The birth of Christ. His presentation in the temple. Simeon’s prophecy. Christ at twelve years of age, is found amongst the doctors.
The Natiuitie of Christ, 8 and manifestation thereof to the Shepheards by an Angel, and by them to others. 21 His Circuncision. 22 His Presentation, together with Simeons (as also Annes) attestation and prophecying of his Passion, of the Iewes reprobation, and of the Gentils illumination. 41 His annual ascending to Hierusalem with his parents, to whom he was subiect, and his fulnes of wisedom shewed among the Doctors at twelue yeres of his age.
1And it came to pass that in those days there went out a decree from Caesar Augustus that the whole world should be enrolled.Di quei giorni uscì un editto di Cesare Augusto, che si facesse il censo di tutto il mondo.AND it came to passe, in those daies there came forth an edict from Caesar Augustus, that the vvhole vvorld should be enrolled.Factum est autem in diebus illis, exiit edictum a Cæsare Augusto ut describeretur universus orbis. 2This enrolling was first made by Cyrinus, the governor of Syria.Questo primo censo fu fatto da Cirino preside della Siria.This first enrolling vvas made by the President of Syria Cyrinus.Hæc descriptio prima facta est a præside Syriæ Cyrino: 3And all went to be enrolled, every one into his own city.E andavano tutti a dare il nome ciascheduno alla sua città.And al vvent to be enrolled, euery one into his ovvne citie.et ibant omnes ut profiterentur singuli in suam civitatem. 4And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem: because he was of the house and family of David.E andò anche Giuseppe da Nazaret città della Galilea alla città di David, chiamata Betlem nella Giudea, per essere egli della casa, e famiglia di David,And Ioseph also vvent vp from Galilee out of the citie of Nazareth into Ievvrie, to the citie of Dauid that is called Beth•lehem: for-because he vvas of the house and familie of Dauid,Ascendit autem et Joseph a Galilæa de civitate Nazareth in Judæam, in civitatem David, quæ vocatur Bethlehem: eo quod esset de domo et familia David, 5To be enrolled with Mary his espoused wife, who was with child.A dare il nome insieme con Maria sposata a lui in consorte, la quale era incinta.to be enrolled vvith MARIE his despoused vvife that vvas vvith childe.ut profiteretur cum Maria desponsata sibi uxore prægnante. 6And it came to pass that when they were there, her days were accomplished that she should be delivered.E avvenne, che, mentre quivi si trovavano, giunse per lei il tempo di partorire.And it came to passe, vvhen they vvere there, her daies vvere fully come that she should be deliuered.Factum est autem, cum essent ibi, impleti sunt dies ut pareret. 7And she brought forth her first born son and wrapped him up in swaddling clothes and laid him in a manger: because there was no room for them in the inn.E partorì il figlio suo primogenito, e lo fasciò, e lo pose a giacere in una mangiatoia; perché non eravi luogo per essi nell'albergo.And she brought forth her first begotten sonne, and svvadled him in clothes, and laid him dovvne in a manger: because there vvas not place for them in the inne.Et peperit filium suum primogenitum, et pannis eum involvit, et reclinavit eum in præsepio: quia non erat eis locus in diversorio.
8And there were in the same country shepherds watching and keeping the night watches over their flock.Ed eranvi nella stessa regione de' pastori, che vegliavano, e facean di notte la ronda attorno al lor gregge.And there vvere in the same countrie shepheards vvatching, and keeping the night vvatches ouer their flocke.Et pastores erant in regione eadem vigilantes, et custodientes vigilias noctis super gregem suum. 9And behold an angel of the Lord stood by them and the brightness of God shone round about them: and they feared with a great fear.Quand'ecco sopraggiunse vicino a essi l'Angelo del Signore, e uno splendore divino gli abbarbagliò, e furono presi da gran timore.And behold, an Angel of our Lord stood beside them, and the brightnes of God did shine round about them, and they feared vvith a great feare.Et ecce angelus Domini stetit juxta illos, et claritas Dei circumfulsit illos, et timuerunt timore magno. 10And the angel said to them: Fear not; for, behold, I bring you good tidings of great joy that shall be to all the people:E l'Angelo disse loro: Non temete: imperocché eccomi a recare a voi la nuova di una grande allegrezza, che avrà tutto il popolo:And the angel said to them, Feare not: for behold I euangelize to you great ioy, that shal be to al the people:Et dixit illis angelus: Nolite timere: ecce enim evangelizo vobis gaudium magnum, quod erit omni populo: 11For, this day is born to you a Saviour, who is Christ the Lord, in the city of David.Perché è nato oggi a voi un Salvatore, che è il Cristo Signore, nella città di David.because this day is borne to you a SAVIOVR vvhich is Christ our Lord, in the citie of Dauid.quia natus est vobis hodie Salvator, qui est Christus Dominus, in civitate David. 12And this shall be a sign unto you. You shall find the infant wrapped in swaddling clothes and laid in a manger.Ed eccovene il segnale: troverete un bambino avvolto in fasce, giacente in una mangiatoia.And this shal be a signe to you, You shal finde the infant svvadled in clothes: and laid in a manger.Et hoc vobis signum: invenietis infantem pannis involutum, et positum in præsepio. 13And suddenly there was with the angel a multitude of the heavenly army, praising God and saying:E subitamente si unì coll'Angelo una schiera della celestiale milizia, che lodava Dio, dicendo:And sodenly there vvas vvith the Angel a multitude of the heauenly armie, praising God, and saying,Et subito facta est cum angelo multitudo militiæ cælestis laudantium Deum, et dicentium: 14Glory to God in the highest: and on earth peace to men of good will.Gloria a Dio nel più alto de' cieli, e pace in terra agli uomini di buon volere.Glorie in the highest to God: and in earth peace to Amen of good vvil.Gloria in altissimis Deo, / et in terra pax hominibus bonæ voluntatis.
