria was captured, which was six years after the death of Achaz. Therefore, at the capture of Samaria, the child would have been at least nineteen years old; and thus what is said below in 8:4, that the child did not know to call his father and mother, would be false.

Likewise they object that in Hebrew it does not say virgin, but alma, which, according to them, signifies a marriageable young girl, as is found in Genesis 24:16 concerning Rebecca; where we have an exceeding comely maid, they also have alma. And even if it said bethula, which, according to them, signifies a virgin, this does not necessarily mean that she conceives while remaining a virgin, because it may be that she who was a virgin at the time of the prophecy, should conceive afterwards, having been corrupted by the seed of a man.

To which is to be said that it would be no sign at all if a young woman should conceive, and even a corrupted virgin. The Lord, however, wished to signify something great, when he said: unto the depth of hell, or unto the height above (Isa 7:11). Therefore, according to us, alma is used rather than young girl, because alma signifies a virgin, according to the origin of the word, and still more, it means one who is protected, about whom there can be no suspicion of evil. But bethula signifies virgin according to a later manner of speaking.

The Jews, however, explain this verse in two ways. Some say it concerns Ezechias; some say it concerns the son of Isaiah, whom they imagine to have been called Emmanuel.

But that the first cannot stand is thus shown, because Ezechias was twenty-five years old when he began to reign (2 Kgs 18:2), and Achaz reigned sixteen years (2 Kgs 16:2); therefore Ezechias was ten years old when his father began to reign; and thus he could not be promised to be born here. Moreover, how would he not know to call his father and mother, when, in the sixth year of his reign, Samaria was captured?

Likewise, that the second cannot stand is shown because this would be no sign at all. And moreover the son of Isaiah was not Lord of Judea, and yet, in Isaiah 8:8, the land of Judea is spoken of as a possession of Emmanuel. And therefore it is necessary to understand this to be speaking of the son of God.

Following this, therefore, he does three things. First, he promises the sign: therefore, because you do not wish to ask, the Lord himself shall give you a sign, of your liberation. This sign is also given to the shepherds in Luke 2:12: and this shall be a sign unto you. You shall find the infant wrapped in swaddling clothes.

Second, the sign itself is set out, behold a virgin. And first, the miraculous conception is set out: behold a virgin, remaining a virgin, shall conceive, in giving birth, bear a son.

Second, the naming of the miraculously begotten child; and first, as to his divinity: shall call, namely, the virgin shall call, or you yourself, Judah, shall call, in danger; his name Emmanuel, which is translated: "God with us." You shall call his name Emmanuel (Matt 1:23). And this entire occurrence has nothing like it elsewhere, for it is a new thing: the Lord has created a new thing upon the earth: a woman—or a female—shall compass a man (Jer 31:22); hence, a man perfect in conception itself, although not according to perfection of quantity, as Augustine says on John 2:20: six and forty years was this temple in building; and therefore, it is above man, for there is nothing new under the sun (Eccl 1:10). Hence there cannot be found another event that corresponds to this prophecy besides this story: behold you shall conceive and shall bring forth a son (Luke 1:31). This is signified in Ezekiel 44:2: this gate shall be shut, it shall not be opened, and no man shall pass through it: because the Lord the God of Israel has entered in by it.

It is to be noted on the words, his name shall be called Emmanuel, that is, "God with us," that Christ is with us in many ways. First, as a brother, through fellowship of nature: who shall give you to me for my brother, sucking the breasts of my mother, that I may find you without, and kiss you? (Song 8:1). Second, as a bridegroom, through the bond of love: if any one love me, he will keep my word (John 14:23). Third, as a shepherd, through the solace of inner consolation: behold, I stand at the gate and knock. If any man shall hear my voice and open to me the door, I will come in to him and will sup with him (Rev 3:20). Fourth, as a savior, through the help of defense: therefore fear you not, my servant Jacob, says the Lord, neither be dismayed, O Israel: for behold, I will save you from a country afar off (Jer 30:10). Fifth, as a leader, through the example of his work: the Lord alone was his leader (Deut 32:12).

It is to be noted on the words, behold a virgin, that behold is said because of her singular eminence: first, because she is above women because of her virginity: hence he says, behold a virgin; second, she is above virgins because of her fruitfulness: hence he says, she shall conceive; third, she is above all angels because of the worthiness of her fruit: hence he says, she shall bear a son: never doth he take hold of the angels: but of the seed of Abraham he takes hold (Heb 2:16).

(Verse 15) He shall eat butter and honey, so that he may know how to refuse the evil and choose the good. For before he knows to refuse the evil and choose the good, the land that you dread will be forsaken by both her kings. The Lord will bring the king of Assyria upon you and your people and your father's house—days that have not come since the day that Ephraim departed from Judah. And it shall come to pass in that day, that the Lord shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria. And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes. I will say something even more amazing, so that you do not think that he is born in a fantasy, he will use foods of infancy, he will eat butter and milk. And although many centuries later the Evangelist testifies about him: But the child grew in wisdom and age and grace before God and men (Luke 2:52): and this is said to confirm the truth of the human body: yet still wrapped in swaddling clothes, and fed with butter and honey, he will have the ability to judge between good and evil, so that he may reject evil and choose good. Not because he did or disapproved or chose this, but because he knew how to disapprove and choose, so that through these words we may know that the infancy of the human body did not hinder divine wisdom. Lastly, the Angels announce to the shepherds the laying in the manger: The Magi adore coming from the East, whom it is to be believed were certainly chosen. And on the other hand, Herod, the scribes, and the Pharisees are disapproved, (Matthew 2), because they killed many thousands of infants for the sake of one child.

This is said ["The child grew in wisdom and in age before God and men"] in order to establish the truth of his human body. Nevertheless, wrapped in swaddling clothes and fed with curds and honey, he will have the judgment to distinguish between good and evil, that rejecting evil he might choose the good. It does not say that he will in fact reject and choose but that he would learn to reject and to choose, so that we might know through such words that this pertains to the infant's human body, not to divine wisdom. Finally, it must be believed that the angels who announced to shepherds the news of the infant lying in a manger and the magi who came from the east to worship him were chosen. Herod, the scribes and the Pharisees, on the other hand, were condemned because they slaughtered thousands of children for the sake of one infant.

Now, since the Lord was not a mere man but was also God and knew all things, he stood in no need of reflection, inquiry, counsel or judgment. He also had a natural affinity for good and antipathy for evil. Thus it is in this sense that the prophet Isaiah, too, says, "Before the child shall know to refuse the evil, he will choose the good. For before the child knows to refuse the evil and to choose the good, he will reject the evil by choosing the good." The "before" shows that he made no inquiry or investigation in a human manner but that since he was God and divinely subsisted in the flesh—that is to say, was personally united to the flesh—by the fact of his very being and his knowing all things he naturally possessed the good.

Second, as to his humanity: he shall eat butter and honey, literally, manly foods, because from infancy he held himself to the manner of other men: and being born, I drew in the common air, and fell upon the earth, that is made alike, and the first voice which I uttered was crying, as all others do (Wis 7:3).

Or from the part to the whole, according to the rules of Tyconius: for through these he understands all human foods. That he may know. The "that" is consecutive, for, feeding on such things, the child still knows to refuse the evil, without experience, and to choose the good, without counsel, having all perfect knowledge. The devil had promised this, but did not fulfill it (Gen 3:5); but God gave it freely: for he has given me the true knowledge of the things that are: to know the disposition of the whole world, and the virtues of the elements (Wis 7:17).

Or, "that" is causal: that he may know, that is, that he may show himself to know, because he is led through the foods to the perfect quantity of years, in which he shows himself to know. Augustine on Song of Songs 4:11, honey and milk, says that humanity is signified by butter, because it comes from the nourishment of the earth; divinity is signified by honey, because it is collected from the dew of heaven. He had, moreover, a nature without corruption, like butter without curd; and he carried consolation without judgment, like honey without the sting. Bernard: our little one chose to be newly conceived, because he took the nature of our flesh without corruption. Similarly, the bee brings us honey without mingling in the sting. He came not to judge the world, but that the world may be saved by him (John 3:17). And thus, "that" is also causal. And this is a sign from below on the part of the virgin giving birth, and from above on the part of God being born: the Lord will give goodness: and our earth shall yield her fruit (Ps 84:13[85:12]).

(Verse 16) For before the boy knows how to reject evil and choose good, the land that you detest will be abandoned by the face of its two kings. In the sixth year of the reign of Hezekiah, Samaria was captured by the Assyrians (2 Kings 18), that is, in his thirty-first year of age. Therefore, this one who is to be born, either from a Virgin, as we believe, or from a young woman, as the Jews claim, will eat butter and honey, and will be so young that he cannot discern between evil and good, and before he leaves infancy, the land of Syria and Samaria will be laid waste by the Assyrians. Let the Hebrews answer how Hezekiah is proclaimed an infant at the age of thirty-one, and of such a young age that he, eating honey and butter, like the children of Nineveh, does not know left from right, that is, does not know evil from good. But in regard to Emmanuel, which means 'God is with us,' he will have an easy understanding. As for the mystery and invocation of his name, let the land of Syria and Samaria be laid waste, even by the Assyrians who prevail, and let the house of David be freed from the two kings whom he fears, namely, Rezin and Pekah.

Third, the adaptation of the sign is set out: for before the child know, that is, before he assumed created knowledge in being born; the land, of Samaria and Syria (2 Kgs 16:9, 17:3–5).

Chapter 8 — Verses 1-4. And the Lord said to me: Take for yourself a large book, and write in it with the pen of a man, quickly seize the spoils, swiftly plunder. And I appointed faithful witnesses for myself, Uriah the priest, and Zechariah the son of Barachiah, and I approached the prophetess, and she conceived and gave birth to a son. And the Lord said to me: Call his name, hasten, seize the spoils, hurry to plunder; for before the child knows how to call his father and his mother, the strength of Damascus will be taken away, and the spoils of Samaria will be carried off before the king of Assyria. Seventy interpreters were employed for the large book, they translated it into a new and large book. And because it is found in Hebrew, I called upon faithful witnesses who said: 'It is present indeed, and let faithful men be my witnesses.' And concerning Uriah the Priest, only Uriah, the rest likewise. The first prophet was sent to Ahaz (Isaiah 7), to foretell to him what the Scripture mentions: but since he was unwilling to listen, the Lord himself speaks to Ahaz and commands him to ask for a sign either in the depth or in the height. In response to this, I will not ask, and I will not test the Lord. After the wicked king is dismissed, the words of God are turned to the house of David, and a Virgin is promised to give birth to a son, whose name shall be Emmanuel, which means, God is with us. If he is frequently invoked, Samaria shall be overthrown and Syria: and shall be overthrown by the king of Assyria, who shall later capture Judah itself; so that all the land of Judah shall be turned into a wilderness. Again, therefore, under another figure, a virgin birth is described. And the Lord said to the Prophet, that he should not reveal the secret of the new birth to the people, but write it in this great volume that we now read. And to make it more wondrous, let it be written in human words and in the style that men are accustomed to write, so that it may contain the sacraments of God. But what is this that is written in human style? That a child born swiftly may take away spoils and quickly plunder, that is, that he may no longer suffer the devil to reign. And let him not send Angels or Prophets, but he himself descend to save his creatures. Therefore, the Prophet does what he was commanded and summons two faithful witnesses for himself, Uriah the priest, who is a teacher of the law, as Malachi says: The lips of the priest shall guard knowledge, and they shall seek instruction from his mouth, for he is the messenger of the Lord of hosts (Malachi 2:7); and Zechariah son of Berekiah, whom there is no doubt was a prophet. We read that during the reign of Ahaz, Uriah was a priest of the Temple of the Lord (2 Kings 4), to whom Ahaz commanded to make an altar like the altar in Damascus. And the book of Days (2 Chronicles 29) narrates that Hezekiah, the son of Ahaz, sought the Lord in the days of Zechariah, who was learned in the fear of God. Isaiah presented himself as worthy of the prophetic spirit and offered the prophetess, that is, the Holy Spirit, who is called Rua in the Hebrew language. According to what is written: Come to the Lord and be illumined (Psalm 33:6). Therefore, the Lord was conceived by the Holy Spirit. And although human speech cannot explain the mysteries of his nativity, nevertheless Gabriel speaks to the Virgin who conceived him: The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God (Luke 1:35). Some interpret the holy prophetess Mary, whom there is no doubt was a prophetess, for she herself speaks in the Gospel: For behold, from now on all generations will call me blessed; for he who is mighty has done great things for me (Luke 1:48-49), and the rest. And it is commanded by Isaiah, that the very child who was formerly called Emmanuel, should now be called, hasten, strip away the spoils, hasten to plunder. For ascending on high, he led captivity captive; he received gifts for men (Ps. 67; Eph. 4:8) . And before assuming a human body, and calling God his father in his infancy, and calling Mary his mother, the strength of Damascus will be taken away, and the spoils of Samaria by the king of Assyrians: so that even before he is born, he will save his people, the house of David, by his mere invocation. Uriah means the light of the Lord; Zacharias, the memory of the Lord; and Barachias, the blessing of the Lord: by these witnesses, the birth of Christ is confirmed. For he, in the Gospel of Luke, explained to two men going to Emmaus that Moses and the Prophets had prophesied about him. According to typology, in the virgin soul, untouched by any stain, conceived by the Holy Spirit, he quickly takes spoils from opposing powers and makes all things serve him. And now, as he sees in part and prophesies in part (1 Corinthians 13), before he can be made perfect and rightfully call God his heavenly Father and Mother, he, still in infancy and in progress, will conquer the strength of Damascus, namely the doctrine of secular wisdom. And he will take the spoils of Samaria that the heretics have taken from the Church, saying, 'We have no share in David, nor inheritance in the son of Jesse' (1 Kings 12:16), with the very king of the Assyrians present, the devil, who will not be able to come to their aid. But these holy women do not only bear sons to the prophets, Maria the eternal Virgin, but also to the patriarchs. Sara, which is interpreted as 'ruler' or 'prince', that is, chief: and Rebecca, which in our language means 'patience'.

263. And the Lord said to me: take you a great book. Here he foretells the destruction of the ten tribes, insofar as it pertains to their punishment. This was carried out by the Assyrians: first, in the reign of Phacee, by Theglathphalasar, who captured the two and a half tribes which were across the Jordan, and many people from the tribes of Zebulon and Naphtali (2 Kgs 15); afterwards, by Salmanasar, who reduced the remaining tribes to captivity (2 Kgs 18:9–12). However, the two tribes also shared in this tribulation, for they were afflicted by Theglathphalasar, as is said in 2 Chronicles 28:20, and by Sennacherib, as is said below in chapter 36. Nevertheless, they were not entirely subjugated. And this is divided into two parts:

in the first, he foretells the tribulation;

in the second, its mode and order: at the first time the land of Zabulon, and the land of Nephtali was lightly touched (ch. 9).

264. This chapter, moreover, is divided into three parts:

in the first, he threatens the ten tribes with destruction by the Assyrians;

in the second, he foretells the affliction of the two tribes in this, where it says, and shall pass through Judah, overflowing (Isa 8:8);

in the third, he strengthens them with their future liberation, where it says, gather yourselves (Isa 8:9).

Concerning the first, he does two things:

in the first, the sign of destruction is set out;

in the second, the deed itself is described, where it says, and the Lord spoke to me again (Isa 8:5).

Concerning the first, he sets out two things:

first, he sets out the prefiguration of the punishment;

in the second, the expression of the sign, where it says, for before the child know (Isa 8:4).

The Jews, however, interpret this sign literally as the son of Isaiah, through whose name the Lord wished to signify the destruction of the ten tribes. And according to this, he confirmed the sign in three ways:

first, by writing;

second, by testimony, where it says, and I took (Isa 8:2);

third, by the deed itself, where it says, and I went (Isa 8:3).

265. Concerning the first, he sets out three things,

namely, that in which it is to be written: a great book, for, literally, the book is large to signify the magnitude of the tribulation: take you a roll of a book, and you shall write in it all that I have spoken to you against Israel and Judah (Jer 36:2).

Second, that with which it is to be written: with a man's pen, that is, plainly, that it may be understood, and that what is written will remain: write the vision, and make it plain upon tables: that he that reads it may run over it (Hab 2:2).

Third, that which is to be written, namely, the name of him who will lay waste, signifying in brief the future destruction: take away the spoils with speed, quickly take the prey, that is, ravage. These may be words of the Lord spoken to the prophet, and thus they are taken materially; or they are spoken to the enemies, and thus, significatively, below: and I will give him a charge against the people of my wrath, to take away the spoils, and to lay hold on the prey (Isa 10:6).

268. Against this, some object in many ways that it should not be understood literally,

first, because, since the words commanded to be written are few, it is not necessary for the book to be large;

second, because it is not probable that the prophet, a decent man, would have brought in witnesses when he went to his wife;

third, because Urias made an altar of idols like the altar of Damascus in the temple of the Lord (2 Kgs 16:15–16), and thus he was not a faithful witness;

fourth, because Zachariah was not alive then, for Zachariah the son of Joiada had been killed long before by Joas, king of Judah (2 Chr 24:22); another man is called Zachariah, who was one of the twelve prophets, and he lived long after, during the return of the people from captivity, as is clear from Zechariah 1:1 and through the whole book: therefore, the prophet could not have taken Zachariah as a witness; and moreover there remains a similar objection as exists with the first sign, that the child himself was born before the death of Phacee: therefore, as was proved above, he was at least nineteen years old at the capture of Samaria, and therefore what is said in 8:4 is false: before the child know to call his father and his mother.

269. And thus they hold that this is understood only of Christ, just as the first sign; that, by the great book, Sacred Scripture is signified, about which it says in Baruch 4:1: this is the book of the commandments of God, and the law, that is for ever; by the man's pen, the manner of prophecy, that it is not altogether clear to everyone, but only to the rational, who can conceive things signified from figures: I have multiplied visions, and I have used similitudes by the ministry of the prophets (Hos 12:10).

Take away the spoils with speed, the name of Christ, that is, a circumlocution for his name, because Jesus is savior, in that he took away spoils, that is, sinners, from the power of the devil, and plundered hell, about which it says below: therefore will I distribute to him very many, and he shall divide the spoils of the strong (Isa 53:12).

By Urias, which means "light of the Lord," the law is signified: because the commandment is a lamp, and the law a light (Prov 6:23). By Zachariah, which means "memory of the Lord," the son of Barachias, which means "blessing of the Lord," prophecy is signified, for the prophets received divine knowledge through the blessing of a divine gift. And these, namely, the law and the prophets, are the witnesses of the Incarnation of Christ: all things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning me (Luke 24:44). The prophetess, moreover, is the blessed Virgin, who prophesied saying: my soul doth magnify the Lord (Luke 1:46), to whom the prophet went through prophetic understanding and through faith; or the prophetess is said to be the Holy Spirit, who is the principle of all prophecy: for prophecy came not by the will of man at any time: but the holy men of God spoke, inspired by the Holy Spirit (2 Pet 1:21). For in Hebrew, the word for "spirit," namely, ruah, is feminine in gender, and according to this, she conceived, that is, the Spirit made Mary to conceive: for that which is conceived in her, is of the Holy Spirit (Matt 1:20). Call his name, O Isaiah, that is, foretell his name, as above.

270. This interpretation, however, is not of such authority as that above on 7:14, concerning the other sign, because it is more forced and does not have authority from the Scriptures, as the other does from Matthew 1:22–23. Hence some say that it is not unreasonable if this be understood literally, in such a way, however, that this child may be a figure of Christ, as is also said above in a certain gloss on 7:14: behold a virgin.

Hence, according to this, a reply can be made to the objections that were made at first.

And to the first is to be said that the book was great, not because the writing required it, but to signify the magnitude of the tribulation.

To the second is to be said that it can be understood that the witnesses were brought in for the writing, as may be done in claims of privilege, and not for his going to his wife; and even if they were brought in for this, it would not be more against decency, as it seems, than bringing in witnesses for fornication as in Hosea 1:2–3, even though many interpret that passage literally.

To the third is to be said that Urias is called faithful because of the authority of the priesthood and not because of the goodness of his life; or that he was held to be worthy of faith by the king.

To the fourth is to be said that this Zachariah was neither of the ones named; for it is the custom among the Hebrews, as among many peoples, that names are given to sons from their kindred, as is said in Luke 1:61 of John: there is none of your kindred that is called by this name, and thus, this Zachariah could have been from the progeny of the one who had been killed earlier; or it is also the custom among the Hebrews, as Jerome says, that they often use a proper noun for a common noun, as they often use Bosra, which is the name of a fortified city, for any fortified city: and thus, because that Zachariah was a faithful prophet, and of great reputation among the people, this man is also called Zachariah, who perhaps was similarly worthy of faith to the people of that place.

To the fifth is to be said that this is not a similar objection, for it is necessary that what is said above only be understood of the destruction, because it says in 7:16: the land shall be forsaken; but 8:4 can be understood of the persecution carried out by Theglathphalasar, who destroyed Damascus (2 Kgs 16:9), and despoiled the kingdom of Samaria (2 Kgs 15:19–20); hence he says expressly: the strength of Damascus, and the spoils of Samaria shall be taken away, and this event was near enough.

271. It is to be noted on the words, a great book (Isa 8:1), that the Sacred Page is a book that is said to be,

first, great, as to the greatness of its content: hear me, for I will speak of great things: and my lips shall be opened to preach right things (Prov 8:6).

Second, it is sealed, as to vision, below: and the vision of all shall be unto you as the words of a book that is sealed (Isa 29:11).

Third, it is rolled up because of its multiple senses: and I looked, and behold, a hand was sent to me, wherein was a book rolled up (Ezek 2:9).

Fourth, it is bitter because of the labor of study: and I took the book from the hand of the angel and ate it up: and it was in my mouth, sweet as honey. And when I had eaten it, my belly was bitter (Rev 10:10); they that in the morning early watch for me, shall find me (Prov 8:17).

Fifth, it is sweet, as to its effect: eat this book: and I did eat it: and it was sweet as honey in my mouth (Ezek 3:1–3).

Sixth, it is flying, as to its meaning: I saw, and behold a volume flying (Zech 5:1); will the eagle mount up at your command, and make her nest in high places? (Job 39:27).

Seventh, it is life-giving, as to its fruit: all these things are the book of life, and the covenant of the Most High, and the knowledge of truth (Sir 24:32); he that shall find me, shall find life (Prov 8:35).

266. And I took unto me. Here the sign is confirmed by testimony; faithful witnesses: in the mouth of two or three witnesses let every word stand (Deut 19:15).

How was it, then, one may say, that his name was not called Emmanuel but Jesus Christ? Because he did not say "you shall call" but "they shall call," that is, the multitude and the issue of events. For here he uses an event (i.e., God being "with us") as a name; and this is customary in Scripture, to substitute the events that take place for names. Therefore, to say, "they shall call" him "Emmanuel" means nothing else than that they shall see God among humanity. For he has always been among them, but never so manifestly.

267. And I went to the prophetess. Here it is confirmed by the deed, for sometimes the prophets announced a future thing also by the deed itself, as below: go, and loose the sackcloth from off your loins, and take off your shoes from your feet. And he did so, and went naked, and barefoot (Isa 20:2). Hence this is understood literally that he went to his wife. Hence two things are set out:

first, the begetting of the child: and I went;

second, the naming of the begotten, call his name, hasten, as if to say: make haste to do it; take away the spoils, as above (Isa 8:1).

Or according to another version of Jerome: hasten, the spoils take away; and this is better, since, according to this, there is nothing more in the name than in what was written in the book.

For, before the child knew how to call his father and mother, as Isaiah had prophesied of him, he took the strength of Damascus and the spoils of Samaria. That is, before he uttered human speech through his humanity, he took the strength of Damascus or that which gave confidence to Damascus. For, in the estimation of the world, that city had flourished for some time on account of her riches. But preeminence in riches is gained by gold, and the magi as suppliants offered gold to Christ.

For that expression of Isaiah 'He shall take the power of Damascus and spoils of Samaria,' foretold that the power of the evil demon that dwelt in Damascus should be overcome by Christ as soon as He was born; and this is proved to have happened. For the Magi, who were held in bondage for the commission of all evil deeds through the power of that demon, by coming to worship Christ, shows that they have revolted from that dominion which held them captive; and this [dominion] the Scripture has showed us to reside in Damascus. Moreover, that sinful and unjust power is termed well in parable, Samaria. And none of you can deny that Damascus was, and is, in the region of Arabia, although now it belongs to what is called Syrophoenicia. Hence it would be becoming for you, sirs, to learn what you have not perceived, from those who have received grace from God, namely, from us Christians; and not to strive in every way to maintain your own doctrines, dishonouring those of God.

I, on my part, now wish to engage with you in a discussion on the allegorical expressions of the apostle. What figures of speech could the novel god have found in the prophets (fit for himself)? "He led captivity captive," [Ephesians 4:8] says the apostle. With what arms? In what conflicts? From the devastation of what country? From the overthrow of what city? What women, what children, what princes did the Conqueror throw into chains? For when by David Christ is sung as "girded with His sword upon His thigh," [Psalm 45:3] or by Isaiah as "taking away the spoils of Samaria and the power of Damascus," [Isaiah 8:4] you make Him out to be really and truly a warrior confest to the eye. Learn then now, that His is a spiritual armour and warfare, since you have already discovered that the captivity is spiritual, in order that you may further learn that this also belongs to Him, even because the apostle derived the mention of the captivity from the same prophets as suggested to him his precepts likewise: ...

272. For before the child know. Here the interpretation of the sign is set out; and it is already clear according to the literal interpretation. According to the other interpretation, however: for before the child know, by created knowledge, his father, his putative father Joseph, or God; the strength of Damascus, and the spoils of Samaria shall be taken away, according to this, this can also be referred to the captivity of Samaria.

(Verse 9, 10.) Gather together, O people, and be conquered, and listen, all far away lands: be strengthened and be conquered. Gird yourselves, and be conquered: take counsel, and it shall be dissipated: speak a word, and it shall not be, because God is with us. Regarding the phrase 'gather together, or be weakened, and be broken,' as others have interpreted, the Septuagint translated it as 'know.' For the Hebrew word, Rou (), because of the resemblance of the letter Res () and Daleth (), they understood it as Dou (). Therefore, know that the people of Samaria and Syria are weak and feeble, and in the presence of Emmanuel, they are unable to do anything against the city of God, Jerusalem. And not only you, who are neighbors, but the whole distant land should know this. For even if you gather an army and prepare for battle, and the number of those besieging is greater than the number of those being besieged, I say to you again, you will be defeated. And whatever plan you make against Jerusalem will be destroyed. And although you have said above (Isaiah 7:6): Let us go up to Judah and harass it, and make a breach in it, and set a king over it, the son of Tabeel; you speak a word, but it will not stand, for God is with us, that is, Emmanuel. We can use this testimony against the nations in the time of persecution, that although they may seem strong and overcome us in those who have fallen, they will be defeated in those who have shed their blood for Christ, and that after the wars, peace will be restored to the Churches, and all their plans against Emmanuel will be scattered, for God is with us. They also listen beneficially to contradict the truth, so that they may ultimately be overcome by reason, and never desire to prevail in falsehood, because whatever they say, wickedness can never overcome what is right.

And what the same prophet said has been fulfilled. "God is with us. Know this, O nations, and be conquered." For we who are from the nations have been conquered and overcome. And we who bend our necks beneath his grace stand forth as a kind of spoils of his victory.

278. Gather yourselves together, O you peoples. Because he had said that the persecution of the Assyrians would run over in some manner into the two tribes, here he strengthens them, because they were not to be finally captured in that persecution, nor even be subjugated by the ten tribes and the Syrians. And this is divided into two parts:

in the first, he sets out divine strengthening;

in the second, he removes the communication of diviners: and when they shall say to you (Isa 8:19).

Concerning the first, he sets out two things:

first, he sets out the ridicule of the enemy,

second, the instruction of the people: for thus says the Lord (Isa 8:11).

Concerning the first of these, he does two things:

first, he sets out the ridicule or insult;

second, the reason for the ridicule: because God is with us (Isa 8:10).

And he ridicules the army of those who fight, the counsel of the wise, and the command of the lords: for wars are fought by these three.

279. Now an army grows strong by three things:

namely, by multitude, and as to this, he says: O you peoples, of Syria and Samaria, gather yourselves together, that you may be many, and be overcome, by God fighting against you through whomsoever of his ministers; and not only you, but give ear to this same thing all you lands. And this is sarcasm, a certain species of trope, which is said to be a sort of ridicule that is hostile and full of hatred: break forth, and come, all you nations from round about, and gather yourselves together: there will the Lord cause all your strong ones to fall down (Joel 3:11).

Second, it grows strong in the fortitude of body and soul of those who fight, and as to this he says, strengthen yourselves: let the weak say: I am strong (Joel 3:10).

Third, it grows strong in the protection of arms: gird yourselves, which pertains properly to swords, but is taken from there to apply to all arms: gird yourselves, and be valiant men, and be ready against the morning, that you may fight with these nations that are assembled against us to destroy us and our sanctuary (1 Macc 3:58).

280. As to counsel: take counsel together, and it shall be defeated: who catches the wise in their craftiness, and scatters the counsel of the wicked (Job 5:13); there is no wisdom, there is no prudence, there is no counsel against the Lord (Prov 21:30).

281. As to the commands of lords concerning these things which are chosen after counsel: speak a word, and it shall not be done, above: let us make him king in the midst thereof (Isa 7:6). For the kings would announce what they chose to the people, as Homer says.

282. He sets out the reason by translating the name Emmanuel, because God is with us: if God be for us, who is against us? (Rom 8:31); and they shall fight against you, and shall not prevail: for I am with you to save you, and to deliver you, says the Lord (Jer 15:20).

(in Luc. iii. 41.) It is said, that some Idumæan robbers coming to Ascalon, brought with them among other prisoners Antipatera. He was instructed in the law and customs of the Jews, and acquired the friendship of Hyrcanus, king of Judæa, who sent him as his deputy to Pompey. He succeeded so well in the object of his mission, that he laid claim to a share of the throne. He was put to death, but his son Herod was under Antony appointed king of Judæa, by a decree of the Senate; so it is clear that Herod sought the throne of Judæa without any connection or claim of birth.

(non occ.) After the miraculous Virgin-birth, a God-man having by Divine power proceeded from a virgin womb; in the obscure shelter of such a cradle, a narrow stall, wherein lay Infinite Majesty in a body more narrow, a God was suckled and suffered the wrapping of vile rags—amidst all this, on a sudden a new star shone in the sky upon the earth, and driving away the darkness of the world, changed night into day; that the day-star should not be hidden by the night. Hence it is that the Evangelist says, Now when Jesus was born in Bethlehem.

(De Cons. Evang. 2. 15.) Concerning the place, Bethlehem, Matthew and Luke agree; but the cause and manner of their being there, Luke relates, Matthew omits. Luke again omits the account of the Magi, which Matthew gives.

(Serm. 202.) What were these Magi but the first fruits of the Gentiles? Israelitish shepherds, gentile Magians, one from far, the other from near, hastened to the one Corner-stone.

(Serm. 200.) Jesus then was manifested neither to the learned nor the righteous; for ignorance belonged to the shepherds, impiety to the idolatrous Magi. Yet does that Corner-stone attract them both to Itself, seeing He came to choose the foolish things of this world to confound the wise, and not to call the righteous, but sinners; that nothing great should exalt himself, none weak should despair.

(vid. contr. Faust. ii. 1.) And, according, to Faustus this introduction of the account of the star would lead us rather to call this part of the history, 'The Nativity,' than 'The Gospel.'

(de Civ. Dei, v. 1.) For by the word 'fate,' in common acceptation, is meant the disposition of the stars at the moment of a person's birth or conception; to which some assign a power independent of the will of God. These must be kept at a distance from the ears of all who desire to be worshippers of Gods of any sort. But others think the stars have this virtue committed to them by the great God; wherein they greatly wrong the skies, in that they impute to their splendent host the decreeing of crimes, such as should any earthly people decree, their city should in the judgment of mankind deserve to be utterly destroyed.

(de Civ. Dei, v. 6.) It cannot be said to be utterly absurd to suppose that sidereal afflatus should influence the state of the body, when we see that it is by the approach and departure of the sun that the seasons of the year are varied, and that many things, as shells and the wonderful tides of the Ocean, increase or decrease as the moon waxes or wanes. But not so, to say that the dispositions of the mind are subject to sidereal impulse. Do they say that the stars rather foreshew than effect these results? how then do they explain, that in the life of twins, in their actions, their successes, professions, honours, and all other circumstances of life, there will often be so great diversity, that men of different countries are often more alike in their lives than twins, between whose birth there was only a moment's, and between whose conception in the womb there was not a moment's, interval. And the small interval between their births is not enough to account for the great difference between their fates. Some give the name of fate not only to the constitution of the stars, but to all series of causes, at the same time subjecting all to the will and power of God. This sort of subjection of human affairs and fate is a confusion of language which should be corrected, for fate is strictly the constitution of the stars. The will of God we do not call 'fate,' unless indeed we will derive the word from 'speaking;' as in the Psalms, God hath spoken once, twice have I heard the same. (Ps. 62:11.) There is then no need of much contention about what is merely a verbal controversy.

(cont. Faust. ii. 5.) But if we will not subject the nativity of any man to the influence of the stars, in order that we may vindicate the freedom of the will from any chain of necessity; how much less must we suppose sidereal influences to have ruled at His temporal birth, who is eternal Creator and Lord of the universe? The star which the Magi saw, at Christ s birth according to the flesh, did not rule His fate, but ministered as a testimony to Him. Further, this was not of the number of those stars, which from the beginning of the creation observe their paths of motion according to the law of their Maker; but a star that first appeared at the birth, ministering to the Magi who sought Christ, by going before them till it brought them to the place where the infant God the Word was. According to some astrologers such is the connection of human fate with the stars, that on the birth of some men stars have been known to leave their courses, and go directly to the new-born. The fortune indeed of him that is born they suppose to be bound up with the course of the stars, not that the course of the stars is changed after the day of any man's birth. If then this star were of the number of those that fulfil their courses in the heavens, how could it determine what Christ should do, when it was commanded at His birth only to leave its own course? If, as is more probable, it was first created at His birth, Christ was not therefore born because it arose, but the reverse; so that if we must have fate connected with the stars, this star did not rule Christ's fate, but Christ the stars.

(Serm. 374. 1.) Will you ask, from whom had they learned that such an appearance as a star was to signify the birth of Christ? I answer from Angels, by the warning of some revelation. Do you ask, was it from good or ill Angels? Truly even wicked spirits, namely the dæmons, confessed Christ to be the Son of God. But why should they not have heard it from good Angels, since in this their adoration of Christ their salvation was sought, not their wickedness condemned? The Angels might say to them, 'The Star which ye have seen is the Christ. Go ye, worship Him, where He is now born, and see how great is He that is born.'

(ord. Josh. 19:15.) There are two Bethlehems; one in the tribe of Zabulon, the other in the tribe of Judah, which was before called Ephrata.

These Magi were kings, and though their gifts were three, it is not to be thence inferred that themselves were only three in number, but in them was prefigured the coming to the faith of the nations sprung from the three sons of Noah. Or, the princes were only three, but each brought a large company with him. They came not after a year's end, for He would then have been found in Egypt, not in the manger, but on the thirteenth day. To show whence they came it is said, from the East.

Or, they had dromedaries and Arabian horses, whose great swiftness brought them to Bethlehem in thirteen days.

(interlin.) 'His star,' i. e. the star He created for a witness of Himself.

(ord.) To the Shepherds, Angels, and the Magians, a star points out Christ; to both speaks the tongue of Heaven, since the tongue of the Prophets was mute. The Angels dwell in the heavens, the stars adorn it, to both therefore the heavens declare the glory of God.

(ord.) In the east. It seems doubtful whether this refers to the place of the star, or of those that saw it; it might have risen in the east, and gone before them to Jerusalem.

How vain moreover is prayer for those who live by fate; Divine Providence is banished from the world together with piety, and man is made the mere instrument of the sidereal motions. For these they say move to action, not only the bodily members, but the thoughts of the mind. In a word, they who teach this, take away all that is in us, and the very nature of a contingency; which is nothing less than to overturn all things. For where will there be free will? but that which is in us must be free.

He is also fittingly born in Bethlehem: for Bethlehem is interpreted as "house of bread." For he himself is the one who says: I am the living bread who came down from heaven. The place, therefore, in which the Lord is born was previously called "house of bread," because it was surely going to happen that he would appear there through the substance of flesh, who would refresh the minds of the elect with inner satisfaction.

As you heard in the Gospel reading, dearest brothers, when the King of heaven was born, the king of earth was troubled, because earthly height is confounded when heavenly height is revealed.

(in Evang. i. 10. n. 4.) It should be known that the Priscillianists, heretics who believe every man to be born under the aspect of some planet, cite this text in support of their error; the new star which appeared at the Lord's birth they consider to have been his fate.

(Sup. 2.) But far be it from the hearts of the faithful to call any thing, 'fate.'

(Hom. in Ev. Lib. i. Hom. 10.) To the Jews who used their reason, a rational creature, i. e. an Angel, ought to preach. But the Gentiles who knew not to use their reason are brought to the knowledge of the Lord, not by words, but by signs; to the one prophecy, as to the faithful; to the other signs, as to the unbelievers. One and the same Christ is preached, when of perfect age, by Apostles; when an infant, and not yet able to speak, is announced by a star to the Gentiles; for so the order of reason required; speaking preachers proclaimed a speaking Lord, mute signs proclaimed a mute infant.

