Chapter 2 #
“The birth of Jesus Christ was thus: When his mother Mary was betrothed unto Joseph, before they came together, she was found with child of the Holy Ghost” (cf. Matt. 1:18). The Evangelist spoke this not in a dishonorable sense, as the pagans do in their fables, who claim that their gods were so base as to give themselves over to shameful pleasures of passion and the unnatural begetting of children. Therefore, lest you suspect the same when you hear this concerning Mary, he immediately adds that she was found to be with child of the Holy Ghost and not that she conceived by marriage. For by her holy conception, the way was opened for Divine Mercy to dwell in all flesh.
And that Mary was first betrothed and took the name of her husband before she conceived was on account of the succession of kings, for it was not possible for a child to be reckoned in a genealogy under his mother’s name. By this same reasoning, the Son of David was reckoned among the kings. Or this was done for the sake of wicked men who would have slandered Mary with accusations of adultery. Therefore, she was given to a gentle husband, who kept her when she was found with child, did not cast her out of his house when she bore her Son, but lived with her and became a willing protector against slander. He was a witness before all that her Son was not born of fornication but was conceived by the power of the Spirit.
He was born without an earthly father. As at the beginning Eve came forth from Adam without union, so Mary was to Joseph both Virgin and Wife. Eve bore a murderer, but Mary bore the Giver of Life. The one brought forth him who shed his brother’s blood, but the other bore Him whose Blood was shed by His brethren. The one beheld him who, by reason of the curse of the earth, was fearful and wandered (Gen. 4:11–12), but Mary beheld Him who took upon Himself the curse and was nailed with nails to the tree of the Cross. In the Virgin’s conception, learn that He who without union formed Adam from the virgin earth likewise fashioned the second Adam in the womb of the Virgin. And since the first man returned to the womb of his mother (the earth), through this Second, who did not return to the womb of His Mother, was the first man also raised up, who had been buried in the womb of his mother.
Mary sought to convince Joseph that her conception was of the Spirit, but he did not believe her, for the matter was unheard of and altogether new. When Joseph saw her face joyful and her womb with child, because of his righteousness, he considered how he might not expose her to dishonor and disgrace but rather put her away quietly. For he neither knew her to be guilty of sin nor was he certain of the origin of her conception. “Then the angel of the Lord appeared unto him in a dream, saying: Joseph, thou son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost” (cf. Matt. 1:20). If thou doubtest, hear the prophet Isaiah, saying: “Behold, a virgin shall conceive, and bear a son, and thou shalt call his name Emmanuel” (Isa. 7:14), and Daniel, who saith: “A stone was cut out of the mountain without hands” (cf. Dan. 2:34). This is not like another passage, “Look upon the mountain and the valley,” where husband and wife are meant; but here it is said: “without hands.” As Adam, in the making of Eve, fulfilled both the work of father and mother, so also did Mary in the birth of our Lord.
“Then Joseph, being a righteous man, and not willing to make her a public example, was minded to put her away privily” (cf. Matt. 1:19). Yet his righteousness seemed contrary to the Law, which had commanded: “Thine hand shall be first upon her to put her to death with stones” (cf. Deut. 17:7), whereas he wished to put her away secretly. But Joseph knew that this conception was extraordinary and saw things that were not natural to the condition of women or the state of newlywed mothers. All signs made him understand that this was a work of God. For he had never seen anything shameful in Mary, nor could he disbelieve her, who had so many witnesses—Zechariah, who was made mute; Elizabeth, who conceived in her old age; the angelic announcement; John’s leaping in the womb; and his father’s prophecy—for all these, together with many other signs, proclaimed the virgin conception. Therefore, it was righteous for him to consider putting her away secretly. For had he known that her conception was not of the Holy Ghost, it would have been unjust not to make it known.
However, knowing well that this was a work of God—though marvelous in itself, yet unbelievable to others—he reasoned within himself that it would be right to put her away. Furthermore, he considered that perhaps such a great mystery would in some way be defiled if they were to live together. And pondering this more carefully, he said: “I know not whether it would be a sin for me to be called the father of a Divine birth.” He feared to dwell with her, saying: “Lest I somehow take away the name of Virgin from her.” Therefore, the Angel said unto him: “Fear not to take unto thee Mary” (Matt. 1:20).
The Scripture continues: “He dwelt with her in holiness” and so forth (cf. Matt. 1:25). And for this reason, some say that Zechariah was slain because he had kept watch over Mary in the temple annex, for those virgins were gathered in one part of the temple. Others say that Zechariah was slain before the altar, as the Lord said: “From the blood of righteous Abel unto the blood of Zechariah, who perished between the altar and the temple” (Matt. 23:35), because when the massacre of the infants took place, they sought his son from him, but he saved him by fleeing into the wilderness.