15And it came to pass, after the angels departed from them into heaven, the shepherds said one to another: Let us go over to Bethlehem and let us see this word that is come to pass, which the Lord hath shewed to us.E dopo che gli Angeli si furono ritirati da loro verso il cielo, i pastori presero a dire tra di loro: Andiamo sino a Betlemme a vedere quello, che è ivi accaduto, come il Signore ci ha manifestato.And it came to passe: after the Angels departed from them into heauen, the shepheards spake one to an other: Let vs goe ouer to Bethlehem, and let vs see this vvord that is done, vvhich our Lord hath shevved to vs.Et factum est, ut discesserunt ab eis angeli in cælum: pastores loquebantur ad invicem: Transeamus usque Bethlehem, et videamus hoc verbum, quod factum est, quod Dominus ostendit nobis. 16And they came with haste: and they found Mary and Joseph, and the infant lying in the manger.E andarono con prestezza: e trovarono Maria, e Giuseppe, e il Bambino giacente nella mangiatoia.And they came vvith speede: and they found MARIE and Ioseph, and the infant laid in the manger.Et venerunt festinantes: et invenerunt Mariam, et Joseph, et infantem positum in præsepio. 17And seeing, they understood of the word that had been spoken to them concerning this child.E vedutolo, intesero quanto era stato detto loro di quel Bambino.And seeing it, they vnderstood of the vvord that had been spoken to them concerning this childe.Videntes autem cognoverunt de verbo, quod dictum erat illis de puero hoc. 18And all that heard wondered: and at those things that were told them by the shepherds.E tutti quelli, che ne sentirono parlare, restarono maravigliati delle cose, che erano state riferite loro dai pastori.And al that heard, did maruel: and concerning those things that vvere reported to them by the shepheards.Et omnes qui audierunt, mirati sunt: et de his quæ dicta erant a pastoribus ad ipsos. 19But Mary kept all these words, pondering them in her heart.Maria però di tutte queste cose facea conserva, paragonandole in cuor suo.But MARIE kept al these vvordes, conferring them in her hart.Maria autem conservabat omnia verba hæc, conferens in corde suo. 20And the shepherds returned, glorifying and praising God for all the things they had heard and seen, as it was told unto them.E i pastori se ne ritornarono glorificando, e lodando Dio per tutto quello, che udito avevano, e veduto, conforme era stato ad essi predetto.And the shepheards returned, glorifying and praysing God in al things that they had heard, and seen, as it vvas said to them.Et reversi sunt pastores glorificantes et laudantes Deum in omnibus quæ audierant et viderant, sicut dictum est ad illos.
21And after eight days were accomplished, that the child should be circumcised, his name was called JESUS, which was called by the angel before he was conceived in the womb.E compiti, che furono gli otto giorni per fare la circoncisione del bambino, gli fu posto nome GESÙ, conforme era stato nominato dall'Angelo prima di essere concepito.And after eight daies vvere expired, that the childe should be circuncised: his name vvas called IESVS, vvhich vvas called by the Angel, before that he vvas conceiued in the vvombe.Et postquam consummati sunt dies octo, ut circumcideretur puer, vocatum est nomen ejus Jesus, quod vocatum est ab angelo priusquam in utero conciperetur. 22And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord:E venuto il tempo della purificazione di lei secondo la legge di Mosè, lo portarono a Gerusalemme, affine di presentarlo al Signore,And after the daies vvere fully ended of her purification according to the lavv of Moyses, they caried him into Hierusalem, to present him to our Lord (Et postquam impleti sunt dies purgationis ejus secundum legem Moysi, tulerunt illum in Jerusalem, ut sisterent eum Domino, 23As it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord:Secondo quello, che sta scritto nella legge del Signore: Qualunque maschio primogenito sarà consagrato al Signore:as it is vvritten in the lavv of our Lord, That euery male opening the matrice, shal be called holy to the Lord.)sicut scriptum est in lege Domini: Quia omne masculinum adaperiens vulvam, sanctum Domino vocabitur: 24And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtledoves or two young pigeons:E per fare l'offerta, conforme sta scritto nella legge del Signore, un paio di tortore, o due colombini.and to giue a sacrifice according as it is vvritten in the lavv of our Lord, a paire of turtles, or tvvo yong pigeons.et ut darent hostiam secundum quod dictum est in lege Domini, par turturum, aut duos pullos columbarum. 25And behold there was a man in Jerusalem named Simeon: and this man was just and devout, waiting for the consolation of Israel. And the Holy Ghost was in him.Era allora in Gerusalemme un uomo chiamato Simeone: e quest'uomo giusto, e timorato, che aspettava la consolazione di Israele; ed era in lui lo Spirito santo.And behold, there vvas a man in Hierusalem, named Simeon, and this man vvas iust and religious, expecting the consolation of Israel: and the Holy Ghost vvas in him.Et ecce homo erat in Jerusalem, cui nomen Simeon, et homo iste justus, et timoratus, exspectans consolationem Israël: et Spiritus Sanctus erat in eo.