Verse 2. "Wherefore the king commanded that the soothsayers, the magi, the charmers, and the Chaldeans show the king his dream. And when they came, they stood in the presence of the king." Those whom we have translated as "soothsayers" (harioli) others have rendered as epaoidoi, that is, "enchanters." Well then, it seems to me that enchanters are people who perform a thing by means of words; magi are those who pursue individual lines of philosophic enquiry; charmers are those who employ blood and animal sacrifices and often have contact with corpses. Furthermore the term "astrologers" among the Chaldeans signifies, I believe, what the common people call mathematicians. But common usage and ordinary conversation understands the term magi as wicked enchanters . Yet they were regarded differently among their own nation, inasmuch as they were the philosophers of the Chaldeans, and even the kings and princes of this same nation do all they can to acquire a knowledge of this science. Wherefore also it was they who first at the nativity of our Lord and Savior learned of his birth, and who came to holy Bethlehem and adored the child, under the guidance of the star which shone above them (Matthew 2:1-12).

We think the Evangelist first wrote, as we read in the Hebrew, 'Judah,' not 'Judæa.' For in what other country is there a Bethlehem, that this needs to be distinguished as in 'Judæa?' But 'Judah' is written, because there is another Bethlehem in Galilee.

They knew that such a star would rise by the prophecy of Balaam, whose successors they were. But whether they were Chaldæans, or Persians, or came from the utmost ends of the earth, how in so short a space of time could they arrive at Jerusalem?

We have need of much wakefulness, and many prayers, that we may arrive at the interpretation of the passage now before us, and that we may learn who these wise men were, and whence they came, and how; and at whose persuasion, and what was the star. Or rather, if ye will, let us first bring forward what the enemies of the truth say. Because the devil hath blown upon them with so violent a blast, as even from this passage try to arm them against the words of truth.

What then do they allege? "Behold," say they, "even when Christ was born a star appeared; which is a sign that astrology may be depended on." How then, if He had His birth according to that law, did He put down astrology, and take away fate, and stop the mouths of demons, and cast out error, and overthrow all such sorcery?

And what moreover do the wise men learn from the star of itself? That He was King of the Jews? And yet He was not king of this kingdom; even as He said also to Pilate, "My kingdom is not of this world." At any rate He made no display of this kind, for He had neither guards armed with spear or shield, nor horses, nor chariots of mules, nor any other such thing around Him; but He followed this life of meanness and poverty, carrying about with Him twelve men of mean estate.

And even if they knew Him to be a king, for what intent are they come? For surely this is not the business of astrology, to know from the stars who are born, but from the hour when men are born to predict what shall befall them: so it is said. But these were neither present with the mother in her pangs, nor did they know the time when He was born, neither did they, beginning at that moment, from the motion of the stars compute what was to happen: but conversely, having a long time before seeing a star appear in their own country, they come to see Him that was born.

For if ye can learn what the star was, and of what kind, and whether it were one of the common stars, or new and unlike the rest, and whether it was a star by nature or a star in appearance only, we shall easily know the other things also. Whence then will these points be manifest? From the very things that are written. Thus, that this star was not of the common sort, or rather not a star at all, as it seems at least to me, but some invisible power transformed into this appearance, is in the first place evident from its very course. For there is not, there is not any star that moves by this way, but whether it be the sun you mention, or the moon, or all the other stars, we see them going from east to west; but this was wafted from north to south; for so is Palestine situated with respect to Persia.

In the second place, one may see this from the time also. For it appears not in the night, but in mid-day, while the sun is shining; and this is not within the power of a star, nay not of the moon; for the moon that so much surpasses all, when the beams of the sun appear, straightway hides herself, and vanishes away. But this by the excess of its own splendor overcame even the beams of the sun, appearing brighter than they, and in so much light shining out more illustriously.

In the third place, from its appearing, and hiding itself again. For on their way as far as Palestine it appeared leading them, but after they set foot within Jerusalem, it hid itself: then again, when they had left Herod, having told him on what account they came, and were on the point of departing, it shows itself; all which is not like the motion of a star, but of some power highly endued with reason. For it had not even any course at all of its own, but when they were to move, it moved; when to stand, it stood, dispensing all as need required: in the same kind of way as the pillar of the cloud, now halting and now rousing up the camp of the Jews, when it was needful.

In the fourth place, one may perceive this clearly, from its mode of pointing Him out. For it did not, remaining on high, point out the place; it not being possible for them so to ascertain it, but it came down and performed this office. For ye know that a spot of so small dimensions, being only as much as a shed would occupy, or rather as much as the body of a little infant would take up, could not possibly be marked out by a star. For by reason of its immense height, it could not sufficiently distinguish so confined a spot, and discover it to them that were desiring to see it. And this any one may see by the moon, which being so far superior to the stars, seems to all that dwell in the world, and are scattered over so great an extent of earth,-seems, I say, near to them every one. How then, tell me, did the star point out a spot so confined, just the space of a manger and shed, unless it left that height and came down, and stood over the very head of the young child? And at this the evangelist was hinting when he said, "Lo, the star went before them, till it came and stood over where the young Child was."

Seest thou, by what store of proofs this star is shown not to be one of the many, nor to have shown itself according to the order of the outward creation? And for what intent did it appear? To reprove the Jews for their insensibility, and to cut off from them all occasion of excuse for their willful ignorance. For, since He who came was to put an end to the ancient polity, and to call the world to the worship of Himself, and to be worshipped in all land and sea, straightway, from the beginning, He opens the door to the Gentiles, willing through strangers to admonish His own people. Thus, because the prophets were continually heard speaking of His advent, and they gave no great heed, He made even barbarians come from a far country, to seek after the king that was among them. And they learn from a Persian tongue first of all, what they would not submit to learn from the prophets; that, if on the one hand they were disposed to be candid, they might have the strongest motive for obedience; if, on the other hand, they were contentious, they might henceforth be deprived of all excuse. For what could they have to say, who did not receive Christ after so many prophets, when they saw that wise men, at the sight of a single star, had received this same, and had worshipped Him who was made manifest. Much in the same way then as He acted in the case of the Ninevites, when He sent Jonas, and as in the case of the Samaritan and the Canaanitish women; so He did likewise in the instance of the magi. For this cause He also said, "The men of Nineveh shall rise up, and shall condemn:" and, "the Queen of the South shall rise up, and shall condemn this generation:" because these believed the lesser things, but the Jews not even the greater.

"And wherefore," one may say, "did He attract them by such a vision?" Why, how should He have done? Sent prophets? But the magi would not have submitted to prophets. Uttered a voice from above? Nay, they would not have attended. Sent an angel? But even him they would have hurried by. And so for this cause dismissing all those means, God calleth them by the things that are familiar, in exceeding condescension; and He shows a large and extraordinary star, so as to astonish them, both at the greatness and beauty of its appearance, and the manner of its course.

"When Jesus was born in Bethlehem of Judaea, in the days of Herod the king, behold, there came wise men from the east to Jerusalem." While wise men followed under the auspices of a star, these believed not, with prophets even sounding in their ears. But wherefore doth he mention to us both the time and the place, saying, "in Bethlehem," and "in the days of Herod the king?" And for what reason doth he add his rank also? His rank, because there was also another Herod, he who slew John: but that was a tetrarch, this a king. And the place likewise, and the time, he puts down, to bring to our remembrance ancient prophecies; whereof one was uttered by Micah, saying, "And thou, Bethlehem, in the land of Judah, art by no means the least among the princes of Judah;" and the other by the patriarch Jacob, distinctly marking out to us the time, and setting forth the great sign of His coming. For, "A ruler," saith he, "shall not fail out of Judah, nor a leader out of his loins, until He come for whom it is appointed, and He is the expectation of the Gentiles."

And this again is worth inquiry, whence it was that they came to entertain such a thought, and who it was that stirred them up to this. For it doth not seem to me to be the work of the star only, but also of God, who moved their soul; which same kind of thing He did also in the case of Cyrus, disposing him to let the Jews go. He did not however so do this as to destroy their free will, since even when He called Paul from above by a voice, He manifested both His own grace and Paul's obedience.

And wherefore, one may ask, did He not reveal this to all the wise men of the East? Because all would not have believed, but these were better prepared than the rest; since also there were countless nations that perished, but it was to the Ninevites only that the prophet was sent; and there were two thieves on the cross, but one only was saved. See at least the virtue of these men, not only by their coming, but also by their boldness of speech. For so that they may not seem to be a sort of impostors, they tell who showed them the way, and the length of their journey; and being come, they had boldness of speech: "for we are come," that is their statement, "to worship Him:" and they were afraid neither of the people's anger, nor of the tyranny of the king. Whence to me at least they seem to have been at home also teachers of their countrymen. For they who here did not shrink from saying this, much more would they speak boldly in their own country, as having received both the oracle from the angel, and the testimony from the prophet.

(Serm. xxxiii. 2.) Christ Himself, the expectation of the nations, that innumerable posterity once promised to the most blessed patriarch Abraham, but to be born not after the flesh, but by the Spirit; therefore likened to the stars for multitude, that from the father of all nations, not an earthly but an heavenly progeny might be looked for. Thus the heirs of that promised posterity, marked out in the stars, are roused to the faith by the rise of a new star, and where the heavens had been at first called in to witness, the aid of Heaven is continued.

(Serm. xxxiv. 3.) Besides that star thus seen with the bodily eye, a yet brighter ray of truth pierced their hearts; they were enlightened by the illumination of the true faith.

(ubi sup.) What they knew and believed might have been sufficient for themselves, that they needed not to seek to see with the bodily eye, what they saw so clearly with the spiritual. But their earnestness and perseverance to see the Babe was for our profit. It profited us that Thomas, after the Lord's resurrection, touched and felt the marks of his wounds, and so for our profit the Magians' eyes looked on the Lord in His cradle.

What does this mean, that it was in the time of a very malevolent king that God descended to earth, divinity entered into flesh, a heavenly union occurred with an earthly body? What does this mean? How could it happen that a tyrant could then be driven out by one who was not a king, who would free his people, renew the face of the earth and restore freedom? Herod, an apostate, had wrongly invaded the kingdom of the Jews, taken away their liberty, profaned their holy places, disrupted the established order, abolished whatever there was of discipline and religious worship. It was fitting therefore that God's own aid would come to succor that holy race without any human help. Rightly did God emancipate the race that no human hand could free. In just this way will Christ come again, to undo the antichrist, free the world, restore the original land of paradise, uphold the liberty of the world and take away all its slavery.

(Append. Serm. 132.) Many kings of Judæa had been born and died before, yet had Magi ever sought out any of them for adoration? No, for they had not been taught that any of these spoke from heaven. To no ordinary King of Judæa had these men, aliens from the land of Judæa, ever thought such honour due. But they had been taught that this Child was one, in worshipping whom they would certainly secure that salvation which is of God. Neither His age was such as attracts men's flattery; His limbs not robed in purple, His brow not crowned with a diamond, no pompous train, no awful army, no glorious fame of battles, attracted these men to Him from the remotest countries, with such earnestness of supplication. There lay in a manger a Boy, newly born, of infantine size, of pitiable poverty. But in that small Infant lay hid something great, which these men, the first-fruits of the Gentiles, had learned not of earth but of heaven; as it follows, We have seen His star in the east. They announce the vision and ask, they believe and enquire, as signifying those who walk by faith and desire sight.

(Hill. Quæst. V. and N. Test. q. 63.) They might think that a king of Judæa was born, since the birth of temporal princes is sometimes attended by a star. These Chaldean Magi inspected the stars, not with malevolence, but with the true desire of knowledge; following, it may be supposed, the tradition from Balaam; so that when they saw this new and singular star, they understood it to be that of which Balaam had prophesied, as marking the birth of a King of Judæa.

Let us see to what serves this designation of time. In the days of Herod the king. It shows the fulfilment of Daniel's prophecy, wherein he spake that Christ should be born after seventy weeks of years. For from the time of the prophecy to the reign of Herod, the years of seventy weeks were accomplished. Or again, as long as Judæa was ruled by Jewish princes, though sinners, so long prophets were sent for its amendment; but now, whereas God's law was held under the power of an unrighteous king, and the righteousness of God enslaved by the Roman rule, Christ is born; the more desperate sickness required the better physician.

When He was born ... behold wise men, that is, immediately on His birth, showing that a great God existed in a little one of man.

Or, they had set out two years before the Saviour's birth, and though they travelled all that time, neither meat nor drink failed in their scrips.

Or, whence the day springs, thence came the first-fruits of the faith; for faith is the light of the soul. Therefore they came from the East, but to Jerusalem.

If then any should become an adulterer or homicide through means of the planets, how great is the evil and wickedness of those stars, or rather of Him who made them? For as God knows things to come, and what evils are to spring from those stars; if He would not hinder it, He is not good; if He would but could not, He is weak. Again, if it be of the star that we are either good or bad, we have neither merit nor demerit, as being involuntary agents; and why should I be punished for sin which I have done not wilfully, but by necessity? The very commands of God against sin, and exhortations to righteousness, overthrow such folly. For where a man has not power to do, or where he has not power to forbear, who would command him either to do or to forbear?

Were they then ignorant that Herod reigned in Jerusalem? Or that it is a capital treason to proclaim another King while one yet lives? But while they thought on the King to come, they feared not the king that was; while as yet they had not seen Christ, they were ready to die for Him. O blessed Magi! who before the face of a most cruel king, and before having beheld Christ, were made His confessors.

Otherwise, he mentions the foreign king to show the fulfilment of the prophecy. The Sceptre shall not depart from Judah, nor a Lawgiver from between his feet, until Shiloh come. (Gen. 49:10.)

The Magi are men who enquire into the nature of things philosophically, but common speech uses Magi for wizards. In their own country, however, they are held in other repute, being the philosophers of the Chaldæans, in whose lore kings and princes of that nation are taught, and by which themselves knew the birth of the Lord.

In the beginning of this passage of the Gospel he puts three several things; the person, When Jesus was born, the place, in Bethlehem of Judæa, and the time, in the days of Herod the king. These three circumstances verify his words.

It should be known, that opinions vary respecting the Magi. Some say they were Chaldæans, who are known to have worshipped a star as God; thus their fictitious Deity showed them the way to the true God. Others think that they were Persians; others again, that they came from the utmost ends of the earth. Another and more probable opinion is, that they were descendants of Balaam, who having his prophecy, There shall rise a Star out of Jacob, (Numb. 24:17.) as soon as they saw the star, would know that a King was born.

Some used to answer, 'No marvel if that boy who was then born could draw them so speedily, though it were from the ends of the earth.'

Or, if they were the descendants of Balaam, their kings are not far distant from the land of promise, and might easily come to Jerusalem in that so short time. But why does he write from the East? Because surely they came from a country eastward of Judæa. But there is also great beauty in this, They came out of the East, seeing all who come to the Lord, come from Him and through Him; as it is said in Zechariah, Behold the Man whose name is the East. (Zech. 6:12.)

Yet was not the Lord born there; thus they knew the time but not the place of His birth. Jerusalem being the royal city, they believed that such a child could not be born in any other. Or it was to fulfil that Scripture, The Law shall go out of Sion, and the word of the Lord from Jerusalem. (Isa. 2:3.) And there Christ was first preached. Or it was to condemn the backwardness of the Jews.

Some affirm this star to have been the Holy Spirit; He who descended on the baptized Lord as a dove, appearing to the Magi as a star. Others say it was an Angel, the same who appeared to the shepherds.

Let those Eastern magi be believed, dowering with gold and incense the infancy of Christ as a king; and the infant has received "the power of Damascus" without battle and arms.

Let the shepherds take better care of their flock, and let the wise men spare their legs so long a journey; let them keep their gold to themselves.

The patriarch Jacob had already anticipated this very time precisely when he said, "The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs." Matthew brought these same prophetic testimonies forward in order to show from them that everything came about according to the words of the prophets. On the one hand, he showed that Christ would come from Bethlehem, as had been said by the prophet. On the other hand, he demonstrated that this saying of Jacob prefigured that this was to occur "in the days of Herod." First then those who ruled over Israel were from David, from the tribe of Judah (Levi's brother), until the captivity in Babylon. After these things the high priests themselves who held the leadership of the people were of the tribe of Levi, but their lineage was also traced from Judah. An intermixture had occurred between the levitical tribe—especially the high priests—and the royal tribe of Judah. Afterward, when the brothers Aristobulus and Hyrcanus came into conflict with each other and warred over the monarchy, the kingdom finally settled upon Herod, who was not a Jew by race, for he was the son of Antipater, an Idumean. And it was, in fact, during the time of his kingdom that Christ the Master appeared, when the kings and rulers from among the Jews had ceased.

Now when Jesus was born in Bethlehem of Judea. Being interpreted, "Bethlehem" means "house of bread" and "Judea" means "confession." May we also now become a house of the spiritual bread by means of our confession. In the days of Herod. He mentions Herod so that you, O reader, might learn that the line of rulers and kings of the tribe of Judah had failed, and so by necessity Christ came. For Herod was not a Judean, but an Idumean, the son of Antipater by an Arab woman. So when the line of the rulers had failed, then came the Expectation of the Gentiles, as Jacob had prophesied. The king. There was another Herod, the Tetrarch, and so the evangelist adds the title "king." Behold, there came Magi from the east to Jerusalem. Why did the Magi come? For the condemnation of the Jews. For if the idolatrous Magi believed, what defense could the Jews give? The Magi also came so that the glory of Christ might shine forth all the more through the witness of the Magi who before had been subject to the demons and were enemies of God. "From the east." This, too, is for the condemnation of the Jews; for the Magi came from such a great distance to worship Him, while the Jews, who had Christ there in their midst, persecuted Him.

Having dealt with the birth of Christ, the evangelist now intends to make it manifest: first, by the testimony of the Magi; secondly by the testimony of the Innocents (v. 13).

In regard to the first he presents three things: first, the birth of Christ is announced; secondly, the place is inquired into (v. 3); thirdly, the person of Jesus is sought (v. 7).

In regard to the first he does three things: first, Christ's birth is declared and testimony given; secondly, the witnesses are introduced (v. 1b); thirdly, their testimony is given (v. 2).

In regard to the first he touches on four things: the birth, the name of the newborn, the place and the time.

(1) The first is mentioned, when he says, Now when Jesus was born. And it should be noted that Luke discusses the birth more fully, whereas Matthew discusses the adoration of the Magi more fully than Luke. The name is mentioned, when he says, Jesus; the place, when he says, in Bethlehem of Judah, not of Judea, which the entire region of the people of Israel is called, but of Judah, i.e., that portion of the land which fell by lot to Judah. It is called "Bethlehem of Judah" to distinguish it from the other Bethlehem, which is in the tribe of Zebulun, which Joshua mentions (9:10).

Note that those three phrases, When Jesus was born in Bethlehem of Judah in the days of Herod, the king, are fittingly placed. For Bethlehem signifies the Church, in which was born Jesus, the true bread, about which John (6:35) says: "I am the true bread which came down from heaven." Therefore, salvation comes to no one, unless he is in the Lord's house. In these is Christ, the Savior, born: "You shall call your borders salvation and your gates praise" (Is 60:18). And he added, the king, to distinguish him from another Herod: for he was the one under whom Christ was born; the other, who killed John, was a son of this Herod but was not a king.

But why does Scripture mention the time? There are two reasons: first, to show that Jacob's prophecy is fulfilled: "The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs, and he will be the desired of the nations" (Gen 49:10). For Herod was the first foreigner to reign in Judea. The second is that a more serious disease needs a greater and better physician. But the people of Israel at that time were suffering considerable distress under gentile rule; and therefore, they needed a very special consoler. For prophets were sent to them in their other afflictions, but now on account of the greatness of the affliction the Lord of the prophets was sent to them: "When the cares of my heart are many, your consolations cheer my soul" (Ps 94:19).

Then the witnesses are presented and described in three ways: from their profession, from their origin and from the place where they give testimony. In regard to the first he says Magi [wise men]. In ordinary speech they are called "enchanters", but in the Persian tongue they are called philosophers and wise men [Magi]. They came to Jesus, because they recognized from Christ the glory of the wisdom they possessed. They are, indeed, the first fruits of the gentiles, because they were the first to come to Christ. According to Augustine, in their coming is fulfilled the word of Is (8:4): "Before the child knows how to cry 'my father' or 'my mother', the wealth of Damascus and the spoil of Samaria will be carried away before the king of Assyria." For before Christ had spoken, he had removed the courage of Damascus and the riches and spoils of Samaria, i.e., idolatry. For they had removed idolatry and offered gifts. We should also remember that some Jews, namely, the shepherds, came to Christ; and some gentiles, namely, the Magi: for Christ is the cornerstone who made the two one.

Why the magi and shepherds? Because the shepherds were simple and the Magi sinners, to show that Christ receives both. The evangelist does not say how many Magi there were. But in view of the gifts there seem to have been three kings, although many others were represented in them: "The gentiles shall walk in your light" (Is 60:3).

Concerning the second, namely, the origin, he says, from the East. It should be noted that some take from the East to mean the "far East"; but then how would they come in such a few days? Some answer that they came miraculously; others that they had camels. But Chrysostom says that the star appeared to them for two years before the birth, and it was then that they prepared themselves and came to Jerusalem in two years and thirteen days. But it can be explained in another way as signifying a region near Jerusalem on the east; for they are said to have been of the sect of Balaam, who said: "A star shall come forth out of Jacob" (Num 24:17). This Balaam lived near the promised land on the east.

Then he mentions the place, came to Jerusalem. But why did they come to Jerusalem? For two reasons: one was that it was a royal city; hence they looked for the king of the Jews in the royal city. Furthermore, this happened according to God's plan, that testimony about Christ be given first in Jerusalem, as it says in Is (2:3): "Out of Zion shall go forth the law, and the word of the Lord from Jerusalem."

CONCERNING THE STAR; SHOWING HOW AND THROUGH WHAT THE MAGI RECOGNIZED THE STAR, AND THAT JOSEPH DID NOT TAKE MARY AS HIS WIFE.:

I WILL write and inform thee, our dear brother, concerning the righteous of old, and concerning the handing down of the histories of their deeds ; and how, and through what, the Magi recognized the Star, and came and worshipped our Lord with their offerings ; partly from the Holy Scriptures, and partly as we have found in the true chronicles, which were written and composed by men of old in various cities. The ancient scribes testify, that everything which was written by the care of Jason in five large books, from the year 88 of the kingdom of the Greeks till the year 177 (B.C. 223----134), they themselves abridged hastily in two books, from the year 137 (B.C. 174), omitting also the things that were done within the space of fifty years. But as regards other things, with the care that they took, they entered into the repository of the archives of their fathers, where were written and deposited the acts of the remaining histories of the Prophets, which were not written in the books of the Prophets ; and they found in the chronicles, that the Tabernacle of Witness which Moses made, and the Ark which he constructed, and the Altar of Propitiation which he consecrated,----these the Prophet Jeremiah took, and concealed them in a cave of the mountain on which Moses used to pray. And they also found in these chronicles, that the fire which Moses received from Heaven, and with which the priests used to minister, till the time they went |152 down to Babylon, ---- it too was found to have been buried and concealed by Jeremiah the Prophet in a pit which was in watery ground; and after seventy years it was discovered; and with it the captive priests used to minister on the altar, until the appearance of our Lord. And many other things, which the scribe Aristobulus and his colleagues had written in the book of records, and in the epistles of the kings of the house of David and Hezekiah and Josiah and their companions, were written and deposited (there). And when they had found them, they collected them, and wrote them out in the volumes of their books. And through the care of these ancient writers, when they saw that the Jews went to the city of Tyre to praise Herakles, a hero of the Greeks, ---- this too they put into writing; and that Andronicus used treachery towards Onias, the high priest and a famous man, and slew him at Daphne, which lies by Antioch, without any crime, ----not even this did they neglect. And it was found in the true chronicles of the Persians, which were written and deposited there from ancient generations, that Jerusalem was a warlike city from its (earliest) days, and did not make much account of kings, and great fortresses were in the midst of it. And when Sihon, the king of the Amorites, was slain, Moses said : "Now is fulfilled that which was spoken in the ancient proverbs : 'A fire shall go out of Heshbon, and a flame from the city of Sihou, and shall devour the city of Moab, and all the worshippers of the altars of Arnon.'" And when Moses heard that this was written in the books of the Amorites, he too added and put it into his book. And when King Saul persecuted David, David recited to him some of the ancient proverbs, and said: '"From the wicked proceedeth wickedness, but verily my hand shall not be upon thee ;' and because of this my hand is not upon thee, but the hand of the Lord hath power over thee." And when the people went up from Babylon, and there was a great strife concerning their going up, king Darius commanded, and the books of the records and acts of the preceding kings were called for ; and there was found among their chronicles a roll, in which was written : "I truly, Cyrus, king |153 of Persia, have commanded that the people of the Hebrews should go up from Babylon to Jerusalem, along with the vessels of the service of the house of the Lord." And when king Darius heard this, he too affixed his seal to this order, and commanded that, whosoever should disobey this order, a beam should be pulled down from his house, and they should make it into a cross, and hang him upon it, and that his house should be given up to plunder. And he added of his own (goods) expenses for the house of the Lord. And Job, whose time was anterior to that of Moses, ---- before that Moses narrated the history of the creation of Adam, Job said unto his friends, as he had found in the tradition of the generations before him : "This we have found in the world, since Adam was created upon the earth. Who is he that made man upon the face of the earth?" And to his Lord he said: "What shall I do unto Thee, O Maker of man ? in return for Thy hands, which have laboured and made me, and fashioned me and framed me, when Thou didst curdle me like cheese of milk." Moses himself too found many things, which were going down and coming by tradition from mouth to ear, from one generation to another ; and he put them into his book, although he left out many things which could not be comprised (in it). For that which is said of Abraham, that he was enjoining his children and his household to keep the commandments of the Lord, is older than the laws of Moses by four hundred and thirty years. For these commandments, which Abraham was enjoining his household (to keep), were received by him, as it were by tradition, from Shem ; and Shem too received them from his father Noah ; and Noah received them from Enoch ; and Enoch received them from Adam ; and Adam received them from his Lord. For the barbarous races who keep (the commandments) 'Thou shalt not kill,' and 'Thou shalt not steal,' and 'Thou shalt not commit adultery,' and destroy wizards, and so forth, ---- this is not (done) as it were by the law of Scripture, but by the law of the mind of ancient tradition, which is older than the law that Moses wrote. For it was not of the law of Scripture that Joseph was afraid, and did not come nigh unto |154 his master's wife; nor was it of the law of Scripture that the king of Gedar (Gerar) was afraid; he and his nobles, and did not come nigh unto Rebecca; nor was it of the law of Scripture that Lot was afraid, and said to the people of Sodom, "Do not do this disgraceful and shameful thing to the men who have entered under the shadow of my roof; but of that law and mind which was born with the ancient generations, and went on, and came by tradition of their children down to the time of Moses, who put into writing those things which were written on the tablets of the heart; for "the law was added because of falling away." And as many things, which Moses also neglected, are found in chronicles that were written and laid up, so too the history of the Star which the Magi saw, was found in a chronicle which was written and laid up in Arnon, the border of the Moabites and Ammonites. And this history was taken from the place in which it was written, and was conveyed away and deposited in the fortress of Achmethan, which is in Persia. Because that, in the time of Moses, and both before and after Moses, the Assyrians were lords over the land of the Moabites and of the Ammonites, where Balaam said, "A Star shall rise out of Jacob, and a Head shall arise in Israel." And it was not merely over the land of the children of Lot that the Assyrians were lords, but also over the land of Sihon and of Og, the kings of the Amorites, and over the whole land of Palestine, and over Phoenicia, and Syria, and all Mesopotamia; seeing that the nations sent up tribute to them, as if subdued under their hands, and gave them hostages, and offered them crowns of victory. And whenever one place rebelled against another, and they commenced war against one another, (word) was written and sent to the Assyrian kings, and as they commanded, so it was (done), and those who rebelled received chastisement. And along with these things, both the deeds which Moses did in inner Arabia, and in outer Arabia, and in Rekem of Gea, and in the regions which were round about the cities of Moab, and the history of the Star, which Balaam spoke, and so forth;----these things the princes and judges of those places |155 wrote down, and sent and made them known ; and they were read before ασκρτοσ, the king of the Assyrians, who was reigning at the time in which they were done. And he commanded, and the record of these matters was deposited in the fortress of Achmethan, where they were preserved among the books of the kings of Assyria, as was also the custom in other countries. And after ασκρτσ [ασκδτσ], there reigned after him αμυντοσ there in Assyria, when Moses was between the Amorites and the Edomites, and had come to the city of Petra, which is called in the language of Mesopotamia Rekem of Gea. And when the people encamped over against 'Ad'ira, which is 'Adu'ira (Aroer), that lies in the valley of Arnon, which separates the Midianites, the children of Kentura (Keturah), the concubine of Abraham, from the children of Lot, Abraham's brother's sou, in the days of Balak the son of Zippor, the king of the Moabites ; and when Balak saw the people that were with Moses, which had come near to his borders, he despised them, and neglected the wars which he had witnessed ; how Sihon, king of the Amorites, who had taken possession by war of the land of the Moabites, carrying away hostages from the Moabites, was not able to stand before this people, who had slain him and destroyed him at Jahaz; nor was the king of Canaan, who dwelt in the south, able to stand before this people, and they called his place a devoted place. Of these things Balak, the king of Moab, was afraid, and he trembled, and was frightened to wage war with Moses, before whom neither the kings of Egypt had stood, nor the kings of other very mighty nations, nor had even the terrible sea itself dared to stand before Moses. And Balak called the elders of the Midianites and his nobles, and said to them: "This Moses, who, lo, has terrified the whole earth, and slain the kings that were around us,----and behold, the people that are with him are |156 grazing on our land as the ox that grazeth in the field, ---- is he not that Moses, who was made the overseer and shepherd of Jethro, the priest of your gods, whom ye received as a guest, and who was protected among you as a stranger ? And lo, today he is expelling us from our lands, and driving us out of our territories. But let us abstain from war, and let us send and call Balaam the soothsayer, to come and curse them ; because they are the children of Jacob, who trembled and was afraid of the curses of his father Isaac, as we have all heard from our fathers." And they sent after Balaam the soothsayer. And the messengers went and found him at Urem, which is situated over against Turär, the eastern (part) of Mesopotamia; and they said to him : "The king of the Moabites, and the princes of the Midianites, have sent us after thee, that thou mayest go with us and curse the people that has come out of Egypt." But Balaam, through his craftiness, because he knew that the power of his word was not sufficient to enable him to do this, and to stand before six hundred thousand drawers of the sword, laid hold of a pretext, and said to those who had come after him : "Be ye witnesses unto me henceforth, that I fear lest perchance the Lord should not permit me to curse the people and destroy it by means of words and maledictions." And when he went unto Balak the king, instead of the curses which he was looking to hear from him, he heard blessings from him. And when Balaam saw that Balak began to be vexed with him, because, instead of curses, he heard from him something which he did not expect, Balaam said unto Balak : "The . princes whom thou didst send after me, can testify that I said unto them, 'Whatever the Lord sayeth unto me, I will say, and not what Balak says unto me, who has sent you unto me.' And upon this condition I arose and came with them unto thee, to tell thee that the legions of the Chittites and the armies of the Greeks are about to issue forth from the whole land of the Macedonians, and to subdue the Assyrians in wrath and the |157 land of Nimrod in anger. And after this happens, then shall rise the Star out of the children of Jacob, whom thou didst wish to keep in darkness ; and the Head shall arise in Israel, to come and destroy whom thou didst send after me ; and He shall destroy their mighty men, and shall subdue the whole seed of Seth the son of Adam." But Balak the king and his nobles,----when they heard that the mighty Assyrians, who were rulers over them, were going to be subdued under the yoke of the king of the Greeks, and the whole earth (was going to be subjected) to Him on whose account the Star was going to rise, destroying their mighty men,----laid aside the fear of the people who were abiding over against them. But that king Balak might not come to disgrace and (incur) the punishment of death from amunts king of the Assyrians, he wrote and informed him of the things that Balaam said. And he commanded, and the letter was laid up in his archives, as was written above ; and they received this writing, this history being handed down and coming from people to people through the whole land of the Assyrians. But the Assyrians, because they were born and brought up in the doctrine of the Chaldaeans (astrologers) of their country and of the soothsayers their countrymen, according to what they had received from their mother Babylon, from whom, began astrology and soothsaying and magic, just as from Egypt (began) incantation,----on this account they received the word of Balaam the soothsayer, the disciple of Babylon, and were not able to refuse credit to his word, lest the whole doctrine, on which they took their stand, should be proved false; for Balaam was called "the soothsayer," because of the doctrine of astrology in which he was brought up. And as to his being besides called a prophet, because his word turned out true in regard to the legions of the Chittites which issued forth, and about the Star which arose,----although in these things indeed he was true and trustworthy, yet because he was a false witness, and said : "I see no iniquity in Israel," the children of Jacob slew him" as a liar. To be brief,----the tradition of the history of Balaam was handed down and came from king αμυντροσ (αμυντοσ) to king |158 βχοσ (βλχοσ), in whose days Othniel the son of Kenaz was ruler over the Hebrews. And from βχοσ (βλχοσ) to king βλπτωρ (or βλφτωρ), in whose days Ehur (Ehud) killed Eglon the king of the Moabites. And from (λ)βκροσ (or βχροσ) to king πραιρσ, in whose days the Philistines subdued the Hebrews. And from πραιροσ (πραιδοσ) to king σωροσ, in whose days the Hebrews were delivered from beneath the hand of their enemies. And from σωροσ to king πλμροσ, in whose days Jael killed Sisera the general. And from (λ)πλμροσ to king πισοσ, in whose days Gideon slew the children of Midian. And from (λ)πισοσ to king σρσμοσσ; in whose days Abimelech slew his seventy brethren. And from σρμοσσ to king μνθροσ, in whose days died Tola, the son of Abimelech's uncle. And from (λ)μνθροσ to king τομοσ, in whose days Nephthah (Jephthah) offered his daughter a sacrifice to God. And from (λ)τομσοσ to king τυασσ, in whose days Samson died among the Philistines. And from (λ)τυασσ to king θινοσ, in whose days died (Eli) the high priest. And from (λ)θινοσ to king δρκλσ, in whose days Saul was slain on the hill of the Gibeonites, and David became king. And from (λ)δκλσ (δρκλσ) to king ευπλσ, in whose days Solomon sat upon the regal throne. And from (λ)ευπλσ to king αθνοσ, in whose days Jeroboam became king over Israel. And from (λ)αθνοσ to king πτραιοσ; in whose days (Azariah) the son of Azur (Oded) the prophet said unto king Asa : "Because this people listened not unto the voice of the Lord |159 their God, there was no peace either to him that went out or to him that came in." And from (λ)πραιοσ to king φτριοσ, in whose days the Lord smote Jehoram the son of Athaliah, the sister of Ahab, and his bowels came forth from his inside, and he died. And from (λ)φρτισ to king ακρπζσ, in whose days Joash was slain by his servants. And from (λ)βπρσ to king θισκων, in whose days Uzziah was smitten with leprosy. And from (λ)θισκων to king αρβκσ, in whose days Menachem reigned over Israel. And from αρβκσ to king σωσρμσ, in whose days Jotham built the gates of the house of the Lord. And from σωσρμοσ to king μρκιοσ, in whose days Hezekiah opened the gates of the house of the Lord, which had been closed by Ahaz his father. And from king (λ)μρκοσ, in whose days Manasseh made the image with four faces, to king αιρκσ, in whose days Manasseh returned and came up from Babylon, because he knew that the Lord was God. And from (λ)αρικσ to king φρατροσ, in whose days Josiah burned the bones of the priests. And from φρτροσ to king κυβσρσ, in whose days Daniel and Hananiah and their companions were led away captive to Babylon. And from κυβσροσ to king αστβυγσ, in whose days the Babylonians laid waste Jerusalem. And from αστιβγσ to Cyrus the king of the Persians, who proclaimed the return to the children of Israel, that they should go up from Babylon to Jerusalem. All these kings of the Assyrians, from the days of Moses to Cyrus the Persian, were on their guard and watching to see when the word of Balaam would be fulfilled; and when the legions of the Chittites would issue forth from the land of the Macedonians ; and how would be devastated the lands and regions of all Asia, and the city of Ephesus, and the districts of Pontus, and Galatia, and Cilicia, and all Syria, and the spacious country of Mesopotamia and of all the Parthians; and (how) they would pass on to Nineveh, the city of Nimrod, the first of all mighty men, and would wage war violently with the Assyrians, and conquer them and subdue them. |160  When then the Assyrians saw that their kingdom was taken away from them, and was given to the Persians, they thought that the great war of the Chittites too, of which they had been afraid, had passed away from them. For although at different times the Assyrians had had wars of and by themselves,----when the Babylonians waged war with them, and took away from them the kingdom ; and again the Medes waged war with the Babylonians, and took away the kingdom from them also; and the Persians also waged war with the Medes, and the Persians conquered and won the kingdom;----yet they had had no fear in all these wars and struggles, because they knew that those who were overcome, were the brethren and associates of those who were victorious. For neither was it possible that Cyrus the Persian should succumb in war, because that in the days of Isaiah the prophet the gates of victory had been opened before Cyrus ; nor was it possible that the gates should be shut in his face, because he was called the Anointed of the Lord. And after Cyrus the Persian reigned Cambyses, at whose word Syria was laid waste, and Phœnicia, and Palestine, and other countries. And from Cambyses (the tradition was handed down) to the first Darius, in whose days Ezra the scribe rebuilt the desolate places of Jerusalem. And from Darius to king Artachshasht, in whose days Sanballat and Shimshai the scribe were hindering the people from rebuilding the desolate places of Jerusalem. And from Artachshasht to king ....., in whose days went up the remnant which had remained in Babylon, and some of the children of the captivity of the people. And from ..... to another Darius, in whose days went up Ezra the scribe, he and the priests and the Lévites, and were walking upon the wall of Jerusalem, and repeating the psalms of David for the completion of the building. And from Darius to the last Artachshasht, in whose days the |161 furniture of Eliashib was thrown out into the street, because he had made for himself a house in the court of the house of God. And from Artachshasht to the last Darius, who is the ram that Daniel foresaw, butting westward and northward and southward ; and there came a he-goat, and the legions of the Chittites with him, as Balaam had said, and waged war with Darius, king of the Medes and Babylonians and Assyrians and Persians, and overcame him, and slew him, and ravaged the people who were with him, and cast him down, and subdued the Assyrians under his power, and made them tributary to the kingdom of the Greeks, which was of old subject to the power of the Assyrians. The kingdom of the Jews too, which had also been subject to the children of the East, passed under the power of the Greeks. And when the Persians saw that the word of Balaam had turned out true and become a fact, they were also specially concerned to see when the Star would arise and become visible, about which he spoke, meditating what might perchance happen at its rising, and whence it would appear, and concerning whom it would testify. And after this Darius, whom Alexander the king of the Greeks slew, there arose king ARSUN, in whose days cities were increased in their buildings in the land of Syria. And from (L)ARSUN (the tradition was handed down) to king ARTMRSUS, in whose days the Books of the Hebrews were translated into Greek. And from (L)ARTMRSUS to king ATISHCHU, in whose days lived Jesus the son of Simeon, the priest, who was called Bar-Sira (the son of Sirach or Siracides). And from (L)TISHIS to king APTSHURS (or APHTSHURS), in whose days the impure Jason received from the king of the Greeks the power over the children of his people ; and he wrote the children of his people by the name of Antiochians through the praises of Herakles. And from (L)APTSHURS to king PRIDUS, in whose days the senators (συγκλητικοί) of the Romans wrote to the cities letters of greeting regarding the party of Jonathan and Simeon (Simon), the sons of Mattathias. |162  And from (L)MPRUS to king ASTRUS, in whose days Arshak (Arsaces) the Parthian waged war with the king of the Greeks and slew him. And from (L)MPIZRUS to king ANSCUS, in whose days the kingdom of the Greeks was cut off. And from (L)ISCUS to king PIRSHBUR (Pir-Shabur?), in whose days Augustus Caesar reigned over the Roman empire. And in his days was the glorious manifestation of our adored Saviour. And therefore in the days of this PIRSHBUR, who was called ZMRNS, there appeared the Star, both transformed in its aspect, and also conspicuous by its rays, and terrible and grand in the glorious extent of its light. And it overpowered by its aspect all the stars that were in the heavens, as it inclined to the depth, to teach that its Lord had come down to the depth, and ascended again to the height of its nature, to show that its Lord was God in His nature. And when the Persians saw it, they were alarmed and afraid, and there fell upon them agitation and trembling, and fear got the mastery over them. And it was visible to the inner depths of the East alone ; and the Persians, and the Huzites, and the other peoples that were around them, knew that this was what Balaam had foretold ; and this apparition and news flew through the whole East : "The king of Persia is preparing splendid offerings and gifts and presents, and is sending them by the hands of the Magi, the worshippers of fire." And because the king did not know where the Messiah was born, he commanded the bearers of the offerings, (saying): "Keep going towards the Star, and walking on the road along which it runs before you ; and by day and night keep observing its light." And when they set forth with the sun from their country, in which this sun (of ours) is born every day, the Star too with its rays was running on before them, accompanying them and going with them, and becoming as it were an attendant of theirs. And they halted in many places, passing by large fortified towns, and (through) various foreign tongues and different garbs, that were unlike to one another. And they halted outside of the cities, and not inside of the cities, until they reached the gates of Jerusalem, over which the Star stood still, entering and alarming Jerusalem and its inhabitants, and terrifying also the kings and priests. |163  And when they had entered within the gates of the city, it was concealed from them. And when the Magi saw that neither the kings, nor the priests, nor the chiefs of the people perceived the coming of the Messiah, and the Star was concealed, they knew that, because they were not worthy, they did not perceive the birth of the Son, nor were they worthy to behold the Star. And when the Magi saw that the Star was hidden from them, they went forth by night from the city ; and at that very moment the Star appeared unto them ; and they went after the apparition of it, until it descended and stood still over the cave of Bethlehem, where was born the Messiah. And in that hour they opened their treasures, and offered unto Him many presents and gifts of offerings, bowing down in adoration before the Messiah, that their offerings might be accepted, and that they might be delivered from the hateful treachery which they had seen in Jerusalem, and might reach their own country without fear, and might carry back word to those who had sent them of what they had seen and heard. And when they had made their offerings and passed the night there, the Star too stopped with them above the cave. And when they rose early in the morning to set out for their country, it was for the second time running on and going before them on the way, which was different from the former one; and until they had entered their city, it did not quit them, nor was it concealed as on the former occasion. And when they had entered into the presence of the king who had sent them, they narrated to him all that they had heard and seen. These things too were written down there in inner Persia, and were stored up among the records of the deeds of their kings, where was written and stored up the history of the legions of the Chittites and the account of this Star, that they might be preserved where were preserved the histories of the ancients. But Joseph and Mary, when they saw the treachery of king Herod and the envy of the Scribes and Pharisees, arose and took the Child, and went to a foreign country and of a barbarous tongue; and there they dwelt for the space of four |164 years, during which Herod continued to reign after (their flight). And at the commencement of the reign of Herod's son, they arose and went up from that land to the country of Galilee, Joseph and Mary, and our Lord along with them, and the five sons of Hannah (Anna), the first wife of Joseph. But Mary and our Lord were dwelling together in the house in which Mary received the Annunciation from the holy Angel.   and eleven, in the second year of the coming of our Saviour, in the consulship of Caesar and of Capito, in the month of the latter Kanun, these Magi came from the East and worshipped our Lord at Bethlehem of the kings. And in the year four hundred and thirty (A.D. 119), in the reign of Hadrianus Caesar, in the consulship of Severus and of Fulgus, in the episcopate of Xystus, bishop of the city of Rome, this concern arose in (the minds of) men acquainted with the Holy Books; and through the pains of the great men in various places this history was sought for and found, and written in the tongue of those who took this care.

