Chapter 2
Chapter II.
Second, on the nativity from the womb in two ways.
1. Now it came to pass in those days,
etc. That part having been concluded, in which the conception of the Savior in the womb is treated, the second part follows, in which the birth of the Savior from the womb
is treated, and he does this in this entire chapter. Now this part has two sections, in the first of which the truth of Christ's nativity
is determined; in the second, the humility of the one being born
is determined. For since Christ in his nativity was made of a woman,
and was made under the Law
through humility, therefore it pertains to the Evangelist to determine both: and the second part begins there: And after eight days were accomplished,
etc.
First, concerning the truth of Christ's nativity, three things are shown.
The first part has three parts, in the first of which it is shown how Christ's nativity was accomplished;
in the second, how it was announced by the Angels,
there: And there were shepherds in the region;
in the third, how it was manifested and spread abroad by the shepherds,
there: And it came to pass, when they departed,
etc.
How Christ's nativity was accomplished.
The first part has three sections, since to express the nativity of the Savior it is necessary to assign the time
and place
and manner of giving birth.
The Evangelist therefore describes in the first part the fitting time;
in the second, the suitable place,
there: And Joseph also went up from Galilee;
in the third, the Virgin's delivery,
there: And it came to pass, while they were there.
2. 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.
3. (Verse 1.). 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."
4. (Verse 2.). 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."
5. (Vers. 3.). 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."
6. (Vers. 4.). 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?"
7. 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."
8. (Verse 5.). 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.
9. (Verse 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."
10. (Vers. 7.). 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."
11. 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."
12. 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.
13. 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!"
14. 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."
15. 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."
16. 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."
How the nativity of Christ was announced by Angels through three things.
17. And there were shepherds, etc. The Evangelist described above how the nativity of Christ was accomplished: here secondly he describes how it was announced. Now for the perfect announcement of the nativity of Christ, three things concur. The first is the disposition preparing for hearing; the second, the announcement inviting to exultation, which he describes there: And the Angel said to them; the third is the confirmation assuring for believing, and this he describes there: And this shall be a sign to you. — As to the first, it should be noted that the disposition preparing for hearing was the attention of the shepherds, which had its origin from a twofold cause, namely from the vigilance of their own solicitude and from the surrounding radiance of angelic light.
18. (Verse 8). 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.
19. 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."
20. (Verse 9). 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."
21. 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."
22. 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."
23. (Vers. 10.). 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."
24. (Vers. 11.). 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.
25. (Vers. 12.). 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.
26. 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,"
27. 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."
28. (Vers. 13. 14.). 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?"
29. 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!
30. 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."
31. 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."
How the nativity of Christ was made known through the shepherds.
32. And it came to pass, when the Angels departed etc. After the Evangelist described how the nativity of Christ was accomplished and how it was announced through the Angels; here now thirdly he describes how it was made known through the shepherds, which indeed was done by pastoral diligence. And this diligence of the shepherds is shown by the Evangelist to be commendable in three respects, first, namely from the solicitude of inquiry: second, from the certainty of discovery, at: And they found Mary etc.; third, from the gratitude of devotion, at: And they returned.
Solicitude now of inquiry in the shepherds is commended on three grounds, namely from the reciprocity of exhortation, from the rectitude of intention and from the promptitude of execution.
33. (Vers. 15.). 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."
34. 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."
35. (Vers. 16.). 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."
36. 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."
37. 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."
38. (Verse 17). 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?"
39. (Vers. 18.). 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."
40. (Vers. 19.). 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."
41. (Vers. 20.). 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.
42. 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."
43. 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."
Second, concerning the humility of the newborn Christ, insofar as he was made under a threefold law.
44. And after... were completed
etc. Above, the Evangelist described the truth of Christ's nativity, through which it is shown how Christ was made of a woman:
here secondly is described the humility
of the newborn Christ, through which it is declared how he was made under the Law.
Since, however, the precepts of the Law are in a threefold distinction: some are sacramental,
some are ceremonial,
and some moral:
therefore this part has three sections: in the first of which it is shown how Christ was made under the sacramental
law in circumcision; in the second, how he was made under the ceremonial
law in his oblation, at the passage: And after... were fulfilled
etc.; in the third, how he was made under the moral
law in the honoring of God, at the passage: And the child grew
etc.
How he was made under the sacramental law.
45. (Verse 21). As to the first, it should be noted that "everyone who humbles himself shall be exalted"; therefore the humiliation
according to the precept of the Law is set forth first, when it is said: And after eight days were completed, that the child should be circumcised
etc. For so it was commanded in Genesis seventeen: "An infant of eight days shall be circumcised among you." And rightly are those days said to be completed
on account of the perfection of humility and the beginning of our salvation; Sirach eighteen: "When a man shall have completed," namely the eight days, "then he shall begin," namely to free us. For already on the eighth day he was beginning to shed his blood for us. Bernard: "We have heard the fitting lesson concerning the Word abbreviated:
it was abbreviated in the flesh, and it will be further abbreviated by undergoing circumcision of the flesh." And further: "He whom no one can convict of sin himself endures the remedy for sin, at once humble and austere." Now the Lord willed to be circumcised both on account of the approval and fulfillment of the Law,
concerning which he says in Matthew five: "I have not come to destroy the Law, but to fulfill it." And also on account of the demonstration of humility;
the Psalm: "Because of the words of your lips, I have kept hard ways"; another reading: "the ways of the robber." Bernard: "He who is without sin does not disdain to be regarded as a sinner," indeed "he was marked with the brand of a robber." And also on account of the introduction of spiritual circumcision;
Jeremiah four: "Be circumcised to the Lord and take away the foreskins of your hearts, men of Judah." And also on account of the commendation of conformity and concord;
Hebrews two: "He ought to be made like his brethren in all things." Bernard: "Jesus, the lover and commender of community, how could he abandon it?"
46. Then is added the clarification on account of the name imposed, when it is added: His name was called Jesus, that is, Savior, so that by the very name you may know that he did not receive circumcision on account of the necessity of his own healing, but on account of the dispensation of our salvation; Job 13: "He himself shall be my savior." Now this is a name worthy of all veneration; Philippians 2: "He humbled himself," etc. "For which reason God also exalted him and gave him the name which is above every name, that at the name of Jesus every knee should bow." Now this name belongs to Christ himself truly and properly: truly, according to that passage of Matthew 1: "You shall call his name Jesus; for he himself shall save his people from their sins"; it also fits properly, according to that passage of Acts 4: "There is no salvation in any other. For there is no other name under heaven given to men, by which we must be saved."
47. Lastly is added the approval of the imposed name through the angelic proclamation, when it is added: Which was called by the Angel before he was conceived in the womb; Isaiah 62: "You shall be called by a new name, which the mouth of the Lord shall name"; and Ecclesiastes 6: "He who is to be, his name has already been called, and it is known that he is man." And this indeed was done now; above in chapter one: "You shall call his name Jesus." — This name is truly divine and angelic, which the bride desires in Song of Songs 1: "Your name is oil poured out." Bernard: "All food of the soul is dry if it is not steeped in this oil; it is tasteless if it is not seasoned with this salt. If you write, it has no savor for me unless I read Jesus there. If you dispute or confer, it has no savor unless Jesus has sounded there. Jesus is honey in the mouth, melody in the ear, jubilation in the heart." And therefore it is said in Isaiah 26: "Your name and your memorial are in the desire of the soul."
48. Spiritually note that by the eight days are understood the eight Ages, of which six are in the course of the world according to six notable distinctions, the seventh in the rest of souls, which runs simultaneously with the sixth and has no evening, the eighth in the resurrection, in which circumcision from all fault and misery takes place. And therefore circumcision was performed on the eighth day for the designation of that circumcision.