There are some who dare to claim that after the birth of the Savior, Mary became the wife of Joseph. But how could it be that she who was the dwelling and habitation of the Spirit, she who was overshadowed by Divine power, afterward became the wife of a mortal man and bore children in travail after the manner of the first curse? For if Mary is blessed among women, then through her the first curses have been undone, by which children are born in suffering and in curses. She who gives birth in sorrow cannot be called blessed. But as the Lord entered through shut doors, so also did He come forth from the Virgin’s womb, for truly and indeed the Virgin gave birth without travail. If for Noah’s sake, the beasts in the ark were made chaste and gentle, how much more was it fitting that the Virgin, foretold by the prophet and in whom Emmanuel dwelt, should not enter into marriage? The beasts in Noah’s ark were restrained by necessity, but Mary by her own will. As she conceived in purity, so also did she remain in holiness.
If the sons of Aaron were slain for bringing unclean fire into the sanctuary (Lev. 10:1–2), how much greater a punishment would have come upon her had she defiled herself? And if the Law prescribes punishment for merchants who mix water with wine, much more would judgment have followed in this case. If, because some disciples are called the Lord’s brethren, some suppose that they were the children of Mary, let them know that Christ Himself was also called the son of Joseph—not only by the Jews but even by Mary His Mother. “Behold,” she said, “thy father and I have sought thee sorrowing” (cf. Luke 2:48).
That the Angel commanded Joseph to take Mary as his wife (cf. Matt. 1:20) was done to remove suspicion among men who might have slandered her, but above all, so that Joseph might protect her, lest she be slain by those who harbored doubts concerning the Angel’s announcement. For the birth from a Virgin was a great stumbling block to them, since they believed and knew that with the birth of her Son, their city would be destroyed, and both priesthood and kingdom would be abolished. For this reason, they slew the prophet Isaiah, because he prophesied concerning the Virgin, that she would conceive and bear a son.
Thus, the Virgin gave birth to the Firstborn, and her virginity remained pure and inviolate. And the Firstborn Himself hath begotten us in baptism and made us firstborn by His gifts, for in the womb of baptism there is neither elder nor younger, but we are all firstborn by faith. And in us is fulfilled that which the Scripture saith: “Every firstborn that openeth the womb shall be called holy unto the Lord” (cf. Exod. 13:2; Luke 2:23). For baptism receives us into its womb, though stained with sin and corrupted as if by rust, and brings us forth again from its womb cleansed from sin.
“He dwelt with her in holiness until she had brought forth her firstborn” (cf. Matt. 1:24–25). These words are written in reverse order. Surely, he first took her, and then he dwelt with her in holiness, yet it is written: “He dwelt with her in holiness and took her.” The Scripture saith, “He took her,” because after her conception he was called her husband. Or the words, “He dwelt with her in holiness,” may be understood as meaning that, looking upon her, he never entertained any carnal desire in his thoughts. “Until she had brought forth her firstborn”—that is, at the birth of the Firstborn, they believed and knew that it was not of human nature but a work of the Divine.
“He dwelt with her in holiness until she had brought forth her firstborn” (cf. Matt. 1:25), for this holiness was a matter of necessity, though carried out also with their own will; but the holiness they observed after the birth of our Lord was according to their own free choice. In saying “until,” the Scripture sets both a time of necessity and marks its conclusion. Again, “He dwelt with her in holiness until she had brought forth her firstborn.” If this were to be understood in a literal sense, then it would seem to suggest that after the birth, Joseph no longer dwelt with her in holiness, since the Scripture says “until.” But “until” in this passage does not indicate a limit—just as in the words: “The Lord said unto my Lord: Sit thou at my right hand, until I make thine enemies thy footstool” (cf. Ps. 109:1). Otherwise, this would mean that once His enemies were placed under His feet, He would have to rise from His seat.
“He dwelt with her in holiness” (cf. Matt. 1:25). But is not marriage itself holy, when the Apostle testifies, saying: “Marriage is honourable in all, and the bed undefiled” (cf. Heb. 13:4)? If they say that the Gospel mentions the brethren of our Lord, I answer: since our Lord entrusted Mary to John, this shows that just as those disciples were not Mary’s children, so also was Joseph not her husband. For how could He who said, “Honour thy father and thy mother,” separate His Mother from her children and entrust her to John?