26And he had received an answer from the Holy Ghost, that he should not see death before he had seen the Christ of the Lord.Ed eragli stato rivelato dallo Spirito santo, che non avrebbe veduto morte, prima di vedere il Cristo del Signore.And he had receiued an ansvver of the Holy Ghost, that he should not see death vnles he savv first the CHRIST of our Lord.Et responsum acceperat a Spiritu Sancto, non visurum se mortem, nisi prius videret Christum Domini. 27And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law,E condotto dallo spirito di Dio andò al tempio. E quando i genitori vi introdussero il bambino Gesù, per fare rispetto a lui il consueto secondo la legge:And he came in spirit into the temple. And vvhen his parents brought in the childe IESVS, to doe according to the custome of the Lavv for him:Et venit in spiritu in templum. Et cum inducerent puerum Jesum parentes ejus, ut facerent secundum consuetudinem legis pro eo, 28He also took him into his arms and blessed God and saidEgli se lo prese tra le sue braccia, e benedisse Dio, e disse:he also tooke him into his armes, and blessed God, and said,et ipse accepit eum in ulnas suas: et benedixit Deum, et dixit: 29Now thou dost dismiss thy servant, O Lord, according to thy word in peace:Adesso lascerai, o Signore, che se ne vada in pace il tuo servo secondo la tua parola:NOW THOV doest dimisse thy seruant O Lord, according to thy vvord in peace.Nunc dimittis servum tuum Domine, / secundum verbum tuum in pace: 30Because my eyes have seen thy salvation,Perché gli occhi miei hanno veduto il Salvatore dato da te,Because mine eies haue seen, thy SALVATION,quia viderunt oculi mei salutare tuum, 31Which thou hast prepared before the face of all peoples:Il quale è stato esposto da te al cospetto di tutti i popoli;Vvhich thou hast prepared before the face of al peoples:quod parasti ante faciem omnium populorum: 32A light to the revelation of the Gentiles and the glory of thy people Israel.Luce a illuminare le nazioni, e a gloria del popolo tuo Israele.A light to the reuelation of the Gentils, and the glorie of thy people Israel.lumen ad revelationem gentium, / et gloriam plebis tuæ Israël. 33And his father and mother were wondering at those things which were spoken concerning him.E il padre, e la madre di Gesù restavano maravigliati delle cose, che di lui si dicevano.And his father and mother vvere marueling vpon those things vvhich vvere spoken concerning him.Et erat pater ejus et mater mirantes super his quæ dicebantur de illo.
34And Simeon blessed them and said to Mary his mother: Behold this child is set for the fall and for the resurrection of many in Israel and for a sign which shall be contradicted.E Simeone li benedisse, e disse a Maria sua madre: Ecco che questi è posto per ruina, e per risurrezione di molti in Israele, e per bersaglio alla contraddizione:And Simeon blessed them, and said to MARIE his mother, Behold this is set vnto the ruine, and vnto the resurrection of many in Israel, and for a signe vvhich shal be contradicted,Et benedixit illis Simeon, et dixit ad Mariam matrem ejus: Ecce positus est hic in ruinam et in resurrectionem multorum in Israël, et in signum cui contradicetur: 35And thy own soul a sword shall pierce, that, out of many hearts thoughts may be revealed.E anche l'anima tua stessa sarà, trapassata dal coltello, affinchè di molti cuori restino disvelati i pensieri.and thine ovvne soule shal a svvord pearce, that out of many hartes cogitations may be reuealed.et tuam ipsius animam pertransibit gladius ut revelentur ex multis cordibus cogitationes. 36And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser. She was far advanced in years and had lived with her husband seven years from her virginity.Eravi anche una profetessa, Anna, figliuola di Fanuel, della tribù di Aser: ella era molto avanzata in età, ed era vissuta sette anni col suo marito, al quale erasi sposata fanciulla.And there vvas Anne a prophetisse, the daughter of Phanuel, of the tribe of Aser: she vvas farre striken in daies, and had liued vvith her husband seuen yeres from her virginitie.Et erat Anna prophetissa, filia Phanuel, de tribu Aser: hæc processerat in diebus multis, et vixerat cum viro suo annis septem a virginitate sua. 37And she was a widow until fourscore and four years: who departed not from the temple, by fastings and prayers serving night and day.Ed ella (era rimasta) vedova fino agli ottantaquattro anni: e non usciva dal tempio, servendo Dio notte, e giorno con orazioni, e digiuni.And she vvas a vvidovv vntil eightie and foure yeres: vvho departed not from the temple, by fastings and praiers seruing night and day.Et hæc vidua usque ad annos octoginta quatuor: quæ non discedebat de templo, jejuniis et obsecrationibus serviens nocte ac die. 38Now she, at the same hour, coming in, confessed to the Lord: and spoke of him to all that looked for the redemption of Israel.E questa, sopraggiungendo in quel tempo stesso, lodava anch'essa il Signore: e parlava di lui a tutti coloro, che aspettavano la redenzione d'Israele.And she at the same houre sodenly comming in, confessed to our Lord: and spake of him to al that expected the redemption of Israel.Et hæc, ipsa hora superveniens, confitebatur Domino: et loquebatur de illo omnibus, qui exspectabant redemptionem Israël.