49. According to the tropology
and allegory
simultaneously, the sevenfold virtue of the Spirit
is understood, and the eighth is final perseverance,
which never fails. — The first therefore pertains to the light of faith,
because on the first day light was made; Proverbs four: "The path of the just, as a shining light, goes forth and increases unto the perfect day." — The second pertains to the firmness of hope,
in which the firmament was made; Hebrews six: "We have the strongest consolation, who have fled to hold fast the hope set before us." — The third to the verdure of charity,
when the earth brought forth vegetation; Proverbs eleven: "The just shall sprout like a green leaf." Gregory: "The branch of a good work has nothing of greenness unless it remains in the root of charity." — The fourth, in which the luminaries were made, to the luminous discernment of prudence,
which flourishes in the mature age; Ecclesiastes twelve: "Remember your Creator, before the time of affliction comes"; and Philippians two: "You shine as luminaries in the world." — The fifth, to the strength of power,
which is proved in the waters of tribulation, since on the fifth day the adornment of the waters was made: Psalm: "Save me, O God, for the waters have entered in"; Psalm: "He sent from on high and took me up from many waters." — The sixth to the rectitude of justice,
on account of severity
with respect to bestial motions, and piety
with respect to men, since on the sixth day brute animals were brought forth together with man: Job five: "Know that your tabernacle shall have peace, and visiting your dwelling, you shall not sin."
The seventh to the sanctification of temperance,
since he sanctified the seventh day, on which he rested; Exodus nineteen: "Go to the people and sanctify them today and tomorrow, and let them wash their garments"; and twenty: "Remember to sanctify the Sabbath day." — The eighth to the consummation of final perseverance:
Leviticus twenty-three: "The eighth day shall be most celebrated and most holy"; whence also the Psalm which is about the passage to glory, namely: "O Lord, rebuke me not in your fury," is entitled Psalm for the octave.
How Christ was made under the ceremonial law.
50. And after the days were fulfilled,
etc. Above the Evangelist showed how Christ was made under the sacramental law; here secondly he shows how he was made under the ceremonial
law, and this part has, following the aforesaid, three parts. In the first is set forth Christ's humiliation
according to the precept of the Law; in the second is added Christ's glorification
through the testimony of truth, at: And behold, there was a man;
in the third, the consummation of the aforesaid,
at: And when they had performed all things,
etc.
Concerning the first, therefore, namely Christ's humiliation,
four things are to be noted, which the Evangelist touches upon.
For he describes the offering of Christ with respect to the appointed time,
with respect to the designated place,
with respect to the written commandment,
with respect to the price offered.
51. (Verse 22). First, therefore, with respect to the appointed time,
it says: And after the days of her purification according to the law of Moses were fulfilled. Leviticus 12: "If a woman, having received seed, shall bear a male child, she shall be unclean seven days. And she shall remain thirty-three days in the blood of her purification." In this, however, that it says: "If, having received seed, she shall bear," it is shown that the blessed Virgin was not subject to that law by necessity, but was obedient out of humility. Bernard: "Do you think that Moses, about to say that a woman who had borne a male child would be unclean, did not fear to bring the charge of blasphemy upon the Mother of God, and therefore prefixed: having received seed?" And afterwards: "Truly, O blessed Virgin, you have no cause, nor do you have need of purification. But did your Son have need of circumcision?" Whence it can be said what Ahasuerus said to Esther, chapter 15: "Not for you, but for all has this law been established."
52. Second, with respect to the designated place,
it is added: They brought him to Jerusalem, to present him to the Lord.
For this was the place chosen for divine worship; Second Paralipomenon 6: "I have chosen Jerusalem, that my name might be in it." And in this place the offspring was to be presented to God; Deuteronomy 16: "Three times in the year shall all your males appear in the sight of the Lord your God, in the place which the Lord shall choose."
53. (Verse 23). Third, with respect to the written commandment,
it is added: As it is written in the law of the Lord, that every male opening the womb shall be called holy to the Lord:
Exodus 13: "Sanctify to me every firstborn that opens the womb among the children of Israel, as well of men as of beasts." But this does not seem to apply to the Virgin Mary, who is the closed gate before birth and after birth and in birth. And therefore it can be said, as was said above concerning the law of purification. Or indeed, the opening of the womb is understood with respect to fecundation, not with respect to the opening of the enclosure; Genesis 29: "The Lord opened the womb of Leah, her sister remaining barren"; and First Kings 1: "Her rival reproached Anna, because the Lord had closed her womb, for she was barren."
54. (Vers. 24.). Fourth, with respect to the price offered,
it is added: And that they might give
for him a sacrifice, according to what is said in the law of the Lord, a pair of turtledoves, or two young pigeons.
For this was the offering of the poor; Leviticus 12: "But if her hand does not find nor is she able to offer a lamb, she shall take two turtledoves or two young pigeons, one for a holocaust and the other for sin; and the priest shall pray for him, and so he shall be cleansed." Behold, the wondrous poverty in the parents of Christ, that they did not have a lamb! — And note that he places both offerings under a disjunction, to show that both befit the Lord. By the dove,
therefore, is understood the active life, but by the solitary turtledove,
the contemplative life, both of which render a person acceptable to God, as Bede says. — And note three offerings concerning our sacrifice, which is the Lord Jesus. The first is his offering by his parents, which invites us to humility.
The second is the offering for him of birds, which invites us to poverty.
The third is the offering on the cross for all, which invites us to piety.
Of the first two we have here; of the third, Isaiah 53: "He was offered, because he himself willed it."
55. Spiritually,
however, three things are to be noted, namely the mystery of the purification of Mary, the sacrament of the Lord's presentation, and the significance of the offering made.
— As to the first, it should be noted that Mary,
who is interpreted as "star of the sea," or "bitter sea," designates the soul, whether it be in the light of the contemplative
life, or in the bitterness of the active
life; and purification is necessary for both. For the contemplative
soul, purification from pride
is necessary, which indeed is accomplished through fear; Job 41: "When he shall be raised up, the angels shall fear, and being terrified shall be purified." For the active
soul, purification from negligence
is necessary, which is accomplished through rigor and labor; Ecclesiasticus 7: "Purge yourself of negligence with a few."
56. As to the sacrament of the Lord's presentation,
it should be noted that we read that the child Jesus was brought to Jerusalem;
we also read that he was brought to Egypt,
Matthew 2. In this it is opened to us that the offspring of our mind, which is understanding, at one time must be elevated to the contemplation of external things,
which is designated by Jerusalem — for Jerusalem
is interpreted as "vision of peace" — at another time must be brought low
to the consideration of our defects,
which is designated by Egypt
— for Egypt
is interpreted as "darkness." And this is what is said in the Psalm: "For you light my lamp, O Lord; my God, enlighten my darkness"; and Job, last chapter: "I had heard of you by the hearing of the ear, but now my eye sees you," etc.
57. As to the significance of the offering,
it should be noted that the offering is understood indeterminately of the turtledove
and the dove.
For each bird has a groaning in place of song, but the groaning of the turtledove befits contemplatives.
And this is doubled: whence it is said: a pair of turtledoves.
The first groaning is of love;
Romans 8: "We ourselves, having the firstfruits of the Spirit, we ourselves groan within ourselves, awaiting the adoption of the sons of God." The second is of devotion;
Romans 8: "What we should pray for as we ought, we do not know: but it is the Spirit who intercedes for us with unutterable groanings"; Song of Songs 2: "The voice of the turtledove has been heard in our land." - But the groaning of the dove befits actives;
and this also is twofold: one for one's own sins;
Psalm: "I was afflicted and humbled exceedingly; I roared from the groaning of my heart"; Isaiah 59: "We shall all roar like bears, and meditating like doves we shall groan." The second groaning is for the sins of others;
Lamentations 1: "All her gates are destroyed, her priests groaning"; Nahum 2: "The soldier was led away captive, and her handmaids, groaning, were moaning like doves."