But we must ask why, when the Redeemer was born, an angel appeared to the shepherds in Judea, while a star, not an angel, led the Magi from the East to worship him. The reason is that for the Jews, as those who use reason, a rational creature—that is, an angel—was the proper herald; but the Gentiles, because they did not know how to use reason, were led to know the Lord not through a voice but through signs. Hence Paul also says: Prophecies were given to believers, not to unbelievers; but signs to unbelievers, not to believers; because prophecies were given to the former as believers, not unbelievers, and signs to the latter as unbelievers, not believers. And it should be noted that when our Redeemer was already of mature age, the apostles preached him to those same Gentiles, but when he was an infant, not yet speaking through the function of a human body, a star announced him to the Gentiles, because the order of reason demanded that speaking preachers should make known to us the Lord who now spoke, while mute elements should proclaim him who did not yet speak.

(Chapter 2, Verses 2 and following) For we have seen his star in the East, and have come to worship him. When King Herod heard this, he was troubled, and all Jerusalem with him. And gathering together all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. To confound the Jews and make them understand the birth of Christ from the Gentiles, a star rises in the East, which the successors of Balaam, through prophecy, had known. Read the book of Numbers (Chapter XXIV). The magi, however, were guided by a star to Judea, so that when questioned by the priests, they would be able to give an account of the coming of Christ.

Saying, Where is He that is born King of the Jews? For we have seen His star in the east and are come to worship Him. It is said that these Magi were descendants of Balaam the soothsayer; and that when they discovered Balaam's oracle, "A star shall arise out of Jacob" (Num. 24:17), they understood the mystery concerning Christ, and so they came desiring to see Him that had been born. "For we have seen His star in the east." When you hear "star," do not think that it was a star such as we see, but a divine and angelic power that appeared in the form of a star. The Magi were astrologers, and so the Lord used what was familiar to them to draw them to Himself. In the same manner, the Lord astonished Peter the fisherman by the multitude of fish which he caught by the name of Christ. That the star was an angelic power is apparent from the fact that it shone even by day, and that it moved as they moved, and stood still as they rested; also, that it moved from Persia in the north to Jerusalem in the south. For a star never moves from north to south. "And are come to worship Him." These Magi are seen to possess great virtue. For if they came to worship Christ in a strange land, how much more would they preach Him with great boldness in Persia?

(2) Then the testimony is presented, when it says, Where is he who is born king of the Jews? In this testimony they say three things: first, they announce the birth of a king; secondly, they mention the sign of this birth, we have seen his star in the East; thirdly, they profess their pious intention, we have come to adore him.

They say, therefore, where is he? It should be noted that those Magi are the first-fruits of the nations and prefigure in themselves our condition. For they presuppose something, namely, the birth of Christ, and the look for something, namely, the place. We, indeed, have Christ by faith, but we look for something by hope: for we shall see him face to face: "We walk by faith, not by sight" (2 Cor 5:7).

But since they had heard of a king in Jerusalem, why did they say these things? For anyone who acknowledges another king in the king's city exposes himself to danger. But surely they did this through the zeal of faith. Hence, in them was announced that fearless faith suggested below (10:24): "Do not fear those who kill the body." Then they mention the sign of this birth, we have seen... Note that these words were the occasion of two errors: Some, as the Priscillianists, said that all of men's acts are performed and ruled by fate. And they confirm it by these words, we have seen his star. Therefore, he was born under some star. The other was the error of the Manichees, who deny fate and, consequently, this gospel. But both errors are rejected.

But before proceeding to explain the letter, let us see what fate is and how these things should be believed and how not. Note, therefore, that in human affairs we see many things happening by accident and by chance. But it happens that something fortuitous and by chance relative to a lower cause is not fortuitous when related to a higher cause. For example, if an employer sent three men for someone and none knows the other, if they all met, it would be by chance, so far as they are concerned; but relative to the employer's intention, it would not be chance. But according to this there were two opinions about fate. Some said that things of chance are not explained by a higher cause planning them; and they denied fate as well as all divine providence. And according to Augustine this was Cicero's opinion. But we say that things of chance are explained by a higher cause planning them. Since fate suggests something commanded and proclaimed beforehand, there is a difference of opinion about the source of this arrangement. For some say that it is due to the power of the heavenly bodies; in other words, fate is nothing more than the arrayal of the stars. Others explain contingent events by divine providence.

But the other opinion must be rejected. For human acts are not ruled by the arrangement of the heavenly bodies. This is clear for the present, as many valid reasons testify. First, because it is impossible for a bodily force to act on a non-bodily force, for in the order of nature the lower cannot act on the higher nature. Now there are in the soul certain powers superior to the body and some equipped with bodily organs, such as the nutritive and the sense powers. Now, heavenly bodies, although they act directly on lower bodies and produce changes in them, can also act indirectly on powers equipped with organs. But they cannot act on powers equipped with organs by compelling them, but only by inclining them. For we say that this person is prone to anger, and this from heavenly causes; but directly, the choice as such is in the will. Hence, no disposition can be formed in the human body, such that the judgment of free will would not surpass it. Hence, anyone who would rank free will lower than the heavenly bodies would necessarily have to admit that the senses are not different from the intellect. Secondly, because all divine worship is thereby excluded, because all things would occur by necessity; and so, even the direction of all governments would be ruined, because there would be no need to take counsel or provide for anything, and so on. Thirdly, because we would attribute to God the malice of men; which would be to insult him who created the stars. Therefore, it is clear that to say this is altogether contrary to the faith. Hence, Gregory says: "Far be it from the hearts of the faithful to say that fate is anything."

But if you wish to call divine providence "fate", then it is something. But as Augustine says, because we should have nothing in common with unbelievers, we must not apply this name to it. Hence, he says: "Correct the wording and you may hold the opinion." Therefore, it cannot be said we have seen his star, i.e., on which his entire life depends; because, according to Augustine, in that case the star would not follow the new-born, for then Christ should be called more the fate of the star, rather than the converse.

It should be noted that that star was not among those originally created. This is evident for the following reasons: first, from its movement, because no star is moved from north to south. But the locale of the Persians, whence the Magi came, is situated in the north. Secondly, other stars never rest; but this one was not moving without interruption. Thirdly, from the time, because during the day no star gives light; but this one afforded light to the Magi during the day. Fourthly, from its location, because it was not in the firmament. This is clear, because the star enabled them to pick the right house exactly. Therefore, it must be admitted that it was specially created for the service of Christ. Therefore, he says we have seen his star, i.e., created for his service.

Some say that this star was the Holy Spirit, who appeared in the form of a star, just as later at Christ's baptism he appeared in the form of a dove. Others say that it was an angel. But one must admit that it was a true star. And he wished to be manifested by the evidence of a star, because it befitted him. For he is the king of the heavens and, therefore, he willed to be manifested by the heavenly disclosures: "The heavens are telling the glory of God; and the firmament proclaims his handiwork" (Ps 19:1); to the Jews through angels, through whom they had received the Law: "The law was given by angels" (Gal 3:19); to the gentiles by a star, because they came to a knowledge of God through creatures: "His invisible nature has been clearly perceived through the things that were made" (Rom 1:20). Secondly, because it befitted those to whom he was made manifest, namely, the gentiles, whose call was promised to Abraham by an allusion to the stars: "Look up at the heavens and count the stars, if you can" (Gen 15:5). Hence, both at his birth and during his passion a sign was made in heaven which made Christ known to all the gentiles. Thirdly, it suited everyone, because he is the savior of all.

But he says in the east. This can be explained in two ways. According to Rabanus in the following way: a star existing in Judea appeared to the gentiles in the east; or, we have seen the star in the east. This seems better. Hence, it says: And lo, the star they had seen in the east went before them. This is also clear from its being located near the earth, because otherwise, it would not have pointed out the place. Therefore, it could not be seen from such a far-away place.

Then they mention their devout intention, and have come to worship him. Here are two questions. For Augustine says: "Were they curious, so that whenever any indication was made by a star, they would look for a king." This would be foolish. But it should be noted that they paid homage not to an earthly king but to a heavenly. This shows that a divine power was present; otherwise, if they had been seeking an earthly king, they would have lost all devotion, when they found one wrapped in cheap clothing.

But Augustine asks again: How were they able to know from the star that the God-man was born? He answers that they knew from an angel revealing it; for the one who showed them the star sent them an angel to reveal this. Pope Leo says that "just as outwardly the eyes were filled with the light of that star, so inwardly a divine ray revealed." The third reason is that they were from the stock of Balaam who said (Num 24:17): "A star shall arise out of Jacob." Hence, they had it from his prophecy. And so, seeing a star of such brilliance, they suspected that the heavenly king had been born; and therefore, they inquired. And we have come to worship him. In this was fulfilled the words of Ps 72 (v. 11): "May all kings fall down before him, all nations serve him."

(non occ.) As the Magi seek a Redeemer, so Herod fears a successor.

(Serm. 200. 2.) If His birth as an infant makes proud kings tremble, what will His tribunal as a Judge do? Let princes fear Him sitting at the right hand of His Father, whom this impious king feared while He hanged yet on His mother's breast.

(ord.) The King, he is called, though in comparison with him whom they are seeking he is an alien and a foreigner.

(ord.) Perhaps he was troubled not on his own account, but for fear of the displeasure of the Romans. They would not allow the title of King or of God to any without their permission.

(ord.) Jerusalem was troubled with him, as willing to favour him whom it feared; the vulgar always pay undue honour to one who tyrannizes over it. Observe the diligence of his enquiry. If he should find him, he would do to him as he showed afterwards his disposition; if he should not, he would at least be excused to the Romans.

But in all the signs which were shown either at the Lord's birth or at His death, we must consider how great was the hardness in the hearts of certain Jews, which recognized Him neither through the gift of prophecy nor through miracles. For all the elements testified that their Author had come. To speak of them somewhat in human terms: the heavens recognized that He was God, because they immediately sent forth a star. The sea recognized Him, because it offered itself to be walked upon beneath His feet. The earth recognized Him, because it trembled when He died. The sun recognized Him, because it hid the rays of its light. The rocks and walls recognized Him, because at the time of His death they were split apart. Hell recognized Him, because it gave back the dead whom it held. And yet Him whom all the insensible elements perceived as Lord, the hearts of unbelieving Jews still do not at all recognize as God, and, harder than rocks, they refuse to be split open for repentance, and they deny to confess Him whom the elements, as we said, proclaimed as God either by signs or by being rent asunder.

(Hom. in Evang. i. 10.) At the birth of a King of Heaven, a king of earth is troubled; surely, earthly greatness is confounded, when heavenly greatness shows itself.

But "when Herod," saith the Scripture, "had heard, he was troubled, and all Jerusalem with him." Herod naturally, as being king, and afraid both for himself and for his children; but why Jerusalem? Surely the prophets had foretold Him a Saviour, and Benefactor, and a Deliverer from above. Wherefore then was Jerusalem troubled? From the same feeling which caused them before also to turn away from God when pouring His benefits on them, and to be mindful of the flesh-pots of Egypt, while in the enjoyment of great freedom.

But mark, I pray thee, the accuracy of the prophets. For this selfsame thing also had the prophet foretold from the first, saying, "They would be glad, if they had been burnt with fire; for unto us a Child is born, unto us a Son is given."

But nevertheless, although troubled, they seek not to see what hath happened, neither do they follow the wise men, nor make any particular inquiry; to such a degree were they at once both contentious and careless above all men. For when they had reason rather to pride themselves that the king was born amongst them, and had attracted to Him the land of the Persians, and they were on the point of having all subject to them, as though their affairs had advanced towards improvement, and from the very outset His empire had become so glorious; nevertheless, they do not even for this become better. And yet they were but just delivered from their captivity there; and it was natural for them to think (even if they knew none of those things that are high and mysterious, but formed their judgment from what is present only), "If they thus tremble before our king at His birth, much more when grown up will they fear and obey Him, and our estate will be more glorious than that of the barbarians."

But none of these things thoroughly awakens them, so great was their dullness, and with this their envy also: both which we must with exact care root out of our mind; and he must be more fervent than fire who is to stand in such an array.

(ubi sup.) Thou art troubled, Herod, without cause. Thy nature cannot contain Christ, nor is the Lord of the world content with the narrow bounds of thy dominion. He, whom thou wouldest not should reign in Judæa, reigns every where.

(Serm. xxxvi. 2.) Herod represents the Devil; who as he then instigated him, so now he unweariedly imitates him. For he is grieved by the calling of the Gentiles, and by the daily ruin of his power.

Were they then ignorant that Herod reigned in Jerusalem? Or that it is a capital treason to proclaim another King while one yet lives? But while they thought on the King to come, they feared not the king that was; while as yet they had not seen Christ, they were ready to die for Him. O blessed Magi! who before the face of a most cruel king, and before having beheld Christ, were made His confessors.

Herod was troubled when he heard that a King was born of Jewish lineage, lest, himself being an Idumæan, the kingdom should return again to native princes, and himself be expelled, and his seed after him. Great station is ever obnoxious to great fears, as the boughs of trees planted in high ground move when never so little wind blows, so high men are troubled with little rumours; while the lowly, like trees in the valley, remain at peace.

Both have their own causes of jealousy, both fear a successor in their kingdom; Herod an earthly successor, the Devil a spiritual. Even Jerusalem is troubled, which should have rejoiced at that news, when a Jewish King was said to be risen up. But they were troubled, for the wicked cannot rejoice at the coming of the good. Or perhaps it was in fear that Herod should wreak his wrath against a Jewish King on his race.

For thus it is written in the prophet: "And thou, Bethlehem, are not the least in the leaders of Judah: for out of thee shall issue a Leader who shall feed my People lsrµl." But if hitherto he has not been born, what "leader" was it who was thus announced as to proceed from the tribe of Judah, out of Bethlehem? For it behoves him to proceed from the tribe of Judah and from Bethlehem.

When Herod the king had heard these things, he was troubled, and all Jerusalem with him. Herod was troubled because he was a foreigner and feared for his kingdom; for he knew that he was unworthy of it. But why were the Jews troubled? They ought instead to have rejoiced that they would have a king to whom the kings of Persia paid homage. But evil is indeed a senseless thing.

After the announcement of the birth of Christ, inquiry is made as to the place of his birth. Three things are mentioned: first, their motive for asking; secondly, the inquiry is made (v. 4); thirdly, the truth is found (v. 5).

(3) The motive was Herod's disquiet. Hence, when he heard this. It is significant that he calls Herod a king, to show that he was not the king they were seeking. There were three reasons for his disquiet: the first came from his ambition to preserve his kingdom, since he was a foreigner. For he knew or had heard the words of Dan (2:44): "In the days of those kings the God of heaven will set up a kingdom that shall never be destroyed, nor shall its sovereignty be left to another people." But here he was deceived, because that kingdom was spiritual: "My kingdom is not of this world" (Jn 18:36). Hence, Herod was disturbed, because he feared the loss of his kingdom; but more disturbed was the devil, fearing the total destruction of his kingdom: "Now is the prince of this world cast out" (Jn 12:31). And note that, as Chrysostom says, men established in lofty places are disturbed by any slight word spoken against them. The second reason came from fear of the Roman Empire. For it had decreed that no one be called god or king without their consent; hence, he feared. But this was a worldly fear, which is forbidden: "Who are you that you are afraid of man who dies, of the son of man who is made like grass?" (Is 51:12). The third was shamefacedness. For one is embarrassed before his people, when someone else is called king. Thus he was like Saul, who said: "I have sinned; yet honor me now before the elders of the people and before Israel" (1 Sam 15:30).

What follows is strange: and all Jerusalem with him. For it seems that they should have rejoiced. But it should be noted that they had three reasons for being disturbed: the first was their wickedness; for they were wicked, since they always detested the life style of the Jews: "Fools detest those who flee from evil" (Pr 13:19); the second was to please Herod: "As the judge of the people is, so are his ministers" (Sir 10:2). The third was that they feared that Herod on hearing this would rage more against the Jewish people.

The mystical meaning is that he was earthly. Gregory: An earthly king was disturbed, when the king of heaven was born, because earthly greatness is bewildered when heavenly loftiness is disclosed. "Then the moon will be confounded and the sun ashamed, when the Lord of hosts shall reign on Mount Zion and in Jerusalem" (Is 24:21). And it should be noted, as Augustine says: "But what will the judge's tribunal be, when the infant's cradle terrified proud kings? Let kings fear him sitting at the right hand of the Father, whom a wicked king feared, when he was taking nourishment from his mother's breasts."

Moreover, to add to the measure of their damnation, Him whom they despise now that He is born, they knew long beforehand would be born. And they knew not only that He would be born, but also where He would be born.

Seest thou how all things are done to convict the Jews? how, as long as He was out of their sight, the envy had not yet laid hold of them, and they rehearsed the testimonies of Him with truth; but when they saw the glory that arose from the miracles, a grudging spirit possessed them, and thenceforth they betrayed the truth.

However, the truth was exalted by all things, and strength was the more gathered for it even by its enemies. See for example in this very case, how wonderful and beyond expectation are the results secretly provided for. For both the barbarians and the Jews do the same time alike learn something more of one another, and teach one another. Thus the Jews, for their part, heard from the wise men, that a star also had proclaimed Him in the land of the Persians; the wise men, in their turn, were informed by the Jews that this Man, whom the star proclaimed, prophets also had made known from a long time of old. And the ground of their inquiry was made to both an occasion of setting forth clearer and more perfect instruction; and the enemies of the truth are compelled even against their will to read the writings in favor of the truth, and to interpret the prophecy; although not all of it. For having spoken of Bethlehem, and how that out of it He shall come that should rule Israel, they proceed not afterwards to add what follows, out of flattery to the king. And what was this? That "His goings forth are from of old, from everlasting."

Why does Herod make this enquiry, seeing he believed not the Scriptures? Or if he did believe, how could he hope to be able to kill Him whom the Scriptures declared should be King? The Devil instigated him, who believed that Scripture lies not; such is the faith of devils, who are not permitted to have perfect belief, even of that which they do believe. That they do believe, it is the force of truth constrains them; that they do not believe, it is that they are blinded by the enemy. If they had perfect faith, they would live as about to depart from this world soon, not as to possess it for ever.

They are called Scribes, not from the employment of writing, but from the interpretation of the Scriptures, for they were doctors of the law. Observe, he does not enquire where Christ is born, but where He should be born; the subtle purpose of this was to see if they would show pleasure at the birth of their King. He calls Him Christ, because he knew that the King of the Jews was anointed.

And when he had gathered all the chief priests and scribes of the people together, he inquired of them where the Christ was to be born. The scribes were the teachers of the people, like those whom we call "scholars." God ordained in His providence that these men be asked, so that they would confess the truth, and by this confession be condemned. For those who crucified Him had first confessed Him.

(4) And assembling... Here the inquiry is mentioned. And, as has been said, Herod was led to inquire both for the sake of his kingdom and for fear of the Romans. Hence, he was looking for the truth. But in order to have certainty about something, three things are required of the investigators, for credence is given to the multitude, to authorities and to the learned. Hence, he assembled many having authority and recognized as wise. And this is what he says: assembled all, as to the first; "A multitude of wise men is the salvation of the world" (Wis 6:24); the chief priests, as to the second: "The lips of a priest should guard knowledge, and men should seek instruction from his mouth" (Mal 2:7); and scribes, as to the third. They are called scribes, not only because they wrote, but because they interpreted the writings of the Law. It was through them that he wished to investigate the truth: "Do not presume to speak much among the great, and do not say much in the presence of the old" (Sir 32:13).

He inquired of them where the Christ was to be born. The Magi called him king, but the others were looking for the Christ; for they knew from talking with the Jews that the lawful king of the Jews is anointed. But he either believed the prophecy or he did not. If he believed, he knew that he could not be prevented from reigning. Then why did he kill the children? If he did not believe, why did he search for him. The answer is that he did not believe completely, because he was ambitious; and ambition makes a man blind.

(Serm. 374. 2. 373. 4.) The star that guided the Magi to the spot where was the Infant God with His Virgin Mother, might have conducted them straight to the town; but it vanished, and showed not itself again to them till the Jews themselves had told them the place where Christ should be born; Bethlehem of Judaea. Like in this to those who built the ark for Noah, providing others with a refuge, themselves perished in the flood; or like to the stones by the road that show the miles, but themselves are not able to move. The enquirers heard and departed; the teachers spake and remained still. Even now the Jews show us something similar; for some Pagans, when clear passages of Scripture are shown them, which prophesy of Christ, suspecting them to be forged by the Christians, have recourse to Jewish copies. Thus they leave the Jews to read unprofitably, and go on themselves to believe faithfully.

(ord.) He quotes this prophecy as they quote who give the sense and not the words.

For when questioned by Herod, they specify the place of His birth, which they had learned by the authority of Scripture. And they bring forth the testimony by which Bethlehem is shown to be honored by the birth of a new ruler, so that their very knowledge might become both a testimony of damnation for them and an aid to belief for us. Isaac indeed aptly prefigured them when he blessed his son Jacob; for with eyes grown dim yet prophesying, he did not see his son present before him, to whom he foresaw so many things in the future, because indeed the Jewish people, filled with the spirit of prophecy yet blind, did not recognize in His present coming the One about whom they had foretold so many things concerning the future.

(Hom. in. Evang. viii. 1.) Rightly is He born in Bethlehem, which signifies the house of bread, who said, am the living bread, who came down from heaven.

(Verse 5) But they said to him: in Bethlehem of Judea. For thus it is written by the prophet: And you, Bethlehem, land of Judah, are by no means least among the leaders of Judah. For from you shall come forth a ruler, who will shepherd my people Israel. This is an error of the scribes. We think that it was first written by the evangelist, as we read in the Hebrew itself, 'of Judah,' not 'of Judea.' For what other Bethlehem of the nations is there, that it should be distinguished here as 'of Judea'? But it is called Judaea for this reason, because there is another Bethleem in Galilee. Read the book of Joshua the son of Nun (Joshua 19). Finally, even in the testimony itself, which is taken from the prophecy of Micah, it is written thus: And you, O Bethlehem, land of Judah (Micah 5:2).

(Epist. 57.) The Jews are here blamed for ignorance; for whereas the prophecy says, Thou Bethlehem Ephrata; they said, 'Bethlehem in the land of Judah.'

"But why," one may say, "if He was to come from thence, did He live in Nazareth after the birth, and obscure the prophecy?" Nay, He did not obscure it, but unfolded it the more. For the fact, that while His mother had her constant residence in the one place, He was born in the other, shows the thing to have been done by a Divine dispensation.

And for this cause, let me add, neither did He remove from thence straightway after His birth, but abode forty days, giving opportunity to them that were disposed to be inquisitive to examine all things accurately. Because there were in truth many things to move them to such an inquiry, at least if they had been disposed to give heed to them. Thus at the coming of the wise men the whole city was in a flutter, and together with the city the king, and the prophet was brought forward, and a court of high authority was summoned; and many other things too were done there, all which Luke relates minutely. Such were what concerns Anna, and Simeon, and Zacharias, and the angels, and the shepherds; all which things were to the attentive sufficient to give hints for ascertaining what had taken place.

Observe the exactness of the prophecy; it is not He shall be in Bethlehem, but shall come out of Bethlehem; showing that He should be only born there. What reason is there for applying this to Zorobabel, as some do? For his goings forth were not from everlasting; nor did he go forth from Bethlehem, but was born in Babylonia. The expression, art not the least, is a further proof, for none but Christ could make the town where He was born illustrious. And after that birth, there came men from the utmost ends of the earth to see the stable and manger. He calls Him not 'the Son of God,' but (he Ruler who shall govern My people Israel; for thus He ought to condescend at the first, that they should not be scandalized, but should preach such things as more pertained to salvation, that they might be gained. Who shall rule My people Israel, is said mystically, for those of the Jews who believed; for if Christ ruled not all the Jews, theirs is the blame. Meanwhile he is silent respecting the Gentiles, that the Jews might not be scandalized. Mark this wonderful ordinance; Jews and Magi mutually instruct each other; the Jews learn of the Magi that a star had proclaimed Christ in the east, the Magi from the Jews that the Prophets had spoken of Him of old. Thus confirmed by a twofold testimony, they would look with more ardent faith for One whom the brightness of the star and the voice of the Prophets equally proclaimed.

(Serm. xxxi. 2.) The Magi, judging as men, sought in the royal city for Him, whom they had been told was born a King. But He who took the form of a servant, and came not to judge but to be judged, chose Bethlehem for His birth, Jerusalem for His death.

When they should have kept secret the mystery of the King appointed of God, especially before a foreign king, straightway they became not preachers of the word of God, but revealers of His mystery. And they not only display the mystery, but cite the passage of the prophet, viz. Micah.

By cutting short the prophecy, they became the cause of the murder of the Innocents. For the prophecy proceeds, From thee shall go forth a King who shall feed My people Israel, and His day shall be from everlasting. Had they cited the whole prophecy, Herod would not have raged so madly, considering that it could not be an earthly King whose days were spoken of as from everlasting.

And they said unto him, In Bethlehem of Judea; for thus it is written by the prophet. By which prophet? By Micah (Micah 5:2).

(5) They told him: "In Bethlehem of Judah." Here the truth is presented: first, the truth (v. 5); secondly, it is confirmed by a prophecy (v. 6). It should be noted that Christ willed to be born in Bethlehem for three reasons: first, to avoid glory. For this reason he chose two places: one in which he willed to be born, namely, Bethlehem; the other in which he suffered, namely, Jerusalem. This, of course, is against those who seek glory, who wish to be born in high places and refuse to suffer in a place of honor: "I do not seek my glory" (Jn 8:50). Secondly, to confirm his doctrine and show its truth. For if he had been born in some large city, the power of his doctrine could have been ascribed to human power: "You know the grace of our Lord Jesus Christ" (2 Cor 8:9). Thirdly, to show that he was of the house of David: "Joseph and Mary went to Bethlehem to be enrolled there, because they were of the house and family of David" (Lk 2:4). It also befits a mystery, because Bethlehem means house of bread; and Christ is that "living bread which came down from heaven" (Jn 6:51).

Jacob was called the first Israel when he beheld the ladder and, on it, the "angels ascending and descending." He wrestled with the one who appeared to him. He heard him say, "Your name shall no more be called Jacob, but Israel." By this name the entire people of Israel was called, as if by a name divinely chosen, setting them apart from other nations. Now, Israel means "a mind that sees God." Thus the church from among the Gentiles is also called Israel, not according to the flesh but according to divine grace.

(non occ.) This latter half of the prophecy the Jews dropped; and other parts they altered, either through ignorance, (as was said above,) or for perspicuity, that Herod who was a foreigner might better understand the prophecy; thus for Ephrata, they said, land of Judah; and for little among the thousands of Judah, which expresses its smallness contrasted with the multitude of the people, they said, not the least among the princes, willing to show the high dignity that would come from the birth of the Prince. As if they had said, Thou art great among cities from which princes have come.

(in Mich. v. 2.) The following is the sense of the prophecy. Thou, Bethlehem, of the land of Judah, or Ephrata, (which is added to distinguish it from another Bethlehem in Galilee,) though thou art a small village among the thousand cities of Judah, yet out of thee shall be born Christ, who shall be the Ruler of Israel, who according to the flesh is of the seed of David, but was born of Me before the worlds; and therefore it is written, His goings forth are of old. In the beginning was the Word.

But mark also the exactness of the prophecy. For it does not say, "He will abide" in Bethlehem," but "He will come out" thence. So that this too was a subject of prophecy, His being simply born there.

Some of them, however, being past shame, say that these things were spoken of Zerubbabel. But how can they be right? For surely "his goings forth" were not "from of old, from everlasting." And how can that suit him which is said at the beginning, "Out of thee shall He come forth:" Zorobabel not having been born in Judaea, but in Babylon, whence also he was called Zorobabel, because he had his origin there? And as many as know the Syrians' language know what I say.

And together with what hath been said, all the time also since these things is sufficient to establish the testimony. For what saith he? "Thou art not the least among the princes of Judah," and he adds the cause of the pre-eminence, saying, "out of thee shall He come." But no one else hath made that place illustrious or eminent, excepting Him alone. For example: since that birth, men come from the ends of the earth to see the manger, and the site of the shed. And this the prophet foretold aloud from the first, saying, "Thou art not the least among the princes of Judah;" that is, among the heads of tribes. By which expression he comprehended even Jerusalem.

But how saith he that Bethlehem is "not the least among the princes of Judah?" for not in Palestine alone, but in the whole world, the village hath become conspicuous. Why, so far he was speaking to Jews; wherefore also he added, "He shall feed my people Israel." And yet He fed the whole world; but as I have said, He is fain not to offend as yet, by revealing what He hath to say touching the Gentiles.

But how was it, one may say, that He did not feed the Jewish people? I answer, first, this too is accomplished: for by the term Israel in this place, he figuratively meant such as believed on Him from among the Jews. And Paul interpreting this, saith, "For they are not all Israel, which are of Israel," but as many as have been born by faith and promise. And if He did not feed them all, this is their own fault and blame. For when they ought to have worshipped with the wise men, and have glorified God that such a time was come, doing away all their sins (for not a word was spoken to them of judgments set, or of accounts to be given, but of a mild and meek Shepherd); they for their part do just the contrary, and are troubled, and make disturbance, and go on continually framing plots without end.

Though little among cities that have dominion, yet art thou not the least, for out of thee shall come the Ruler, who shall rule My people Israel; this Ruler is Christ, who rules and guides His faithful people.

(Serm. 1. ap. Conc. Eph.) Had He chosen the mighty city of Rome, it might have been thought that this change of the world had been wrought by the might of her citizens; had He been the son of the emperor, his power might have aided Him. But what was His choice? All that was mean, all that was in low esteem, that in this transformation of the world, divinity might at once be recognized. Therefore He chose a poor woman for His mother, a poor country for His native country; He has no money, and this stable is His cradle.

And thou Bethlehem, in the land of Judah, art not the least among the princes of Judah. Since Bethlehem was small, it was despised, but now it is greatly renowned for Christ Who came forth from it. For all people from the ends of the earth come to venerate this holy Bethlehem. For out of thee shall come a Governor. Rightly did he say, "out of thee shall come" and not "in thee shall remain." For Christ did not remain in Bethlehem, but came out from, that is, left it after His birth, and spent most of His years in Nazareth. The Jews say that this prophecy concerns Zerubbabel, but they plainly are lying; for Zerubbabel was not born in Bethlehem, but in Babylon. Consider his name: "Zeru" means "seed" or "birth," and "babel" means "Babylon," therefore, "he that was born in Babylon." But even the prophecy refutes them where it says, "His goings forth are from the beginning, and in the days of the age" (Micah 5:2). Of whom else are the goings forth both from the beginning and in the days of this age if not of Christ, Who had two goings forth, that is, a double genesis? The first, His begetting, was from the beginning from the Father, and the second, His Nativity according to the flesh, was in the days of this age, and took its beginning from the Theotokos and occurred in time. Let the Jews say, therefore, that Zerubbabel was from the beginning; but they have no grounds on which to make this claim. Who shall shepherd My people Israel. The prophecy said, "shall shepherd," not "tyrannize" or "devour" them. For the other kings were not shepherds but wolves. But Christ is a shepherd, as He Himself says, "I am the good shepherd" (Jn. 10:11). "My people Israel" means those who believed, whether Jew or Gentile. "Israel" means "seeing God," so all those who see God are Israelites, even those who are Gentiles.