39And after they had performed all things according to the law of the Lord, they returned into Galilee, to their city Nazareth.E soddisfatto che ebbero a tutto quello, che ordinava la legge del Signore, se ne tornarono nella Galilea alla loro città di Nazaret.And after they had vvholy done al things according to the lavv of our Lord, they returned into Galilee, into their citie Nazareth.Et ut perfecerunt omnia secundum legem Domini, reversi sunt in Galilæam in civitatem suam Nazareth. 40And the child grew and waxed strong, full of wisdom: and the grace of God was in him.E il Bambino cresceva, e si fortificava riempiendosi di sapienza: e la grazia di Dio era in lui.And the childe grevv, and vvaxed strong': ful of vvisedom, and the grace of God vvas in him.Puer autem crescebat, et confortabatur plenus sapientia: et gratia Dei erat in illo. 41And his parents went every year to Jerusalem, at the solemn day of the pasch.E i suoi genitori andavano ogni anno a Gerusalemme pel dì solenne di pasqua.And his parents vvent euery yere vnto Hierusalem, at the solemne day of Pasche.Et ibant parentes ejus per omnes annos in Jerusalem, in die solemni Paschæ. 42And when he was twelve years old, they going up into Jerusalem, according to the custom of the feast,E quando egli fu arrivato all'età di dodici anni, essendo essi andati a Gerusalemme secondo il solito di quella solennità,And vvhen he vvas tvvelue yeres old, they going vp into Hierusalem according to the custome of the festiual day,Et cum factus esset annorum duodecim, ascendentibus illis Jerosolymam secundum consuetudinem diei festi, 43And having fulfilled the days, when they returned, the child Jesus remained in Jerusalem. And his parents knew it not.Allorché passati que' giorni se ne ritornavano, rimase il fanciullo Gesù in Gerusalemme, e non se ne accorsero i suoi genitori.and hauing ended the daies, vvhen they returned, the childe IESVS remained in Hierusalem: and his parents knew it not.consummatisque diebus, cum redirent, remansit puer Jesus in Jerusalem, et non cognoverunt parentes ejus. 44And thinking that he was in the company, they came a day’s journey and sought him among their kinsfolks and acquaintance.E pensandosi, che egli fosse coi compagni, camminarono una giornata, e lo andavano cercando tra i parenti, e conoscenti.And thinking that he vvas in the companie, they came a daies iourney, and sought him among their kinsfolke and acquaintance.Existimantes autem illum esse in comitatu, venerunt iter diei, et requirebant eum inter cognatos et notos. 45And not finding him, they returned into Jerusalem, seeking him.Nè avendolo trovato, tornarono a Gerusalemme a ricercarlo.And not finding him, they returned into Hierusalem, seeking him.Et non invenientes, regressi sunt in Jerusalem, requirentes eum.
46And it came to pass, that, after three days, they found him in the temple, sitting in the midst of the doctors, hearing them and asking them questions.E avvenne, che dopo tre giorni lo trovarono nel tempio, che sedeva in mezzo ai dottori, e gli ascoltava, e gli interrogava.And it came to passe, after three daies they found him in the temple sitting in the middes of the Doctors, hearing them, and asking them.Et factum est, post triduum invenerunt illum in templo sedentem in medio doctorum, audientem illos, et interrogantem eos. 47And all that heard him were astonished at his wisdom and his answers.E tutti quei, che l'udivano, restavano attoniti della sua sapienza, e delle sue risposte.And al vvere astonied that heard him, vpon his vvisedom and ansvvers.Stupebant autem omnes qui eum audiebant, super prudentia et responsis ejus. 48And seeing him, they wondered. And his mother said to him: Son, why hast thou done so to us? Behold thy father and I have sought thee sorrowing.E vedutolo (i genitori) ne fecer le maraviglie. E la Madre sua gli disse: Figlio, perché ci hai tu fatto questo? Ecco che tuo padre, e io addolorati andavamo di te in cerca.And seeing him, they vvondered. And his mother said to him, Sonne, vvhy hast thou so done to vs? behold thy father and I sorovving did seeke thee.Et videntes admirati sunt. Et dixit mater ejus ad illum: Fili, quid fecisti nobis sic ? ecce pater tuus et ego dolentes quærebamus te. 49And he said to them: How is it that you sought me? Did you not know that I must be about my father’s business?Ed egli disse loro: Perché mi cercavate voi? Non sapevate, come nelle cose spettanti al Padre mio debbo occuparmi?And he said to them, Vvhat is it that you sought me? did you not knovv, that I must be about those things, vvhich are my fathers?Et ait ad illos: Quid est quod me quærebatis ? nesciebatis quia in his quæ Patris mei sunt, oportet me esse ? 50And they understood not the word that he spoke unto them.Ed eglino non compresero quel, che egli aveva lor detto.And they vnderstood not the vvord that he spake vnto them.Et ipsi non intellexerunt verbum quod locutus est ad eos. 51And he went down with them and came to Nazareth and was subject to them. And his mother kept all these words in her heart.E se n'andò con essi, e fe' ritorno a Nazaret, ed era ad essi soggetto. E la Madre sua di tutte queste cose faceva conserva in cuor suo.And he vvent dovvne vvith them, and came to Nazareth: and vvas subiect to them. And his mother kept al these vvordes in her hart.Et descendit cum eis, et venit Nazareth: et erat subditus illis. Et mater ejus conservabat omnia verba hæc in corde suo.