In this purification,
therefore, and bearing up
and offering,
it is signified that he who has been purified from pride and from negligence is disposed to ascend
to the contemplation of God and descend
to the consideration of self, and ascending upward
to groan from love and devotion, returning downward
to groan from contrition and compassion; and in these consists the perfection of the holy soul devoted to God.
58. And behold, there was a man in Jerusalem,
etc. After Christ's humiliation according to the precept of the Law has been described, here secondly is described his glorification through the testimony of truth.
And since testimony, in order to be firm, ought to proceed from the mouth of several, therefore the testimony of two sexes is introduced, namely male and female, each nevertheless authoritative, because each prophetic
and each worthy of faith on account of the merit of holiness.
And the testimony of the man is placed first as the more worthy, and the testimony of the woman is subjoined as the lesser, and this at: And there was Anna the prophetess,
etc.
Concerning the testimony of Simeon,
three things are introduced: first, the merit of the one testifying,
strengthening unto belief; second is the proclamation of the testimony,
elevating unto wonder, and this at: And he blessed the Lord and said,
etc. Third is the tempering of the proclamation,
inclining unto compassion, at: And Simeon blessed them.
As to the first point, note that the perfection of merit
of Simeon is explained in two respects, namely in the habit of virtue
and the spirit of truth,
at the words: And he had received an answer.
And these two things render a person perfect in holiness. - Now the habit
or exercise of virtue
consists perfectly in three things, namely in reputation, life, and grace.
The first is from without,
the second from within,
the third from above.
59. (Vers. 25.). As to reputation,
it is said: And behold, there was a man in Jerusalem whose name was Simeon;
which city was royal and priestly, where the worship of God according to the observance of the Law most especially flourished, whence it is called holy.
From this it is given to understand that a man who had a reputation in such a city was of great integrity. And the Evangelist indicates this by pointing him out and explaining his name; whence that passage of Sirach fifteen can fittingly apply to him: "In the midst of the Church he shall open his mouth, and the Lord shall fill him with the spirit of wisdom"; and afterwards it is added: "And with an eternal name he shall make him an heir." Whence he is rightly designated by Simeon, the son of Onias, of whom Sirach fifty says: "Simeon, the son of Onias, the great priest"; and afterwards it is added, with some intervening words: "Around him was the crown of brethren, like a planting of cedars on Mount Lebanon."
60. As to life,
it is added: And this man was just:
where he is shown to be perfectly ordered in life as to things to be chosen:
on account of which it is said: And this man was just.
"Justice
is the rectitude of the will," which makes a person walk along the straight path; Wisdom ten: "The Lord led the just man through right ways and showed him," etc. And a right intention is most helpful for this; Proverbs eleven: "The justice of the upright shall direct his way"; and again: "The simplicity of the just shall direct them." - And as to things to be fled;
on account of which it is said: And God-fearing.
"For fear drives out sin," Sirach one; Proverbs fifteen: "In the fear of the Lord everyone turns away from evil"; Job one: "There was a man in the land of Uz named Job, upright and simple and fearing God and departing from evil." - And as to things to be awaited;
on account of which he adds: Awaiting the consolation of Israel,
according to that passage of Genesis forty-nine: "I will await your salvation, O Lord"; and Judith eight: "Let us humbly await his consolation." Whence the Holy Spirit especially said to him that passage of Habakkuk two: "If he should delay, wait for him, for he who is coming shall come and shall not tarry."
61. As for grace,
it is added: And the Holy Spirit was in him,
namely through grace and charity, according to Romans 5: "The charity of God is poured forth in our hearts by the Holy Spirit"; and 1 John 4: "He who abides in charity abides in God." Whence of him could be said what is said of Stephen in Acts 6, that he was "full of faith and the Holy Spirit"; of whom, namely, 1 Corinthians last chapter: "The grace of our Lord Jesus Christ be with you."
62. (Verse 26). And he had received an answer.
Here secondly he is commended by the Spirit of truth
as leading him to wait
upon a divine response; with respect to which it says: And he had received an answer from the Holy Spirit,
namely through revelation: Isaiah 30: "At the voice of your cry, as soon as he shall hear, he will answer you." He had received a consolatory answer, according to Zechariah 1: "The Lord answered the Angel who spoke in me good words, words of consolation." And therefore it is added: That he should not see death before he had seen the Christ of the Lord.
Whence he could say with Job 19: "In my flesh I shall see God my Savior," so that the qualification in the flesh
refers to both the one seeing and the one seen. And he could also sing with the Prophet: "I shall not die, but I shall live," etc. He could also say with the Apostle, 1 Corinthians 2: "We have not received the spirit of this world, but the Spirit that is of God, that we might know the things that are given us from God."
63. (Verse 27). Secondly he is also commended by the Spirit of truth as leading him to meet
in the temple; with respect to which it is said: And he came in the Spirit into the temple;
he came indeed as one led by the Holy Spirit: Romans 8: "Whosoever are led by the Spirit of God, they are the sons of God." He came indeed to serve and venerate the Lord, so that he could say that word of the Psalm: "I will go into your house; I will worship toward your holy temple in your fear"; and again: "We shall go into his tabernacle; we shall worship in the place where his feet have stood."
64. Lastly he is commended by the Spirit of truth
as leading him to embrace
with joy; and this, when it is said: And when his parents brought in the child Jesus,
namely into the temple, according to Malachi 3: "Presently the Lord whom you seek shall come to his holy temple," etc. They brought him in,
I say, to do for him according to the custom of the Law,
because, as is said in Philippians 2, he was "made in the likeness of men, and in habit found as a man."
65. (Verse 28). And he himself received him into his arms.
Behold, the devotion of the old man in embracing the little child, by which he offered his whole self to Christ, so that he could say that word of the bride in Song of Songs 1: "My beloved is a bundle of myrrh to me; he shall abide between my breasts." For he wished to fulfill that word of the last chapter of Song of Songs: "Set me as a seal upon your heart, as a seal upon your arm"; nay, upon both arms: both,
to show that he must be firmly embraced: Song of Songs 3: "I found him whom my soul loves; I held him and will not let him go," etc. He also shows that with both hands and all our strength we ought to serve the Lord, like those who fought with one hand and did the work with the other, Nehemiah 4: not like those "who impose heavy and unbearable burdens, yet are unwilling to move them with their own finger," Matthew 23.
66. And he blessed God and said.
After the merit of holiness, there is here subjoined the proclamation of truth
raising up to wonder; whence it concludes in wonder, when it is said: And they were marveling,
on account of the greatness of the proclamation. The excellence of this proclamation is gathered from three things, namely, from the preliminary blessing:
from the devout praise and magnification of Christ,
there: Now you dismiss,
in the canticle of Simeon; and from the wonder of the parents,
there: And his father and mother were marveling.
67. Therefore there is set forth first the blessing of God,
when it is said: And he blessed God, that is, by blessing he gave thanks, so that he would say: "Bless the Lord, O my soul, and all that is within me, bless his holy name"; 2 Maccabees 10: "In hymns and thanksgivings they blessed God, who had done great things in Israel"; and Sirach 32: "Bless God, who created you, who inebriates you with all his good things."
68. (Verse 29). Now you dismiss
etc. Here is subjoined the devout magnification of Christ
made by Simeon, filled with the Holy Spirit. And first in this canticle there is set forth the spiritual consolation of the old man.