“Every one was registered in his own city” (cf. Luke 2:3), for Israel was scattered and Judea was under bondage, and the testimonies recorded in the genealogy of the kings are true. Thus, it is said that Christ’s birth was in the days of Augustus Caesar. But why was this first census of the land conducted at the time of the Lord’s birth? Because it is written: “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until he come whose right it is” (cf. Gen. 49:10). From the fact that a census was taken at His appearance, let it be clear that at the time of His birth, the Gentiles were ruling over the people who had previously ruled over them, that the Scripture might be fulfilled: “In him shall the Gentiles trust” (cf. Isa. 11:10; Rom. 15:12). Thus, He came at this time because the kings and prophets had ceased.
“For unto you is born this day a Saviour” (Luke 2:11). He does not say: “A man is born that he may become the Saviour,” or “that he may become the Christ,” but “this day is born unto you a Saviour,” who is already the Saviour. And He does not say: “who shall become Christ the Lord,” but “who is Christ the Lord” (cf. Luke 2:11).
Since this marked the beginning of the world’s restoration, the angels proclaimed: “Glory to God in the highest, and on earth peace” (cf. Luke 2:14). And as those on earth were being lifted up to heavenly things, they declared both “glory on earth and peace in heaven.” At the time when the Godhead descended and clothed itself with human nature, the angels proclaimed peace upon earth. But when human nature, united with the Godhead, was about to be exalted to sit at the right hand of God, then the children cried out before Him: “Blessed is he that cometh in the name of the Lord: peace in heaven and glory in the highest” (cf. Matt. 21:9, 15). From this, the Apostle also learned to say: “He reconciled all things unto himself… whether they be things in earth or things in heaven, having made peace through the blood of his cross” (cf. Col. 1:20).
Again, the angels saying “Glory to God in the highest, and on earth peace” (Luke 2:14), and the children saying “peace in heaven and glory on earth,” was to show that just as His grace and mercy bring joy to sinners on earth, so also does their repentance bring joy to the angels in heaven. To God be glory from the free will of men; to those who were under His wrath—peace and reconciliation; to those who were guilty—hope and forgiveness. The shepherds were the first to receive this message, so that none who dwell in solitude might be discouraged, but rather, preserving themselves in righteousness, might find peace in the promises of the true Shepherd. “Glory to God in the highest, and on earth peace” (Luke 2:14)—not to the dumb and senseless, but to the good sons of men, hope.
“Now lettest thou thy servant depart” (Luke 2:29), for he (Simeon) bore the consolation of the people and held in his hands the inheritance of Israel. Another interpretation: Since he looked upon Him whose people was Israel, and who was the consolation of that people, he said: “Now lettest thou thy servant depart in peace”—that is, just as the Law and the priesthood are set aside. The words “lettest thou thy servant depart in peace” were spoken, indeed, concerning Simeon, but they also signify the Law. Simeon and Moses released it, and that in peace, for the Law was not abolished through enmity but was fulfilled in love and peace.
Then he says: “For mine eyes have seen thy mercy, which thou hast prepared before all nations” (cf. Luke 2:30–31), which agrees with another passage: “To him shall the Gentiles seek” (cf. Isa. 11:10). And further: “Behold, this child is set for the fall and rising again” (cf. Luke 2:34)—which is the same as what Scripture says elsewhere: “Behold, I lay in Zion a stone of stumbling, and whosoever believeth on him shall not be ashamed” (cf. Isa. 8:14; 28:16; Rom. 9:33). Understand this either as referring to the fall and rising of the Jews and Gentiles, or as the fall of iniquity and the rising of righteousness.
“And for a sign that shall be spoken against; yea, a sword shall pierce through thine own soul also” (cf. Luke 2:34–35), for many heretics have had conflicting thoughts concerning Him. Some have said that He took upon Himself an impassible body; others have said that He accomplished His dispensation not in a real body. Some claim that His body was earthly, others that it was heavenly. Some say, “He existed before the earth,” while others say, “His beginning was in Mary.”
“A sword shall pierce” (cf. Luke 2:35)—for the sword that guarded Paradise because of Eve was removed through Mary. Or, “a sword shall pierce,” meaning disbelief. But the Greek text clearly states: “that the thoughts of many hearts may be revealed” (Luke 2:35). Namely, the thoughts of those who doubted. For it is said that Mary marveled at both His birth and conception and told others how she had conceived and why she had given birth. Some, amazed at her words, believed, while others doubted.