52And Jesus advanced in wisdom and age and grace with God and men.E Gesù avanzava in sapienza, in età, e in grazia appresso a Dio e appresso agli uomini.And IESVS proceeded in vvisedom and age, and grace vvith God and men.Et Jesus proficiebat sapientia, et ætate, et gratia apud Deum et homines.
2:1
Witham
By the whole world, is understood the Roman empire. (Witham)
Jansenius
This decree was promulgated in the 752nd year of Rome, in the 3970th year of the world, and the 42nd year of the reign of Augustus, when there was universal peace, and the temple of Janus remained shut for 12 years. (Jansenius, concord. Evan.)
Jansenius
It was the custom among the Jews to be numbered according to their tribes and families. Hence arose the necessity of the journey of the Holy Family to Nazareth [to Bethlehem?]. This enrolment probably included the number, as well as the property of each family, that the taxes might be proportioned. (Jansenius, concord. Evan.)
2:2
Witham
By Cyrinus, or Publius Sucp. Quirinus. (Witham)
2:3
Witham
Into his own city, that is the city of every one's family. Now Joseph and Mary, being both of the family of David, were obliged to go to Bethlehem, the city of David, where by Providence, according to the predictions of the prophets, the Messias was to be born. (Witham)
Ven. Bede
This decree took place by a special providence of the Almighty, that every one might be compelled to go to his own country; and that thereby the Saviour of Israel might more easily escape the snares of the treacherous Herod. (Ven. Bede)
This circumstance, moreover, was a public testimony, to be kept in the archives of the country, of the birth and descent of the Messias. Augustus only meant to enumerate his subjects, but among them was numbered his God.
2:4
St. Irenaeus
The evangelist here mentions the city of David, to remind us how exactly that was fulfilled, which God promised to David, that an everlasting king should be born of him: and the reason why the inspired writer was content to mention the relationship between Joseph and David, omitting that of the Blessed Virgin and the royal prophet, was, because in the law it was commanded that persons of the same family should intermarry; hence it is added in the subsequent verse, with Mary, his espoused wife. (St. Irenaeus, haer. lib. 3:chap. 11.)
2:7
Witham
In a manger within a stable, or place where beasts were sheltered. And it is the common opinion that an ox and an ass were there at that time. See Baronius, Tillemont, etc. (Witham)
Metaphrastes
O wonderful mystery! O astonishing condescension of a God-man! From his birth he takes upon himself poverty. Had such been his pleasure, Christ might, at his birth, have shaken the heavens by his power, and terrified all nature by his majesty. But these were not the attendants of his coming; for he came not to destroy, but to save; not to display riches, but to teach us a contempt of human grandeur. He therefore condescended not only to become man, but even the vilest of men. (Metaphrastes)
2:11
Ven. Bede
Because the light of life is risen to us, dwelling in the region of the shadow of death. (Ven. Bede)
2:12
Tirinus
On the eastern side of the town of Bethlehem, say St. Justin, St. Jerome, etc. there was a cave cut in the side of a rock, in which was a manger used by the people of those environs; so that these shepherds easily understood the angel, who told them they should find him laid in a manger. Sts. Jerome, Gregory of Nazianzus, Cyril, say that they found the child between an ox and an ass, according to the version of the Septuagint. Habacuc 3:2.: You shall find him laid between two beasts. In the place where this crib was, St. Helen built a magnificent church in honour of the blessed Virgin Mary. Ven. Bede says that she built another in honour of the tree shepherds; whence St. Bernard concludes, that there were only three shepherds that came to adore the divine infant in the manger. (Tirinus)
Barradius
It might be necessary to give them notice of this humble appearance of the Messias, to encourage them to go and pay him their homage. (Barradius)
2:14
Witham
And on earth, peace to men of good will.[Ver. 14. Pax hominibus bonae voluntatis. The Greek copies, eirene, en anthropois eudokia, hominibus bona voluntas; but the author of the Latin Vulgate must have read, anthropois eudokias, which reading is found in some ancient Greek manuscripts in the Alexandrian, that called of Cambridge, and others. The common reading of the Fathers is, bonae voluntatis, and not bona voluntas; but then some expounded it thus: pas sit hominibus, qui habent bonam voluntatem, scilecet per Dei gratiam. Others thus: sit pax bonae voluntatis divinae hominibus; which sense and construction Lucas Brugensis prefers. And what confirms this exposition is, that eudokia, and eudokein, are commonly applied when the will of God is signified; yet sometimes also, eudokia signifies the good will of men; as Philippians 1:15; Romans 10:1. etc.] I had translated, peace to men of his good will, looking upon the sense to be, that a peace and reconciliation were offered, and given to men from the good will and mercy of God. The ordinary Greek copies altogether favour this exposition. And Bellarmine (lib. ii, de Verb. D. Luke 11.) is so convinced of this sense, that he brings it for an instance of one of those places, in which the true sense of the Latin is to be found by the Greek text; which is many times true: but Bellarmine might not take notice, that several of the best Greek manuscripts are conformable to the Latin Vulgate, and have peace to men of good will; as it is also expounded by divers of the ancient Fathers, that peace is offered to men of good will, to those who by the grace of God are disposed to believe and obey the Gospel-doctrine. And upon this, having advised with others, I did not think fit to change the former Rheimish translation. (Witham)
Nicholas of Lyra
The reason why the will is designated in preference to any other power of the soul, is, because the will moves the rest; consequently the goodness or badness of an action depends chiefly on the will. By this also the angels wished to shew, that the peace which Christ came to bring into the world, was the internal peace of our souls, of which the external peace that subsisted under Augustus, was a figure. (Nicholas of Lyra)
Theophylactus
Peace is made on earth, since human nature, before an enemy of God, is now reconciled and united to him by his incarnation. (Theophylactus)
Jansenius
In this hymn of the angels there is a remarkable difference observable in some of the Greek and Latin copies. The latter have it according to this text, men of good will; the former, good will among men, or to men. Eudokia, signifies the gratuitous benevolence of God towards man. So that this sentence seems divided into three parts: glory to God, peace on earth, and good will to men. (Jansenius, conc. Evang.)