Second, there is subjoined the sublime commendation of the infant,
there: Because my eyes have seen your salvation.
The aged Simeon therefore showed that he was consoled in the presence of Christ for a threefold reason: on account of the condescension of majesty, for which he says: Now you dismiss your servant, Lord, because the Lord had come to his servant: 2 Kings 24: "What is the reason that my lord the king should come to his servant?" and the Psalm: "What is man, that you are mindful of him, or the son of man, that you visit him?" — On account of the fulfillment of truth, for which he says: According to your word, namely the word that was promised: Isaiah 55: "The word that shall go forth from my mouth shall not return void." And therefore he could say that word of the Psalm: "You have dealt well with your servant, O Lord, according to your word." — On account of the attainment of tranquility, for which he says: In peace. For now, with the coming of him who says: "In me you shall have peace," John 16, the just man declared that he would die in peace. Now for true consolation he could say that which Jacob said to Joseph, Genesis 46: "Now I shall die happy, because I have seen your face and I leave you surviving." And this Tobit sought, in chapter 3: "And now, Lord, deal with me according to your mercy, and command that my spirit be received in peace." This he had already granted to Simeon himself, as he had promised; whence he could say that word: "In peace, in the selfsame, I will sleep and I will rest," because he awaited nothing else.
69. (Verse 30). Because my eyes have seen etc.
Here secondly is added the magnification of Christ according to the threefold excellence of piety, wisdom, and majesty. From piety and clemency comes salvation; from wisdom shines light; from majesty, glory and praise: salvation, namely, for all peoples; light for the nations; and glory for the Israelites.
As for the salvation of clemency, it is said: Because my eyes have seen your salvation; whence that word of Job 33 could be said to Simeon: "You shall see his face with joy"; Baruch 3: "After these things he was seen upon earth and conversed with men."
70. (Verse 31). But this salvation was not particular, but universal; and therefore he adds: Which you have prepared before the face of all peoples, according to that word of Isaiah 52: "All the ends of the earth shall see the salvation of our God." He already saw verified that word of the Psalm: "The Lord has made known his salvation; in the sight of the nations"; there follows: "All the ends of the earth have seen the salvation of our God"; Isaiah 49: "It is a small thing that you should be my servant for converting the remnants of Israel. I have given you as a light to the nations, that you may be my salvation even to the ends of the earth."
71. (Verse 32.). And as to the light of wisdom:
on account of which he adds: A light for the revelation of the Gentiles:
Isaiah 9: "To those dwelling in the region of the shadow of death, a light has risen for them." And this light will reveal the glory of God to the nations: Isaiah 40: "The glory of the Lord shall be revealed, and all flesh shall see the salvation of God"; Daniel 2: "He reveals deep and hidden things and knows what is established in darkness, and light is with him."
72. As to the sublimity of glory,
there is added: And the glory of your people Israel,
because from Israel he was born according to the flesh: Isaiah 4: "The branch of the Lord shall be in magnificence and glory, and the fruit of the earth shall be sublime, and an exultation for those who shall have been saved out of Israel." And now is fulfilled what is said in Esther 8: "A new light seemed to rise for the Jews, joy and honor and dancing among all peoples."
73. Christ is therefore magnified under the aspect of the salvation of all, the light of the Gentiles,
and the glory of the Jews.
— The first manifests clemency,
the second wisdom,
and the third power
— under the aspect of peace
from the consolation of the old man: whence he is praised in this canticle as peace,
as salvation,
as light,
as glory. Peace,
because he is mediator; salvation,
because he is redeemer; light, because he is teacher; glory,
because he is rewarder.
And in these four consists the perfect commendation and magnification of Christ, indeed a certain most brief comprehension of the entire evangelical history with respect to the incarnation
in peace, preaching
in light, redemption
in salvation, resurrection
in glory. — And because that canticle thus contains the fullness of the praise of Christ and the consolation of the dying old man, therefore it is sung in the evening at Compline. Whence these three canticles are ordered: of Mary, of Zechariah, of Simeon: the first in the evening, the second in the morning, the third at nightfall, because the following one begins where the preceding one ends. — It is also signified in this that every state of life ought to praise God for the incarnation, namely that of virgins, of the married, and of widows; of contemplatives, of prelates, and of those in the active life; of laity, of clergy, and of religious, who also ought to be consecrated to the Lord.
74. (Vers. 33.). And his father and mother were etc. Here thirdly is added the wonder of the parents arising from this, when it is added: And his father and mother were marveling at those things which were spoken concerning him, namely at the four things aforementioned. For Christ is admirable insofar as he is a mediator in the concord of peace: Esther 15: "You are very admirable, Lord, and your face is full of graces." — Admirable also insofar as he is a savior in clemency: on account of which it is said thus in the Psalm: "God is wonderful in his saints," because "grace and mercy are upon his saints, and he has regard for his elect," Wisdom 4. — Admirable insofar as he is a teacher in wisdom: Psalm: "Your knowledge has become wonderful beyond me." — Admirable insofar as he is a triumphator in power, according to that of the Psalm: "The Lord is wonderful on high"; and Exodus 15: "Who is like you among the mighty, O Lord? Who is like you, magnificent in holiness, terrible and praiseworthy, working wonders?" — And therefore it is not surprising if the putative father and the true mother were marveling at those things which were spoken.
75. And Simeon blessed them etc. After the merit of the one testifying and the proclamation of the testimony, there is here thirdly added the tempering of the proclamation, humbling toward compassion, whence it terminates in compassion: Psalm: "For in the hand of the Lord there is a cup of unmixed wine, full of mixture"; therefore after Christ's dignity he adds his infirmity. In this tempering, first is set forth the consolation of prophetic blessing; then is added the mystery of the Lord's passion; thirdly is added the martyrdom of maternal compassion.
76. (Vers. 34.). As to the consolation of prophetic blessing, it is set forth: And Simeon blessed them, that is, he proclaimed blessed Mary, because she conceived, and Joseph, because he raised him; whence he could say to them that Davidic word: "Blessed are you by the Lord." For parents are blessed in their son and on account of their son, just as, in 1 Kings 2, "Eli blessed Elkanah and his wife," namely on account of Samuel, the most excellent boy.
Note that this blessing is set forth here both for consolation, and for strengthening, and also for commendation, lest the passion about to be foretold should disturb, lest it should terrify, lest it be believed that the fault of the near parents is the cause. — Or he blessed them in order to signify that in him the blessings of the Fathers were fulfilled: Genesis 22: "Blessing, I will bless you," etc. — Or in order to intimate that through the passion of Christ we have been freed from every curse: Galatians 3: "Christ redeemed us from the curse of the Law, having been made a curse for us."
77. As to the mystery of the Lord's passion,
there is added: And he said to Mary, his mother: Behold, this one is set for the fall and for the resurrection of many in Israel:
and this by divine judgment: John nine: "For judgment I have come into this world, that those who do not see may see, and those who see may become blind"; and Isaiah eight: "The Lord shall be to you for sanctification: but for a stone of stumbling and a rock of scandal to the two houses of Israel, for a snare and for ruin to the inhabitants of Jerusalem." And therefore he is said to be set,
namely by divine judgment: First Peter two: "To you who believe, honor; but to the unbelieving, the stone which the builders rejected has become a stone of stumbling and a rock of scandal to those who stumble at the word"; and this on account of their own fault. In Second Corinthians two something similar is said of the Apostles: "We are the good fragrance of Christ to God; to some indeed the odor of death unto death, but to others the odor of life unto life." — And the reason for this is the contradiction of error; on account of which there is added: And for a sign which shall be contradicted:
Lamentations three: "He bent his bow and set me as a target for the arrow"; this is said on account of those who contradict: Hebrews twelve: "Consider him who endured such contradiction from sinners against himself." And this contradiction was the occasion and cause of ruin in many: Isaiah forty-one: "The men who contradict you shall perish"; and therefore it is said in Ecclesiasticus four: "Do not contradict the word of truth in any way."