(6) Then the truth is confirmed by the prophecy, And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler, who will govern my people Israel. From this prophecy we can consider two things: for the Magi announced something and sought something. And both are from this prophecy: In regard to the first he says, And you, O Bethlehem; in regard to the second, from you shall come a ruler. Thus the birth of Christ is confirmed by a double testimony, namely, of a star and of a prophecy, because in the mouth of two or three witnesses is the truth: "In the mouth of two or three witnesses every word shall stand" (Dt 19:15). And note that when they were all unbelieving, they were given signs of bodily things; when they now believed, prophecy was given: "Tongues are a sign not for believers but for unbelievers; while prophecy is not for unbelievers but for believers" (1 Cor 14:22).

It should be noted that the Jews made two errors in this prophecy, because there (Mic 5:2) it says: "And you, Bethlehem-Ephrathah," and again it does not say: "Are by no means least." There are two possible reasons why they changed it: first, it can be said that they did it out of ignorance; secondly, that they knowingly used the words. But they give the sense. For since Herod was a foreigner, he would not have understood the prophet's text; consequently, they said something which was known to Herod. Hence they say, "land of Judah" and "you are not the least," i.e., you are not the least among the thousands of the men of Judah. Or "among the rulers of Judah," i.e., among the principal cities of Judah. "From you shall come a ruler, who will govern my people Israel." That ruler Dan (9:25) speaks of: "To the coming of the Christ, a prince"; and Ps 31 (v. 5): "You shall be a leader to me," for he rules the people of Israel not only materially but also spiritually. "Has God rejected his people?" (Rom 11:1); "Give ear, O shepherd of Israel, you who lead Joseph like a flock" (Ps 80:2).

And notice that they omit the end of the prophecy: "His origin is from of old from the days of eternity." This suggests that he was not to be an earthly king but heavenly; which if Herod knew, he would not have been wicked. Hence, they were the cause of the slaughter. Furthermore, from that ending is shown the falsity of the interpretation made by the Jews, who explain them of Zerubbabel, because "his origin is from of old from the days of eternity" does not apply to him. Again, he was born not in Judea but in Babylon.

It wasn't the words of the magi that troubled Herod. It was the speculations of the legal experts about the words of the believing prophets. For the magi were seeking a king, but the Jews were declaring that Christ had been born. For this reason, turning aside the magi, Herod calls the Jews and asks them where the Christ should be born, he "whom you, having heard the magi, are now announcing." This is how the enemies of the truth may sometimes unwillingly speak the truth. They interpret the whole prophecy uselessly, failing to grasp what is necessary.

(non occ.) According to others, the star was first seen on the day of the nativity, and having accomplished its end, ceased to be. Thus Fulgentius says, "The Boy at His birth created a new star." (Serm. de Epiph.) Though they now knew both time and place, he still would not have them ignorant of the person of the Child, Go, he says, and enquire diligently of the young Child; a commission they would have executed even if he had not commanded it.

But when the birth of our King became known, Herod turned to cunning schemes, lest he be deprived of his earthly kingdom.

"Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared:"

Attempting to slay that which was born, an act of extreme folly not of madness only; since what had been said and done was enough to have withholden him from any such attempt. For those occurrences were not after the manner of man. A star, I mean, calling the wise men from on high; and barbarians making so long a pilgrimage, to worship Him that lay in swaddling clothes and a manger; and prophets too from of old, proclaiming beforehand all this; these and all the rest were more than human events: but nevertheless, none of these things restrained him. For such a thing is wickedness. It falls foul of itself, and is ever attempting impossibilities. And mark his utter folly. If on the one hand he believed the prophecy, and accounted it to be unchangeable, it was quite clear that he was attempting impossibilities; if again he disbelieved, and did not expect that those sayings would come to pass, he need not have been in fear and alarm, nor have formed any plot on that behalf. So that in either way his craft was superfluous.

And this too came of the utmost folly, to think that the wise men would make more account of him than of the Child that was born, for the sake of which they had come so long a journey. For if, before they saw, they were so inflamed with longing for Him; after they had seen with their eyes, and been confirmed by the prophecy, how hoped he to persuade them to betray the young Child to him?

Nevertheless, many as were the reasons to withhold him, he made the attempt; and having "privily called the wise men, he inquired of them." Because he thought that Jews would be concerned in favor of the Child, and he never could expect that they would fall away unto such madness as to be willing to give up to His enemies their Protector and Saviour, and Him who was come for the deliverance of their nation.

On account of this he both calls them privily, and seeks the time not of the Child, but of the star: thereby marking out the object of his chase so as to include far more than it. For the star, I think, must have appeared a long time before. It was a long time which the wise men had to spend on their journey. In order, therefore, that they might present themselves just after His birth (it being meet for Him to be worshipped in His very swaddling clothes, that the marvellous and strange nature of the thing might appear), the star, a long time before, makes itself visible. Whereas if at the moment of His birth in Palestine, and not before, it had been seen by them in the East, they, consuming a long time in their journey, would not have seen Him in swaddling clothes on their arrival. As to his slaying the children "from two years old and under," let us not marvel; for his wrath and dread, for the sake of a fuller security, added very much to the time, so that not one might escape.

(Serm. in App. 131. 3.) The star had been seen, and with great wonder, nearly two years before. We are to understand that it was signified to them whose the star was, which was visible all that time till He, whom it signified, was born. Then as soon as Christ was made known to them they set out, and came and worshipped Him in thirteen days from the easta.

As soon as Herod had heard the answer, though doubly authenticated, both by the authority of the Priests, and the passage from the Prophets, he yet turned not to worship the King that was to be born, but sought how he might put Him to death by subtilty. He saw that the Magi were neither to be won by flattery, nor awed by threats, nor bribed by gifts, to consent to this murder; he sought therefore to deceive them; he privily called the wise men; that the Jews, whom he suspected, might not know of it. For he thought they would incline the rather to a King of theirown nation.

Diligently enquired; craftily, for he feared they would not return to him, and then he should know how he should do to put the young Child to death.

Then Herod summoned the Magi secretly. He summoned them secretly on account of the Jews, for he suspected that perhaps the Jews would highly esteem the Child and devise means to save Him as their future liberator. Therefore Herod meets with the Magi secretly. And carefully ascertained from them what time the star had appeared. That is, he learned the exact time. The star had appeared to the Magi before the Lord was born. Since their journey would take a long time, the star appeared well before His birth so that they could worship Him while He was still in swaddling clothes. Some say that the star appeared simultaneously with Christ's birth, and that the Magi came two years later and found the Lord neither in swaddling clothes nor in the manger, but in the house with His mother when He was two years old. But you, O reader, consider the former interpretation to be better.

Then inquiry is made about the person of the newly-born (v. 7). First, the inquiry is presented; secondly, the discovery (v. 11); thirdly, the veneration of the child (v. 11b).

They were moved to search for the person for two reasons: because Herod persuaded them, and because the star was leading them.

Hence, in regard to the first the exhortation is mentioned; secondly, the Magi's zeal in following the star (v. 9).

In regard to the first, three things are mentioned: first, he asks about the time of the star; secondly, he announces the place (v. 8); thirdly, he asks them to make inquiry (v. 8b).

(7) He says, therefore, Then Herod. Here it should be noted that the Jews knew the place but not the time. Hence, they are upbraided by the Lord: "Because they did not know the time of their visitation" (Lk 19:44), and "The ox knows its owner, and the ass its master's crib; but Israel does not know, my people does not understand" (Is 1:3). Therefore, the time is investigated. And Chrysostom says that the star appeared to them for two years; others that it appeared on the day of his birth.

Herod treats the magi as ambassadors. For after a certain manner, they had come to the King of Israel in order to intercede that there might be peace between them and the Israelites. They hoped that, for Gentiles and Jews alike, there might be "one fold, one shepherd."

He requests that it be reported back to him where the child might be found; he pretends that he wishes to adore him, so that he might destroy him (as if he could find him). But how great is human malice against the counsel of divinity? For it is written: There is no wisdom, there is no prudence, there is no counsel against the Lord. By his character, who else is signified but hypocrites, who, while they seek falsely, never deserve to find the Lord?

(Hom. in Ev. i. 10. 3.) He feigns a wish of worshipping Him only that he may discover Him, and put Him to death.

Having therefore called them, he saith, "Go and search diligently for the young Child; and when ye have found Him, bring me word again, that I may come and worship Him also."

Seest thou his extreme folly? Why, if thou sayest these things in sincerity, wherefore dost thou inquire privily? But if intending to plot against Him, how is it thou dost not perceive, that from the fact of their being asked secretly the wise men will be able to perceive thy craft? But as I have already said, a soul taken captive by any wickedness becomes more utterly senseless than any thing.

And he said not, "go and learn concerning the King," but "concerning the young Child;" for he could not even endure to call Him by the name of His dominion.

But the wise men perceive nothing of this, by reason of their exceeding reverence (for they never could have expected that he could have gone on to so great wickedness, and would have attempted to form plots against a dispensation so marvellous): and they depart suspecting none of these things, but from what was in themselves auguring all that would be in the rest of mankind.

"Go and search diligently for the child, and when you have found him bring me word." Appropriately did Herod say, "Bring me word," for the one who hastens to come to Christ always brings a word of renunciation to the devil. When the priest says to the future Christian, "Do you renounce the devil?" the latter will answer, "I do renounce him." Properly therefore are the magi instructed to bring word to Herod, who realized he was taking the place of the devil. Satan knew how to corrupt a person."That I may come and worship him." He wants to lie but he cannot. He who feigned adoration will come that he might bow to abuse, kneel to inflict punishment, recline to do harm.… But when the clouds of treachery have passed, in the fair weather of emerging Christian faith, the magi behold again the star they had seen, preceding and leading them on. Finally they arrive at the most holy place of the Lord's birth.

To induce them to do this, he put on the colour of devotion, beneath which he whetted the sword, hiding the malice of his heart under colour of humility. Such is the manner of the malicious, when they would hurt any one in secret, they feign meekness and affection.

The Magi obeyed the King so far as to seek the Lord, but not to return to Herod. Like in this to good hearers; the good they hear from wicked preachers, that they do; but do not imitate their evil lives.

And he sent them to Bethlehem, and said, Go and search diligently for the Child. He did not say, "search for the king" but "search for the Child," for he could not endure even to utter Christ's name. From this it is clear that he was in a rage against Christ. And when ye have found Him, bring me word again, that I may come and worship Him also. And when they had heard the king, they departed. The Magi were guileless and thought that Herod, too, spoke without guile. And lo, the star which they saw in the east went before them. The star was hidden for a time by God's providence so that they would inquire of the Jews, and Herod would be troubled, and thus the truth would be made all the more apparent. But when they had departed from Jerusalem, it again appeared and guided them; from which it is clear that the star was a divine power. Until it came and stood over where the young Child was. This, too, was extraordinary. For the star descended from the heights and came closer to the earth to show them the place. For if it had appeared to them from the heights, how would they have been able to know the particular spot where Christ was? For the stars are visible over a great area. So it is that you may see the moon over your house, while it appears to me that it is over my house alone; and, in short, to each one the moon, or a star, appears to stand over them alone. Neither could this star have pointed out where Christ was if it had not descended and all but stood over the head of the Child.

(8) He announces the place at he sent them to Bethlehem. He asks them to make inquiry at Go and search diligently. He tells them to do two things, and in order that they do them, he adds a third.

As to the first he says, Go and search diligently. And he asks deceitfully, because his intent was to kill, as those to whom it is said in Jn (7:34): "You will seek me and you will not find me." In regard to the second he says, and when you have found him, bring me word. This, too, he said for the sake of evil: "He will test you through much talk" (Sir 13:11). In regard to the third he says, that I too may come and worship him; and truly he craftily promises worship of God: "Their tongue is a deadly arrow; it speaks deceitfully" (Jer 9:8); "They speak peace with their neighbor, while mischief is in their hearts" (Ps 28:3).

Note that whereas the Magi call him king, Herod calls him a child, because from the abundance of the heart the mouth speaks. Note, too, that he asks Jews where the Christ would be born, because he wanted to test and see whether they would rejoice.

(in Luc. ii. 45.) The star is the way, and the way is Christ; and according to the mystery of the incarnation, Christ is a star. He is a blazing and a morning-star. Thus where Herod is, the star is not seen; where Christ is, there it is again seen, and points out the way.

To perform its due service to the Lord, it advanced slowly, leading them to the spot. It was ministering to Him, and not ruling His fate; its light showed the suppliants and filled the inn, shed over the walls and roof that covered the birth; and thus it disappeared.

(Serm. 374. 2. 373. 4.) The star that guided the Magi to the spot where was the Infant God with His Virgin Mother, might have conducted them straight to the town; but it vanished, and showed not itself again to them till the Jews themselves had told them the place where Christ should be born; Bethlehem of Judaea. Like in this to those who built the ark for Noah, providing others with a refuge, themselves perished in the flood; or like to the stones by the road that show the miles, but themselves are not able to move. The enquirers heard and departed; the teachers spake and remained still. Even now the Jews show us something similar; for some Pagans, when clear passages of Scripture are shown them, which prophesy of Christ, suspecting them to be forged by the Christians, have recourse to Jewish copies. Thus they leave the Jews to read unprofitably, and go on themselves to believe faithfully.

(Anselm.) It is evident that the star must have been in the air, and close above the house where the Child was, else it would not have pointed out the exact house.

(ord.) Or, the star is the illumination of faith, which leads him to the nearest aid; while they turn aside to the Jews, the Magi lose it; so those who seek counsel of the bad, lose the true light.

But amid these matters it should be known that the Priscillianist heretics believe that each person is born under the configurations of the stars; and they take this in support of their error, that a new star appeared when the Lord appeared in the flesh, and they believe that the star which appeared was his fate. But if we consider the words of the Gospel, where it is said of the same star: "Until it came and stood over where the child was," since the child did not run to the star, but the star ran to the child, if it may be said, the star was not the fate of the child, but the child who appeared was the fate of the star. But far be it from the hearts of the faithful to say that fate is anything real. For the Creator alone who made this life of men governs it. For man was not made for the sake of the stars, but the stars were made for the sake of man. And if a star is called the fate of a man, man is declared to be subject to its own ministrations. Certainly when Jacob, coming forth from the womb, held the heel of his elder brother with his hand, the first could by no means come forth completely unless the second had also begun; and yet although their mother brought forth both at one time and at the same moment, the quality of each one's life was not the same.

But the astrologers are accustomed to respond to this by saying that the power of a constellation is in the instant of a moment. To them we say in reply that the duration of birth is considerable. If therefore a constellation changes in the instant of a moment, it will now be necessary for them to declare as many fates as there are limbs of those being born. The astrologers are also accustomed to affirm that whoever is born under the sign of Aquarius will obtain the occupation of a fisherman in this life. But Getulia, as it is said, has no fishermen. Who then would say that no one is born there under the star of Aquarius, where there is absolutely no fisherman? Again, those whom they assert are born under the sign of Libra, they say will become money-changers; and the provinces of many nations know nothing of money-changers. Therefore they must confess either that this sign is absent among them, or that it has no fated effect whatsoever. In the land of the Persians and Franks, kings come forth from their lineage; and when these are born, who would estimate how many are born at the same moments of hours and times from a servile condition? And yet the sons of kings, born under one and the same star with slaves, advance to the kingdom, while the slaves who were born with them die in servitude. We have spoken briefly about the star, lest we seem to have passed over the foolishness of the astrologers without examination.

"And, lo! the star, which they saw in the east, went before them."

For therefore only was it hidden, that having lost their guide, they might come to be obliged to make inquiry of the Jews, and so the matter might be made evident to all. Since after they have made inquiries, and have had His enemies for informants, it appears to them again. And mark how excellent was the order; how in the first place after the star the people of the Jews receives them, and the king, and these bring in the prophecy to explain what had appeared: how next, after the prophet, an angel again took them up and taught them all things; but for a time they journey from Jerusalem to Bethlehem by the guidance of the star, the star again journeying with them from that place also; that hence too thou mightest learn, that this was not one of the ordinary stars, for there is not so much as one star that hath this nature. And it not merely moved, but "went before them," drawing and guiding them on in mid-day.

"But what need of this star any more," one may ask, "when the place was ascertained?" In order that the Child also might be seen. For there was not anything to make Him manifest, since the house was not conspicuous, neither was His mother glorious, or distinguished. There was need then of the star, to set them by the place. Wherefore it re-appears on their coming out of Jerusalem, and stays not, before it hath reached the manger.

And marvel was linked on to marvel; for both were strange things, as well the magi worshipping, as the star going before them; and enough to attract even such as were made all of stone. For if the wise men had said, they had heard prophets say these things, or that angels had discoursed with them in private, they might have been disbelieved; but now, when the vision of the star appeared on high, even they that were exceeding shameless had their mouths stopped.

Moreover, the star, when it stood over the young Child, stayed its course again: which thing itself also was of a greater power than belongs to a star, now to hide itself, now to appear, and having appeared to stand still. Hence they too received an increase of faith. For this cause they rejoiced also, that they had found what they were seeking, that they had proved messengers of truth, that not without fruit had they come so great a journey; so great a longing (so to speak) had they for Christ. For first it came and stood over His very head, showing that what is born is Divine; next standing there, it leads them to worship Him; being not simply barbarians, but the wiser sort amongst them.

Seest thou, with how great fitness the star appeared? Why; because even after the prophecy, and after the interpretation of the chief priests and scribes, they still had their minds turned towards it.

This passage shows, that when the star had brought the Magi nearly to Jerusalem, it was hidden from them, and so they were compelled to ask in Jerusalem, where Christ should be born? and thus to manifest Him to them; on two accounts, first, to put to confusion the Jews, inasmuch as the Gentiles instructed only by sight of a star sought Christ through strange lands, while the Jews who had read the Prophets from their youth did not receive Him, though born in their country. Secondly, that the Priests, when asked where Christ should be born, might answer to their now condemnation, and while they instructed Herod, they were themselves ignorant of Him. The star went before them, to show them the greatness of the King.

What wonder that a divine star should minister to the Sun of righteousness about to rise. It stood over the Child's head, as it were, saying, 'This is He;' proving by its place what it had no voice to utter.

The Magi obeyed the King so far as to seek the Lord, but not to return to Herod. Like in this to good hearers; the good they hear from wicked preachers, that they do; but do not imitate their evil lives.

Or, the star figures the grace of God, and Herod the Devil. He, who by sin puts himself in the Devil's power, loses that grace; but if he return by repentance, he soon finds that grace again which leaves him not till it have brought him to the young Child's house, i. e. the Church.

(9) Then the zeal of the Magi is mentioned, for he had asked them to do two things: to inquire and to return. But the Magi did one. Hence, when they heard the king, they went their way. But they did not do the other. Hearers, indeed, should be such that they learn good things but relinquish evil: "Do what they say, but do not act according to their works" (Mt 23:3).

Having presented one of the factors moving the Magi, namely, Herod's urging, the evangelist now mentions the other factor moving them to search for Christ, namely, the star leading them. In regard to this he does two things: first, he mentions the star leading them; secondly, the joy they felt at this (v. 10).

And note that the star first performs its own motion, because it leads the Magi directly to Christ; also when it came to rest, it indicated where the child was (v. 9). Hence, in regard to the first he says, the star went before them. From the statement that the star they had seen in the East went before them, we are given to understand that when the Magi turned aside to go to Jerusalem, the star disappeared; but when they left Herod, it appeared again. It disappeared for three reasons: First, to shame the Jews who, although instructed in the Law to seek Christ, scorned him; whereas the gentiles, non-instructed, seek him. Thus Isaiah (55:5) is fulfilled: "Nations that knew you not shall run to you." Secondly, for the instruction of the Magi. For the Lord's will is to make himself manifest to them not only by the star but also by the Law, so that knowledge of the Law might be joined to their knowledge of creatures: "In the mouth of two or three witnesses every word shall stand" (Dt 19:15); "To the law and to the testimony" (Is 8:20). Thirdly, for our instruction. And we are instructed about two things according to a Gloss: first, that those who seek human help are deserted by the divine. For it is unlawful to seek human help without seeking divine: "Woe to those who go down to Egypt for help and rely on horses, who trust in chariots because they are many, and in horsemen, because they are very strong, but do not look to the Holy One of Israel" (Is 31:1). Secondly, we are instructed that we, who are believers, should not seek signs, as those did who, seeing the star, rejoiced exceedingly; but we ought to be content with the doctrines of the prophets, because signs are given for unbelievers.

There are two mysteries in this. For the star signifies Christ: "I am the root of David, the bright morning star" (Rev 22:16). Hence, by that star we can understand God's grace, which we lose, when we come to Herod, i.e., the devil: "We were once darkness, but now light in the Lord" (Eph 5:8). Again, when we depart from Herod, i.e., the devil, we find the star, i.e., Christ's grace. This is like Ex (13:2), where it says that the Lord went ahead of Israel in a pillar of fire. Here, however, he went ahead in the form of a star.

Till it came to rest over the place where the child was. Here we understand two things: one is that the star was not very high; otherwise, they would not have been able to distinguish the child's house. The other is that after the star had served its purpose, it was dissolved into its matter. Where the child was. He often calls him child, in order to tell us that he is the one about whom it is said: "A child is born to us" (Is 9:6).

(ord.) Or, the star is the illumination of faith, which leads him to the nearest aid; while they turn aside to the Jews, the Magi lose it; so those who seek counsel of the bad, lose the true light.

This service of the star is followed by the rejoicing of the Magi.

(ord.) He rejoices indeed who rejoices on God's account, who is the true joy. With great joy, he says, for they had great cause.

(Anselm.) In these offerings we observe their national customs, gold, frankincense, and various spices abounding among the Arabians; yet they intended thereby to signify something in mystery.

(Anselm.) The three men who offer, signify the nations who come from the three quarters of the earth. They open their treasures, i. e. manifest the faith of their hearts by confession. Rightly in the house, teaching that we should not vain-gloriously display the treasure of a good conscience. They bring three (vid. sup. note g, p. 18.) gifts, i. e. the faith in the Holy Trinity. Or opening the stores of Scripture, they offer its threefold sense, historical, moral, and allegorical; or Logic, Physic, and Ethics, making them all serve the faith.

(Hom. in Evang. i. 106.) Gold, as to a King; frankincense, as sacrifice to God; myrrh, as embalming the body of the dead.

(ubi sup.) Something further may yet be meant here. Wisdom is typified by gold; as Solomon saith in the Proverbs, A treasure to be desired is in the mouth of the wise. (Prov. 21:20.) By frankincense, which is burnt before God, the power of prayer is intended, as in the Psalms, Let my speech come before thee as incense. (Ps. 141:2.) In myrrh is figured mortification of the flesh. To a king at his birth we offer gold, if we shine in his sight with the light of wisdom; we offer frankincense, if we have power before God by the sweet savour of our prayers; we offer myrrh, when we mortify by abstinence the lusts of the flesh.

Shame upon Marcion, shame upon Paul of Samosata, for refusing to see what those wise men saw, the forefathers of the Church; for I am not ashamed so to call them. Let Marcion be ashamed, beholding God worshipped in the flesh. Let Paul be ashamed, beholding Him worshipped as not being merely a man. As to His being in the flesh, that first is signified by the swaddling clothes and the manger; as to their not worshipping Him as a mere man, they declare it, by offering Him, at that unripe age, such gifts as were meet to be offered to God. And together with them let the Jews also be ashamed, seeing themselves anticipated by barbarians and magi, whilst they submit not so much as to come after them. For indeed what happened then was a type of the things to come, and from the very beginning it was shown that the Gentiles would anticipate their nation.

"But how was it," one may ask, "that not at the beginning, but afterwards, He said, 'Go ye, and make disciples of all nations'?" Because the occurrence was a type, as I said, of the future, and a sort of declaration of it beforehand. For the natural order was that Jews should come unto Him first; but forasmuch as they of their own choice gave up their proper benefit, the order of things was inverted. Since not even in this instance should the wise men have come before the Jews, nor should persons from so great a distance have anticipated those who were settled about the very city, nor should those who had heard nothing have prevented them that were nurtured in so many prophecies. But because they were exceedingly ignorant of their own blessings, those from Persia anticipate those at Jerusalem. And this indeed is what Paul also saith: "It was necessary that the word of the Lord should first have been spoken to you, but seeing ye have judged yourselves unworthy, lo, we turn to the Gentiles." For even though before they did not obey, at any rate when they heard it from the wise men, they ought to have made all haste; but they would not. Therefore, while those are slumbering, these run before.

Let us then also follow the magi, let us separate ourselves from our barbarian customs, and make our distance therefrom great, that we may see Christ, since they too, had they not been far from their own country, would have missed seeing Him. Let us depart from the things of earth. For so the wise men, while they were in Persia, saw but the star, but after they had departed from Persia, they beheld the Sun of Righteousness. Or rather, they would not have seen so much as the star, unless they had readily risen up from thence. Let us then also rise up; though all men be troubled, let us run to the house of the young Child; though kings, though nations, though tyrants interrupt this our path, let not our desire pass away. For so shall we thoroughly repel all the dangers that beset us. Since these too, except they had seen the young Child, would not have escaped their danger from the king. Before seeing the young Child, fears and dangers and troubles pressed upon them from every side; but after the adoration, it is calm and security; and no longer a star but an angel receives them, having become priests from the act of adoration; for we see that they offered gifts also.

Do thou therefore likewise leave the Jewish people, the troubled city, the blood-thirsty tyrant, the pomp of the world, and hasten to Bethlehem, where is the house of the spiritual Bread. For though thou be a shepherd, and come hither, thou wilt behold the young Child in an inn: though thou be a king, and approach not here, thy purple robe will profit thee nothing; though thou be one of the wise men, this will be no hindrance to thee; only let thy coming be to honor and adore, not to spurn the Son of God; only do this with trembling and joy: for it is possible for both of these to concur in one.

But take heed that thou be not like Herod, and say, "that I may come and worship Him," and when thou art come, be minded to slay Him. For him do they resemble, who partake of the mysteries unworthily: it being said, that such a one "shall be guilty of the Body and Blood of the Lord." Yes; for they have in themselves the tyrant who is grieved at Christ's kingdom, him that is more wicked than Herod of old, even Mammon. For he would fain have the dominion, and sends them that are his own to worship in appearance, but slaying while they worship. Let us fear then, lest at any time, while we have the appearance of suppliants and worshippers, we should in deed show forth the contrary.

And let us cast everything out of our hands when we are to worship; though it be gold that we have, let us offer it unto him and not bury it. For if those barbarians then offered it for honor, what will become of thee, not giving even to Him that hath need? If those men journeyed so far to see Him newly born, what sort of excuse wilt thou have, not going out of thy way one alley's length, that thou mayest visit Him sick or in bonds? And yet when they are sick or in bonds, even our enemies have our pity; thine is denied even to thy Benefactor and Lord. And they offered gold, thou hardly givest bread. They saw the star and were glad, thou, seeing Christ Himself a stranger and naked, art not moved.

How then saith Luke, that He was lying in the manger? Because at the birth indeed she presently laid Him there (for, as was not unlikely, in that large assemblage for the taxing, they could find no house; which Luke also signifies, by saying, "Because there was no room, she laid Him" there); but afterwards she took Him up, and held Him on her knees. For no sooner was she arrived at Bethlehem than she brought her pangs to an end, that thou mayest thence also learn the whole dispensation, and that these things were not done at random, or by chance, but that they all were in course of accomplishment, according to some Divine foreknowledge, and prophetic order.

But what was it that induced them to worship? For neither was the Virgin conspicuous, nor the house distinguished, nor was any other of the things which they saw apt to amaze or attract them. Yet they not only worship, but also "open their treasures," and "offer gifts;" and gifts, not as to a man, but as to God. For the frankincense and the myrrh were a symbol of this. What then was their inducement? That which wrought upon them to set out from home and to come so long a journey; and this was both the star, and the illumination wrought of God in their mind, guiding them by little and little to the more perfect knowledge. For, surely, had it not been so, all that was in sight being ordinary, they would not have shown so great honor. Therefore none of the outward circumstances was great in that instance, but it was a manger, and a shed, and a mother in poor estate; to set before thine eyes, naked and bare, those wise men's love of wisdom, and to prove to thee, that not as mere man they approached Him, but as a God, and Benefactor. Wherefore neither were they offended by ought of what they saw outwardly, but even worshipped, and brought gifts; gifts not only free from Judaical grossness, in that they sacrificed not sheep and calves, but also coming nigh to the self-devotion of the Church, for it was knowledge and obedience and love that they offered unto Him.

(Serm. in Epiph. s. 4. 3.) Though in stature a babe, needing the aid of others, unable to speak, and different in nothing from other infants, yet such faithful witnesses, showing the unseen Divine Majesty which was in Him, ought to have proved most certainly that that was the Eternal Essence of the Son of God that had taken upon Him the true human nature.

They rejoiced, because their hopes were not falsified but confirmed, and because the toil of so great travel had not been undertaken in vain.

By the mystery of this star they understood that the dignity of the King then born exceeded the measure of all worldly kings.

Mary His mother, not crowned with a diadem or laying on a golden couch; but with barely one garment, not for ornament but for covering, and that such as the wife of a carpenter when abroad might have. Had they therefore come to seek an earthly king, they would have been more confounded than rejoiced, deeming their pains thrown away. But now they looked for a heavenly King; so that though they saw nought of regal state, that star's witness sufficed them, and their eyes rejoiced to behold a despised Boy, the Spirit showing Him to their hearts in all His wonderful power, they fell down and worshipped, seeing the man, they acknowledged the God.

And though it were not then understood what these several gifts mystically signified, that is no difficulty; the same grace that instigated them to the deed, ordained the whole.

Joseph was absent by Divine command, that no wrong suspicions might occur to the Gentiles.

And it was not enough to say, They rejoiced, but they rejoiced with exceeding great joy.

He adds greatly, showing that men rejoice more over what they have lost than over what they possess.

And it is to be known that each did not offer a different gift, but each one the three things, each one thus proclaiming the King, the God, and the man.

When they saw the star, they rejoiced with exceeding great joy. They rejoiced that they had not been led astray but had found what they were seeking.

(10) Then the effect on the Magi of the star's leading them is mentioned. Hence, seeing the star they rejoiced. They rejoiced on account of the hope they recovered. For they feared to lose what they hoped for, because they had journeyed a long distance: "Rejoicing in hope" (Rom 12:12). He says, with joy. For some rejoice and do not rejoice: "Even in laughter, the heart is sad, and the end of joy is grief" (Pr 14:13). But true and perfect joy deals with God: "Rejoicing, I shall rejoice in the Lord, and my soul shall exult in my God" (Is 61:10). Thirdly he adds great, because they now knew great things about God, namely, God Incarnate and most merciful: "Shout and sing for joy, O inhabitant of Zion, for great in your midst is the holy one of Israel" (Is 12:6). Fourthly, he adds, exceedingly, because they rejoiced intensely. For they had recovered what they had lost: "There is joy before the angels of God..." (Lk 15:10).

(non occ.) Gold, as paid to a mighty King; frankincense, as offered to God; myrrh, as to one who is to die for the sins of all.

Let us now observe how glorious was the dignity that attended the King after his birth, after the magi in their journey remained obedient to the star. For immediately the magi fell to their knees and adored the one born as Lord. There in his very cradle they venerated him with offerings of gifts, though Jesus was merely a whimpering infant. They perceived one thing with the eyes of their bodies but another with the eyes of the mind. The lowliness of the body he assumed was discerned, but the glory of his divinity is now made manifest. A boy he is, but it is God who is adored. How inexpressible is the mystery of his divine honor! The invisible and eternal nature did not hesitate to take on the weaknesses of the flesh on our behalf. The Son of God, who is God of the universe, is born a human being in the flesh. He permits himself to be placed in a manger, and the heavens are within the manger. He is kept in a cradle, a cradle that the world cannot hold. He is heard in the voice of a crying infant. This is the same one for whose voice the whole world would tremble in the hour of his passion. Thus he is the One, the God of glory and the Lord of majesty, whom as a tiny infant the magi recognize. It is he who while a child was truly God and King eternal. To him Isaiah pointed, saying, "For a boy has been born to you; a son has been given to you, a son whose empire has been forged on his shoulders."

But the Magi bring gold, frankincense, and myrrh. Gold indeed befits a king, frankincense was placed in sacrifice to God, and with myrrh the bodies of the dead are preserved. Therefore the Magi proclaim through mystical gifts the one whom they adore: by gold a king, by frankincense God, by myrrh a mortal. But there are certain heretics who believe him to be God, but do not believe that he reigns everywhere. These indeed offer him frankincense, but refuse to offer gold as well. And there are some who consider him a king, but deny he is God. These offer him gold, but refuse to offer frankincense. And there are some who confess him to be both God and king, but deny that he assumed mortal flesh. These offer him gold and frankincense, but refuse to offer myrrh of assumed mortality. Let us therefore offer gold to the newborn Lord, that we may confess he reigns everywhere; let us offer frankincense, that we may believe that he who appeared in time existed as God before time; let us offer myrrh, that we may believe him whom we believe to be impassible in his divinity to have also been mortal in our flesh.

Although in gold, frankincense, and myrrh something else can also be understood. For by gold wisdom is designated, as Solomon attests, who says: A desirable treasure rests in the mouth of the wise. By frankincense, which is burned to God, the power of prayer is expressed, as the Psalmist testifies, who says: Let my prayer be directed as incense in your sight. By myrrh the mortification of our flesh is figured; hence the holy Church says of her workers who strive for God even unto death: My hands have dripped with myrrh. Therefore we offer gold to the newborn King if we shine in his sight with the brightness of heavenly wisdom. We offer frankincense if we burn the thoughts of the flesh on the altar of the heart through holy devotion to prayer, that we may be able to give forth a sweet fragrance to God through heavenly desire. We offer myrrh if we mortify the vices of the flesh through abstinence. For by myrrh, as we said, dead flesh is prevented from putrefying. But for dead flesh to putrefy is for this mortal body to serve the flow of lust, as is said of certain people through the prophet: The beasts of burden have rotted in their dung. For beasts of burden to rot in their dung is for carnal men to end their lives in the stench of lust. Therefore we offer myrrh to God when we preserve this mortal body from the putrefaction of lust through the seasoning of continence.

(Verse 11.) And opening their treasures, they offered him gifts, gold, frankincense, and myrrh. The presbyter Juvencus beautifully captures the significance of the gifts in one verse.

Thus, they bring gifts of gold, myrrh, and incense to the king, the people, and the God.

And having received an answer in a dream, they returned to their own country by another way, so as not to go back to Herod. Those who had presented gifts to the Lord subsequently received a response. However, the response (which is called χρηματισθέντες in Greek) was not made through an angel, but through the Lord Himself, in order to demonstrate the privilege of Joseph's merits. They returned by another way because they were not to mix with the unfaithfulness and treachery of the Jews.

Let the shepherds take better care of their flock, and let the wise men spare their legs so long a journey; let them keep their gold to themselves. Let Herod, too, mend his manners, so that Jeremy may not glory over him.

And when they were come into the house, they saw the young child with Mary His mother. At the time of His birth, the Virgin laid the Child in the manger as they could not find a house then. But later it is most likely that they found a house, and it is there that the Magi found them. Joseph and Mary had gone up to Bethlehem to be enrolled there, as Luke says (Lk 2), and as there was a great number of people assembled there for the census, they did not have a house for a time, and so He was born in the cave. Later a house was found and there the Magi saw the Lord. And they fell down and worshipped Him. Behold, what enlightened souls! They saw a pauper, and worshipped. For they had been informed that He was God, and therefore they also offered Him gifts, as to God and man. Listen, then: And when they had opened their treasures, they offered Him gifts: gold and frankincense and myrrh. Gold they offered to Him as to a king, for we pay tribute of gold to the king to whom we are subject. They offered frankincense as to God, for we burn incense to God. They offered myrrh since He would taste of death. For the Jews would prepare the dead for burial with myrrh to preserve the body from corruption. Myrrh, which is dry, desiccates the body and prevents worms from breeding. Do you see the faith of the Magi? They had been taught by the prophecy of Balaam alone that the Lord was both God and King and would be born for our sake. Listen to the prophecy: "He reclined and rested as a lion, and as a young lion; may they be blessed that call Thee blessed" (Num. 24:9). Behold the kingship in the lion, and death in the reclining. Behold the divinity; for only the divine nature has the power to bless.

(11) Then he deals with the finding of the child. Hence, and entering the house, they found the child. And he touches on three things: the house which, if one were to inquire what sort it was, is revealed in Lk (2:7). Again, if it be asked what sort of child it was, he did not differ in any way from infants, as the saints say. As to externals, he did not speak, he seems helpless, and so on. If one asks about the mother, the answer is that she looked like the wife of a carpenter. I say this, because, if they had been looking for an earthly king, they would have been shocked at what they saw. But seeing lowly things and considering the loftiest, they were moved to admiration and adored him: and they fell down and worshipped him. But why is there no mention of Joseph? Because by God's plan he was not present, so that no grounds for an improper opinion be given to those who were the firstfruits of the gentiles.

Then he mentions the reverence they showed the child by adoring and offering and obeying. He says, therefore, and they fell down and worshipped him as God concealed in man: "The Ethiopians will fall down before him" (Ps 72:9). They also showed reverence by offering; hence, opening their treasures. For it was the custom of Persians always to adore with a gift: opening their treasures, they offered him gifts, gold and frankincense and myrrh. "May the kings of Tarshish and of the isles bring him gifts, may the kings of Sheba and Seba bring gifts" (Ps 72:10); "All those from Sheba shall come. They shall bring gold and frankincense, and shall proclaim the praise of the Lord" (Is 60:6).