The star appeared because the prophets had ceased. The star moved forth to reveal who He was, to whom the utterances of the prophets had pointed. For just as the sun moved backward from west to east for Hezekiah’s sake (cf. 4 Kings 20; 2 Chron. 32; Isa. 38, 39), so also, for the sake of the Child in the manger, the star moved from east to west.
Thus, the ancestors were condemned because of a sign in the sun, while their descendants were put to shame by the gifts brought. The magi came with their signs as prophets and bore witness to His birth. This happened so that when He appeared, He would not be received as a stranger, but that all creation would know of His birth. Zechariah was made mute, and Elizabeth conceived so that the whole world might be made aware of His coming.
Furthermore, that star, in its rising and setting, moved by its own accord—like a wandering and mobile star, for it was guided by the breath of heaven but was not fixed in the heavens. It disappeared so that they would not go straight to Bethlehem. God hid the star from the magi to confound Israel, so that when they arrived in Jerusalem, the scribes would interpret the prophecy concerning His birth, and thus they would receive a true testimony both from the prophets and from the priests.
This was also done so that they might not think that there was any other power than the “rest” of Him who dwelt in Jerusalem—just as the elders received of the Spirit that was upon Moses (cf. Num. 11:17), lest any think there was another spirit.
Thus, the inhabitants of the East were enlightened by the star, while the Israelites were blinded by the darkened sun. The East was the first to worship Christ, as the Scripture says: “The dayspring from on high hath visited us” (cf. Luke 1:78). After the star had led them to the Sun, it reached its end; and having proclaimed Him, it completed its course. In like manner, John was the voice proclaiming the Word; but when the Word was heard, made flesh, and revealed, the voice that had prepared His way cried out: “He must increase, but I must decrease” (John 3:30). The magi, who worshipped the heavenly bodies, would not have had reason to go to the Sun had the star not drawn them with its light. Their love, drawn to transient light, led them to the Light that never fades.
But Herod, who in his deceit commanded the magi to return to him, intending to deceive them, was himself deceived through a vision in a dream. “And they were warned of God in a dream that they should not return to Herod” (cf. Matt. 2:12). The magi, who in their waking state had praised Herod for not envying the newborn Christ—for he had said, “That I may come and worship him also” (cf. Matt. 2:8)—through their dream rebuked him, exposing his falsehood. For in truth, he did not wish to worship Him, but to slay Him. Receiving in a vision the command not to return to him, they beheld as in a mirror the treachery of the murderer. Thus, the one who sought to deceive those who were awake was himself deceived by those who slept.
Herod thought to mock the magi, seeing that they trusted him, but he himself was mocked by them through a vision. Thus, the one who had earlier laughed in scorn was himself ridiculed, for the magi in a dream learned that he had deceived them when he said, “That I may come and worship him also” (cf. Matt. 2:8). Just as for Hezekiah a sign was given that proclaimed the truth to all, that through the sun’s turning backward they might understand who it is that raises from death to life, so likewise was this star given, though it appeared for the magi, yet it was a sign that, through them, announced to all creation the good tidings. For from this star, which against the natural order obeyed men and guided them in the way, they learned to trust in God, who humbled Himself and came down to men, that He might show them the way to His Kingdom. And just as at His death the sun was darkened, that the world might know of His passing, so also the star that had appeared was extinguished, that the whole earth might know of the birth of the Son.
At the joyful birth, a joyful star appeared; at the sorrowful death, a sorrowful darkness came. And just as Hezekiah was delivered from visible death by a sign, so too were the magi delivered by a sign from the hidden death prepared for them. The star, whose light guided the magi on their journey, was visible to them, but its body was hidden—thus resembling Christ, whose light shone forth to all mankind, yet whose ways remained concealed from all men.
“And when they had opened their treasures, they presented unto him gifts: gold for His humanity, myrrh for His death, and frankincense for His divinity” (cf. Matt. 2:11). Or: gold as unto a king, frankincense as unto God, and myrrh as unto one who is mortal. Gold, because the worship that men had given unto gold should be restored to its true Lord; and frankincense and myrrh, because they foreshadowed the Physician who would heal the wounds of Adam. The same Lord who, through revelation, instructed the magi not to return to Herod, likewise, through revelation, commanded them (that is, Joseph and Mary) to go forth from Egypt, thereby fulfilling two prophecies: one, which saith, “Out of Egypt have I called my son” (cf. Hos. 11:1; Matt. 2:15), and another: “Rachel weeping… for it was fulfilled, as spoken by Jeremiah the prophet” (cf. Matt. 2:17–18).