78. (Verse 35.) As to the martyrdom of maternal compassion,
it is said: And your own soul a sword shall pierce,
that is, your very own, the sword
of compassion; whence that verse of the Psalm applies to her: "The iron pierced through his soul." Damascene: "The pains which she escaped in giving birth, she endured at the time of the Passion." And Bernard: "While your Jesus is pierced by the lance — everyone's indeed, but especially yours:
the sword did not pierce through his soul, because he had already expired, but yours; whence we proclaim you more than a Martyr." And Jerome: "Because she suffered in her mind, she was more than a Martyr." Whence, because she truly loved, she suffered with him most vehemently from her inmost affection. — But others, who did not direct their hearts aright, exulted; therefore there is added: That the thoughts from many hearts may be revealed.
Thus it followed here, because this followed upon the Passion of Christ, because namely the iniquity of heart of the carnal Jews and hypocrites was revealed: Hosea seven: "When I would have healed Israel, the iniquity of Ephraim was revealed, and of Samaria, before me"; because, as is said in Matthew ten, "nothing is covered that shall not be revealed, and hidden that shall not be known." But this shall be especially so in the judgment: First Corinthians four: "Judge not before the time, until the Lord comes, who will illuminate the hidden things of darkness and will make manifest the counsels of hearts," etc.
79. Note spiritually,
that from the consideration of the passion of Christ a threefold spiritual sword ought to pierce through the soul. The first is the sword of the discernment of right faith:
Ephesians 6: "And the sword of the Spirit, which is the word of God." - The second is the sword of the rigor of severe judgment:
Apocalypse 1: "From his mouth there went forth a sword sharp on both sides." - The third is the sword of the division of human desire:
Matthew 10: "I have not come to bring peace, but a sword." - Now the first sword pierces through souls by true faith:
Hebrews 4: "The word of God is living and more penetrating than every sword." - The second, by the rigor of penance:
Psalm: "Two-edged swords in their hands." - The third, by the ardor of benevolence:
Song of Songs 3: "Behold the bed of Solomon," and afterward: "All holding swords."
80. Against this threefold sword there is another threefold sword: namely the sword of rancor:
1 Kings 31: "Saul seized his sword and fell upon it." - The sword of detraction:
Psalm: "The sons of men, their teeth are arms and arrows, and their tongue a sharp sword." - The sword of heresy,
which is division from the unity of faith: Proverbs 5, under the metaphor of the harlot: "Her end is bitter as wormwood, and her tongue is sharp as a two-edged sword"; and Psalm: "They have unsheathed the sword," there follows: "to slaughter the upright of heart."
The first spiritual sword is to be purchased: Luke 22: "He who does not have one, let him sell his tunic and buy a sword." But the other is to be put back into its sheath: John 18: "Put your sword into its sheath." And the reason for this is that the first kills the carnal life, but the second kills the spiritual life.
81. And there was Anna, a prophetess,
etc. After the testimony of the male sex, there follows here the testimony of the female sex.
For it was fitting that the coming of Christ should have testimony from every kind of person, so that those who do not believe the Gospel may be without excuse. Hence Christ had testimony both angelic and human, and again with respect to the simple and the perfect, and again among the perfect in both sexes, to show that both sexes pertained to redemption, just as both had fallen. Hence, so that nothing might be lacking for the firmness of the testimony, Christ at his birth had sevenfold testimony: namely, from celestial nature, that is, the star: Matthew 2: "We saw his star in the east." From the supercelestial, that is, angelic: above in the same chapter: "There was with the Angel a multitude of the heavenly host," etc. From subcelestial nature, that is, the simple male, as the shepherds: above: "And the shepherds returned," etc. The wise male, as the Magi: Matthew 2: "Behold, Magi came from the East," etc. The aged in the masculine sex, as Simeon: above: "He came in the Spirit into the temple." The aged in the feminine sex, as here: And there was Anna, a prophetess, the daughter of Phanuel, etc. The infantile, who "confessed not by speaking but by dying"; Matthew 2: "He sent and killed all the boys," etc.: and then was fulfilled that word of the Psalm: "Out of the mouth of infants and sucklings you have perfected praise." And every nature, every sex, every age bore testimony to Christ at his birth, because he himself was to restore all things. Hence also, when the children were crying out in the temple and the Pharisees were objecting, it was said below in the nineteenth chapter: "If these should be silent, the stones will cry out."
Now for establishing the credibility of this testimony, three things are introduced. The first is the authority of the one prophesying. The second is the holiness of the one testifying, at the words: And she had lived with her husband seven years, etc. The third is the renown of the testimony, at the words: And she, at that very hour, coming up, etc. - The authority of the one prophesying is gathered from two things, namely from the prophetic gift and from natural origin.
82. (Verse 36). By reason of the prophetic gift it is said: And there was Anna, a prophetess. " Anna is interpreted as 'grace,'" in which it is shown that it was rightly fitting for such a woman to prophesy, who was a dwelling-place of grace: Proverbs 11: "A gracious woman will find glory"; hence she herself could say that word of 1 Corinthians 15: "By the grace of God I am what I am." Therefore it is no wonder that Anna was a prophetess, because in Wisdom 7 it is said of wisdom that "she passes into holy souls and makes them friends of God and establishes them as prophets."
83. But by reason of natural origin
it is added: The daughter of Phanuel, of the tribe of Aser;
and thus she was of the race of Israel,
from whose race were kings, priests, and Prophets, and Christ the Lord: in Romans 9 it is said of the Israelites: "Whose is the adoption of sons, and the glory, and the testament, and the legislation, and the service, and the promises; whose are the fathers, and from whom is Christ according to the flesh." And specifically she was of the tribe of Aser,
to which was given a blessing among the sons: Deuteronomy 33: "Blessed among the sons is Aser; let him be pleasing to his brothers"; "As the days of your youth, so also those of your old age." And most specifically she is called the daughter of Phanuel,
which is interpreted "the face of God": by which it is shown that she was of the lineage of those to whom it is said: "Seek his face always." Nothing therefore was lacking by reason of origin on the part of the dignity of her parents;
nor even by reason of the antiquity of her days,
which contributes very greatly to dignity and authority: Proverbs 16: "Old age is a crown of dignity, which is found in the ways of justice." And therefore it is added: And she was advanced in many days:
Job 29: "I shall die in my nest, and like a palm tree I shall multiply my days."
84. And she had lived with her husband,
etc. Here secondly is described the holiness of the one testifying
with regard to the perfection of the active
and contemplative life.
— With regard to the active life,
which consists in the governance of one's own household, it is said: And she had lived with her husband seven years from her virginity;
and thus she was a virgin
before she was known by her husband.
85. (Verse 37). And she
was a widow even unto eighty-four years;
and thus she had virginal, widowed,
and conjugal continence
according to place and time. Whence she was praiseworthy in the custody of her body, on account of which that passage from Judith 15 was fitting for her: "You have acted manfully, and your heart has been strengthened, because you have loved chastity and after your husband have not known another." And therefore this widow is to be honored, according to that passage in First Timothy 5: "Honor widows who are truly widows"; and again: "Let a widow be chosen who is not less than sixty years old, who has been the wife of one husband, having testimony in good works." Such was Anna: in which it is apparent that she had the perfection of the active life.