St. Augustine
The birth of Christ giveth not peace of mind, or salvation, but to such as are of good will, because he worketh not our good against our wills, but with the concurrence of our will. (St. Augustine, quaest. ad Simplic. lib. 1. q. 2. t. 4.)
2:15
Ven. Bede
The word which always was, let us see how it is made for us; that which we could not see, when it was the word, let us see because it is made flesh. (Ven. Bede)
2:17
Barradius
They saw this with the eyes of their body, but with their internal eyes they discovered other wonders, viz. that he, who lay there in such great poverty, was their Messias, their great King, and the Son of God. (Barradius)
2:19
Ven. Bede
Mary kept all these things, and compared what was accomplished in her, concerning the Lord, with what had been written of him by the prophets. (Ven. Bede)
St. Ambrose
She considered in her heart the arguments of faith. (St. Ambrose)
2:21
Witham
Should be circumcised; which might be done not only in the temple, or in a synagogue, but in any house. (Witham)
St. Epiphanius and Nicholas of Lyra
Many reasons may be alleged why our Saviour submitted to the painful and humbling knife of circumcision: 1. to manifest to the whole world the reality of his human nature, and the difference between his divinity and humanity; 2. to shew he approved of circumcision, which he had instituted; 3. to prove that he was of the seed of Abraham; 4. to teach us humility and obedience, by observing a law to which he was not bound; 5. that by receiving the burthen of the law, he might free those that were under the law, (Galatians 3.); and lastly, that the Jews might have no excuse for rejecting him, because he was uncircumcised. (St. Epiphanius and Nicholas of Lyra)
2:22
Witham
Of her purification. The blessed Virgin mother stood not in need of this ceremony, to which she submitted herself, as her Son did to that of circumcision. (Witham)
Barradius
Whence St. Lawrence Justinian in his sermon on the purification, very well observes: grace raised the Virgin above the law; humility subjected her to it. Jesus Christ, in subjecting himself to the law of Moses, has left an example to princes and magistrates, to obey their own laws; for then they may expect them to be observed by others, when themselves shew respect to them. (Barradius.)
2:23
Witham
Every male opening the womb.[Ver. 23. Omne masculinum adaperiens vulvam, pan arsen dianoigon metran, on which words Ven. Bede says: quod ait Lucas, adaperiens vulvam, consuetae nativitatis more loquitur ... sed juxta fidem Catholicam exiit clauso Virginis utero, etc.] This translation is more conformable to the doctrine of the Fathers, that Christ was born without opening the womb; which Ven. Bede calls the doctrine of the Catholic Church. (Witham)
2:24
This was the offering of the poorer classes.
2:25
A man ... named Simeon, whom some conjecture to have been one of the Jewish priests.
Waiting for the consolation of Israel, for the happy coming of the Messias.
Witham
And the Holy Ghost was in him, by the spirit of grace and of prophecy. (Witham)
St. Gregory of Nyssa in Dionysius
The consolation here expected by Holy Simeon, was the coming of the Messias, and the consequent redemption of mankind from sin and the devil; not a redemption only, as some carnal Jews thought, from the power of temporal enemies. These supposed the Messias was to come in order to raise them in power above all nations, to whom before his coming they had been subject. (St. Gregory of Nyssa in Dionysius)
Bible de Vence
Many have pretended that Simeon was a priest; the best and oldest interpreters say he was a laic. (Bible de Vence)
2:26
Witham
And he had received an answer, ... that he should not see death; that is die. (Witham)
2:27
Witham
And he came by the spirit, or moved by the holy Spirit. (Witham)
2:30
Witham
Thy salvation; that is the Saviour, whom thou hast sent. (Witham)
2:31
Witham
Before the face of all people; not of Israel only, but also as a light to be revealed to the Gentiles, the spiritual children of Abraham: to whom also the promises were made. (Witham)
2:33
Bible de Vence
In the Greek, Joseph and the mother of Jesus. (Bible de Vence)
2:34
Witham
Is set for the ruin. Christ came for the redemption and salvation of all men: but Simeon prophesies what would happen in consequence of the wilful blindness and obstinacy of many. (Witham)
Challoner
Not that God sent his Son for the fall of any man; but that many, by their own perverseness, in wilfully refusing to receive and obey him, would take occasion of falling. (Challoner)
Witham
And for a sign which shall be contradicted, to signify that Christ, and his doctrine, should be as it were a mark, or butt, against whom the Jews should discharge the arrows and darts of their malice. (Witham)
Hence St. Paul, (2 Corinthians 2:16.) We are to one the odour of death unto death, but to the other the odour of life unto life.