Mystically, it should be considered that they opened their treasures not during their journey, but only when they came to Christ. Similarly, we should not make our goods manifest, while we are wayfarers. Hence, this is reprehended below (c. 25) in the parable of the virgins, and in (13:44): "The kingdom of heaven is like a treasure hidden in a field, which a man found and covered up; then in his joy he goes and sells all that he has and buys that field."

They offered him gifts... Some assign a literal reason for these gifts and say that the Magi found three things: a squalid house, a helpless child and a poor mother. Therefore, they offered gold to sustain the mother, myrrh to sustain the child's members, frankincense to remove the stench. But it should be noted that something mystical is involved here, such that those three refer to the three things we should offer, namely, faith, action and contemplation. As to faith in two ways: first as to the things found in Christ, namely, royal dignity: "The king will reign and be wise" (Jer 23:5); and therefore, they offered gold in tribute. The greatness of the priesthood and, therefore, frankincense, as a sacrifice. Man's mortality: and therefore, myrrh. Secondly, as to faith in the Trinity, because the persons of the Trinity are designated in us. Secondly, they can be referred to our action. For by gold can be signified wisdom: "If you search for wisdom as for hidden treasures, then you will understand the fear of the Lord" (Pr 2:4). By frankincense devout prayer: "Let my prayer, O Lord, be directed as incense in your sight" (Ps 144:2). By myrrh mortification of the flesh: "Mortify your members which are on earth" (Col 3:5); "My hands dripped with myrrh" (Song of Songs 5:5). As to contemplation by those three can be signified the three senses of Sacred Scripture, under which are included the allegorical, anagogical and moral; or the three parts of philosophy, namely, moral, logic and natural. For we ought to use all these for the service of God.

(non occ.) The wicked Herod, now made cruel by fear, will needs do a deed of horror. But how could he ensnare him who had come to cut off all fraud? His fraud is escaped as it follows, And being warned.

This is an example to us of modesty and faith, that once we have come to know and adore Christ as King, we may abandon the path we were traveling before, which was the path of error. We may now proceed by the other path, on which Christ is our guide. We may return to our place, paradise, from which Adam was driven out. This place is mentioned in the psalm as one where we will please the Lord in the land of the living. Thus it was that the magi, having been advised to follow another road, frustrated the tyrant's cruel designs in their return. It was in this manner, through the magi, that the boy who was born a king became known, while at the same time the wiles of the tyrant Herod were overcome. It was predicted that our infant Lord and Savior would be triumphant even at the very beginning of his life in the flesh. This was foretold in advance by Isaiah when he said, "For before the child shall have knowledge to cry 'father' and 'mother,' the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria." By "riches of Damascus" is meant the gold that the boy, born the Son of God, received as offered to him by the magi. The "spoils of Samaria" represent the worship of idols, the superstitious error of Samaria from which he diverted those same magi. Those who previously were the prey of the devil because of their false religion became the plunder of God through their knowledge of Christ. The "king of the Assyrians" refers to Herod, or in fact to the devil, to whom the magi themselves became enemies, reverencing as they did the Son of God, our Lord and Savior.

(Anselm.) The three men who offer, signify the nations who come from the three quarters of the earth. They open their treasures, i. e. manifest the faith of their hearts by confession. Rightly in the house, teaching that we should not vain-gloriously display the treasure of a good conscience. They bring three (vid. sup. note g, p. 18.) gifts, i. e. the faith in the Holy Trinity. Or opening the stores of Scripture, they offer its threefold sense, historical, moral, and allegorical; or Logic, Physic, and Ethics, making them all serve the faith.

(ord.) This warning is given by the Lord Himself; it is none other that now teaches these Magi the way they should return, but He who said, I am the way. (John 14.) Not that the Infant actually speaks to them, that His divinity may not be revealed before the time, and His human nature may be thought real. But he says, having received an answer, for as Moses prayed silently, so they with pious spirit had asked what the Divine will bade. By another way, for they were not to be mixed up with the unbelieving Jews.

The magi hint at something great for us by the fact that they return to their own country by another way. For in doing what they were warned to do, they surely suggest to us what we should do. Our country is paradise, to which, once we have come to know Jesus, we are forbidden to return by the way we came. For we departed from our country by being proud, by being disobedient, by following visible things, by tasting the forbidden food; but we must return to it by weeping, by obeying, by despising visible things, and by restraining the appetite of the flesh. Therefore we go back to our country by another way, because we who departed from the joys of paradise through pleasures are called back to them through lamentations.

Hence it is necessary, dearest brothers, that we, always fearful and always watchful, set before the eyes of our heart on one side the sins of our deeds, on the other the judgment of final severity. Let us consider how severe the judge comes who threatens judgment yet remains hidden; who holds out terrors to sinners and yet still forbears; and therefore delays coming sooner so that he may find fewer to condemn. Let us punish our sins with weeping, and with the voice of the Psalmist let us come before his face in confession. Therefore let no deceit of pleasures deceive us, let no vain joy seduce us. For near is the judge who said: "Woe to you who laugh now, for you shall mourn and weep." For hence Solomon says: "Laughter shall be mingled with sorrow, and mourning takes hold of the end of joy." Hence he says again: "I counted laughter an error, and to joy I said: Why are you vainly deceived?" Hence again he says: "The heart of the wise is where sadness is, and the heart of fools is where gladness is." Let us therefore fear the precepts of God, if we truly celebrate the solemnity of God. For a sacrifice pleasing to God is affliction against sin, as the Psalmist testifies who says: "A sacrifice to God is a contrite spirit." Our past sins were forgiven in the receiving of baptism, and yet after baptism we have committed many sins, but we cannot be washed again by the water of baptism. Since therefore we have defiled our life even after baptism, let us baptize our conscience with tears, so that, seeking our country again by another way, we who departed from it delighted by good things may return to it embittered by evils, through the grace of our Lord.

(Hom. in Ev. i. 10. 7.) We may learn much from this return of the Magi another way. Our country is Paradise, to which, after we have come to the knowledge of Christ we are forbidden to return the way we came. We have left this country by pride, disobedience, following things of sight, tasting forbidden food; and we must return to it by repentance, obedience, by contemning things of sight, and overcoming carnal appetite.

They had offered gifts to the Lord, and receive a warning corresponding to it. This warning (in the Greek 'having received a response') is given not by an Angel, but by the Lord Himself, to show the high privilege granted to the merit of Joseph.

See from this also their faith, how they were not offended, but are docile, and considerate; neither are they troubled, nor reason with themselves, saying, "And yet, if this Child be great, and hath any might, what need of flight, and of a clandestine retreat? and wherefore can it be, that when we have come openly and with boldness, and have stood against so great a people, and against a king's madness, the angel sends us out of the city as runaways and fugitives?" But none of these things did they either say or think. For this most especially belongs to faith, not to seek an account of what is enjoined, but merely to obey the commandments laid upon us.

Had the Magi sought Christ as an earthly King, they would have remained with Him when they had found Him; but they only worship, and go their way. After their return, they continued in the worship of God more stedfast than before, and taught many by their preaching. And when afterwards Thomas reached their country, they joined themselves to him, and were baptized, and did according to his preachingb.

It was impossible that they, who left Herod to go to Christ, should return to Herod. They who have by sin left Christ and passed to the devil, often return to Christ; for the innocent, who knows not what is evil, is easily deceived, but having once tasted the evil he has taken up, and remembering the good he has left, he returns in penitence to God. He who has forsaken the devil and come to Christ, hardly returns to the devil; for rejoicing in the good he has found, and remembering the evil he has escaped, with difficulty returns to that evil.

And being warned by God in a dream not to return to Herod, they departed into their own country another way. Consider the sequence of events. First God guided them to faith by means of the star. Then they came to Jerusalem and He taught them through the prophet Micah that Christ was to be born in Bethlehem. And finally, they were warned by means of the angel. They obeyed the warning, that is, the divine speech. Therefore, having received the warning, that is, having accepted the revelation from God, they deceived Herod. They were not afraid of pursuit, but were bold in the power of Him that had been born. Thus they were true witnesses and confessors.

(12) Then he mentions how they showed reverence in obeying. Hence being warned [answered] in a dream not to return to Herod, they departed to their own country by another way. But how could they have received an answer, if they put no question? The answer is that God sometimes answers a question still in the mind, and they inwardly asked what would be pleasing to God concerning their return: "Why do you cry to me?" (Ex 14:15). But do revelations come directly from God? Denis proves that he does not but uses angels. This is done to indicate the importance of the information: "It was ordained by angels through an intermediary" (Gal 3:19); "This is the Moses who said to the Israelites, 'God will raise up for you a prophet, from your brethren, as he raised me up'" (Acts 7:37).

They returned to their own country by another way. This shows that we return to our own country, paradise, from which we were expelled by sin, through obedience: "Do not swerve to the right or to the left; turn your foot away from evil" (Pr 4:27). Chrysostom says here that those who returned led holy lives and later became helpers of St. Thomas, the apostle; however, nothing is found in Scripture about them after their departure.

So we have in another place: "A child is born to us, and a son is given to us." In the term child there is an indication of age; in the term son a reference to the fullness of Godhead. He was made of his mother and born of the Father, but as the same person he was born and given. Do not think of two but of one. For the Son of God is one person, born of the Father and sprung from the virgin. The names differ in order but unite in one, just as the scriptural lesson just read teaches: "Man was made in her, and the Highest himself has founded her." He was man indeed in body, but the Highest in power. And while he is God and man through diversity of nature, he is the same person, not two persons, though being God and man. He has, therefore, something peculiar to his own nature and something in common with us, but in both cases he is one and in both he is perfect.

And not only did the Father send the Son but also gave him, as the Son himself gave himself. For we read, "Grace to you from God our Father and the Lord Jesus Christ, who gave himself for our sins." If they think that the Son was subjected to God because he was sent, they cannot deny that it was of grace that he was given. But he was given by the Father, as Isaiah said: "Unto us a child is born, unto us a son is given." But he was given by the Spirit and was sent by the Spirit. For since the prophet has not defined by whom he was given, he shows that he was given by the grace of the Trinity; and inasmuch as the Son himself gave himself, he could not be subject to himself according to his Godhead. Therefore that he was given could not be a sign of subjection in the Godhead.

Therefore, in order to call the Gentiles to the grace of his resurrection (for it is indeed a rich and fertile land that produces eternal fruits, fruits a hundred and sixty times over), he subjected his shoulder to work, subjecting himself to the cross, in order to carry our sins. And so the Prophet says: His authority is on his shoulder (Isaiah 9:6), that is, the power of divinity over the bodily passion, or the cross surpassing the body. Therefore, he placed his shoulder on the plow, enduring all insults, subjected to labor in such a way that he was wounded because of our iniquities, and weakened because of our sins.

Christ, then, is the beginning of our virtue. He is the beginning of purity, who taught maidens not to look for the embraces of humanity but to yield the purity of their bodies and minds to the service of the Holy Spirit rather than to a husband. Christ is the beginning of frugality, for he became poor, though he was rich. Christ is the beginning of patience, for when he was reviled, he reviled not again. When he was struck, he did not strike back. Christ is the beginning of humility, for he took the form of a servant, though in the majesty of his power he was equal with God the Father. From him each various virtue has taken its origin.For this cause, then, that we might learn these different virtues, "a son was given us, whose beginning was upon his shoulder." That "beginning" is the Lord's cross—the beginning of strong courage, wherewith a way has been opened for the holy martyrs to enter the sufferings of the holy war.

Furthermore, we must prove that this Jesus was beforehand promised from ancient times in the prophets and was called the Son of God. David said, "You are my son; today I have begotten you." Again he said, "In the glories of holiness, from the womb, from of old, I have begotten you, a child." And Isaiah said, "Unto us a child is born, unto us a son is given, and his government was upon his shoulder, and his name shall be called Wonderful, and Counselor, and mighty God of the ages, and Prince of peace. And to the increase of his government and to his peace there is no end." Therefore tell me, O wise teacher of Israel, who is he that was born and whose name was called "child" and "son" and "Wonderful" and "Counselor," the "mighty God of the ages," and "Prince of peace," "to the increase of" whose government and to whose "peace [he said], there is no end?" For if we call Christ the Son of God, David taught us [this]; and that we call him God, this we learned from Isaiah. "And his government was laid upon his shoulder"; for he bore his cross and went out from Jerusalem. And that he "was born as a child," Isaiah again said, "Behold, the virgin shall conceive and bear; and his name shall be called Immanuel, which is, our God with us."

We read, "A child is born to us," because we see him in the nature of a servant, which he had because the Virgin conceived and brought forth a son. However, because it was the Word of God who became flesh in order to dwell among us, and because he remains what he was (that is, really God hidden in the flesh), we use the words of the angel Gabriel and call "his name Emmanuel." He is properly called God with us to avoid thinking of God as one person and the humanity [in Christ] as another.

The fact that the one who talked to Moses is called both the angel of the Lord and the Lord raises a big problem, which calls not for hasty assertion but for careful investigation. There are two opinions that can be put forward about it, of which either may be true, since they both fit the faith. When I say that either may be true, I mean whichever of them was intended by the writer. When we are searching the Scriptures, we may of course understand them in a way in which the writer perhaps did not; but what we should never do is understand them in a way which does not square with the rule of faith, with the rule of truth, with the rule of piety. So I am offering you both opinions. There may be yet a third that escapes me. Anyway, of these two propositions, choose whichever you like. Some people say that the reason why he is called both the angel of the Lord and the Lord is that he was in fact Christ, of whom the prophet says plainly that he is "the angel of great counsel." "Angel" is a word signifying function, not nature. "Angel" is Greek for the Latin nuntius. So "Messenger" is the name of an action: you are called a messenger for doing something, namely, for bringing some message. Now who would deny that Christ brought us a message about the kingdom of heaven? And then an angel, that is to say, a messenger, is sent by the one who wants to give a message by him. And who would deny that Christ was sent? So often did he say, "I did not come to do my own will but the will of him who sent me," that he of all people is the one who was sent. After all, that pool at Siloam "means Sent." That is why he told the man whose eyes he anointed with mud to wash his face there. No one's eyes are opened except those of the person who is cleansed by Christ. So then, the angel and the Lord are one and the same.

Surely the entire divinely arranged plan of our Redeemer's [coming] in the flesh is the reconciliation of the world—it was for this purpose that he became incarnate, for this he suffered, for this he was raised from the dead—that he might lead us, who had incurred God's anger by sinning, back to God's peace by his act of reconciliation. Hence he was rightly given the name "Father of the world to come" and "Prince of peace" by the prophet; and the apostle, writing about him to those from among the nations who had believed, said, "And coming, he brought the good news of peace to you who were from far off and peace to those who were near, since through him we both have access in one Spirit to the Father."

Clothed in flesh, [Christ] descended into the water as "an angel of great counsel," that is, as a herald of the Father's will to Jewish people. By his deeds and his teaching he moved sinners, so that he would be killed—he who, by his bodily death, was able not only to heal those who were ailing spiritually but also to bring the dead back to life. The movement of the water, then, suggests the Lord's passion, which occurred by the Jewish nation being moved and stirred up.

"Which will be to all people," not to all the people of the Jews, nor to all the people of the nations, but to all the people who, either from the Jews or from the nations of the whole world, are brought together in one flock to one confession of Christ. From one and the same partaking of the mysteries of Christ they are called "Christian." …The light of life rose for those of us dwelling in the region of the shadow of death.

But who is the good counselor? Certainly that one of whom it is said: 'His name shall be called Wonderful, Counselor, God, the Mighty, the Father of the world to come, the Prince of Peace.' He is the Angel of great counsel: this is he to whom we ought to attend with a pure heart. Ecclesiasticus says: 'Before all works let a true word precede you, and before every act a stable counsel.' The true word, which can neither be deceived nor deceive, is the only-begotten Son of God and his doctrine and his life. Let this word precede you and this stable counsel. Stable counsel is none other than that of my God; 'the counsel of the Lord remains forever.'

Supposing I wanted to know how the Word of God can be the Restorer: Isaiah speaks of it: "A child is born to us, a son is given us; upon His shoulder dominion rests. They name Him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace." He it is who restored the hierarchy of heaven, and that below heaven which had totally fallen. Hence He must needs have touched both heaven and earth. This Hierarch had to be preeminent, endowed with awareness, acceptable to God, victorious, most generous, and just. He is called "Wonder" because He had to be preeminent in power, showing the miracle of miracles in His own Person, the plurality of natures. He is called "Counselor" because He was the best Counselor and the most wise, and from Him come forth documents of the greatest certainty. He is called "God" because He was acceptable to God, not only because in the form of God, but as God. He is called "Strong" because He overcame the world, despoiled Hades, and restored Paradise. He is called "Father of the age to come" because He is the Principle of those influences by which we will live in the future. He is called "Prince of Peace" because of the manifold character of a justice making infallible inquiries, irreproachable distinctions, and irrevocable judgments.

When Isaac himself carried the wood for the sacrifice of himself, in this, too, he prefigured Christ our Lord, who carried his own cross to the place of his passion. Of this mystery much had already been foretold by the prophets: "And his government shall be upon his shoulders." Christ, then, had the government upon his shoulders when he carried his cross with wonderful humility. Not unfittingly does Christ's cross signify government: by it the devil is conquered and the whole world recalled to the knowledge and grace of Christ.

We often find the Lord Christ described as a child because of the purity of his innocence. The simplicity of youth bestows on a child the blessing of aversion from vices and from the malice of the world. As Christ himself attested, "Of such is the kingdom of heaven." "Child" is used in the text: "Behold my child whom I have chosen, my beloved in which my soul delights," and in another passage: "A child is born to us, and a son bestowed on us."

In the holy Scripture Christ is often called a child because of his innocence of mind. As Isaiah says, "For a child has been born to us, and a son has been given to us."

Today was born the child, and his name was called Wonderful! For a wonder it is that God should reveal himself as a baby.

For we too say plainly that the prophet, wishing to make manifest the mystery concerning Christ, called the self-existent "Angel," that the meaning of the words might not be referred to the Father, as it would have been if the title of "Existent" alone had been found throughout the discourse. But just as our word is the revealer and messenger (or "angel") of the movements of the mind, even so we affirm that the true Word that was in the beginning, when he announces the will of his Father, is styled "angel" (or "messenger"), a title given to him on account of the operation of conveying the message. And as the sublime John, having previously called him "Word," so introduces the further truth that the Word was God, that our thoughts might not at once turn to the Father, as they would have done if the title of God had been put first. So too does the mighty Moses, after first calling him "Angel," teach us in the words that follow that he is none other than the self-existent himself, that the mystery concerning the Christ might be foreshown, by the Scripture assuring us by the name Angel that the Word is the interpreter of the Father's will, and, by the title of the "self-existent," of the closeness of relation subsisting between the Son and the Father. And if Eunomius should bring forward Isaiah also as calling him "the 'angel' of mighty counsel," not even so will he overthrow our argument. For there, in clear and incontrovertible terms, there is indicated by the prophecy the dispensation of his humanity; for "unto us," he says, "a child is born, unto us a son is given, and the government shall be upon his shoulder, and his name is called the angel of mighty counsel." … For as the "angel" (or "messenger") gives information from someone, even so the Word reveals the thought within, the seal shows by its own stamp the original mold, and the image by itself interprets the beauty of that whereof it is the image, so that in their signification all these terms are equivalent to one another. For this reason the title angel is placed before that of the "self-existent," the son being termed "angel" as the exponent of his Father's will, and the "existent" as having no name that could possibly give a knowledge of his essence, but transcending all the power of names to express.

After two names, therefore [child and son], he will be called by another six names: wonderful, counselor, God, mighty, father of the coming age, prince of peace. For the names are not to be joined into couplets as many think, such that we would read "wonderful counselor" and "mighty God." Instead "wonderful," which is pele in Hebrew, is to be read separately, as is "counselor," or what is called yôʿēṣ in their language. The title "God" also, whom the Hebrews call ēl stands on its own. Thus in subsequent passages where we read, "For you are God and we were unaware," and again, "I am God and there is no other beyond me," along with many similar statements, the Hebrew uses ēl where Latin uses Deus. And "mighty," which comes next, is called gibbôr in Hebrew. Hence when the same prophet remembers "They will lay their trust upon God, the Holy One of Israel in truth, and the remnant of Jacob upon the mighty God," the Hebrew text has ēl gibbôr for "mighty God." But anyone who reads that the Savior is our peace, according to the apostle Paul, will have no doubt that the father of the coming age and of the resurrection, which is completed in our vocation, is also the prince of peace who said to the apostles, "My peace I give to you, my peace I bequeath to you." The Septuagint in my opinion, terrified as it was by the majesty of these names, did not dare to say of a child that he must be called God and so forth but wrote in place of the six names, which it did not have in Hebrew, "angel of great counsel, and I will bring peace and his salvation upon the princes," which seems to me to have the following meaning: He who announced to us that Israel would be thrown down for a while and that the nations would be healed is the angel of great counsel who also gave peace to its princes, apostles and apostolic men, and bequeathed dogmatic healing to their believers.

(Verse 6.) For a child is born to us, a son is given to us, and the government is upon his shoulder: and his name shall be called Wonderful, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace. His empire shall be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and forever. The zeal of the Lord of hosts will do this. For a child is born to us, a son is given to us, upon whose shoulder dominion is laid: and his name is called, Wonderful, Counselor, God the Mighty, the Father of the world to come, the Prince of Peace. His empire shall be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and forever. The zeal of the Lord of hosts will accomplish these things. Therefore the devil, and all his violent plundering, by which he oppressed the human race and mixed blood with blood, will be consumed by fire and the eternal fire will be their food. For a child is born to us, a son is given to us, of whom it has been said: Before the child knows how to reject evil and choose good (Isaiah 7:16); and later in the generation of the Prophetess: Before the child knows how to call his father and mother (Isaiah 8:4). Therefore this boy, who was born of a virgin, is called Emmanuel, which means 'God is with us'; and he is also called 'from the Prophetess', that is, conceived by the Holy Spirit. Hasten, strip off, hurry to plunder: he is now called by many names. And although he has shown that he is God by being called Emmanuel, which means 'God is with us', now he says that his government has been established upon his shoulder, or that he himself has carried his cross, or by showing the strength of his arm through his shoulder, as Isaiah also said: The Lord God has revealed his holy arm to all the nations (Isaiah 52:10). And again: Lord, who has believed our report? And to whom has the arm of the Lord been revealed? (Isaiah 53:1) Therefore, He will be called by two names, and by six other names: Wonderful, Counselor, God, Mighty, Father of the future age, Prince of peace. For, as many think, the two names should not be joined together, as we read, Wonderful Counselor, and again, Mighty God; but Wonderful should be read separately, which in Hebrew is called Phele (), and Counselor separately, which is called Ides () in their language; and God separately, which is called El () in Hebrew. Finally, in the following passages where we read: You are indeed God, and we did not know: And again: I am God, and there is no other besides me (Isaiah XLV, 5), and many similar to these: because in Latin it is said Deus, in Hebrew it is written El. And what follows, Fortis, in Hebrew is called Gibbor (). Therefore, in the place where the same prophet mentions: They shall trust in the holy God of Israel in truth: and what remains of Jacob shall trust in the mighty God (Isaiah VIII), for mighty God in Hebrew it has El Gibbor. But the Father of the future age and of the resurrection, which is fulfilled in our calling; and the prince of peace, who spoke to the Apostles: My peace I give you, my peace I leave you (John 14:27): he who has read our peace according to Paul the Apostle will not doubt the Savior. With the majesty of the names, I think that the Seventy did not dare to say of the child what is clearly to be called God, etc.: but instead they used six names, which are not found in Hebrew, the Angel of great counsel, and I will bring peace upon the leaders, and his health. What seems to me to have this meaning: The Angel of Great Counsel, announced to us that Israel is to be cast aside for a time, and that the Gentiles are to be saved. And he bestowed peace upon his princes, the Apostles and apostolic men, and left the preservation of his teachings to those who believed. As for what follows: His empire shall be multiplied, and there shall be no end to peace; for this reason the Septuagint translated it as: His great principality. We must know that the Hebrew word Mesra, here and above, was interpreted as principality by the Septuagint. For this reason, we turn above the principate, this authority. However, the eagle, deceived by the ambiguity of the word μέτρον, that is, interpreted as measure, which is called the same name in both Hebrew and Latin. And he will not doubt about the multiple authority of the Savior and his peace, which has no end, whoever reads in the Psalms: Ask of me, and I shall give thee the nations for thine inheritance, and the very ends of the earth for thy possession (Ps. II, 8). And again: And the multitude of peace, until the moon be taken away (Ps. LXXI, 7), that is, until the end of the age. But his principality and empire will be over the throne and kingdom of David, which had been dispersed after the Babylonian captivity, in order to confirm and strengthen it, and to show that it will be perpetual (so that the promise of God would not seem in vain) from the time of the Incarnation to eternity. Therefore, the zeal, that is, the jealousy of the Lord of hosts, did this, because they themselves provoked him to jealousy with those who were not gods, and he provoked them to jealousy with a nation that was not a nation (Deut. 32). Let us now move on to the rest.

When Scripture wishes to show that God needs no one, it says that he has no counselor. When it wishes to show the equal honor of the Only Begotten, it calls the Son of God his counselor.

The Son of God is said to be the angel of great counsel because of his many other teachings, but especially because he revealed his Father to humankind.

Come now, and let me show you that the Son is called God. "Behold, the virgin shall be with child and shall give birth to a son, and they shall call his name Immanuel, which means, 'God is with us.' " Did you see how both the name Lord is given to the Father and the name God is given to the Son? In the psalm, the sacred writer said, "Let them know that Lord is your name." Here Isaiah says, "They shall call his name Immanuel." And again, he says, "A child is born to us, and a son is given to us; and his name shall be called Angel of Great Counsel, God the Strong, the Mighty One."

"Unto us a child is born, and unto us a young man is given, and the government shall be upon His shoulders;" which is significant of the power of the cross, for to it, when He was crucified, He applied His shoulders, as shall be more clearly made out in the ensuing discourse.

And when Isaiah calls Him the Angel of mighty counsel, did he not foretell Him to be the Teacher of those truths which He did teach when He came [to earth]? For He alone taught openly those mighty counsels which the Father designed both for all those who have been and shall be well-pleasing to Him, and also for those who have rebelled against His will, whether men or angels.

[Eutyches] might have read the words of the same prophet: "A child is born to us, and a son is given to us, and the government is upon his shoulders: and they shall call his name, angel of the Great Counsel, God the Mighty, the Prince of peace, Father of the world to come." And he would not speak nonsense, saying that the Word was made flesh in such a way that Christ, born from the Virgin's womb, had a man's form yet did not have the reality of his mother's body.

For this reason the apostles are told, "unless you change and become like this child." He does not say "like these children" but "like this child." He chooses one; he proposes one. Let us see, then, who he might be, who is proposed to the disciples to be imitated. I do not think that he is from the people, nor from the ordinary crowd, nor from the vast multitude—this one who was given, through the apostles, as an example of holiness to the entire world. I do not think, I say, that he is from the ordinary crowd but from heaven. For he is the child from heaven about whom the prophet Isaiah says, "A child is born to us, a son is given to us." Clearly he is the child who, like an innocent, did not curse when he was cursed, did not strike back when he was struck, but rather in his very suffering prayed for his enemies, saying, "Father, forgive them, for they know not what they do." Thus simplicity, which nature has given to infants, the Lord augmented with the virtue of mercy.

Because he is of God, he is rightly called God, since he is the Son of God; and because he is subject to the Father and herald of the Father's will, he is proclaimed "Angel of Great Counsel." … The title [angel] does, however, suit the person of Christ, since he is not only God, inasmuch as he is the Son of God, but also a messenger, inasmuch as he is the herald of the Father's economy of salvation. Heretics must realize that they are acting contrary to the Scriptures when they say they believe that Christ was also an angel but do not want to admit that he is also the God who they read came frequently to visit the human race in the Old Testament.

The title of angel is also appropriate to Christ because he was made "the Angel of Great Counsel." He is an angel because he lays bare the heart of the Father, as John declares. For if John says that this Word, who lays bare the bosom of the Father, was also made flesh, so that he could lay bare the heart of the Father, it follows that Christ is not only man but also an angel. And the Scriptures show not only that he is an angel but also that he is God. This is what we too believe. For, if we will not admit that it was Christ who then spoke to Hagar, we must either make an angel God or reckon God the Almighty Father among the angels.

Likewise Isaiah also says, "For unto us a child is born." But what is there unusual in this, unless he speaks of the Son of God? "To us is given he whose government is upon his shoulder." Now, what king is there who bears the ensign of his dominion upon his shoulder, and not rather upon his head as a diadem, or in his hand as a scepter, or else as a mark in some royal apparel? But the one new King of the new ages, Jesus Christ, carried on his shoulder both the power and the excellence of his new glory, even his cross; so that, according to our former prophecy, he might thenceforth reign from the tree as Lord.

But the prophet who predicted the Emmanuel has written of him a little further on that "unto us a child is born, unto us a son is given; and the government shall be upon his shoulders; and his name is called angel of great counsel, wonderful, counselor, mighty God, powerful, Prince of peace, Father of the age to come." Now if the baby born of the virgin is styled "Mighty God," then it is only with reason that the mother is called "mother of God." For the mother shares the honor of her offspring, and the Virgin is both mother of the Lord Christ as man and again is his servant as Lord and Creator and God.

303. For a child is born to us. Here he describes the Savior.

And first, as to his reception;

second, as to his naming, where it says, and his name shall be called (Isa 9:6);

third, as to his power, where it says, his empire shall be multiplied (Isa 9:7).

For we receive him in our nature in his birth: for a child is born to us: I bring you good tidings of great joy that shall be to all the people: for, this day is born to you a Savior, who is Christ the Lord, in the city of David (Luke 2:10–11).

We receive him in our knowledge in the testimony of the Father: this is my beloved Son, in whom I am well pleased: hear him (Matt 17:5). Bernard: lightly the boy is pleased, easily he pardons: we are poor and can give little; nevertheless for that child we can be reconciled to Christ the child if we wish. And a son is given.

We receive him also in divine reverence through his passion, that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Phil 2:10). And the government is upon his shoulder, that is, the cross, through which he is raised up into government: and bearing his own cross, he went forth to the place which is called Calvary (John 19:17).

304. And his name shall be called. Here he sets out his naming,

and first, a name expressing divine wisdom: wonderful: your knowledge is become wonderful to me (Ps 138[139]:6); hence all his works were wonderful, and especially in the union of natures in one person; as to human wisdom: counsellor, adding counsels to precepts: let one of a thousand be your counsellor (Sir 6:6).

Expressing divine power: God: below, verily you are a hidden God (Isa 45:15); human power: mighty, in power: he is wise in heart, and mighty in strength (Job 9:4).

Third, a name expressing abundance of goodness as to his divine nature: father of the world to come, that is, begetting sons into glory: for it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion (Heb 2:10); below: and he shall be as a father to the inhabitants of Jerusalem (Isa 22:21); as to his human nature, prince of peace, inasmuch as he is mediator: for he is our peace, who has made both one (Eph 2:14); you are a prince of God among us (Gen 23:6).

308. It is to be noted on the words, a child is born to us (Isa 9:6), that Christ is called a child,

first, in birth, because of his age: entering into the house, they found the child with Mary his mother (Matt 2:11);

second, in possessions, because of his poverty: you know the grace of our Lord Jesus Christ, that being rich he became poor for your sakes (2 Cor 8:9);

third, in heart, because of his humility: learn of me, because I am meek, and humble of heart (Matt 11:29);

fourth, in death, because of the baseness of his death: let us condemn him to a most shameful death (Wis 2:20).

309. It is to be noted on the words, is given to us (Isa 9:6), that Christ is given to us

first, as a brother: who shall give you to me for my brother, sucking the breasts of my mother? (Song 8:1);

second, as a teacher: O children of Zion, rejoice, and be joyful in the Lord your God: because he has given you a teacher of justice (Joel 2:23);

third, as a watchman: O son of man, I have made you a watchman to the house of Israel (Ezek 33:7);

fourth, as a defender, below: he shall send them a Savior and a defender to deliver them (Isa 19:20);

fifth, as a shepherd: and I will set up one shepherd over them, and he shall feed them (Ezek 34:23);

sixth, as an example of action: for I have given you an example, that as I have done to you, so you do also (John 13:15);

seventh, as food for the journey: the bread that I will give is my flesh, for the life of the world (John 6:52);

eighth, as the price of redemption: the Son of man is not come to be ministered unto, but to minister and to give his life a redemption for many (Matt 20:28);

ninth, as a reward: to him that overcomes I will give to eat the hidden manna (Rev 2:17).

310. Likewise, it is to be noted on the words, upon his shoulder (Isa 9:6), that God laid upon the shoulder of Christ

first, sins, as upon one who makes satisfaction: the Lord has laid upon him the iniquity of us all (Isa 53:6);

second, a key, as upon a priest: and I will lay the key of the house of David upon his shoulder: and he shall open, and none shall shut (Isa 22:22);

third, the government, as upon a ruler: the government is upon his shoulder (Isa 9:6);

fourth, glory, as upon a conqueror: and I shall hang upon him all the glory of his father's house (Isa 22:24).

When Israel had been saved through the apostles, all the world flocked to the threshold of truth and of the peacemaker Solomon, of whom it was said, "His dominion will be increased and there will be no end of peace." For he [Christ] is "the stone broken off from the mountain," and in his earthly reign of faith, as he falls upon his enemy, he alone possesses a peaceful dominion throughout the earth.

And, indeed, just as in his divinity the Mediator between God and human beings foresaw the mother of whom he willed to be born when he should so will, so also in his humanity he chose the time that he wished for his nativity. Moreover, he himself granted that that [time] should be such as he willed, namely, that in a calm among the storm of wars a singular tranquility of unusual peace should cover the whole world.… He chose a time of utmost peace as the time when he would be born because this was the reason for his being born in the world, that he might lead the human race back to the gifts of heavenly peace.… Our Lord was born in a time of peace, so that even by the circumstance of the time he might teach that he was the very one of whom the prophecy sent before [him] spoke: "His sovereignty will be multiplied, and there will be no end of peace." … The very author of peace and the Maker of time sent before him a time of peace, and thus when he appeared in the flesh he opened an approach to light and proclaimed the joys of eternal peace first to the house of Jacob (that is, the Israelite people), and then to all the nations which came streaming to him. And we must not pass over the fact that the serenity of that earthly peace, at the time when the heavenly king was born, not only offered testimony to his grace but also provided a service, since it bestowed on the preachers of his word the capability of traveling over the world and spreading abroad the grace of the gospel wherever they wished.

All these things, as the apostle teaches, "were done as an example for us" and were written down for us, and so we must scrutinize them carefully for their spiritual meaning. King Solomon, whose name means "peaceful," typologically designates our Redeemer himself, of whom Isaiah says, "His sovereignty will be increased, and there will be no end of peace." The temple that he built is his catholic church, which he gathers into the one structure of his faith and charity from all the believers throughout the world, as it were from living stones.

This voice of repentance is that of the Jewish people and of all who found in Christ access to the salvation for which they were searching. I now know with certainty that you are the one concerning whom it was said "his government will be increased and there will be no end to peace" and that you govern the kingdom in which the pure of heart will see God with unceasing happiness. I beg you, therefore, to strengthen and increase the faith that you imparted to me through the bestowal of your sacraments and heavenly gifts. Thus, having received the pledge of the Spirit, may I remain confident that you will forevermore preserve from destruction the generation of works which were begotten by my heart after the washing of my body and that you will never remove my name from the heavenly home which you deigned to grant to my fathers who, through the law, faithfully and devoutly awaited your coming.

What does the spiritual house or temple that King Solomon made for the Lord in Jerusalem signify? Solomon himself, whose name means "peaceful," is a fitting symbol of the one about whom the prophet sang, "His government will be increased, and there will be no end to peace." [This is] the same one concerning whom the apostle also wrote to the church of the Gentiles, "and he came and preached peace to you who were far off and peace to those who were near, for through him we both have access in one Spirit to the Father."That it took Solomon seven years to build the temple, which he completed and dedicated in the eighth year, was a sign that for seven years, or the entire span of the present age, the Lord would build the church as a heavenly dwelling for the gathered faithful. In the future life, however, when he appears in the glory of the resurrection, he will complete and perfect the church and raise it forevermore to the joy of life immortal in the vision of his beauty. Our resurrection, then, is rightly signified by the number eight, since the just will be raised from the dead on the eighth day, that is, after the seventh of the sabbath.

In this verse, Solomon signifies the everlasting light by "length of days," the survival of death by "years of life" and the state of happiness to be discovered by "growth in peace." Isaiah refers to the same reality when he says, "His government will be increased, and there will be no end to peace." For when the people of God are obedient to God's law, both historically and at the present time, they are enabled to live for a long time in the repose of peace.

Solomon gave the name "parables" or "metaphors" to this book [Proverbs] because he wanted us to understand it profoundly, not just according to the literal sense. He prefigures the Lord in this respect, who would speak to the crowds through parables. For just as Solomon's own name and peaceful reign foretold the enduring kingdom of Christ and of the church, concerning which it is written "his government will be increased, and there will be no end to peace upon the throne of David and his kingdom," so also did his construction and dedication of the temple artfully refer to the building of holy church, which will be dedicated for all eternity at the resurrection. The testimony of the crowds of people who greeted Christ with palm branches and praises at his entry into Jerusalem also declares him to be the son of David and the spiritual king of Israel.