86. As for the perfection of the contemplative life, it is said: Who did not depart from the temple. She was wholly devoted to contemplation devoutly. The Gloss: "An example is given to widows who are in the Church," namely that they may say with the Psalm: "This is my rest forever and ever"; against those widows of whom the Apostle speaks in First Timothy five, that "being idle they learn to go about from house to house, and not only idle, but also gossips and busybodies, speaking things which they ought not." — She was also devoted dutifully: whence it is added: Serving God with fastings and prayers, just as that good widow Judith, in chapter eight, is said to have "made for herself a secret chamber in the upper part of her house, in which she dwelt shut up with her maidens, having a haircloth about her loins, and she fasted all the days of her life"; and this most fittingly, because, as it is said in First Timothy five, "the widow who lives in pleasures is dead while living." And well does he join fasting and prayer, because "by fasting the plagues of the body are healed, by prayer the plagues of the soul"; Tobit twelve: "Prayer is good with fasting and almsgiving," etc. — She was also devoted continually: whence it is said: Night and day: according to the pattern of the Apostle; First Timothy five: "She who is a widow indeed and desolate, let her hope in the Lord and continue in prayers night and day."
87. (Verse 38). And she, at that very hour, etc. Here thirdly is described the solemnity of the testimony, both by reason of the fitting time and by reason of the consenting multitude. — By reason of the fitting time it is said: And she, at that very hour coming up, was giving thanks to the Lord: in which it appears that this gathering was made by divine impulse, and therefore the feast of the Purification is called the feast of Hypapante, that is, of those meeting, because Simeon and Anna met Joseph and Mary without any convocation; and therefore on that day a procession is universally made. Whence just as she came by the same Spirit as Simeon, so also she prophesied by the same Spirit; and that was fulfilled from Joel two: "And your sons and your daughters shall prophesy, your old men shall see visions," etc. Nevertheless, the testimony of Simeon is described explicitly and in the manner of preaching, but that of Anna implicitly and in the manner of confession, because to teach in the Church belongs not to women but to men: First Timothy two: "I do not permit women to teach in the church nor to have dominion over a man." — And note that concerning Christ there prophesied Simeon and Zechariah, the Virgin Mary and Elizabeth joined in marriage; and therefore it is fitting that a widow also should prophesy, lest any state of life or sex be lacking.
88. But by reason of the consenting multitude, there is added: And she spoke of him to all who were awaiting the redemption of Israel. For they gladly heard, whence they said that word of Isaiah twenty-five: "Behold, the Lord our God, we have waited for him, and he will save us." Already one could sing: "The Lord has sent redemption to his people." She spoke to all, because upon this depended the salvation of all: Isaiah forty-nine: "And all flesh shall know that I am the Lord who saves you and your redeemer, the Mighty One of Jacob."
89. And note here in the spiritual sense that at the offering of the Lord four persons were present, namely Joseph and Mary, Simeon and Anna, because the soul that wishes to offer a true sacrifice to God must have the accompaniment of the four cardinal virtues. For by Simeon, whose name is interpreted as hearing, is understood prudence: Proverbs one: "A wise man hearing shall be yet wiser." But by Anna, whose name is interpreted as grace, is understood temperance: Hebrews, the last chapter: "It is best to establish the heart with grace, not with foods." By Joseph, the just man, whose name is interpreted as increase, is understood justice: Second Corinthians nine: "He will multiply your seed and increase the growth of the fruits of your justice." By Mary, whose name is interpreted as mistress, is understood fortitude, Proverbs sixteen: "The patient man is better than the strong man." Concerning these four virtues it is written in praise in Wisdom eight: "For she teaches sobriety and prudence and justice and fortitude." - And these are signified by the four women who were prophetesses, of whom mention is made in Scripture: namely Mary, the sister of Moses, Exodus fifteen; Deborah, Judges five; Huldah, Fourth Kings twenty-two; and Anna, as here. By Anna, as has been said, is understood temperance: by Huldah, whose name is interpreted as my discernment, is understood prudence: by Deborah, whose name is interpreted as a bee having a sting, is understood justice with respect to severity and clemency; by Mary, whose name is interpreted as mistress and bitter sea, is understood fortitude with respect to magnanimity and patience. - And these four virtues are understood through the four prophetess daughters of Philip: Acts twenty-one: "He had four daughters, virgins who prophesied." By Philip, whose name is interpreted as mouth of the lamp, is understood wisdom, which teaches and generates the aforesaid fourfold virtue.
90. (Vers. 39.). And when they had performed
etc. After Christ's humiliation according to the precept of the Law and his glorification through the testimony of truth have been described, there is here subjoined the last section of this part, in which is described the consummation of the aforesaid things,
and this is stated first with respect to the legal precept,
then with respect to the prophetic oracle.
- As to the consummation of the legal precept,
it says: And when they had performed
all things according to the Law of the Lord:
because, according to what is said in Matthew 5, "I came not to destroy the Law, but to fulfill it"; and again: "One jot, or one tittle shall not pass from the Law, till all be fulfilled." - But as to the completion of the prophetic oracle,
it adds: They returned into Galilee, to their own city Nazareth:
Matthew 2: "Being warned in a dream, he withdrew into the parts of Galilee. And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the Prophets: He shall be called a Nazarene"; Isaiah 9: "The way of the sea beyond the Jordan, Galilee of the Gentiles, was made heavy." But the scribes did not know this, who said, in John 7: "Search the Scriptures, and see that no Prophet arises from Galilee." - And note that according to Augustine in the second book of On the Harmony of the Evangelists, the child Jesus was first carried from Judea into Egypt before he went down into Galilee, because on account of the persecution of Herod he went down into Egypt, and on account of fear of Archelaus he withdrew into the parts of Galilee, returning from Egypt.
How Christ was made subject to the moral law.
91. But the child grew
etc. Above the Evangelist described how the Savior was made subject to the ceremonial law; here he describes how he was made subject to the moral law.
But since the whole ordering of morals is principally concerned with three things, namely, with the worship of the divine majesty
and the pursuit of truth
and the duty of piety:
by the first a person is subjected to his Creator,
by the second to his teacher,
by the third to his parent:
therefore this part has three sections, in the first of which is shown how Christ was made subject to the moral law with respect to the worship of the Majesty;
in the second, how he was made subject to the moral law with respect to the pursuit of truth,
at the passage: And it came to pass, after three days:
in the third, how he was made subject to the moral law with respect to dutiful obedience,
at the passage: And his Mother said to him,
etc.
For the complete description of divine worship,
two things are introduced: the first is the excellence of his own virtue,
the second is the reverence of the divine majesty,
at the passage: And his parents went every year,
etc. -
But the excellence
of virtue
in Christ is shown on the part of the mind,
although there was a deficiency of age on the part of the flesh:
on account of which he first sets forth the advance of age
in the flesh and then adds the perfection of virtue
in the mind.
92. (Vers. 40.). As for the advance of age in the flesh
it is said: But the child grew,
namely in body, as Bede explains: "Insofar as he was a child
, that is, a fragile man, he could grow, just as other men, not insofar as he was the Word
". - As for the perfection of virtue in the mind
it is added: He was strengthened.
The perfection of mental virtue consists in three things, namely in the vigor of power
with respect to the irascible, in the splendor of wisdom
with respect to the rational, and in the fervor of grace
with respect to the concupiscible. - As for the vigor of power
of the irascible, it is said: And he was strengthened:
Ezekiel three: "The hand of the Lord was with me, strengthening me"; Philippians, the last chapter: "I can do all things in him who strengthens me". - As for the splendor of wisdom
in the rational, it is added: Full of wisdom:
Colossians two: "For in him are hidden all the treasures of wisdom and knowledge"; and Isaiah eleven: "The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding". - As for the fervor of grace
in the concupiscible, it is added: And the grace of God was in him:
Sirach twenty-four: "In me is all grace of the way and of truth, in me is all hope of life", etc.; and John one: "And we saw his glory, the glory as of the Only-begotten from the Father, full of grace and truth".