2:35
And thy own soul a sword shall pierce. These words, which figuratively express the grief of the blessed Virgin mother, when present at the death of her Son, are to be taken by way of a parenthesis.
Witham
That out of many hearts thoughts may be revealed, and these are to be joined with what went before; to wit, that child shall be a sign of contradiction, set unto the fall and resurrection of many, that the thoughts of many hearts may be revealed and disclosed; when some shall believe, and others remain in their obstinacy. (Witham)
Barradius
Ven. Bede, and many others, understand this of the sharp sorrow, which wounded the soul of the blessed Virgin Mary, at the time of Christ's passion. (Barradius)
Barradius
Carthusianus [Denis the Carthusian?] and Jansenius explain this passage as follows: Behold, this child is placed for a sign that shall be contradicted, which as a sword of most poignant grief will pierce thy soul, O Virgin! But Christ shall be contradicted, that the thoughts of the Jews may be revealed from many hearts, and it may appear who among them are good, and who are wicked and hypocrites. (Barradius)
2:36
Anna, a prophetess. She was another witness that Jesus was the Messias, venerable for age, and more for her piety.
Witham
And had lived with her husband seven years from her virginity; that is had been seven years a wife: and from the death of her husband, had remained always a widow: now 84 years of age: who departed not from the temple, but was constantly there at the times of prayer, with fastings and prayers, serving God day and night. (Witham)
2:40
Witham
The child grew, and waxed strong, full of wisdom, and (ver. 52) increased in wisdom and age. The Arians from this, pretend to prove that Christ was not truly God, who cannot advance or increase in wisdom. The true meaning is, that Jesus, as he advanced in age as man, gave greater marks of his divine wisdom, and discovered himself full of knowledge, wisdom, etc. (Witham)
2:41
St. Augustine
How can we account for what is related in this verse, that his parents went up every year to Jerusalem, during the childhood of Jesus, when, as we are taught in other parts, his parents did not dare to fix their abode in Jerusalem, for fear of Archelaus: but this, says St. Augustine, will not be very difficult to answer; for, it might be easier for them to ascend up to Jerusalem on these particular occasions, without being noticed in so numerous a crowd, and privately return; though it might not be prudent for them to fix their habitation there, lest they might be too much noticed: and, as no one has yet informed us how long Archelaus continued to reign, what St. Luke relates might have taken place after the death of that prince. (St. Augustine)
2:42
about the year A.D. 12. to A.D. 8, according to the Vulgate.
2:44
Nicholas of Lyra
It may be asked how the blessed Virgin and St. Joseph could possibly have come so far without missing him; but we must take notice, that when the people went up to the temple from remote parts of Judea, the men went in one company, and the women in a separate company, whilst the children went in either company indifferently: so that St. Joseph imagined that he was with Mary, his mother, whilst she imagined he was with St. Joseph. (Nicholas of Lyra)
2:49
Witham
I must be about the things that are my Father's? By these words he shewed, that not St. Joseph, but only God, was his father. (Witham)
2:50
Witham
They understood not, etc. That is, knew not when, or by what means, Christ designed to make himself known to the world. (Witham)
2:51
Witham
Was subject to them. Astonishing humility! which the Son of God was pleased to teach by his example, as also obedience to parents. (Witham)
Barradius
The evangelist relates nothing of our Saviour from the age of twelve till the age of thirty, except that he was subject to St. Joseph and the blessed Virgin. The divine Spirit shewing by this, that nothing is so great and amiable in Christians, as ready obedience to the directions of their superiors. (Barradius)
All children are hereby taught what subjection and obedience is due from them to their parents.
2:52
Not that he was wiser at any future period of his life, than he was at the moment of his conception, but this is said, because he chose to manifest increasing signs of wisdom as he increased in years.
St. Gregory
In the same manner also he increased in grace, by displaying, as he advanced in age, the gifts of grace with which he was endowed; and by this excited men to the praise of God, from the consideration of favours God had bestowed upon him; and thus he conduced to the honour of God, and the salvation of men. (St. Gregory)
The sun, always equally brilliant in itself, is said to increase in splendour, till it has reached its meridian brilliancy.
2:7
Her firstborn.... The meaning is, not that she had afterward any other child; but it is a way of speech among the Hebrews, to call them also the firstborn, who are the only children. See annotation Matt. 1. 25.
2:34
For the fall, etc.... Christ came for the salvation of all men; but here Simeon prophesies what would come to pass, that many through their own wilful blindness and obstinacy would not believe in Christ, nor receive his doctrine, which therefore would be ruin to them: but to others a resurrection, by their believing in him, and obeying his commandments.
2:1
In the liturgy The Gospel at the first Masse vpon christmas day.