Isaiah said, "His government will be increased, and there will be no end to peace upon the throne of David and his kingdom, to confirm and strengthen it in right judgment and justice."He did not say "to acquire the glory of worldly riches" or "to have victory over many peoples and cities" or "to conquer the powerful," but "to confirm it in right judgment and justice." For it is through this that the church is strengthened and the kingdom of Christ is extended both within each of the faithful and throughout the entire world.

Surely the coming of God in the flesh could not remain hidden from humanity, since the prophet had openly said about him, as though to the whole human race: "behold your God," and "this is your God," and again "the mighty God, Father of the coming world, Prince of peace," and "of his kingdom there will be no end." Once God had come, however, did his coming remain hidden from those who openly confessed? Was Peter ignorant of the advent of God when he said, "You are Christ, the Son of the living God"? Did Martha not know the one in whom she believed or the meaning of what she was saying when she declared, "Lord, I believe that you are Christ, the Son of the living God who has come into the world"? Finally, was not everyone who asked him to heal diseases or to replace lost limbs or to raise the dead petitioning God's omnipotence rather than humanity's weakness?

Listen to how Isaiah predicted this long beforehand when he said, "and his name shall be called Messenger of Great Counsel, Wonderful Counselor, God the Strong, the Mighty One, the Prince of peace, Father of the world to come."No one could say this of a mere man, as is obvious even to those who are very eager to show how stubborn they can be. No man from the beginning of time has been called God the Mighty or Father of the world to come or the Prince of peace. For Isaiah said, "There is no end of his peace." And what did happen makes it clear that this peace has spread over the whole earth and sea, over the world where people dwell and where no one lives, over mountains, woodlands and hills, starting from that day on which he was going to leave his disciples and said to them, "My peace I give to you; not as the world gives do I give to you." Why did Christ speak in this way? Because the peace which comes from a human being is easily destroyed and subject to many changes. But Christ's peace is strong, unshaken, firm, fixed, steadfast, immune to death and unending.

305. His empire shall be multiplied. Here he describes his power,

and first, as to the magnitude of his kingdom;

second, as to the nobility of his kingdom: he shall sit upon the throne;

third, as to its eternity: from henceforth and for ever.

Concerning the first, he sets out two things.

First, the magnitude of his kingdom: his empire shall be multiplied: and all kings shall serve him, and shall obey him (Dan 7:27); as to the quiet of peace: and there shall be no end of peace, below: you will keep peace: peace, because we have hoped in you (Isa 26:3).

306. Upon the throne of David. Here he describes the nobility of his kingdom. Upon the throne of David, that is, upon the Church, which is signified by the kingdom of David: and the Lord God shall give unto him the throne of David his father (Luke 1:32); as to the effect of his kingdom: to establish it, for resistance, and strengthen it, also for fighting, in judgment, that is, through judgment: a king shall reign, and shall be wise: and shall execute judgment and justice in the earth (Jer 23:5); as to the eternity of his kingdom, from henceforth, that is, from the time of the Incarnation, and for ever: his power is an everlasting power that shall not be taken away: and his kingdom that shall not be destroyed (Dan 7:14).

307. Finally, he places the motive for giving this, the zeal, that is, the love, of the Lord, the Father: God so loved the world, as to give his only begotten Son (John 3:16). The Jews interpret this as Ezechias. But clearly his kingdom was not made strong eternally, nor do the names in 9:6, which signify divine eminence, fit him. Because of this, the Septuagint omits these names and puts in their place, angel of the great council.

(Serm. 218. App.) Hear the sacrament of a great mystery. Moses before had shut up the light of day from the traitors the Egyptians; Christ by going down thither brought back light to them that sate in darkness. He fled that he might enlighten them, not that he might escape his foes.

The miserable tyrant supposed that by the Saviour's coming he should be thrust from his royal throne. But it was not so; Christ came not to hurt others' dignity, but to bestow His own on others.

(Hom. in. Nat. Innocent.) The flight into Egypt signifies that the elect are often by the wickedness of the bad driven from their homes, or sentenced to banishment. Thus He, who, we shall see below, gave the command to His own, When they shall persecute you in one city, flee ye to another, first practised what He enjoined, as a man flying before the face of man on earth. He whom but a little before a star had proclaimed to the Magi to be worshipped as from heaven.

The first time when he would teach Joseph that she was lawfully espoused, the Angel called the Virgin his espoused wife; but after the birth she is only spoken of as the Mother of Jesus. As wedlock was rightfully imputed to her in her virginity, so virginity is esteemed venerable in her as the mother of Jesus.

(Vers. 13, 14.) Behold, an angel of the Lord appeared to Joseph in a dream, saying: Rise and take the child and his mother, and flee into Egypt, and stay there until I tell you. For it will come to pass that Herod will seek the child to destroy him. So Joseph rose and took the child and his mother by night, and went to Egypt; and he stayed there until the death of Herod. When he takes the child and his mother to go to Egypt, he takes them by night and in darkness; but when he returns to Judea, neither night nor darkness are mentioned in the Gospel.

When he takes the Child and His mother to go into Egypt, it is in the night and darkness, when to return into Judæa, the Gospel speaks of no light, no darkness.

"And when they were departed, behold, an angel appeareth to Joseph in a dream, saying, Arise, and take the young Child and His mother, and flee into Egypt."

There is something here worth inquiring into, both touching the magi, and touching the Child; for if even they were not troubled, but received all with faith, it is worthy of examination on our part, why they and the young Child are not preserved, continuing there, but they as fugitives go into Persia, He with His mother into Egypt. But what? should He have fallen into the hands of Herod, and having fallen, not have been cut off? Nay, He would not have been thought to have taken flesh upon Him; the greatness of the Economy would not have been believed.

For if, while these things are taking place, and many circumstances are being ordered mysteriously after the manner of men, some have dared to say that His assumption of our flesh is a fable; in what degree of impiety would they not have been wrecked, had He done all in a manner becoming His Godhead, and according to His own power?

As to the wise men, He sends them off quickly, at once both commissioning them as teachers to the land of the Persians, and at the same time intercepting the madness of the king, that he might learn that he was attempting things impossible, and might quench his wrath, and desist from this his vain labor. For not alone openly to subdue His enemies, but also to deceive them with ease, is worthy of His power.

And besides what I have said, there is another lesson also, which we are hereby taught, tending not slightly to true self-command in us. Of what kind then is it? To look from the beginning for temptations and plots. See, for instance, how this was the case even at once from His swaddling clothes. Thus you see at His birth, first a tyrant raging, then flight ensuing, and departure beyond the border; and for no crime His mother is exiled into the land of the barbarians: that thou, hearing these things (supposing thee thought worthy to minister to any spiritual matter, and then to see thyself suffering incurable ills, and enduring countless dangers), shouldest not be greatly troubled, nor say, "What can this be? yet surely I ought to be crowned and celebrated, and be glorious and illustrious for fulfilling the Lord's commandment:" but that having this example, thou mightest bear all things nobly, knowing that this especially is the order of all things spiritual, to have everywhere temptations in the same lot with them.

Now the angel having thus appeared, talks not with Mary, but with Joseph; and what saith he? "Arise, and take the young Child and His mother." Here, he saith not any more, "thy wife," but "His mother." For after that the birth had taken place, and the suspicion was done away, and the husband appeased, thenceforth the angel talks openly, calling neither child nor wife his, but "take the young Child and His mother, and flee into Egypt;" and he mentions the cause of the flight: "For Herod," saith he, "will seek the young Child's life."

Joseph, when he had heard these things, was not offended, neither did he say, "The thing is hard to understand: Didst thou not say just now, that He should 'save His people?' and now He saves not even Himself: but we must fly, and go far from home, and be a long time away: the facts are contrary to the promise." Nay, none of these things doth he say (for the man was faithful): neither is he curious about the time of his return; and this though the angel had put it indefinitely thus: "Be thou there until I tell thee." But nevertheless, not even at this did he shudder, but submits and obeys, undergoing all the trials with joy.

And this because God, who is full of love to man, did with these hardships mingle things pleasant also; which indeed is His way with regard to all the saints, making neither their dangers nor their refreshment continual, but weaving the life of all righteous men, out of both the one and the other. This very thing He did here also: for consider, Joseph saw the Virgin with child; this cast him into agitation and the utmost trouble, for he was suspecting the damsel of adultery. But straightway the angel was at hand to do away his suspicion, and remove his fears; and seeing the young child born, he reaped the greatest joy. Again, this joy no trifling danger succeeds, the city being troubled, and the king in his madness seeking after Him that was born. But this trouble was again succeeded by another joy; the star, and the adoration of the wise men. Again, after this pleasure, fear and danger; "For Herod," saith he, "is seeking the young Child's life," and He must needs fly and withdraw Himself as any mortal might: the working of miracles not being seasonable as yet. For if from His earliest infancy He had shown forth wonders, He would not have been accounted a Man.

Because of this, let me add, neither is a temple framed at once; but a regular conception takes place, and a time of nine months, and pangs, and a delivery, and giving suck, and silence for so long a space, and He awaits the age proper to manhood; that by all means acceptance might be won for the mystery of His Economy.

Rather, however, both the people and the patriarch, going down thither, and coming up thence, were together completing the type of this His return. Thus, as they went down to avoid death by famine, so He death by conspiracy. But whereas they on their arrival were for the time delivered from the famine, this man, when He had gone down, sanctified the whole land, by setting His foot thereon.

At least it is observable how, in the midst of His humiliations, the tokens of His Godhead are disclosed. Thus, first of all, the angel saying, "Flee into Egypt," did not promise to journey with them, either in their descent or return; intimating that they have a great fellow-traveller, the Child that had been born; such an one as actually changed all things immediately on His appearing, and wrought so that His enemies should minister in many ways to this Economy. Thus magi and barbarians, leaving the superstition of their fathers, are come to worship: thus Augustus ministers to the birth at Bethlehem by the decree for the taxing; Egypt receives and preserves Him, driven from His home, and plotted against, and obtains a sort of first impulse towards her union unto Him; so that when in after-time she should hear Him preached by the apostles, she might have this at least to glory of, as having received Him first. And yet this privilege did belong unto Palestine alone; but the second proved more fervent than the first.

His flight then was not occasioned by fear but by what had come through the mystery of prophecy. The Evangelist planted the seed when he thus spoke: "Take the boy and his mother and flee into Egypt." And later, "that what was written might be fulfilled: 'From Egypt have I summoned my son.' " Christ fled so that he might establish the truth of the law, faith in prophecy and the testimony of the psalter. The Lord himself says, "It was needful that what was written in the law and the prophets and the psalms be fulfilled by me." Christ fled for us, not for himself. Christ fled so that at the right time he might serve as a steward of the sacraments [the divine mysteries]. Christ fled so that by granting absolution he might take away the source of abuses to come and that he might give proof of faith to those who would believe. And finally, Christ fled so that he might bestow on us faith even when we have to flee, because in the face of persecution it is better to flee than to deny the faith. For Peter, because he was unwilling to flee, denied the Lord. John, lest he deny the Lord, fled.

Was it Herod seeking the child, or the devil working through Herod? When Herod saw the magi for himself, he imagined in his fantasy that they had fled their governors. For Christ, though bound in swaddling clothes, though busy at his mother's breast, though keeping quiet, concealing his words, unable to walk, nevertheless transformed the magi (who had been standard-bearers of the devil) into his most faithful servants. The devil instantly realized what Christ could do when he came of age. So he spurred the Jews against him and, clever contriver that he was, impelled Herod that he might get the jump on Christ in his infancy. He hoped to deprive him of the coming emblem of his virtue, the cross, the banner of the greatest victory for us. The devil perceived that Christ would soon be restoring life to all the world with his teaching and his virtue. Even while still whimpering as a baby, Jesus was taking possession of this world from top to bottom. It was as the prophet said: "Before the child knows to cry to his father and mother he shall take the pride of Damascus and the spoils of Samaria." The Jews themselves attest to this when they say, "You see how the whole world hastens after him."

He says not, 'the Mother and her young Child,' but, the young Child and His mother; for the Child was not born for the mother, but the mother prepared for the Child. How is this that the Son of God flies from the face of man? or who shall deliver from the enemy's hand, if He Himself fears His enemies? First; He ought to observe, even in this, the law of that human nature which He took on Him; and human nature and infancy must flee before threatening power. Next, that Christians when persecution makes it necessary should not be ashamed to fly.

Here Matthew omits the day of purification when the first-born must be presented in the Temple with a lamb, or a pair of turtle doves, or pigeons. Their fear of Herod did not make them bold to transgress the Law, that they should not present the Child in the temple. As soon then as the rumour concerning the Child begins to be spread abroad, the Angel is sent to bid Joseph carry Him into Egypt.

For when the true light withdraws, they who hate the light are in darkness, when it returns they are again enlightened.

By this that the Angel appears always to Joseph in sleep, is mystically signified that they who rest from mundane cares and secular pursuits, deserve angelic visitations.

In Joseph is figured the order of preachers, in Mary Holy Scripture; by the Child the knowledge of the Saviour; by the cruelty of Herod the persecution which the Church suffered in Jerusalem; by Joseph's flight into Egypt the passing of the preachers to the unbelieving Gentiles, (for Egypt signifies darkness;) by the time that he abode in Egypt the space of time between the ascension of the Lord and the coming of Anti Christ; by Herod's death the extinction of jealousy in the hearts of the Jews.

And when they had departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young Child and His mother. Do you see now the reason why God permitted the Virgin to be betrothed? It is revealed to you here: that Joseph might care for her and watch over her. The angel did not say, "take thy wife," but "take the mother of the Child." For once his suspicion had been allayed, and the righteous man had understood from the miracles attendant at His birth that everything was of the Holy Spirit, the angel no longer calls her Joseph's "wife." And flee into Egypt. Even the Lord flees, to confirm that He was truly man. For if He had fallen into the hands of Herod and had not been slain, it would have seemed that He had been made flesh only in appearance. He flees into Egypt to sanctify even that place. For there were two lands that were the workshops of every iniquity: Babylon and Egypt. By means of the Magi He accepted the adoration of Babylon, and Egypt He sanctified by His own presence. And be thou there until I bring thee word. Remain there until you receive God's command. So we, too, should do nothing apart from the will of God. For Herod will seek the young Child to destroy Him. Behold the foolishness of a man who labors to prevail against the will of God. For if it is not of God, what do you fear? But if it is of God, how can you destroy the Child?

Having showed how the Magi bore witness to the newborn Christ, the evangelist now shows how the Innocents gave testimony, not by speaking but by dying. In regard to this he does three things: first, he shows how Christ was concealed; secondly, the murder of the children (v. 16); thirdly, Christ's return (v. 19).

In regard to the first he does three things: first, he mentions the angel's warning; secondly, Joseph's obedience (v. 14); thirdly, the fulfillment of a prophecy (v. 15).

In regard to the first, three things are mentioned: first, the time of the appearance; secondly, the appearance itself and the manner of the appearance (v. 13b); thirdly, the warning given by the angel (v. 13c).

(13) The time is described at When they had departed. And it should be noted that the appearance did not occur immediately after the departure of the Magi, because everything mentioned in Luke (2:22), namely, the purification, should be interposed: "And when the time came for their purification..." For the thought of killing the child did not come to Herod right away. Hence, when he says Behold, an angel of the Lord appeared to Joseph..., he is said to have appeared in sleep, because that is when men cease their external activities, and a revelation can be made by angels: "In peace I will both lie down and sleep" (Ps 4:8); "When you lie down, your sleep will be sweet" (Pr 3:24).

In the warning the angel does two things: first, the angel persuades him to flee; secondly, he gives the reason. He says, therefore Rise. And note that, as Hilary says, the Blessed Virgin is called "wife" by the angel before the birth (Mt 1:5) but not after for two reasons: first to commend the Virgin, for as a virgin she gave birth. Secondly, on account of her dignity, for she was the mother of God, than which there is no greater dignity. Also because, as Chrysostom says, the child had not come on account of the mother, but rather conversely. Therefore, he says Take the child and its mother. But why flee into Egypt? Does it not say in Ps 18 (v. 3): "The Lord is my helper and my redeemer." But he fled for three reasons: first, to manifest his humanity; for as the divinity appeared in the star, so in flight the humanity: "Made in the likeness of men" (Phil 2:7). Secondly, as an example: "When they persecute you in one city, flee into another" (Mt 10:23). Thirdly, on account of the mystery; for just as he willed to die in order to call us back from death, so he willed to flee in order to call back those who flee from his face through sin: "Where shall I flee from your spirit?" (Ps 139:7).

And remain there. But why to Egypt rather than some other region? For two reasons: first, because it is distinctive of God to be mindful of mercy in his anger (Hab 3:2). For the Lord had been angry at the Egyptians pursuing the sons of Israel, because the sons of Israel were God's firstborn. Therefore, the Egyptians were granted the privilege of serving the Lord: "Behold, the Lord, riding on a swift cloud, comes to Egypt" (Is 19:1); "We have seen his glory, the glory, as it were, of the only begotten of the Father, full of grace and truth" (Jn 1:14). Secondly, because he had brought forth darkness in Egypt, he willed to enlighten it first. Therefore, it was well that he fled there: "The people who walked in darkness have seen a great light; those who dwelt in the land of the shadow of death, on them has light shined" (Is 9:2).

Note that when anyone wills to flee sin, the first thing to do is shake off laziness: "Awake, O sleeper, and arise from the dead and Christ shall enlighten you" (Eph 5:14). Secondly, he should take trust from the mother and from the Son, namely, Christ: "In me all hope of life and virtue" (Sir 24:18). Thirdly, he ought to flee from sin with the help of the mother and child: "Yes, I have wandered far, I have lodged in the wilderness" (Ps 55:7).

He adds the cause of the flight. For Herod is about to search for the child to destroy him. Herod was deceived, because he wanted to destroy the one who would come to share his kingdom: "As my father appointed a kingdom for me, so do I appoint one for you" (Lk 22:29); secondly, because he wanted to destroy him who sought no worldly glory: "Who for the joy that was set before him endured the cross" (Heb 12:2).

Egypt full of idols; for after this enquiry for Him among the Jews, Christ leaving Judæa goes to be cherished among nations given to the vainest superstitions.

Christ promised that he would come incarnate, that he would go through the phases of life, that he would announce the glory of the kingdom of heaven, that he would proclaim the way of faith and that by the power of his word alone he would put demons to flight. He promised that he would give sight to the blind, gait to the lame, speech to the mute, hearing to the deaf, remission for sinners and life to the dead. All these things he promised through the law and the prophets. Thus it was that Christ, when he was to become a man, was not to flee the death he escaped as an infant.

But why into Egypt? The Lord, who keepeth not His anger for ever, remembered the woes He had brought upon Egypt, and therefore sent His Son thither, and gives it this sign of great reconciliation, that with this one remedy He might heal the ten plagues of Egypt, and the nation that had been the persecutor of this first-born people, might be the guardian of His first-born Son. As formerly they had cruelly tyrannized, now they might devoutly serve; nor go to the Red Sea to be drowned, but be called to the waters of baptism to receive life.

The straitness of every persecution may be called night—the relief from it in like manner, day.

And he arose and took the young Child and His mother by night, and departed into Egypt; and was there until the death of Herod: that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt have I called My Son" (Hosea 11:1).

The Jews say that this was said of the people whom Moses led out of Egypt. We reply, is it anything remarkable that something which was spoken of the people in type as a foreshadowing, was realized by Christ in truth? Furthermore, who is the Son of God? The Hebrew people who worshipped the idols and carvings of Beelphegor, or He Who truly is the Son of God?

(14) And he rose. Here is mentioned the execution of the angel's command both as to the flight and the length of the stay. He rose and took the child and his mother. The time is mentioned, when he says at night, on account of the fear and distress: "My soul desired you at night," i.e., in distress (Is 26:9); for in times of distress one must have recourse to God: "In the morning, they will come to me in their trouble" (Hos 10:1). He rose. Then was fulfilled the word of Is (19:1): "Behold, the Lord is riding on a swift cloud and comes to Egypt," which was fulfilled to the letter.

Joseph therefore was commanded to accept this boy about whom Isaiah had said, "For a boy has been born to you; a son has been given to you, whose rule has extended over his shoulders." Now he said "a son has been given to you" because Christ the Lord was born as a boy and was counted a son of Joseph and Mary. As to his going down into Egypt, Isaiah predicted this long before the fact when he said, "Behold, the Lord sits atop a swift cloud and will come into Egypt." By this statement the promise of the Lord's incarnation was clearly revealed. Since the Lord himself is invoked as "arising from on high, the sunlight of justice," it is right that he would come on a swift cloud. By this Isaiah means he would come in a hallowed body, a body weighed down by no sin and through which he covered the light of his own majesty with the envelope of the cloud of his body. Hosea as well points to this very fact when he says, "The king of Israel has been thrown down. Because Israel was small, I took delight in him. And I called my son from Egypt."19After Egypt's ancient, grave sin, after many blows had been divinely inflicted upon it, God the omnipotent Father, moved by devotion, sent his Son into Egypt. He did so that Egypt, which had long ago paid back the penalty of wickedness owed under Moses, might now receive Christ, the hope for salvation. How great was God's compassion as shown in the advent of his Son! Egypt, which of old under Pharaoh stood stubborn against God, now became a witness to and home for Christ. God's compassion toward Egypt was like that shown toward the magi, who deserved to know Christ the Lord. For, although the magi had for a long time dared resist the divine goodness under Moses, they now, having seen but a single star in heaven, believed in the Son of God. The cavalier magicians were handed over to punishment for their lack of faith. Others were brought to glory through faith, since they believed that God had been born in the flesh—God whom the Egyptian magicians were unwilling to recognize in all his divine excellence.

Matthew, also called Levi, apostle and aforetimes publican, composed a gospel of Christ at first published in Judea in Hebrew for the sake of those of the circumcision who believed, but this was afterwards translated into Greek though by what author is uncertain. The Hebrew itself has been preserved until the present day in the library at Caesarea which Pamphilus so diligently gathered. I have also had the opportunity of having the volume described to me by the Nazarenes of Beroea, a city of Syria, who use it. In this it is to be noted that wherever the Evangelist, whether on his own account or in the person of our Lord the Saviour quotes the testimony of the Old Testament he does not follow the authority of the translators of the Septuagint but the Hebrew. Wherefore these two forms exist "Out of Egypt have I called my son," and "for he shall be called a Nazarene."

(Verse 15, 16.) So that what was spoken by the Lord through the prophet might be fulfilled, saying: Out of Egypt I called my son. Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all the male children who were in Bethlehem and in all its districts, from two years old and under, according to the time that he had ascertained from the wise men. Let those who deny the truth of the Hebrew scriptures answer where this is read in the Septuagint translators. But since they did not find it, we will tell them it is written in the prophet Hosea (Chapter 11), as they can also confirm with the copies we recently published. However, we can reconcile (or console) this passage differently for the contentious, whose behavior the Apostle Paul denies having. And we present the testimony from Numbers, with Balaam saying: God has called him out of Egypt; His glory is like a unicorn (Numbers 23:22).

(Epist. 57.7.) This is not in the LXX; but in Osee according to the genuine Hebrew text we read; Israel is my child, and I have loved him, and, from Egypt have I called my Son; where the LXX render, Israel is my child, and I have loved him, and called my sons out of Egypt.

(In Osee 11:2.) The Evangelist cites this text, because it refers to Christ typically. For it is to be observed, that in this Prophet and in others, the coming of Christ and the call of the Gentiles are foreshewn in such a manner, that the thread of history is never broken.

Let those who deny the authenticity of the Hebrew copies, show us this passage in the LXX, and when they have failed to find it, we will show it them in the Hebrew. We may also explain it in another way, by considering it as quoted from Numbers, God brought him out of Egypt; his glory is as it were that of a unicorn. (Num. 23:22.)

But wherefore, it may be said, is the young Child sent into Egypt? In the first place, the evangelist himself hath mentioned the cause, saying, "That it might be fulfilled, Out of Egypt have I called my Son." And at the same time beginnings of fair hopes were thenceforth proclaimed before to the world. That is, since Babylon and Egypt, most in the whole earth, were burnt up with the flame of ungodliness, He, signifying from the first that He means to correct and amend both, and inducing men hereby to expect His bounties in regard of the whole world likewise, sent to the one the wise men, the other He Himself visited with His mother.

And if the Jews should raise a question touching the prophecy, and say, that the words, "Out of Egypt have I called my Son," were uttered concerning themselves; we would tell them, This is a law of prophecy, that in many cases much that is spoken of one set of persons is fulfilled in another; of which kind is that which is said touching Simeon and Levi, "I will divide them," saith He, "in Jacob, and scatter them in Israel." And yet not in themselves did this come to pass, but in their descendants; and Noah's saying again about Canaan, came to pass in the Gibeonites, Canaan's descendants. And that concerning Jacob one may see to have so come to pass; for those blessings which say, "Be lord over thy brother, and let thy father's sons worship thee," had no accomplishment in himself (how could they, he being in fear and trembling, and worshipping his brother over and over again?), but in his offspring they had. The very same may be said in this case also. For which may be called the truer son of God, he that worships a calf, and is joined to Baalpeor and sacrifices his sons to devils? or He that is a Son by nature, and honors Him that begat Him? So that, except this man had come, the prophecy would not have received its due fulfillment. It is worth observing, too, that the evangelist intimates the same by the phrase, "that it might be fulfilled;" implying that it would not have been fulfilled, unless He had come.

And this makes the Virgin also in no common degree glorious and distinguished; that the very thing which was the whole people's supreme endowment in the way of praise, she also might thenceforth have for her own. I mean, that whereas they were proud of their coming up from Egypt, and used to boast of it (which indeed the prophet also was hinting at, when he said, "Have I not brought up the strangers from Cappadocia, and the Assyrians from the pit"), He makes this pre-eminence belong to the Virgin likewise.

Isaiah had foretold this flight into Egypt. Lo! the Lord shall ascend on a light cloud, and shall come into Egypt, and shall scatter the idols of Egypt. (Is. 19:1.) It is the practice of this Evangelist to confirm all he says; and that because he is writing to the Jews, therefore he adds, that it might be fulfilled, &c.

(15) And remained there. It is said that he was there seven years and lived in the city of Heliopolis. In regard to the mystery, by Joseph is signified preachers, i.e., the apostles, whose task is to replace the darkness with doctrine—they left the Jews and turned to the gentiles: "It was necessary that the word of God should be spoken first to you. Since you thrust it from you and judge yourselves unworthy of eternal life, behold we turn to the gentiles" (Acts 13:46).

And remain there till I tell you, i.e. until the unbelief of the Jews is ended: "Blindness has come upon part of Israel" (Rom 11:25). Then he applies the testimony of the prophet; hence he says, This was to fulfill what the Lord had spoken by the prophet, "Out of Egypt I have called my son." The Septuagint is not the same, for it says: "Out of Egypt I have called his son."

There seems to be a question here, because this text does not appear to apply, in as much as it is preceded by the words: "When Israel was a child, I loved him"; hence, it seems to speak of Israel's call from Egypt. But it must be noted that in all the texts presented in the Old or New Testaments about Christ a certain distinction must be made: because some refer specifically to Christ, as Is (53:7): "He was led as a sheep to the slaughter"; but some are said of certain ones accordingly as they are a figure of Christ, such as the text in question. For they were called sons of Israel, because they possessed a likeness to the true only-begotten Son. And this is the meaning of "Out of Egypt I have called my son," i.e., special.

(non occ.) And while he thus persecutes Christ, he furnished an army (of martyrs) clothed in white robes of the same age as the Lord.

(Serm. 220. App.) Behold how this unrighteous enemy never could have so much profited these infants by his love, as he did by his hate; for as much as iniquity abounded against them, so much did the grace of blessing abound on them.

(Serm. 373. 3.) O blessed infants! He only will doubt of your crown in this your passion for Christ, who doubts that the baptism of Christ has a benefit for infants. He who at His birth had Angels to proclaim Him, the heavens to testify, and Magi to worship Him, could surely have prevented that these should not have died for Him, had He not known that they died not in that death, but rather lived in higher bliss. Far be the thought, that Christ who came to set men free, did nothing to reward those who died in His behalf, when hanging on the cross He prayed for those who put Him to death.

(Serm. 132. App.) The Magi had seen this unknown star in the heavens, not a few days, but two years before, as they had informed Herod when he enquired. This caused him to fix two years old and under; as it follows, according to the time he had enquired of the Magi.

(Gloss. ord.) Or because he feared that the Child to whom even stars ministered, might transform His appearance to greater or under that of His own age, or might conceal all those of that age: hence it seems to be that he slew all from one day to two years old.

(de Cons. Ev. ii. 11.) Or, disturbed by pressure of still more imminent dangers, Herod's thoughts are drawn to other thoughts than the slaughter of children, he might suppose that the Magi, unable to find Him whom they had supposed born, were ashamed to return to him. So the days of purification being accomplished, they might go up in safety to Jerusalem. And who does not see that that one day they may have escaped the attention of a King occupied with so many cares, and that afterwards when the things done in the Temple came to be spread abroad, then Herod discovered that he had been deceived by the Magi, and then sent and slew the children.

(Hom. in Nat. Innocent.) In this death of the children the precious death of all Christ's martyrs is figured; that they were infants signifies, that by the merit of humility alone can we come to the glory of martyrdom; that they were slain in Bethlehem and the coasts thereof, that the persecution shall be both in Jerusalem whence the Church originated, and throughout the world; in those of two years old are figured the perfect in doctrine and works; those under that age the neophytes; that they were slain while Christ escaped, signifies that the bodies of the martyrs may be destroyed by the wicked, but that Christ cannot be taken from them.

For Herod, as we have said, in his desire to destroy the Savior of the world, sent word to Bethlehem and commanded that all children two years of age and under be killed, figuring the age according to the time that he had learned from the magi. He thought that his edict would reach even to the Lord himself, the source of life. The Holy Spirit had already foreseen his wickedness beforehand. Solomon, speaking for the church, had said, "Who will give to you my brother, the one who nurses at the breast of his mother?" Moreover, by saying, "Who will give to you?" he was demonstrating that Herod would have no power over him who is the Lord and Prince of all powers. Thus the Lord spoke rightly when he bore witness about himself through the same Solomon: "Evil men will seek and not find me. For they hate wisdom and moreover have not partaken of the Word of God and have had no desire for it." The Spirit also said through David: "Since you are the one who gave birth to me, you are my hope, my mother, from the time I nursed at your breast … you are my protector." The blessed Moses also relates that Christ the Lord, an infant, could not have been killed while still nursing. He gave witness to this with his words, "You will not cook a lamb in the milk of its own mother." In this exact statement Moses revealed the expectation that Christ our Lord would be the true Lamb of God who was to suffer at the appointed time.

In Bethlehem therefore all the babies were slain. These innocents who died then on Christ's behalf became the first martyrs of Christ. David refers to them when he says, "From the mouths of nursing babies you have perfected praise because of your enemies, that you might bring ruin to the enemy." … For in this persecution even tiny infants and nursing babies were killed on Christ's behalf and attained to the consummate praise of martyrs. Meanwhile the wicked king Herod was destroyed, he who had usurped the realm to defend himself against the king of the heavens. Thus it is that those blessed babes have deservedly lasted beyond others. They were the first who were worthy to die on Christ's behalf.

"Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth."

Yet surely it was a case not for anger, but for fear and awe: he ought to have perceived that he was attempting impossible things. But he is not refrained. For when a soul is insensible and incurable, it yields to none of the medicines given by God. See for example this man following up his former efforts, and adding many murders to one, and hurried down the steep any whither. For driven wild by this anger, and envy, as by some demon, he takes account of nothing, but rages even against nature herself, and his anger against the wise men who had mocked him he vents upon the children that had done no wrong: venturing then in Palestine upon a deed akin to the things that had been done in Egypt. For he "sent forth," it is said, "and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men."

Here attend to me carefully. Because many things are uttered by many very idly touching these children, and the course of events is charged with injustice, and some of these express their perplexity about it in a more moderate way, others with more of audaciousness and frenzy. In order then that we may free these of their madness and those of their perplexity, suffer us to discourse a little upon this topic. Plainly, then, if this be their charge, that the children were left to be slain, they should find fault likewise with the slaughter of the soldiers that kept Peter. For as here, when the young child had fled, other children are massacred in the place of Him who was sought; even so then, too, Peter having been delivered from his prison and chains by the angel, one of like name with this tyrant, and like temper too, when he had sought him, and found him not, slew instead of him the soldiers that kept him.

"But what is this? it may be said; "why this is not a solution, but an enhancement of our difficulty." I know it too, and for this intent I bring forward all such cases, that to all I may adduce one and the same solution. What then is the solution of these things? or what fair account of them can we give? That Christ was not the cause of their slaughter, but the king's cruelty; as indeed neither was Peter to those others, but the madness of Herod. For if he had seen the wall broken through, or the doors overthrown, he might, perhaps, have had ground to accuse the soldiers that kept the apostle, of neglect; but now when all things continued in due form, and the doors were thrown wide open, and the chains fastened to the hands of them that kept him (for in fact they were bound unto him), he might have inferred from these things (that is, if he had been strictly doing a judge's office on the matters before him), that the event was not of human power or craft, but of some divine and wonder-working power; he might have adored the doer of these things, instead of waging war with the sentinels. For God had so done all that He did, that so far from exposing the keepers, He was by their means leading the king unto the truth. But if he proved senseless, what signifies to the skillful Physician of Souls, managing all things to do good, the insubordination of him that is diseased?

Wherefore art thou wroth, O Herod, at being mocked of the wise men? didst thou not know that the birth was divine? didst thou not summon the chief priests? didst thou not gather together the scribes? did not they, being called, bring the prophet also with them into thy court of judgment, proclaiming these things beforehand from of old? Didst thou not see how the old things agreed with the new? Didst thou not hear that a star also ministered to these men? Didst thou not reverence the zeal of the barbarians? Didst thou not marvel at their boldness? Wast thou not horror-struck at the truth of the prophet? Didst thou not from the former things perceive the very last also? Wherefore didst thou not reason with thyself from all these things, that this event was not of the craft of the wise men, but of a Divine Power, duly dispensing all things? And even if thou wert deceived by the wise men, what is that to the young children, who have done no wrong?

"Yea," saith one, "Herod thou hast full well deprived of excuse, and proved him blood-thirsty; but thou hast not yet solved the question about the injustice of what took place. For if he did unjustly, wherefore did God permit it?" Now, what should we say to this? That which I do not cease to say continually, in church, in the market-place and everywhere; that which I also wish you carefully to keep in mind, for it is a sort of rule for us, suited to every such perplexity. What then is our rule, and what our saying? That although there be many that injure, yet is there not so much as one that is injured. And in order that the riddle may not disturb you too much, I add the solution too with all speed. I mean, that what we may suffer unjustly from any one, it tells either to the doing away of our sins, God so putting that wrong to our account; or unto the recompense of rewards.

"But what kind of sin had these children," it may be said, "that they should do it away? for touching those who are of full age, and have been guilty of many negligences, one might with show of reason speak thus: but they who so underwent premature death, what sort of sins did they by their sufferings put away?" Didst thou not hear me say, that though there were no sins, there is a recompense of rewards hereafter for them that suffer ill here? Wherein then were the young children hurt in being slain for such a cause, and borne away speedily into that waveless harbor? "Because," sayest thou, "they would in many instances have achieved, had they lived, many and great deeds of goodness" Why, for this cause He lays up for them beforehand no small reward, the ending their lives for such a cause. Besides, if the children were to have been any great persons, He would not have suffered them to be snatched away beforehand. For if they that eventually will live in continual wickedness are endured by Him with so great long-sufferings, much more would He not have suffered these to be so taken off had He foreknown they would accomplish any great things.

And these are the reasons we have to give; yet these are not all; but there are also others more mysterious than these, which He knoweth perfectly, who Himself ordereth these things. Let us then give up unto Him the more perfect understanding of this matter, and apply ourselves to what follows, and in the calamities of others let us learn to bear all things nobly. Yea, for it was no little scene of woe, which then befell Bethlehem, the children were snatched from their mother's breast, and dragged unto this unjust slaughter.

And if thou art yet faint-hearted, and not equal to controlling thyself in these things, learn the end of him who dared all this, and recover thyself a little. For very quickly was he overtaken by punishment for these things; and he paid the due penalty of such an abominable act, ending his life by a grievous death, and more pitiable than that which he now dared inflict; suffering also countless additional ills, which ye may know of by perusing Josephus' account of these events.

Why did Christ do this? Christ is the judge of thoughts and the examiner of minds. Why did he desert those whom he knew were being sought because of himself and whom he knew would be killed for his sake? He was born a king, the king of heaven—why did he neglect the standard-bearers of his own innocence? Why did he disdain an army of the same age as himself? Why did he thus abandon those who were cut down as plunder from the same cradle as himself? Was it so that he, who would become the one king, might proceed against the forces of all his enemies? Brothers, Christ did not despise his own soldiers but promoted them and granted that they might walk in victory before they lived. He enabled them to participate in a victory without struggle. He gave to them the gift of the crown even before their bodies had grown. It was Christ's will that they pass over vice for virtue, attain heaven before earth and share in the divine life immediately. Thus it was that Christ sent his soldiers ahead. He did not abandon them. He gathered up his ranks. He did not leave them behind.