93. (Vers. 41.). And his parents went
etc. Here is described the reverence of the divine majesty,
which consists in the worship of religion, and is shown in Christ according to the guidance of the parents
and according to his own instinct.
- As for the guidance of the parents
it is said: And his parents went every year to Jerusalem.
For so it was commanded in the Law: Exodus twenty-three: "Three times in the year you shall celebrate feasts to me". And it is to be believed that they also brought Jesus, because it is added there: "Three times in the year every male of yours shall appear before the Lord your God"; and this in Jerusalem, according to the precept of Deuteronomy, the twelfth chapter: "You shall come to the place which the Lord your God shall choose out of all your tribes". And this place was Jerusalem, according to what is said in Second Chronicles, the seventh chapter: "I have chosen and sanctified this place, that my name may be there forever". And they performed this worship especially at the Passover, and therefore it is added: On the solemn day of the Passover:
Exodus twelve: "You shall have this day as a memorial, and you shall celebrate it as a solemnity to the Lord throughout your generations with everlasting worship".
94. (Vers. 42.). But as regards his own impulse, the boy Jesus also devoted himself to divine worship: concerning which it is added: And when he was twelve years old; in which it is shown that the boy Jesus devoted himself to divine worship without his parents' company, without their counsel, without their approval. - Without their company indeed: for although he went up with the company of his parents, nevertheless he remained without them: on account of which it is said: As they went up to Jerusalem according to the custom of the feast day, namely to pray, as below in the eighteenth chapter, "Two men went up to the temple to pray"; and Acts chapter three: "Peter and John went up to the temple," etc.
(Vers. 43.). And when the days were completed, as they returned, namely to their own homes, according to that passage in Judith chapter sixteen: "When the feast was celebrated, each one returned to his own home." And while all returned, Jesus nevertheless did not: whence it is added: The boy Jesus remained in Jerusalem, and thus alone, without the company of his parents. - A figure of this preceded in the boy Samuel, of whom it is said in First Kings chapter two, that "Elkanah departed," his father, and his mother departed "to her own home: but the boy ministered before the Lord." Whence he had remained alone, so that he might better devote himself to prayer: Lamentations chapter three: "He shall sit solitary and be silent." And thus he remained by his own impulse without the company of his parents.
95. He also remained without counsel: whence it is added: And his parents did not know. A figure of this preceded in Samson, "who did not wish to tell his father and mother that he had taken honey from the mouth of the lion," Judges chapter fourteen. In this he also gave an example that in carrying out divine service, counsel is not to be sought from carnal parents: Deuteronomy chapter thirty-three: "He who said to his father and mother: I do not know you: and to his brothers: I know you not: these have kept your word and preserved your covenant."
96. (Vers. 44.). And lest you think that this ignorance was from negligence, on account of which Mary would be blameworthy, he adds the cause: But supposing him to be in the company, they came a day's journey: because, since the men traveled with the men, and the women with the women separately, it was probable to the father that the boy was with his mother, and probable to the mother that he was with his father. And therefore they were mistaken. He was not of the kind of those about whom it is said in Job chapter twenty-one: "Their seed endures before them, the throng of their kinsmen and grandchildren in their sight," but he was like him of whom it is said in the Psalm: "I looked to the right hand and saw, and there was none who knew me." And thus he remained without his parents' counsel.
97. He also remained without approval, because they sought with sorrow him whom they had lost: whence it is added: And they sought him among their kinsfolk and acquaintances: and yet they did not find him, because such people are far removed from him; Job chapter nineteen: "My acquaintances have withdrawn from me as strangers."
98. (Vers. 45.). And therefore there follows: And not finding him, they returned to Jerusalem, so that him whom they could not find in the company of their kindred they might find in the place of prayer, according to that word of the Psalm: "Behold, we heard of him in Ephrata"; and after: "We shall enter into his tabernacle." They returned, I say, seeking him; according to that word of Song of Songs chapter three: "I will rise and go about the city; I will seek him whom my soul loveth"; thus spoke the Virgin Mary; and again Song of Songs chapter five: "I sought him, and found him not; I called him, and he did not answer me." "I adjure you, O daughters of Jerusalem, that if you find my beloved, you tell him that I languish with love."
99. In this moreover we are admonished that from infancy itself we should be devoted to divine worship: First Kings chapter two: "Samuel ministered before the face of the Lord, a boy girded with a linen ephod"; and especially from the twelfth year, because then begins the time of discretion to be turned toward the good. Whence it is said of Saint Martin that "when he was twelve years old, he desired the desert"; similarly it is said of blessed Benedict. Therefore the Evangelist specifies this age. — We are also admonished that we should in no way interrupt divine worship on account of love for parents: whence Jerome: "Over your trampled father, go forward; over your trampled mother, go forward, and fly to the standard of the cross. For the highest kind of piety is to be cruel in these matters"; for it is said in Matthew chapter ten: "He who loves father or mother more than me is not worthy of me."
100. And it came to pass after three days etc. Above the Evangelist showed how Christ the Lord was made under the moral law with respect to the worship of the divine majesty; here secondly he shows how he was made under the same law with respect to the study of truth: in which the Evangelist first describes his humiliation in assuming the form of a disciple; secondly, his glorification in revealing the prerogative of wisdom, at the words: But they were astonished etc.
101. (Vers. 46.). He shows that the Savior assumed the form of a disciple,
when it is said: And it came to pass, after three days they found him in the temple sitting. Sitting
designates rest and humility: for he knew that "it is better to sit in a corner of the housetop than with a quarrelsome woman and in a common house," Proverbs twenty-one. Sitting,
I say, in the midst of the doctors:
Ecclesiasticus fifteen: "In the midst of the church he opened his mouth, and filled him with the spirit of wisdom and understanding." For he knew it was written: "He who walks with the wise shall be wiser; the friend of fools shall become like them," Proverbs thirteen. — And in this he teaches that the fellowship of students is to be cherished, not for disputing, but for conferring: on account of which it is added: Listening to them and asking them questions.
For this is the exercise of the learner, that he should listen and ask about doubtful matters: Ecclesiasticus thirty-two: "Listen in silence, and for your reverence good grace shall come to you," because "a good ear will hear wisdom with all desire," Ecclesiasticus three: and therefore it is said in John eight: "He who is of God hears the words of God." Because it is not sufficient to hear, therefore it is added: And asking them questions:
Job eight: "Ask the former generation, and diligently search the memory of the fathers"; and Deuteronomy thirty-two: "Ask your father, and he will declare to you," etc. He was asking, however, not that he might be taught, but rather that he might teach. Jerome: "The Savior had completed twelve years, and questioning the priests in the temple, he teaches more while he prudently questions."
102. In this, however, it is to be noted spiritually
that Christ teaches us that we ought to learn before we teach, according to that saying of Ecclesiasticus eighteen: "Before you speak, learn." And therefore he willed to be found in the midst of the doctors
and in the temple,
because in the reading of the Scriptures and in prayer truth is found.
Whence note that Christ was found in a manger:
above in the same chapter: "This shall be a sign unto you"; that is, in the study of sacred Scripture,
because, according to what is said in Proverbs fourteen, "where there are no oxen, the manger is empty." The oxen
are preachers: First Corinthians nine: "You shall not muzzle the ox that treads out the grain," etc. — He was found in a house:
Matthew two: "Entering the house"; that is, in the examination of a quiet conscience:
Wisdom eight: "Entering my house, I shall find rest with her." — He was also found in the temple,
as here, that is, in the fellowship of the holy Church,
because "the Lord is in his holy temple," as is said in the Psalm. — But he is not found in the tomb of erroneous doctrine:
Luke last chapter: The women "came to the tomb and did not find the body of Jesus"; nor indeed in the bed of a restless conscience:
Song of Songs three: "In my bed I sought him whom my soul loves; I sought him and did not find him"; nor is he found in the fellowship of a worldly life:
Job twenty-eight: "But wisdom, where is it found?" and afterwards: "It is not found in the land of those who live pleasantly."
103. (Verse 47.). And they were astonished,
etc. Here after the humiliation he adds the clarification:
when it is said: And all who heard him were astonished at his understanding and his answers:
because he answered most wisely, beyond estimation. For astonishment
arises from an unusual and great impression: below in chapter five: "Astonishment seized them all"; Job twelve: "He leads counselors to a foolish end and judges to astonishment." And thus was fulfilled that saying of Wisdom eight: "On account of her I shall have glory among the multitudes and honor among the elders, though young; I shall be found keen in judgment, and in the sight of the powerful I shall be admirable; the faces of princes shall wonder at me." This was fulfilled in Christ at this time. — A figure
of this preceded in Third Kings ten, where it is said that "the queen of Sheba, seeing the wisdom of Solomon, had no more spirit in her," on account of exceeding wonder.
104. (Verse 48.). And not only those strangers
were astonished, but also the parents:
whence it is added: And seeing him, they wondered:
Matthew seven: "The crowds wondered at his teaching." And truly it was wondrous that he answered what he had not learned: John seven: "The Jews wondered, saying: How does this man know letters, since he has not learned?"
105. And his Mother said,
etc. Here thirdly he shows how he was made subject to the moral law with respect to the duty of piety:
in which first is set forth the humiliation,
and then is added the clarification,
at the point: And his Mother kept all these words in her heart.
Humiliation, however, is shown in two things, namely in submitting to one who corrects and in obeying one who commands. For Christ subjected himself to his Mother correcting him: on account of which it is said: And his Mother said to him: Son, why have you done this to us? She speaks with greater confidence and asks the reason for his departure, since she knows that she ought to be honored by him, according to that passage in Exodus 20: "Honor your father and your mother"; and Proverbs 6: "Keep, my son, the precepts of your father, and do not forsake the law of your mother." But you, she says, have troubled us: whence she adds: Your father, namely putative or adoptive or nurturing: and I have been seeking you sorrowing, as if together we were saying that passage from Tobit 10: "Alas, my son, why did we send you away to travel, the light of our eyes, the staff of our old age, the comfort of our life! For having all things in you alone, we ought not to have let you go."
106. (Verse 49.). And note that he responds to the question humbly and wisely: whence it is added: And he said to them: Why is it that you sought me? As if I were absent, when I was present to you: Jeremiah 23: "I fill heaven and earth"; and this showed that he was the Son of the eternal Father. Whence he adds: Did you not know that I must be about the things that are my Father's? John 6: "I came down from heaven, not to do my own will, but the will of him who sent me." Whence you ought not to wonder if I left you on account of the eternal Father, because thus it is said in Acts 5: "It is necessary to obey God rather than men."
107. (Verse 50.). And because the word was hidden, it is added: And they did not understand: First Corinthians 2: "We speak wisdom hidden in mystery"; and Tobit 12: "It is good to hide the secret of a king." — In this, however, that Christ, when he was corrected, humbly excused himself, and when he was invited by his Mother to perform a miracle, responded harshly, he gave us an example and pattern of humility, so that we should prefer to be corrected rather than praised: Ecclesiastes 7: "It is better to be corrected by a wise man than to be deceived by the flattery of fools." At the same time he also intimated by this that piety toward God is to be preferred to piety with respect to parents.
108. (Vers. 51.). The Lord also submitted to the one commanding; on account of which it is added: And he went down with them and came to Nazareth. Now that passage from Baruch 3 was fulfilled: "After these things he was seen on earth and conversed with men." He went down, I say, which is a sign of humiliation: Song of Songs 6: "I went down into my garden to see the fruits of the valleys," that is, the humble. "For the Lord is high and regards the lowly," namely from near at hand, "and knows the lofty from afar." On account of which it is also added: And he was subject to them. Bernard: "Who? To whom? God to men. God, I say, subjects himself to men: and you, eager to dominate, set yourself before your Creator? For as often as I desire to be set over men, so often do I strive to go before my God, so that the Lord might respond something like this to me: Get behind me, Satan, for you do not savor the things that are of God." Whence he could truly say that passage from 1 Corinthians 9: "Though I was free from all, I made myself the servant of all." And we ought to be subject to all out of love for him: 1 Peter 2: "Be subject to every human creature for the sake of God."
109. And his Mother etc. Here is described his clarification, and this through two things, namely through the testimony of the Mother and through the indication of his own virtue. As for the testimony of the Mother, it is said: And his Mother kept all these words, so that she might bear witness at the proper place and time, as Bede says in the Gloss. So it is said in Daniel 12: "But you, Daniel, close the book and seal the words until the appointed time." And because she understood these things, therefore it is said: Pondering in her heart, according to that passage from Ecclesiastes 8: "The heart of the wise understands the time and the answer"; and in Mark 9 it is said concerning the transfiguration of the Lord that "the disciples kept the word among themselves." For the Apostles had not yet come, to whom "it was given to know the mystery of the kingdom of God," as is said in Matthew 13, who also might confer with one another, according to that passage from Galatians 2: "I conferred with them the Gospel which I preach among the Gentiles."
110. (Vers. 52.). But as to the indication of his own virtue, there is added: And Jesus advanced in age, namely on the part of the body, as Samuel: 1 Kings 2: "The boy Samuel advanced and grew, and was pleasing both to God and to men." And this advancement was according to essence, but the interior advancement was according to evidence, of which it is said: And in wisdom, namely in the intellect, and in grace, in the affections, before God, namely to be honored, and men, to be edified. Nor is this contrary to what is said just above, that "he was full of wisdom"; whence Gregory: "He advanced in wisdom, not by receiving through the passage of time what he did not have, but by revealing to others the gifts of grace and wisdom which he had"; and this for the edification of others: 2 Corinthians 8: "We provide good things, not only before God, but also before men." Whence for our edification he hid his wisdom for a time, to show that we ought to be silent until the proper time, according to that passage of Ecclesiasticus 20: "There is one who is silent, not having the sense of speech, and there is one who is silent, knowing the fitting time. A wise man will be silent until the proper time." At the proper time also he showed it for our salvation, according to that passage of Ecclesiasticus 4: "Do not withhold the word in the time of salvation." Whence, because he did not seek his own glory but God's, not his own advantage but our salvation, therefore he found grace before God and men. The first pertained to justice, the second to mercy: on account of which, Proverbs 3: "Let not mercy and truth forsake you, and you shall find grace and good discipline before God and men."
111. From the foregoing, therefore, we can gather how we ought to attend to the worship of the divine Majesty, the study of truth, and the service of piety. For the worship of the divine Majesty ought to be undertaken from infancy and ought to be preferred to all else out of divine reverence. The study of truth ought to be with due companionship, namely of those who are skilled, and in due order, so that one be a disciple before being a master. The service of piety is observed in this, that we submit ourselves to a spiritual father, whether correcting or commanding. And if we keep these things, then there follows what is set down last, that we advance before God and men.