When the infant Jesus had subdued the Magi, not by the might of His flesh, but the grace of His Spirit, Herod was exceeding wrath, that they whom he sitting on his throne had no power to move, were obedient to an Infant lying in a manger. Then by their contempt of him the Magi gave further cause of wrath. For when kings' wrath is stirred by fear for their crowns, it is a great and inextinguishable wrath. But what did he? He sent and slew all the children. As a wounded beast rends whatsoever meeteth it as if the cause of its smart, so he mocked by the Magi spent his fury on children. He said to himself in his fury, 'Surely the Magi have found the Child whom they said should be King;' for a king in fear for his crown fears all things, suspects all. Then he sent and slew all those infants, that he might secure one among so many.

He is not satisfied with the massacre at Bethlehem, but extends it to the adjacent villages; sparing no age from the child of one night old, to that of two years.

In Joseph is figured the order of preachers, in Mary Holy Scripture; by the Child the knowledge of the Saviour; by the cruelty of Herod the persecution which the Church suffered in Jerusalem; by Joseph's flight into Egypt the passing of the preachers to the unbelieving Gentiles, (for Egypt signifies darkness;) by the time that he abode in Egypt the space of time between the ascension of the Lord and the coming of Anti Christ; by Herod's death the extinction of jealousy in the hearts of the Jews.

But (we hold the contrary): for Christ, by "accepting praise out of the mouth of babes and sucklings," has declared that neither childhood nor infancy is without sensibility, -the former of which states, when meeting Him with approving shouts, proved its ability to offer Him testimony; while the other, by being slaughtered, for His sake of course, knew what violence meant.

He gave orders that not only the children in Bethlehem but even those in the outlying districts of the town be killed, thinking that amid the multitude of those killed would be the one he was seeking. Herod ordered those who were two years old and under to be slaughtered. He had calculated such was the time that had passed from the incarnation of Christ, taking into account the time the magi had spent on their journey and that which he had spent on the throne. But Christ was taken out of Bethlehem once night had arrived. It is not possible that the birth of Christ be the cause of the killing of the children. But the disclosure of Herod's child-killing marked the beginning of a long string of wickedness. Even those who crucified Christ were not wicked at the time when they arrested Christ. Rather, they became wicked at the time when they undertook his murder. Yet for Christ's sake the children will receive a good reward, fitting to their martyrdom.

Then Herod, when he saw that he had been tricked by the Magi, was exceedingly wroth, and sent forth, and slew all the children that were in Bethlehem. As God used Moses to trick Pharaoh, so, too, He used the Magi to trick Herod. For both Herod and Pharaoh were child slayers: Pharaoh slew the male children of the Hebrews in Egypt, and Herod slew the male children of the Hebrews in Bethlehem. Herod vents his wrath against the Magi upon those who had wronged him in nothing. Why were the children allowed to be slaughtered? So that Herod's wickedness might be revealed. But perhaps you will ask me, "Why did the children suffer wrong to show Herod's wickedness?" Listen then. They were not wronged but were made worthy of crowns. For anyone who suffers some evil here, suffers either so that his sins might be absolved, or so that his crowns might be multiplied. So it is with these children; for their suffering they will receive a greater crown in heaven. And in all the region thereof, from two years old and under, according to the time which he had carefully ascertained of the Magi.

(16) Then Herod... Here he tells of the slaughter of the infants. In regard to this he does three things: first, the occasion of the slaughter is mentioned; secondly, the slaying (v. 16b); thirdly, the prophecies are quoted (v. 17).

The occasion was Herod's anger; hence Herod was in a furious rage: "Man's anger does not work the justice of God" (Jas 1:20). And it should be noted that when a king suspects the loss of his kingdom, he quickly becomes inflamed with anger.

Then Herod, seeing that he had been tricked by the wise men, was in a furious rage. He is said to have been in a furious rage for two reasons: because when one is angry, he becomes furious at the slightest provocation. Hence, because he suspected the loss of his kingdom and had been tricked by the wise men, he went into a furious rage: "From a spark of fire come many burning coals" (Sir 11:32). And he sent... In that fury was cruelty in regard to three things: the place, the multitude and the time. In regard to the multitude, because to find the one he kills all. Hence it says, He sent and killed all the male children. And note that Augustine says: "He would never have benefited them as much by paying homage, as he benefited them by his hatred." But one might ask, since they did not have free will, how they are said to die for Christ? But, as it says in John (3:17): "God did not send his son into the world to judge the world, but that the world be saved by him." For God would never permit them to be killed, unless it were useful for them. Hence Augustine says that it is the same thing to doubt whether their killing profited them as to doubt whether baptism would have profited them: for they suffered as martyrs, and by dying confessed Christ, though not by speech: "I saw under the altar the souls of those slain for the word of God" (Rev 6:9). The second cruelty is that he killed in all that region, for he feared that he might flee to another city. He acted like a wounded beast, which does not care whom it injures: "Like a roaring lion or a charging bear, a wicked ruler over a poor people" (Pr 28:15). The third was in regard to time. Hence those who were two years old and under. And note that Augustine says that "the Innocents were killed in the year Christ was born."

But why does he say from two years old and under? Some say that the star appeared for two years previously. Hence, Herod was not sure that he was not born as soon as the star appeared. Hence, he says, according to the time which he had ascertained from the wise men. But others say that they were not killed in the same year but two years later. But why did he wait so long? Three reasons are given by different persons. One is that in the beginning he thought that the Magi had been deceived and would find nothing, but after he heard many things about Christ from Zechariah and Simeon and Anna, he felt it was necessary to make inquiries. Others say that he did this out of wariness, for he feared that the parents would conceal the child he sought. Hence, at first he wished to follow them. Others say that he was prevented by his business, because he sent after the Magi as far as Tharsus of Cilicia and burned their ships. He was also occupied, because he had been summoned to Rome, where his sons had accused him. And so, after his return he began to vent his rage.

He says or under, because he knew that he had such power that he could change his features.

By that killing is signified the killing of the martyrs, because they were children in humility and innocence: "Suffer the little children to come unto me and forbid them not" (Mt 19:14); likewise below (18:3): "Unless you be converted and become as little children, you shall not enter the kingdom of heaven."

In Bethlehem and in all that region, because they are killed through the whole world: "You will be witnesses to me," namely, by dying (Acts 1:8). The two years are the two loves—of God and of neighbor, because "faith without works is dead" (Jas 2:20). And note that after Christ was born, a persecution at once rages: because as soon as one is converted to Christ, he begins to be tempted: "Son, coming to the service of God, stand in justice and in fear, and prepare your soul for temptation" (Sir 2:1).

(ord.) She will not be comforted in this present life, for that they are not, but transfers all her hope and comfort to the life to come.

It could not be that they were not who seemed now dead, but by glorious martyrdom they were advanced to eternal life; and consolation is for those who have suffered loss, not for those who have reaped a gain. Rachel affords a type of the Church long barren now at length fruitful. She is heard weeping for her children, not because she mourned them dead, but because they were slaughtered by those whom she would have retained as her first-born sons.

(Vers. 17 seqq.) Then was fulfilled what was spoken by the prophet Jeremiah, saying: A voice was heard in Ramah, sobbing and loud lamentation; Rachel weeping for her children, and she would not be consoled, since they are no more (Jerem. XXXI, 15). From Rachel was born Benjamin, in whose tribe Bethlehem is not (Genes. XXXV). Therefore, it is asked how Rachel mourns the sons of Judah, that is, Bethlehem, as if they were her own. We will answer briefly, because she is buried near Bethlehem in Ephrath, and from the maternal womb, she received the name of the mother's lodging. Whether because Judah and Benjamin were two joined tribes, and Herod had ordered not only the killing of children in Bethlehem, but also in all its borders. By the slaughter of Bethlehem, we understand that many from Benjamin were also killed. But she wept for her children, and she did not receive consolation, according to a twofold interpretation. Either because she considered them dead for eternity, or because she did not want to console herself about those whom she knew would survive. But what is said in Rama, let us not think that this is the name of a place, near Gabaa, but 'rama' is interpreted as 'an elevated place', so the meaning is: A voice was heard in an elevated place, that is, far and wide dispersed.

(In Hierem. 31:15.) This passage of Jeremiah has been quoted by Matthew neither according to the Hebrew nor the LXX version. This shows that the Evangelists and Apostles did not follow any one's translation, but according to the Hebrew manner expressed in their own words what they had read in Hebrew.

By Ramah we need not suppose that the town of that name near Gibeah is meant; but take it as signifying 'high.' A voice was heard 'aloft,' that is, spread far and wide.'

Rachel's son was Benjamin, in which tribe Bethlehem is not situated. How then does Rachel weep for the children of Judah as if they were her own? We answer briefly. She was buried near Bethlehem in Ephrata, and was regarded as the mother, because her body was there entertained. Or, as the two tribes of Judah and Benjamin were contiguous, and Herod's command extended to the coasts of Bethlehem as well as to the town itself, we may suppose that many were slain in Benjamin.

This may be understood in two ways; either she thought them dead for all eternity, so that no consolation could comfort her; or, she desired not to receive any comfort for those who she knew had gone into life eternal.

"Then was fulfilled that which was spoken by Jeremy the prophet, saying, In Rama was there a voice heard, Rachel weeping for her children, and would not be comforted, because they are not."

Thus having filled the hearer with horror by relating these things: the slaughter so violent and unjust, so extremely cruel and lawless; he comforts him again, by saying, Not from God's wanting power to prevent it did all this take place, nor from any ignorance of His, but when He both knew it, and foretold it, and that loudly by His prophet. Be not troubled then, neither despond, looking unto His unspeakable providence, which one may most clearly see, alike by what He works, and by what He permits.

But what, it may be said, hath Rachel to do with Bethlehem? For it saith, "Rachel weeping for her children." And what hath Rama to do with Rachel? Rachel was the mother of Benjamin, and on his death, they buried her in the horse-course that was near this place. The tomb then being near, and the portion pertaining unto Benjamin her infant (for Rama was of the tribe of Benjamin), from the head of the tribe first, and next from the place of her sepulture, He naturally denominates her young children who were massacred. Then to show that the wound that befell her was incurable and cruel, He saith, "she would not be comforted because they are not."

Hence again we are taught this, which I mentioned before, never to be confounded when what is happening is contrary to the promise of God. Behold, for instance, when He was come for the salvation of the people, or rather for the salvation of the world, of what kind were His beginnings. His mother, first, in flight; His birth-place is involved in irremediable calamities, and a murder is perpetrated of all murders the bitterest, and there is lamentation and great mourning, and wailings everywhere. But be not troubled for He is wont ever to accomplish His own dispensations by their contraries, affording us from thence a very great demonstration of His power.

(Hil. Quæst. N. and V. Test. 9. 62.) Or, The sons of Benjamin, who were akin to Rachel, were formerly cut off by the other tribes, and so extinct both then and ever after. (see Judg. 20.) Then therefore Rachel began to mourn her sons, when she saw those of her sister cut off in such a cause, that they should be heirs of eternal life; for he who has experienced any misfortune, is made more sensible of his losses by the good fortune of a neighbour.

Or, it was heard on high, because uttered for the death of the innocent, according to that, The voice of the poor entereth into the heavens. (Ecclus. 35:21.) The 'weeping' means the cries of the children; 'lamentation,' refers to the mothers. In the infants themselves their death ends their cries, in the mothers it is continually renewed by the remembrance of their loss.

Or, The Church weeps the removal of the saints from this earth, but wishes not to be comforted as though they should return again to the struggles of life, for they are not to be recalled into life.

Rachel is well set for a type of the Church, as the word signifies 'a sheep' or 'seeing;' (vid. note i, p. 19.) her whole thought being to fix her eye in contemplation of God; and she is the hundredth sheep that the shepherd layeth on his shoulder.

The sacred Evangelist adds, to show the greatness of the mourning, that even the dead Rachel was roused to mourn her sons, and would not be comforted because they were not.

Then was fulfilled that which was spoken by Jeremiah the prophet, saying. Lest anyone think that the slaying of the children took place against the will of God, the evangelist shows that God both knew of it beforehand and foretold it.

(17) Then was fulfilled what was spoken by the prophet Jeremiah. Having mentioned the slaughter of the infants, the evangelist according to custom now mentions the prophecy foretelling this: (18) A voice was heard in Ramah, wailing and loud lamentation, Rachel weeping for her children; she refused to be consoled, because they were not (Jer 31:15). And it should be noted that, as Jerome says, wherever any text is introduced by the apostles and evangelists, it is not necessary to present it always word for word, but as the Holy Spirit gave it to them, sometimes sense for sense in our use. Thus we have in Jeremiah (31:15): "A voice is heard on high of lamentation and weeping and mourning. Rachel is weeping for her children; she refuses to be comforted for her children, because they are not." The sense is the same.

We should notice that as far as this text is concerned, it is one of those which are brought into the gospel, but which has a literal sense that is a figure of something in the New Testament. Hence, to understand it one must consider a bit of history, which is recorded in Judges, where it says that almost the whole tribe of Benjamin was wiped out on account of a sin committed against the wife of a Levite. It also states that there was greatest mourning there, so great, indeed, that it was heard from Gabsa to Ramah, a distance of 12,000 paces. Rachel is said to mourn this, because she was the mother of Benjamin; and it is a figure of speech used to express how great was the pain. But this is a prophecy about the past. In another way it is about the future in two ways: in one way it can refer to the captivity of Israel who, when they were led into captivity, are said to have wept on the road near Bethlehem; and then Rachel is said to have mourned, because she had been buried there (Gen 35:19). And this is said in the same manner of speaking as a place is said to weep over the evils which happen in the place. The prophet, therefore, desires to say that just as there was the greatest pain and grief when the tribe of Benjamin was destroyed, so in the future would be another excruciating pain in the time of the captivity. It is explained in a second way thus: the evangelist accepts the fact of the killing of the Innocents and amplifies the pain in four ways: first, from its extent; secondly, from the amount; thirdly, what the pain concerned; fourthly, its inconsolability.

He says, therefore: A voice in Ramah. This is a city in the tribe of Benjamin (Jos 18:25) and can be taken as the city of Liah. But here it is taken for the heights and can be interpreted in two ways: first, a voice uttered on high was heard, because a voice in a lofty place is spread far and wide: "Go up in a high mountain, O Zion, herald of good tidings; lift up your voice with strength" (Is 40:9). Or was heard in Ramah, i.e., in heaven before God (Sir 35:21): "The prayer of the humble pierces the clouds, and he will not be consoled until it reaches the Lord"; "Do not the tears of the widow run down her cheek, as she cries out against him who has caused them to fall?" (Sir 35:15).

Wailing: This can refer to the weeping of the infants who were slaughtered. And loud lamentation: This refers to the weeping of the mothers. Or both can refer to the infants: wailing, in as much as they were lifted up by the soldiers; lamentations, in as much as they were slain. The pain of the mothers is greater than that of the infants. Again, the mothers' pain was continual, that of the infants, brief. For this reason Zechariah (12:10) says: "They shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a first-born." Also from the source of the pain, because it was concerned with the death of the infants. Hence, Rachel laments. But it might be objected that Bethlehem was not in the tribe of Benjamin but in the tribe of Judah, who was Liah's son.

This is answered in three ways: first, because Rachel was buried near Bethlehem (Gen 35:19). Accordingly, she wept for the infants in the way in which any place is said to weep: "Be appalled, O heavens, at this, be shocked, be utterly desolate, says the Lord" (Jer 2:12). Or in another way: it was stated above that Herod killed the infants in Bethlehem and in all its surrounding territory. But Bethlehem lay within the confines of two tribes, namely, Judah and Benjamin. Hence, some infants from the tribe of Benjamin were killed. Thus the objection ceases, as Jerome explains. But Augustine explains it another way and says that it is customary, when one is habituated to prosperity, that he becomes sadder when adversities come. Liah and Rachel were sisters, and the ones killed were among the children of Liah. Thus they were killed bodily, lest they be punished eternally, as in the case of Gabaa. Therefore, she is said to weep, when she sees her children killed or damned. Or the Church is signified by Rachel, because it means "seeing God," and the Church sees by faith. She weeps over her slain children, not because they were slain, but because through them she could obtain others. Or she weeps not for the slain but for the slayers.

Then he mentions the inconsolable pain: she refused... This is explained in a number of ways: first, as referring to the people who existed then. For consolation should be forthcoming, as long as a remedy is hoped for; but when there is no hope for it, there is no consolation, as in the case of the hopelessly infirm. Therefore, he says in regard to the mothers' opinion, because they were no more, i.e., no longer visible: "The lad is gone" (Gen 37:30). Or she refused to be consoled, because they were no more, i.e., as if they were no more: for consolation is expected only for evil things. Hence, according to this it is referred to the opinion of the Church, which regards them as reigning; hence, it rejoices over them as reigning: "But we would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope" (1 Thes 4:13). Or she refused to be consoled at present but awaited consolation in the future: "Blessed are they that mourn, for they shall be comforted" (Mt 5:5).

Hil. Quaest. N. and N. Test.9. 62: Or, The sons of Benjamin, who were akin to Rachel, were formerly cut off by the other tribes, and so extinct both then and ever after. Then therefore Rachel began to mourn her sons, when she saw those of her sister cut off in such a cause, that they should be heirs of eternal life; for he who has experienced any misfortune, is made more sensible of his losses by the good fortune of aneighbour.

In Rama was there a voice heard. Rama is a place in Palestine of high elevation, for the name itself means "high." This place fell by lot to the inheritance of the tribe of Benjamin, who was the son of Rachel, and Rachel was buried in Bethlehem. By "Rachel," therefore, the prophet Jeremiah means "Bethlehem," for Rachel was buried in Bethlehem (Gen. 35:19). He is saying that weeping and lamentation will be heard from on high. Listen to what the prophet says: Lamentation, and weeping, and great mourning, Rachel weeping for her children, that is, Bethlehem weeping for its children, and would not be comforted, because they are not. In this life they are no more, but their souls are immortal.

(Hom. in Nat. Innoc.) This slaughter of the infants for the Lord's sake, the death of Herod soon after, and Joseph's return with the Lord and his mother to the land of Israel, is a figure showing that all the persecutions moved against the Church will be avenged by the death of the persecutor, peace restored to the Church, and the saints who had concealed themselves return to their own places. Or the return of Jesus to the land of Israel on the death of Herod shows, that, at the preaching of Enoch and Elijahc, the Jews, when the fire of modern jealousy shall be extinguished, shall receive the true faith.

(Eccles. Hist. i. 8.) For the sacrilege which Herod had committed against the Saviour, and his wicked slaughter of the infants of the same age, the Divine vengeance hastened his end; and his body, as Josephus relates, was attacked by a strange disease; so that the prophets declared that they were not human ailments, but visitations of Divine vengeance. Filled with mad fury, he gives command to seize and imprison the heads and nobles out of all parts of Judæa; ordering that as soon as ever he should breathe his last, they should be all put to death, that so Judæa though unwillingly might mourn at his decease. Just before he died he murdered his son Antipater, (besides two boys put to death before, Alexander and Aristobulus.) Such was the end of Herod, noticed in those words of the Evangelist, when Herod was dead, and such the punishment inflicted.

After the death of Herod, Joseph was advised by the angel to return to Judea with the boy and his mother. When he returned he heard that Archelaeus, son of Herod, was king. So he was afraid to go, but the angel admonished him to cross over into the region of Galilee, and they lived in the city of Nazareth.… Joseph resembles the apostles to whom Christ entrusted the spreading of the news about him. Similar to what happened with Joseph after the death of Herod, they must deal with the same people who caused the Lord to suffer. The apostles are commanded to preach to the Jews, for they were sent to the lost sheep of the house of Israel. But when they saw that the power remained in the hands of inherited faithlessness, they became afraid and retreated.

But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying: Rise, take the child and his mother, and go to the land of Israel.

Many here err from ignorance of history, supposing the Herod who mocked our Lord on the day of His passion, and the Herod whose death is here related, were the same. But the Herod who was then made friends with Pilate was son of this Herod and brother to Archelaus; for Archelaus was banished to Lyons in Gaul, and his father Herod made king in his room, as we read in Josephus.

From this we see that not Herod only, but also the Priests and Scribes had sought the Lord's death at that time.

"But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph saying, Arise, and take the young Child and His mother, and go into the land of Israel."

He no more saith "fly," but "go." Seest thou again after the temptation refreshment? then after the refreshment danger again? in that he was freed indeed from his banishment, and came back again to his own country; and beheld the murderer of the children brought to the slaughter; but when he hath set foot on his own country, he finds again a remnant of the former perils, the son of the tyrant living, and being king.

See how Joseph was set for ministering to Mary; when she went into Egypt and returned, who would have fulfilled to her this so needful ministry, had she not been betrothed? For to outward view Mary nourished and Joseph defended the Child; but in truth the Child supported His mother and protected Joseph. Return into the land of Israel; for He went down into Egypt as a physician, not to abide there, but to succour it sick with error. But the reason of the return is given in the words, They are dead, &c.

And that is said to have been done by the counsel of God for their conspiring with Herod against the Lord; as it is said, Herod was troubled, and all Jerusalem with him.

(De Cæl. Hierarch. 4.) See how Jesus Himself, though far above all celestial beings, and coming unchanged to our nature, shunned not that ordinance of humanity which He had taken on Him, but was obedient to the dispositions of His Father made known by Angels. For even by Angels is declared to Joseph the retreat of the Son into Egypt, so ordained of the Father, and His return again to Judæa.

Rachel is well set for a type of the Church, as the word signifies 'a sheep' or 'seeing;' (vid. note i, p. 19.) her whole thought being to fix her eye in contemplation of God; and she is the hundredth sheep that the shepherd layeth on his shoulder.

But if they were many who sought his destruction, how came they all to have died in so short a time? As we have related above, all the great men among the Jews were slain at Herod's death.

Or the Evangelist uses a figure of speech, by which the plural is used for the singular. These words, the Child's life, (or soul, i. e. the Apollinarians.) overthrow those heretics who taught that Christ did not take a soul, but had His Divinity in place of a soul.

But when Herod was dead. Herod came to a bitter end. For with fever, torment of the bowels, itching, swelling of the feet, rotting of the private parts, breeding of worms, difficulty in breathing, trembling and spasms in every member, he cast off his evil soul.

Behold, the angel of the Lord appeareth in a dream to Joseph in Egypt, saying, Arise, and take the young Child and His mother, and go into the land of Israel. He did not say "flee" but "go," for there was no longer any need for fear. For they are dead which sought the young Child's soul. Where is Apollinarius, who said that the Lord did not have the soul of a man? For here he is reproved.

(19) Then he deals with Christ's being called back; hence, when Herod died, behold, an angel of the Lord appeared in a dream to Joseph. First, he mentions that the angel appeared; secondly, the angel's command; thirdly, the execution of the angel's command.

In regard to the first, three things are done: first, the time is described; secondly, the person; thirdly, the manner of the appearance.

He says, therefore, But when Herod died: not the one involved in Christ's death, because that was his son; behold an angel appeared.

It should be noted that all trouble in the Church is terminated by the death of the persecutors: "When the wicked perish, there are shouts of gladness" (Pr 11:10). Note, also, that when the unbelief of the Jews has ended, Christ will return to them: "And then all Israel will be saved" (Rom 11:26).

Behold... appeared. It should be noted that the order between men and angels is such that divine illuminations are produced in us only by angels: "Are they not administering spirits sent forth to serve for the sake of those who are to obtain salvation?" (Heb 1:14). Hence, even Christ as man willed to be announced by angels.

The manner: in a dream to Joseph in Egypt.

(Verse 20) For those who sought the child's life are dead. From this we understand that not only Herod, but also the priests and scribes at the same time had planned the death of the Lord.

(20) The command: Rise, take the child and his mother. He does not say, "son" or "wife", but child, in order to designate the dignity of the child and the purity of the mother. In this is shown that Joseph was not given to her for the purpose of carnal intercourse but to minister and guard. And he assigns the cause: for those who sought the child's life are dead.

But one might ask why he says, are, for Herod alone had died. This is answered in two ways: first, because he had done so much evil that the Jews rejoiced in his death. When he had a foreboding of his death, he commanded his sister to kill the nobler Jews when he died. These had sought the life of the child with Herod: for those who sought the child's life are dead. Or another way: It is the custom of Sacred Scripture to use the plural for the singular: hence, they are dead, i.e. he is dead. Hence, the statement that those who sought the child's life destroys Apollinaris' error, that the godhead was in Christ in place of a soul.

Joseph was not disobedient to the angelic warning, but he arose, and took the young Child and his mother, and came into the land of Israel. The Angel had not fixed the particular place, so that while Joseph hesitates, the Angel returns, and by the often visiting him confirms his obedience.

But the figurative interpretation holds good any way. Joseph represents the Apostles, to whom Christ is entrusted to be borne about. These, as though Herod were dead, that is, his people being destroyed in the Lord's passion, are commanded to preach the Gospel to the Jews; they are sent to the lost sheep of the house of Israel.

(Verse 21.) He rose and took the child and his mother, and came into the land of Israel. He did not say, 'I took my son and my wife,' but the child and his mother, as if a foster father, not a husband.

And he arose, and took the young Child and His mother, and came into the land of Israel. But when he heard that Archelaus was reigning in Judea in place of his father Herod, he was afraid to go thither. Herod left three sons: Philip, Antipas, and Archelaus. He had directed Archelaus to be king, and the other two, tetrarchs. Joseph was afraid to go into the land of Israel, that is, Judea, because Archelaus was similar to Herod, his father. Antipas was the young Herod who slew the Forerunner. And being warned by God in a dream, he withdrew to the district of Galilee. Galilee was not of the land of Israel, but of the Gentiles, and for this reason the Jews considered the Galileans an abomination.

(21) Then he mentions the execution of the command: and he rose and took the child and his mother. In regard to this he does three things: first, he shows how he returned to the land of Israel (v. 21); secondly, the section he avoided (v. 22); thirdly, the section he chose (v. 22b). He says, therefore, and he rose. Note that the angel did not say: "Go into the land of Judah," or "into Jerusalem," but universally, to the land of Israel, under which even Galilee can be included. Hence, it can be said that Joseph entered the boundaries of the land which Judah inhabited.

(De Con. Evan. ii. 10.) Here it may be asked, How then could his parents go up every year of Christ's childhood to Jerusalem, as Luke relates, if fear of Archelaus now prevented them from approaching it? This difficulty is easily solved. At the festival they might escape notice in the crowd, and by returning soon, where in ordinary times they might be afraid to live. So they neither became irreligious by neglecting the festival, nor notorious by dwelling continually in Jerusalem. Or it is open to us to understand Luke when he says, they went up every year, as speaking of a time when they had nothing to fear from Archelaus, who, as Josephus relates, reigned only nine years. There is yet a difficulty in what follows; Being warned in a dream, he turned aside into the parts of Galilee. If Joseph was afraid to go into Judaea because one of Herod's sons, Archelaus, reigned there, how could he go into Galilee, where another of his sons Herod was tetrarch, as Luke tells us? As if the times of which Luke is speaking were times in which there was any longer need to fear for the Child, when even in Judaea things were so changed, that Archelaus no longer ruled there, but Pilate was governor.

(De Con. Evan. ii. 9.) This may perhaps occur to some, that Matthew says His parents went with the Child Jesus to Galilee because they feared Archelaus, when it should seem most probable that they chose Galilee because Nazareth was their own city, as Luke has not forgot to mention. We must understand, that when the Angel in the vision in Egypt said to Joseph, Go into the land of Israel, Joseph understood the command to be that he should go straight into Judaea, that being properly the land of Israel. But finding Archelaus ruling there, he would not court the danger, as the land of Israel might be interpreted to extend to Galilee, which was inhabited by children of Israel. Or we may suppose His parents supposed that Christ should dwell no where but in Jerusalem, where was the temple of the Lord, and would have gone thither had not the fear of Archelaus hindered them. And they had not been commanded from God to dwell positively in Judaea, or Jerusalem, so as that they should have despised the fear of Archelaus, but only in the land of Israel generally, which they might understand of Galilee.

(De Con. Evan. ii. 5.) The whole of this history, from the account of the Magi inclusively, Luke omits. Let it be here noticed once for all, that each of the Evangelists writes as if he were giving a full and complete history, which omits nothing; where he really passes over any thing, he continues his thread of history as if he had told all. Yet by a diligent comparison of their several narratives, we can be at no loss to know where to insert any particular that is mentioned by one and not by the other.

(ord.) But then we might ask, why was he not afraid to go into Galilee, seeing Archelaus ruled there also? He could be better concealed in Nazareth than in Jerusalem, which was the capital of the kingdom, and where Archelaus was constantly resident.

But finding the seed of their hereditary unbelief still abiding, they fear and withdraw; admonished by a vision, to wit, seeing the Holy Ghost poured upon the Gentiles, they carry Christ to them.

(Verse 22) But hearing that Archelaus was reigning in Judea, in place of his father Herod, he was afraid to go there. And being warned in a dream, he withdrew to the region of Galilee. Many fall into error due to ignorance of history, thinking that he is the same Herod who mocked the Lord in his passion, and who is reported to be dead now. Therefore, this Herod, who later became friends with Pilate, is the son of that Herod, the brother of Archelaus; and Tiberius Caesar himself, the city of Lugdunum, which is in Gaul, banished him, and made his brother Herod successor to the kingdom. Read the story of Joseph.

But how did Archelaus reign over Judaea, when Pontius Pilate was governor? Herod's death had recently taken place, and the kingdom had not yet been divided into many parts; but as he had only just ended his life, the son for a while kept possession of the kingdom "in the room of his father Herod;" his brother also bearing this name, which is the reason why the evangelist added, "in the room of his father Herod."

It may be said, however, "if he was afraid to settle in Judaea on account of Archelaus, he had cause to fear Galilee also on account of Herod." I answer, By his changing the place, the whole matter was thenceforward thrown into shade; for the whole assault was upon "Bethlehem and the coasts thereof." Therefore now that the slaughter had taken place, the youth Archelaus had no other thought, but that the whole was come to an end, and that amongst the many, He that was sought had been destroyed. And besides, his father having come to such an end of his life before his eyes, he became for the future more cautious about further proceedings, and about urging on that course of iniquity.

Joseph therefore comes to Nazareth, partly to avoid the danger, partly also delighting to abide in his native place. To give him the more courage, he receives also an oracle from the angel touching this matter. Luke, however, doth not say that he came there by Divine warning, but that when they had fulfilled all the purification, they returned to Nazareth. What then may one say? That Luke is giving an account of the time before the going down to Egypt, when he saith these things. For He would not have brought them down thither before the purification, in order that nothing should be done contrary to the law, but he waited for her to be purified, and to go to Nazareth, and that then they should go down to Egypt. Then, after their return, He bids them go to Nazareth. But before this they were not warned of God to go thither, but yearning after their native place, they did so of their own accord. For since they had gone up for no other cause but on account of the taxing, and had not so much as a place where to stay, when they had fulfilled that for which they had come up, they went down to Nazareth.

Herod had nine wives, by seven of whom he had a numerous issue. By Josida, his first born Antipater—by Mariamine, Alexander and Aristobulus—by Mathuca, a Samaritan woman, Archelaus—by Cleopatra of Jerusalem, Herod, who was afterwards tetrarch, and Philip. The three first were put to death by Herod; and after his death, Archelaus seized the throne by occasion of his father's will, and the question of the succession was carried before Augustus Cæsar. After some delay, he made a distribution of the whole of Herod's dominions in accordance with the Senate's advice. To Archelaus he assigned one half, consisting of Idumæa and Judæa, with the title of tetrarch, and a promise of that of king if he showed himself deserving of it. The rest he divided into two tetrarchates, giving Galilee to Herod the tetrarch, Ituræa and Trachonitis to Philip. Thus Archelaus was after his father's death a duarch, which kind of sovereignty is here called a kingdom.

Or, we may apply it to the last times of the Jewish Church, when many Jews having turned to the preaching of Enoch and Elijah, the rest filled with the spirit of Antichrist shall fight against the faith. So that part of Judæa where Archelaus rules, signifies the followers of Antichrist; Nazareth of Galilee, whither Christ is conveyed, that part of the nation that shall embrace the faith. Galilee means 'removal;' Nazareth, 'the flower of virtues;' for the Church the more zealously she removes from the earthly to the heavenly, the more she abounds in the flower and fruit of virtues.

(22) Then he mentions the area he avoided: when he heard that Archelaus reigned in Judea. Here the history of Herod should be noted. For he had six sons, and before his death he killed Alexander and Aristobulus; at his death he commanded that Antipater be killed. Thus three remained, among whom Archelaus was the firstborn and usurped the kingdom; but he was later accused before Caesar Augustus by the Jews and his kingdom was taken away. It was then divided into four parts. Two were given to Archelaus and one each to Herod and Philip, as Luke (3:1) says. Archelaus himself was sent into exile after reigning for nine years.

Being warned in a dream. First the angel had said that he should go to the land of Israel, but because Joseph had not yet understood, the angel's message made explicit what was previously implicit. And this is indicated, when he says, being warned in a dream, he withdrew to the district of Galilee.

But on the other hand, just as Archelaus ruled in Judea, so Philip in Galilee. But one must answer that this was immediately after the death of Herod, when Archelaus had the entire kingdom, because the division was made later. But then why did he not fear Archelaus? The answer is that Jerusalem was the seat of the kingdom; hence, he practically stayed there always. But why does Luke (2:41) state that they brought the child to Jerusalem every year? Augustine answers that it was safe to bring him on account of the vast throng that came there at that time; but it would have been dangerous, if he had tarried there for a long time. But why does the evangelist suggest that it was by accident that Joseph came to Nazareth, whereas Luke (2:39) says that he had his personal domicile in Nazareth. The answer is that the angel had told him to go into the land of Israel which, strictly speaking, did not include Galilee or Nazareth. That is the way Joseph understood it; therefore, he made no decision to go to Nazareth.

But if "the Nazarene" is interpreted to mean "holy" or, according to some, as "flower," this is the designation found in many instances. For Daniel calls him "holy" or "of the holy ones." Likewise we find in Isaiah: "A branch from the stock of Jesse and its flower." Even the Lord says of himself in the Song of Songs, "I am the bloom of the plain, the lily of the valleys."

To this he adds the Prophet's testimony, saying, That it might be fulfilled which was spoken by the Prophets, &c.

Matthew, also called Levi, apostle and aforetimes publican, composed a gospel of Christ at first published in Judea in Hebrew for the sake of those of the circumcision who believed, but this was afterwards translated into Greek though by what author is uncertain. The Hebrew itself has been preserved until the present day in the library at Caesarea which Pamphilus so diligently gathered. I have also had the opportunity of having the volume described to me by the Nazarenes of Beroea, a city of Syria, who use it. In this it is to be noted that wherever the Evangelist, whether on his own account or in the person of our Lord the Saviour quotes the testimony of the Old Testament he does not follow the authority of the translators of the Septuagint but the Hebrew. Wherefore these two forms exist "Out of Egypt have I called my son," and "for he shall be called a Nazarene."

(Verse 23) And coming, he lived in a city called Nazareth, so that what was spoken by the prophets might be fulfilled, that he would be called a Nazarene. If he had set a fixed example from the Scriptures, he would never have said, what was spoken by the prophets; but simply, what was spoken by the prophet: but now, calling them prophets in the plural, he shows that he did not take words from the Scriptures, but the meaning. Nazarene, interprets as holy. But all Scripture testifies that the Lord would be holy. We can also say in another way, that even in the same words, according to the Hebrew truth, it is written in Isaiah: There shall come forth a rod out of the stem of Jesse, and a Nazarene shall rise out of his roots (Isa. 11:1).

Had he meant to quote a particular text, he would not have written 'Prophets,' but 'the Prophet.' By thus using the plural he evidently does not take the words of any one passage in Scripture, but the sense of the whole. Nazarene is interpreted 'Holyd,' and that the Lord would be Holy, all Scripture testifies. Otherwise we may explain that it is found in Isaiah (c. 11:1.) rendered to the strict letter of the Hebrew. There shall come a Rod out of the stem of Jesse, and a Nazarene shall grow out of His rootse.

We see here the cause why the angel also, putting them at ease for the future, restores them to their home. And not even this simply, but he adds to it a prophecy, "That it might be fulfilled," saith he, "which was spoken by the prophets, He shall be called a Nazarene."

And what manner of prophet said this? Be not curious, nor overbusy. For many of the prophetic writings have been lost; and this one may see from the history of the Chronicles. For being negligent, and continually falling into ungodliness, some they suffered to perish, others they themselves burnt up and cut to pieces. The latter fact Jeremiah relates; the former, he who composed the fourth book of Kings, saying, that after a long time the book of Deuteronomy was hardly found, buried somewhere and lost. But if, when there was no barbarian there, they so betrayed their books, much more when the barbarians had overrun them. For as to the fact, that the prophet had foretold it, the apostles themselves in many places call Him a Nazarene.

"Was not this then," one may say, "casting a shade over the prophecy touching Bethlehem?" By no means: rather this very fact was sure greatly to stir up men, and to awaken them to the search of what was said of Him. Thus, for example, Nathanael too enters on the inquiry concerning Him, saying, "Can there any good thing come out of Nazareth?" For the place was of little esteem; or rather not that place only, but also the whole district of Galilee. Therefore the Pharisees said, "Search and look, for out of Galilee ariseth no prophet." Nevertheless, He is not ashamed to be named even from thence, signifying that He needs not ought of the things of men; and His disciples also He chose out of Galilee; everywhere cutting off the pretexts of them who are disposed to be remiss, and giving tokens that we have no need of outward things, if we practice virtue. For this cause He doth not choose for Himself so much as a house; for "the Son of Man," saith He, "hath not where to lay His head;" and when Herod is plotting against Him, He fleeth, and at His birth is laid in a manger, and abides in an inn, and takes a mother of low estate; teaching us to think no such thing a disgrace, and from the first outset trampling under foot the haughtiness of man, and bidding us give ourselves up to virtue only.

They might have read this in some Prophets who are not in our canon, as Nathan or Esdras. That there was some prophecy to this purport is clear from what Philip says to Nathanael. Him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth. Hence the Christians were at first called Nazarenes, at Antioch their name was changed to that of 'Christians.'

And he came and dwelt in a city called Nazareth. How is it that Luke says that after the Lord was born, He completed the forty days, was held in the arms of Simeon, and then went down to Nazareth (Lk. 2:22-40)? But here Matthew says that after the return from Egypt He went to Nazareth? Learn, therefore, that Luke spoke those things on which Matthew was silent. I will give an example: after the birth, He completed the forty days, and then went down to Nazareth. This is what Luke says. Matthew speaks of what took place afterwards, that He fled into Egypt, and then returned from Egypt to Nazareth, which took place later. They do not contradict each other. One of them, Luke, speaks of the descent from Bethlehem to Nazareth, while the other, Matthew, speaks of the return from Egypt to Nazareth, which took place later. That it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. Which prophet said this? It is not to be found now. For many books have been lost, because of both the carelessness of the Hebrews and the frequent captivities. But perhaps this was an unwritten prophecy among the Jews. "Nazarene" means "sanctified" and as the Christ is holy, it is right that He is called "a Nazarene." For by many prophets the Lord was called "The Holy One of Israel" (Ps. 88:18, Is. 1:4, etc.)

(23) That what was spoken by the prophet might be fulfilled, "He shall be called a Nazarene." This is not found written, but it can be said that it was gathered from many passages. For Nazarene means holy; and because Christ is called holy: "Until the holy one is anointed" (Dan 9:24), therefore, he is said to be so called by the prophet. Or it can be said that by Nazarene is meant abounding with flowers, as in Is (11:1): "There shall come forth a shoot from the stump of Jesse and a flower shall grow out of his roots." This agrees with Song of Songs (2:1): "I am a rose of Sharon, a lily of the valleys."

But he was teaching in the temple by day, and by night going out he stayed on the mount called Olivet. And all the people would come early in the morning to him in the temple, to hear him. What the Lord commands in words, he confirms by his deeds. For he who exhorts us to watch and pray, neglecting the pleasures and concerns of this life before the sudden advent of universal judgment, before the uncertain end of each of us, himself, at the time of his impending passion, perseveres in the vigils of his teaching and in prayers, equally indicating by example that it is worthy of God to be vigilant, to show the way of truth to others by word or deed, and either by word calling to faith those for whom he was to suffer, or by prayer commending them to the Father. And we also, when we conduct ourselves soberly, justly, and piously in prosperity, and in adversity do not despair from the height of divine mercy, indeed teach in the temple all days, because we provide a model of good work to the faithful. By night, however, we remain on the Mount of Olives, for in the darkness of distress we breathe through the consolation of spiritual joy. According to him who said: "But I am like a fruitful olive tree in the house of God; I have trusted in the mercy of my God" (Psalm LI). That is, just as the one who bestowed the fruit of mercy on those whom he could, I do not doubt that I am to be shown mercy by the Lord. And to hear us, all the people flock together, when, either having cast off the works of darkness or conquered them by the grace of God, walking honestly as in the day, not in revelry and drunkenness, they imitate us as children of light (Rom. XIII).

What our Lord commanded in word, He confirms by His example. For He who bid us watch and pray before the coming of the Judge, and the uncertain end of each of us, as the time of His Passion drew near, is Himself instant in teaching, watching, and prayer. As it is said, And in the day time he was teaching in the temple, whereby He conveys by His own example, that it is a thing worthy of God, to watch, or by word and deed to point out the way of truth to our neighbour.

Now mystically, we also when amid our prosperity we behave ourselves soberly, piously, and honestly, teach by day time in the temple, for we hold up to the faithful the model of a good work; but at night we abide on mount Olivet, when in the darkness of anguish we are refreshed with spiritual consolation; and to us also the people come early in the morning, when either having shaken off the works of darkness, or scattered all the clouds of sorrow, they follow our example.

Fourth, as regards the introduction of example, there is subjoined: And during the days he was teaching in the temple, as one watching with regard to the exercise of the active life, so that he might give an example for the exercise of perfect action, according to that passage of Second Timothy four: "Preach the word, be urgent in season, out of season," etc.; and again in the same place: "But you, be watchful, labor in all things," etc.

But going out at night, he stayed on the mount that is called Olivet, as one watching with regard to the repose of the contemplative life, according to that passage of Lamentations two: "Arise in the night, at the beginning of the watches, pour out your heart like water." And from these two he gave an example of perfect watchfulness in the active and contemplative life to all prelates, according to that passage of Song of Songs three: "Behold, sixty valiant ones of the most valiant of Israel surround the bed of Solomon, all holding swords and most skilled in war"; and Isaiah twenty-one: "Upon the watchtower of the Lord I stand, standing continually by day, and at my post I stand throughout all the nights."

The crowd of the Jews and their ruler stood up against the glory of Christ and argued with the Lord of all. Anyone may perceive that those Jews prepared their snare against their own souls, because they dug for themselves pitfalls of destruction.…It then says that by day he taught in the temple but lodged during the nights on the mountain called the Mount of Olives. Clearly what he taught were things that surpass the legal service. The time had come when the shadow must be changed into the reality. They also gladly heard him, for they often wondered about him, because Christ's word was with power.… He stayed during the nights on the Mount of Olives, avoiding the uproars that were in the city, that in this he might also be an example to us. It is the duty of those who would lead a life quiet and calm, full of rest, to avoid as far as possible the crowd and hubbub.

But what were the things He taught, unless such as transcended the worship of the law?

But because His speech was with power, and with authority He applied to spiritual worship the things which had been delivered in figures by Moses and the Prophets, the people heard Him gladly. As it follows, And the whole people made haste to come early to hear him in the temple. But the people who came to Him before light might with fitness say, O God my God, early do I wait upon thee.

Like this will be found the admonition of Moses,-so that He who delivers from "the snare" of that day is none other than He who so long before addressed to men the same admonition Some places there were in Jerusalem where to teach; other places outside Jerusalem whither to retire -"in the day-time He was teaching in the temple; "just as He had foretold by Hosea: "In my house did they find me, and there did I speak with them.

He will come again on the clouds of heaven, just as He appeared when He ascended into heaven. Meanwhile He has received from the Father the promised gift, and has shed it forth, even the Holy Spirit-the Third Name in the Godhead, and the Third Degree of the Divine Majesty; the Declarer of the One Monarchy of God, but at the same time the Interpreter of the Economy, to every one who hears and receives the words of the new prophecy; and "the Leader into all truth," such as is in the Father, and the Son, and the Holy Ghost, according to the mystery of the doctrine of Christ.

At night the Lord withdrew to the mountain, showing us that in the quiet of the night one should converse with God, while by day, amid encounters with people, one should bring them benefit — gathering by night and distributing by day what has been gathered. He Himself had no need of prayer or communion with God, for being God Himself, He had nothing in which to humble Himself; but He established this as a pattern for us, so that during the night, like wells, we might draw into ourselves the flow from spiritual veins — that is, prayer — and by day those who are in need of what is profitable might draw it out from us.

Now the Evangelists are silent as to the greater part of Christ's teaching; for whereas He preached for the space nearly of three years, all the teaching which they have written down would scarcely, one might say, suffice for the discourse of a single day. For out of a great many things extracting a few, they have given only a taste as it were of the sweetness of His teaching. But our Lord here instructs us, that we ought to address God at night and in silence, but in day time to be doing good to men; and to gather indeed at night, but in the day distribute what we have gathered. As it is added, And at night he went out and abode in the mount that is called Olivet. Not that He had need of prayer, but He did this for our example.

And because such a prelate and teacher is gladly heard, he therefore adds: And all the people came early in the morning to him in the temple to hear him, as one watching unto learning, according to that passage of Proverbs eight: "They who watch for me early in the morning shall find me." Now maniare is the same as to hasten in the morning, because one must rise early for the study of wisdom: Isaiah fifty: "He wakens my ear in the morning, that I may hear him as a master"; and Proverbs eight: "Blessed is the man who hears me and who watches daily at my gates and waits at the posts of my doors. He who finds me shall find life and shall draw forth salvation from the Lord."

Fit hours for an audience there also were. "Early in the morning" must they resort to Him, who (having said by Isaiah, "The Lord giveth me the tongue of the learned") added, "He hath appointed me the morning, and hath also given me an ear to hear.

The Evangelists, especially the first three, did not transmit a great deal of what the Lord taught. It is true that John himself also passed over very much in silence, yet he, beyond what the three transmitted, set forth certain higher teachings of the Lord. The Lord, as one may surmise, taught many lofty truths to those gathered in the temple. That the Evangelists said little, for they did not even wish to declare everything, is evident from much else, and one may conclude no less about this from the fact that, although the Lord taught for nearly three years, they recorded so few of His teachings that, in my opinion, one who said they could be delivered in less than a single day would not deserve censure. Thus the holy Evangelists wrote little out of much, so as merely to convey a taste of the sweetness. The Lord did not speak to everyone in the same way, but offered to each what was profitable. Therefore the people came to Him early in the morning, for grace poured forth from His lips. Looking at how the people came early in the morning to Jesus to hear Him, one might say that the words of David apply to Him: "O God, You are my God; early will I seek You; my soul thirsts for You" (Ps. 63:1).

Now the feast of unleavened bread, which is called the Passover, was approaching. The Passover, which in Hebrew is called phase, is named not from suffering, as many suppose, but from the transition, because the destroyer, seeing the blood on the doors of the Israelites, passed over and did not strike them, or the Lord Himself, providing help to His people, walked above. The evangelist John, examining the mystery of this word more sublimely, says: "Knowing that Jesus' hour had come that He should pass out of this world to the Father" (John XIII). Here he clearly declares that by the law the day of this festival is mystically called transition because the Lamb of God, who takes away the sins of the world, would either himself be passing from this world on that day or would lead us in a healthful transition as if out of Egyptian bondage. Certainly, according to the letter of the Old Testament, there is this distinction between the Passover and the unleavened bread: the Passover is called the day alone on which the lamb was slain in the evening, that is, the fourteenth moon of the first month. On the fifteenth moon, when they went out of Egypt, the feast of unleavened bread followed. Its feast is established for seven days, that is, until the twenty-first day of the same month, in the evening. Indeed, the Scripture of the Gospel often uses the day of unleavened bread for the Passover and the days of unleavened bread in place of the Passover. For Luke says: "The feast of unleavened bread, which is called the Passover." Again John, when the matter occurred on the first day of unleavened bread, that is the fifteenth moon, says: "And they did not enter into the judgment hall, so that they would not be defiled but might eat the Passover" (John XVIII). Because indeed the day of Passover is commanded to be celebrated with unleavened bread, and we, as if making a perpetual Passover, are always commanded to pass from this world. For having slain the lamb in the evening on one particular day, seven consecutive days of unleavened bread follow. Because Christ Jesus, having once suffered in the flesh for us in the fullness of times, orders us to live through all the time of this age, which is done in seven days, in the unleavened bread of sincerity and truth: always fleeing with earnest effort the desires of the world, as if the snares of Egypt, and admonishing us to undertake a hidden solitude of virtues as if from worldly conversation.

Now the Passover, which is called in Hebrew "Phase," is not so named from the Passion, but from the passing over, because the destroying angel, seeing the blood on the doors of the Israelites, passed over them, and touched not their first-born. Or the Lord Himself, giving assistance to His people, walked over them. But herein is the difference between the Passover and the feast of unleavened bread, that by the Passover is meant that day alone on which the lamb was slain towards the evening, that is, on the fourteenth day of the first month, but on the fifteenth, when the Israelites went out of Egypt, followed the feast of unleavened bread for seven days, up to the twenty-first of the same month. Hence the writers of the Gospel substitute one indifferently for the other. As here it is said, The day of unleavened bread, which is called the Passover. But it is signified by a mystery, that Christ having suffered once for us, has commanded us through the whole time of this world which is passed in seven days, to live in the unleavened bread of sincerity and truth.

Not indeed that they apprehended sedition, but were afraid lest by the interference of the people He should be taken out of their hands. And these things Matthew reports to have taken place two days before the Passover, when they were assembled in the judgment hall of Caiaphas.

The medicine of the passion is treated in two ways. Now the feast day of unleavened bread was drawing near etc. After that part which concerns the incarnation of the Word has been completed, and that which concerns his preaching and teaching, here the passion is treated, through which Christ is the sacrificial victim. This part is divided into two. In the first, the passion is treated with respect to its antecedents: in the second, with respect to its concomitants, at: While he was still speaking, behold a crowd, below in the same chapter.

The antecedents to the passion were four, namely the perverse machination of the traitor, about which first. The second is the dispensative institution of the Sacrament of the altar, about which at: Now the day of unleavened bread came. The third is the provident instruction of the disciples, at: And there arose also a dispute among them. The fourth is the devout supplication of prayer to God, at: And going out, he went according to his custom to the Mount of Olives.

The machination of the traitor is described according to a fourfold comparison, namely by comparison to the opportunity of the time, to the fraud of the Jewish machination, to the wickedness of the diabolical suggestion, and to the cupidity of Judas the traitor. These four things concurred in the machination of the traitor: for the opportunity of the time presented itself, Jewish perversity consented, diabolical wickedness suggested, and his own cupidity attracted.

First, therefore, with respect to the opportunity of the time, he says: Now there was drawing near the feast day of unleavened bread, which is called the Passover. For the paschal time, in which the lamb was sacrificed, was opportune for killing Christ, whose death was prefigured by that typical Passover. Passover indeed means a passing over; and in John 13 it is said: "Jesus knowing that his hour had come to pass from this world to the Father." Therefore, as this day drew near, on which the lamb was to be offered, the plotting of the betrayer took place two days before, according to that passage in Matthew 26: "You know that after two days the Passover will take place, and the Son of Man will be handed over to be crucified." Whence, according to the Gospel history, Christ came to Bethany on the Sabbath day, where a supper was made for him, according to that passage in John 12: "Six days before the Passover, Jesus came to Bethany, where Lazarus had been dead." "And they made him a supper there," etc. On the following day, however, he came to Jerusalem and was received with great joy; whence John 12: "On the next day, the great multitude that had come to the feast day, when they heard that Jesus was coming to Jerusalem, took branches of palms and went forth to meet him." On the two following days he taught in the temple; on Wednesday the betrayal was arranged, and on the evening of Thursday he was seized, and on the solemn day, namely Friday, he was crucified. And thus, as the feast of unleavened bread drew near, he was to be handed over, on which he himself had disposed to suffer; for no one was able to plot effectively against his death before then, because he suffered when he disposed, according to that passage in John 7: "No one laid hands on him, because his hour had not yet come"; and John 10: "I have the power to lay it down," etc.

Let us see the course of the devil's spite and the result of his crafty plans against Christ. The devil had implanted in the leaders of the Jewish synagogue envy against Christ, which even leads to murder. This disorder always leads, so to speak, to the guilt of murder. At least, this is the natural course of this vice. It was this way with Cain and Abel, and it clearly was so in the case of Joseph and his brothers. The divine Paul also very clearly makes these sins neighbors and relatives of one another. He spoke of some as full of envy and murder. The Jewish leaders sought to murder Jesus at the instigation of Satan, who had implanted this wickedness in them and who was their captain in their wicked projects. Satan is himself the inventor of murder, the root of sin and the fountain of all wickedness.

(non occ.) Whose Passion the Evangelist being about to relate, introduces the figure of it, saying, Now the feast of unleavened bread drew nigh, which is called the Passover.

The actions of the Jews were a shadow of our own. Accordingly if you ask of a Jew concerning the Passover, and the feast of unleavened bread, he will tell you nothing momentous, mentioning the deliverance from Egypt; whereas should a man inquire of me he would not hear of Egypt or Pharaoh, but of freedom from sin and the darkness of Satan, not by Moses, but by the Son of God;

Chrys. Hom. 79. in Matt.) The Chief Priests set about their impious deed on the feast, as it follows, And the Chief Priests and Scribes, &c. Moses ordained only one Priest, at whose death another was to be appointed. But at that time, when the Jewish customs had begun to fall away, there were many made every year. These then wishing to kill Jesus, are not afraid of God, lest in truth the holy time should aggravate the pollution of their sin, but every where fear man. Hence it follows, For they feared the people.

And the chief priests and the scribes sought how they might kill him. For they feared the people. These things, two days before the Passover, Matthew testifies, having assembled the chief priests, and the elders of the people, and the scribes, in the court of Caiaphas. But they feared the people, not dreading an uprising, but taking caution lest he be taken from their hands by the aid of the people.

Secondly, as to the fraud of the Jewish plotting, he adds: And the chief priests and the scribes were seeking how they might kill Jesus. The chief priests were seeking—they in whom there ought to have been the prerogative of holiness; whence Exodus 28: "You shall consecrate the hands of the sons of Aaron and sanctify them, that they may minister to me in the priesthood." But that passage from Isaiah 1 could be said to them: "When you multiply prayer, I will not hear." Whence these men also, with the help of the scribes, were seeking to kill the truthful teacher, according to that passage in John 7: "Why do you seek to kill me, a man who has spoken the truth to you?"

These men, however, were seeking fraudulently; therefore he adds: But they feared the people; whence Jerome: "Not fearing sedition, but lest by the aid of the people he should be taken from their hands." And therefore it is said in Mark fourteen: "But they said: Not on the feast day, lest perhaps there be a tumult among the people"; and therefore they wished to do this as if in secret. For this is the custom of the perverse, according to that saying of Proverbs one: "Their feet run to evil and hasten to shed blood"; and afterwards: "They lie in wait against their own blood and plot deceits against their own souls"; because, while they seek to kill the fountain of life, they find death, according to that saying of Proverbs eleven: "He who seeks good things rises well at dawn; but he who is a searcher of evils shall be oppressed by them."

The scribes sought to kill Him (Jesus). Since the time of Passover was approaching, and they therefore saw danger for themselves from the gathering crowd, especially during the feast, they were searching, at last, for a way to kill Him without exposing themselves to any danger.

But Satan entered into Judas surnamed Iscariot, who was one of the twelve. John notes in his Gospel that when the Lord had dipped the bread, he gave it to Judas, the son of Simon Iscariot, and after the morsel, then Satan entered into him. But this does not contradict Luke, who recounts that Satan had already invaded him before the morsel, because the one whom he now entered to deceive, he later entered to possess more fully as one already handed over. Now he entered to tempt as though he were still a stranger, then to drag him, as though already his own, to accomplish any harmful deeds he wished.

There is nothing contrary to this in what John says, that after the sop Satan entered into Judas; seeing he now entered into him as a stranger, but then as his own, whom he might lead after him to do whatsoever he willed.

Third, as to the wickedness of the diabolical suggestion, he adds: Now Satan had entered into Judas, who was surnamed Iscariot, one of the twelve. He is said to have entered, however, not by an infusion of essence, but by a suggestion of wickedness, according to that saying of John thirteen: "When the devil had put it into the heart of Judas, son of Simon Iscariot, to betray him."

But John says that he had entered after the morsel given by the Lord; John thirteen: "And after the morsel, Satan entered into him." But the Gloss resolves this, saying: "Before the morsel, Satan had invaded him, and him whom he had previously entered in order to deceive, he afterwards entered in order to possess more fully the one handed over to him."

He gives his surname, moreover, to distinguish him from Judas, the brother of James; or because Iscariot is interpreted as "memory of mortality," and therefore he says this, because by this it is intimated that he had not been suddenly persuaded but had long meditated the crime. He also expresses his dignity, to show his ingratitude: John fifteen: "You have not chosen me, but I have chosen you"; and he specially chose the Apostles from among the number of the other disciples to the dignity of the pontificate. Whence John six: "Have I not chosen you twelve? And one of you is a devil. But he spoke of Judas, son of Simon Iscariot; for he was about to betray him, since he was one of the twelve." The Lord, however, did this by dispensation, to strike fear, according to that saying of Matthew twenty: "Many are called, but few are chosen"; and to strengthen the spirit of the just, so that they would not be scandalized on account of one wicked person against the congregation of the just, because First John two: "They went out from us, but they were not of us."

What was this many-headed serpent's invention? It says, "He entered Judas Iscariot, who was one of the Twelve." Why did he not rather enter blessed Peter, James, John, or some other of the rest of the apostles? Why Judas Iscariot? What did Satan find in him? Satan could not approach any of those we have mentioned here, because their heart was steadfast and their love to Christ immovable. There was a place for Satan in the traitor. The bitter disease of greed, which the blessed Paul says is the root of all evil, had overpowered him. Satan is crafty in working evil. Whenever he gains possession of anyone's soul, he does not attack him by means of general vice. He rather searches for that particular passion that has power over him and by its means makes him his prey.

Judas lost heaven for a little silver. He missed the crown of immortality and the desirable honor of the apostleship. He missed to be numbered among the Twelve to whom Christ somewhere said, "You are the light of the world." He did not care to be a light of the world. He forgot Christ, who says, "You who have followed me in my temptations, when the Son of man shall sit upon the throne of his glory, you also will sit on twelve thrones and judge the twelve tribes of Israel." Judas did not want to reign with Christ. What a confusion of error blinded the mind of that greedy man! The Evangelist says, "Satan entered him." His pathway and door was the passion of greed. "There is great gain in godliness with contentment." The sacred Scripture says, "We neither brought anything into the world, nor can we carry anything out." Those who seek to be rich, fall into numerous and unprofitable lusts, which sink people in pitfalls and destruction. The disciple who became a traitor is a clear proof of this, because he perished for the sake of a few miserable coins.

(Hom. 80. in Matt.) St. Luke gives his surname, because there was another Judas.

Jesus Christ our Savior has been crucified. The author of this crime and father of this wickedness is, without doubt, the devil. It is written: "When, however, the devil had entered the heart of Judas Iscariot that he should betray him." The devil is the father of sin. He fathered Judas as his first son in this wickedness, but Judas alone could not execute the betrayal. What then is written? "Judas departed," Scripture says, "to the scribes and Pharisees and chief priests and said to them: 'What will you give me, and I will deliver him to you?' " The third and fourth generation of sin was born from Judas.

For it is written in my Gospel that "Satan entered into Judas." According to Marcion, however, the apostle in the passage under consideration does not allow the imputation of ignorance, with respect to the Lord of glory, to the powers of the Creator; because, indeed, he will have it that these are not meant by "the princes of this world.

"And Satan entered into Judas," "one of the number of the twelve," that is, one of the close and sincere disciples. Let no one rely on himself, but be attentive to his life, for he has a fearsome enemy. Some understood the words "one of the number of the twelve" thus: one who merely filled out the number of the apostles, but was not a true apostle and disciple. For what kind of true disciple is one who stole what was put into the money box? (John 12:6).

Having already said that the Chief Priests sought means how they might slay Jesus without incurring any danger, he next goes on to relate the means which occurred to them, as it is said, Then entered Satan into Judas.

Satan entered into Judas not by force, but finding the door open. For forgetful of all that he had seen, Judas now turned his thoughts solely to covetousness.

And he adds, one of the twelve, since he made up the number, though he did not truly discharge the Apostolic office. Or the Evangelist adds this, as it were for contrast sake. As if he said, "He was of the first band of those who were especially chosen."

Fourth, as regards the greed of Judas the traitor, it is added: And he went and spoke with the chief priests and magistrates. He spoke with them because he knew that they thirsted for the blood of Christ. — He spoke words of betrayal, and therefore it adds: How he might betray him to them: in which conversation indeed he asked the price of blood, according to that passage in Matthew twenty-six: "What will you give me, and I will deliver him to you?" Whence the thirst of greed moved Judas, and the thirst of cruelty moved the chief priests: and therefore together they consented to one perverse and impious transaction.

(ut sup.) Observe the exceeding iniquity of Judas, that he both sets out by himself, and that he does this for gain. It follows, And he went his way, and communed with the chief priests and captains.

By "captains" he here means the overseers of the temple buildings, or the supervisors of good order. For the Romans had appointed certain overseers over the people, so that they would not revolt, for they were rebellious. These are the ones he calls captains (in Church Slavonic — "voevody," i.e., military commanders). Or perhaps the military commanders were those who, belonging to the priestly order, held military positions. For, suffering from a love of preeminence, they involved themselves in such offices as well. Therefore he also called them captains of the temple, perhaps in order to reproach them more keenly.

The magistrates here mentioned were those appointed to take care of the buildings of the temple, or it may be those whom the Romans had set over the people to keep them from breaking forth into tumult; for they were seditious.

And he went and spoke with the chief priests and magistrates about how he might betray him to them, and they were glad. His saying: He went and spoke, shows that he was invited by the chiefs, not constrained by any necessity, but of his own accord he entered into the plan with a wicked mind.

And they agreed to give him money. And he promised. And he sought an opportunity to betray him without a crowd. Many today shudder at the crime of Judas, who sold his Lord, Master, and God for money, as something monstrous and nefarious, yet they do not beware. For when they speak false testimony against anyone for bribes, surely because they deny the truth for money, they sell the Lord for money. For he said: I am the truth (John 14). When they stain the fellowship of brotherhood with any plague of discord, they betray the Lord, because God is love. Even if no one gives money, they sell the Lord for silver, because they take the image of the prince of the world, that is, the examples of the ancient enemy, ignoring the creator's image to which they were created. For just as John the Baptist, who did not die for the confession of Christ, but for the defense of the truth, yet, therefore, died for Christ because he accepted martyrdom for the truth, so on the contrary, he who scorns the laws of charity and truth indeed betrays Christ, who is truth and love. Especially when he does not sin through weakness or creeping ignorance, but in the likeness of Judas seeks an opportunity to change truth into a lie, virtue into crime, with witnesses absent.

On account of which he adds: And they were glad and covenanted to give him money. They were glad over malice, according to that passage in Proverbs two: "They rejoice when they have done evil," etc. They covenanted, as if they made a pact, and the sum was thirty pieces of silver: Matthew twenty-six: "And they appointed to him thirty pieces of silver." Now thirty pieces of silver are worth three hundred common denarii. And this was the price of the ointment which Magdalene poured upon the head of Christ, according to that passage in John twelve: "Why was this ointment not sold for three hundred denarii and given to the poor? But he said this, not because he cared for the poor, but because he was a thief, and having the money bag, he carried what was put into it." And therefore this price was compensated by the selling of the Lord. The figure of this preceded in the selling of Joseph, Genesis thirty-seven, where it is said according to the customary reading that he was sold for thirty denarii: and concerning this, Zechariah eleven: "They weighed out my wages, thirty pieces of silver. And the Lord said to me: Cast it to the statuary, the handsome price at which I was valued by them."

(ut sup.) By covetousness then Judas became what he was, for it follows, And they covenanted to give him money. Such are the evil passions which covetousness engenders, it makes men irreligious, and compels them to lose all knowledge of God, though they have received a thousand benefits from Him, nay, even to injure Him, as it follows, And he contracted with them.

That is, he bargained and promised.

Now many shudder at the wickedness of Judas, yet do not guard against it. For whosoever despises the laws of truth and love, betrays Christ who is truth and love. Above all, when he sins not from infirmity or ignorance, but after the likeness of Judas seeks opportunity, when no one is present, to change truth for a lie, virtue for crime.

With this price, then, Judas sold Christ, and therefore it adds: And he promised. And he sought opportunity to betray him without crowds. These men shunned the crowd because they regarded him as a true Prophet: whence John seven: "Has any of the rulers believed in him? But this crowd, which does not know the Law, they are accursed." Judas fled what was public and sought what was secret, because, John three, "he who does evil hates the light." — And it should be noted that Christ was delivered by the Father through most abundant piety: Romans eight: "He who did not spare his own Son, but delivered him up for us all," etc.; by himself, through most ardent charity: Ephesians five: "He loved us and delivered himself up for us"; by the traitor, through most wicked greed, below in the same chapter: "Behold, the hand of him who betrays me," etc.; and Matthew twenty-six: "What will you give me," etc.

Thus Judas received Satan who had entered into him and agreed to betray Jesus to those seeking Him. For this is what the word "promised" means, that is, he finally concluded the terms and the agreement. And he sought a convenient time when he might find Him (Jesus) without the crowd, that is, alone, and deliver Him to them.

And sought opportunity to betray him unto them, without the crowds, that is, when he saw Him standing by Himself apart, in the absence of the multitude.

Now the day of Unleavened Bread came, on which it was necessary to sacrifice the Passover. And he sent Peter and John saying: Go and prepare the Passover for us, that we may eat. The day of unleavened bread of Passover refers to the fourteenth day of the first month, when, with leaven cast out, the Passover, that is, the lamb, was usually sacrificed in the evening, as has already been said above. Explaining this, the Apostle says: For Christ our Passover is sacrificed (1 Cor. 5). This Passover then had to be sacrificed, that is, it was decreed by the paternal counsel and definition. Although he was crucified on the following day, that is, the fifteenth moon, yet on this night when the lamb was slain, he both handed over to his disciples the mysteries of his flesh and blood to be celebrated, and, being caught and bound by the Jews, consecrated the beginning of his own immolation, that is, his passion.

By the day of unleavened bread of the Passover, He means the fourteenth day of the first month, the day on which, having put away the leaven, they were accustomed to hold the Passover, that is, the lamb, towards evening.

To explain this Passover, the Apostle says, Christ our Passover is sacrificed for us. (1 Cor. 5:7.) Which Passover in truth must needs have been slain there, as it was so ordained by the Father's counsel and determination. And thus although on the next day, that is, the fifteenth, He was crucified, yet, on this night on which the lamb was slain by the Jews, being seized and bound, He consecrated the beginning of His sacrifice, that is, of His Passion.

Now came the day of unleavened bread, etc. After the Evangelist described the perverse machination of Judas the betrayer, here secondly he describes the dispensative institution of the Sacrament of the altar. And since this Sacrament was to succeed the paschal lamb, therefore this part has two parts, in the first of which is treated the preparation of the paschal meal: in the second, the eating of the lamb and the consecration of the Sacrament of the altar, at the passage: And when the hour had come, he reclined at table. Concerning the preparation now of the paschal meal to be described, four concurrent elements are introduced, namely the opportuneness of the day, the command of the Master, the suitability of the place, and the fulfillment of the precept.

First, as regards the opportuneness of the day to be observed, he says: Now came the day of unleavened bread, on which it was necessary for the Passover to be slain. Now this day was the fourteenth day of the month, according to that passage in Exodus 12: "You shall keep the lamb until the fourteenth day of this month, and the whole assembly of the children of Israel shall sacrifice it at evening"; and Leviticus 23: "In the first month, on the fourteenth day of the month at evening is the Passover of the Lord; and on the fifteenth day of this month is the solemnity of the unleavened bread of the Lord. For seven days you shall eat unleavened bread." From which it is apparent that Christ celebrated the Passover on that day on which it was customary according to the Law, and thereby he celebrated it with unleavened bread, because in Deuteronomy 16, "no leavened bread shall appear in all your borders."

And therefore he confected from unleavened bread, according to what was fitting for the figure: Exodus 12: "And they shall eat the flesh that night, roasted by fire, and unleavened bread with wild lettuce." This also befits this Sacrament, according to that passage in 1 Corinthians 5: "Let us feast, not with the old leaven, but with the unleavened bread of sincerity," etc. And this is confirmed by the other two Evangelists, namely Matthew and Mark, because both say that Christ celebrated the Passover on the first day of unleavened bread, in Matthew 26 and Mark 14.

But John seems to contradict this. In John 13 it is said: "Before the feast day of the Passover," etc.; and again in chapter 18: "The Jews did not enter the praetorium, lest they be contaminated, but that they might eat the Passover." And therefore the Greeks say that Christ celebrated the Passover before the fourteenth day of the month, for on that day he himself was immolated and crucified; and therefore they say that he confected from leavened bread.

But the Greeks are mistaken, because they are compelled to say that the other Evangelists said something false compared to John. They are mistaken, however, because the term passover is taken equivocally. For sometimes it is taken for the lamb itself to be slain, as it is taken here: The day of unleavened bread came, on which it was necessary to kill the passover; sometimes for the paschal food, as in John 18: "That they might eat the passover," that is, the unleavened bread, which was the food of the Passover; sometimes for the fifteenth day of the month: Leviticus 23: "On the fifteenth day of this month is the solemnity of the unleavened bread of the Lord. For seven days you shall eat unleavened bread. The first day shall be most solemn for you," etc. And thus it is taken in John 13. It corresponds, moreover, to the time of the figure, although he was crucified on the fifteenth day; whence the Gloss: "Although he was crucified on the following day, that is, on the fifteenth of the moon, nevertheless on this night, on which the lamb was sacrificed, he handed over the Sacraments of his flesh and blood, and being seized and bound by the Jews, he consecrated the beginning of his own immolation."

By its shadows, the law prefigured from of old the mystery of Christ. He is himself the witness of this when he said to the Jews, "If you would have believed Moses, you would have also believed me, for he wrote concerning me." Christ is presented everywhere by means of shadows and types, both as slain for us, as the innocent and true Lamb, and as sanctifying us by his life-giving blood. We further find the words of the holy prophets in complete agreement with those of most wise Moses. Paul says, "When the fullness of time was come," the only-begotten Word of God submitted to the emptying of himself, the birth in the flesh of a woman, and subjection to the law according to the measure that was fitting for human nature. He was also then sacrificed for us, as the innocent and true lamb on the fourteenth day of the first month. This feast day was called Pascha, a word belonging to the Hebrew language and signifying the passing over.…The name of the feast on which Emmanuel bore for us the saving cross was the Pascha.

But should any one say, "If on the first day of unleavened bread the disciples of our Saviour prepare the Passover, on that day then should we also celebrate the Passover;" we answer, that this was not an admonition, but a history of the fact. It is what took place at the time of the saving Passion; but it is one thing to relate past events, another to sanction and leave them an ordinance to posterity. Moreover, the Saviour did not keep His Passover with the Jews at the time that they sacrificed the lamb. For they did this on the Preparation, when our Lord suffered. Therefore they entered not into the hall of Pilate, that they might not be defiled, but might eat the Passover. (John 18:28.) For from the time that they conspired against the truth, they drove far from them the Word of truth. Nor on the first day of unleavened bread, on which the Passover ought to be sacrificed, did they eat their accustomed Passover, for they were intent upon something else, but on the day after, which was the second of unleavened bread. But our Lord on the first day of unleavened bread, that is, on the fifth day of the week, kept the Passover with His disciples.

And the suffering of this "extermination" was perfected within the times of the lxx hebdomads, under Tiberius Caesar, in the consulate of Rubellius Geminus and Fufius Geminus, in the month of March, at the times of the passover, on the eighth day before the calends of April, on the first day of unleavened bread, on which they slew the lamb at even, just as had been enjoined by Moses. Accordingly, all the synagogue of Israel did slay Him, saying to Pilate, when he was desirous to dismiss Him, "His blood be upon us, and upon our children; " and, "If thou dismiss him, thou art not a friend of Caesar; " in order that all things might be fulfilled which had been written of Him.

For that you would do thus at the beginning of the first month of your new (years) even Moses prophesied, when he was foretelling that all the community of the sons of lsrµl was to immolate at eventide a lamb, and were to eat this solemn sacrifice of this day (that is, of the passover of unleavened bread) with bitterness; "and added that "it was the passover of the Lord," that is, the passion of Christ. Which prediction was thus also fulfilled, that "on the first day of unleavened bread" you slew Christ; and (that the prophecies might be fulfilled) the day hasted to make an "eventide,"-that is, to cause darkness, which was made at mid-day; and thus "your festive days God converted into grief, and your canticles into lamentation.

That Pascha, called Phasek in Hebrew, signifies the departure from Egypt — many have spoken of this, and in general everything that was performed at that time during this feast the saints have explained. But we need to speak about which day is called the day of unleavened bread. He calls Thursday "the day of unleavened bread," on the evening of which it was necessary to slaughter the Pascha.

Now on the same fifth day He sends two of His disciples to prepare the Passover, namely, Peter and John, the one in truth as loving, the other as loved. In all things showing, that even to the end of His life He opposed not the law. And He sends them to a strange house; for He and His disciples had no house, else would He have kept the Passover in one of them. So it is added, And they said, Where will thou that we prepare?

He sends them for this reason to an unknown man: to show them that He voluntarily underwent His Passion, since He who so swayed the mind of one unknown to Him, that He should receive them, was able to deal with the Jews just as He wished. But some say that He gave not the name of the man, lest the traitor knowing his name might open the house to the Pharisees, and they should have come and taken Him before that the supper was eaten, and He had delivered the spiritual mysteries to His disciples. But He directs them by particular signs to a certain house; whence it follows, And ye shall say to the goodman of the house, The Master saith, Where is the guestchamber, &c. And he will show you an upper room, &c.

By the day of unleavened bread, we must understand that conversation which is wholly in the light of the Spirit, having lost all trace of the old corruption of Adam's first transgression. And living in this conversation, it becomes us to rejoice in the mysteries of Christ. Now these mysteries Peter and John prepare, that is, action and contemplation, fervid zeal and peaceful meekness. And these preparers a certain man meets, because in what we have just mentioned, lies the condition of man who was created after the image of God. And he carries a pitcher of water, which signifies the grace of the Holy Spirit. But the pitcher is humbleness of heart; for He giveth grace to the humble, who know themselves to be but earth and dust.