2:3
In the yere, frō the creation of the vvorld 5199: frō Noës floud, 2957: from the Natiuitie of Abraham, 2015: from Moyses and the cōming forth of the people of Israel out of Aegypt, 1510: frō Dauid anointed king, 1032: from the first Olympias, 800: from the building of Rome, 752: hebdomada 63, according to the prophecie of Daniel (c. 9), that is, in the yere 440 or there about: in the sixt age of the vvorld, vvhen there vvas vniuersal peace in al the vvorld: the eternal God and sonne of the eternal Father, meaning to consecrate and sāctifie the vvorld vvith his most blessed cōming, being cōceiued of the Holy Ghost, nine moneths after his conception, IESVS CHRIST the sonne of God is borne in Bethlehem of Iuda, in the yere of Caesar Augustus 42. Vsuard. in martyrol. Decēb. 25. according to the cōmon ancient supputation.
2:14
14. Men of good wil.] Free vvil. The birth of Christ giueth not peace of minde or saluation but to such as be of good will, because he worketh not our good against our willes, but our willes concurring. Aug. quaest. ad Simplic. li. 1. q. 2. to. 4.
GLORIA IN EXCELSIS at Masse.
2:15
In the liturgy The Gospel at the secōd masse vpō Christmas day. And for a Votiue of our Lady frō christmas to Candlemas.
2:19
19. Kept al.] Our B. Lady ful of deepe contemplations. Our Lady though litle he spoken of her concerning such matters in the Scriptures, because she was a woman, and not admitted to teach or dispute in publike of high mysteries: yet she knew al these mysteries, and wisely noted and contemplated of al those things that were done and said about Christ, from the first houre of his Conception til the end of his life and his Ascension.
2:21
In the liturgy The Gospel vpon the Circuncisiō of our Lord Ian. 1.
Concordance Gen. 17, 12.
Concordance Lu. 1 31.
2:22
In the liturgy The Gospel vpon the Purification of our Lady or Candlemas day.
Concordance Leu. 12, 6.
2:23
Concordance Exo. 13, 2
Concordance Nu. 8, 16
2:24
Concordance Leu. 12, 8.
2:26
Concordance See Ioh. 1, 20 and 41.
2:29
NVNC DIMITTI• at Complin.
2:34
34. To the ruine.) Therfore to the ruine of some, because they would not beleeue in him, and so vvere the cause of their owne ruine, 1 Pet. 2, 1. as he is els where called, A stumbling stone, because many would stumble at him and so fall by their owne fault, Mens ruine and damnation is of themselues. other some he raised by his grace from sinne to iustice, and so he was the resurrection of many. The Apostle vseth the like speache, saying: We are to some the odour of life, 2 Cor. 2, 16 vnto life: to others, the odour of death, vnto death. Not that their preaching was to cause death, but because they that would not beleeue their preaching, wilfully incurred deadly sinne and damnation.
2:35
Simeon prophecied not only of Christ but of our B. Lady, of al her sorowes: wherein she was alwaies partaker with our Sauiour, from his flight into Aegypt euen to hir death.
2:37
37. By fastings and praiers seruing.) Fasting an act of religion. Seruing, in the Greeke is 〈Greek〉, that is, doing diuine worship vnto God, as by praier, so also by fasting, so that fasting is 〈Greek〉, that is, an act of religion whereby we doe worship God, as we doe by praier, and not vsed only to subdew our flesh, much lesse (as Heretikes would haue it) as a matter of poliIcie.
〈Greek〉
2:38
38. A vvidow.) Marke that widowhod is here mentioned to the commendation thereof euen in the old Testament also, Holy vvidowhod. and the fruite and as it were the profession thereof is here commended, 1 Cor. 7. to vvitte, fasting, praying, being continually in the Temple, euen as S. Paul more at large for the state of the new Testament speaketh of widowhod and virginitie, as being professions more apt and commodious for the seruice of God.
2:40
strong in spirit:
2:41
Concordance Exo. 23, 15. 34, 17.
2:42
In the liturgy The Gospel vpō the first Sunday after the Epiphanie.
Concordance Deu. 16, 1.
2:61
61. Subiect to them.) Dutiful obedience to parents. Al children may learne hereby, that great ought to be their subiection and obedience to their Parents, when Christ him self, being God, would be subiect to his parents being but his creatures.
2:1
Tatian † AD 180 The Diatessaron 2
… 8] Mary his betrothed, she being with child, to be enrolled there. And while [15] she was there the days for her being delivered were accomplished. And she brought forth her firstborn son; and she wrapped him in swaddling cloths and laid him in a manger, because there was no place for them where they were staying.
Tertullian † AD 220 An Answer to the Jews 9
… paralleled as He is to a “flower” by reason of glory, by reason of grace; but accounted “of the root of Jesse,” whence His origin is to be deduced,—to wit, through Mary. For He was from the native soil of Bethlehem, and from the house of David; as, among the Romans, Mary is described in the census, of whom is born Christ.
Tertullian † AD 220 On the Flesh of Christ 2
… But what concern has he with the Creator’s prophet, Isaiah? He will not brook delay, since suddenly (without any prophetic announcement) did he bring down Christ from heaven. “Away,” says he, “with that eternal plaguey taxing of Cæsar, and the scanty inn, and the squalid swaddling-clothes, and the hard stable.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.24
… And as to this that I wrote to thee, beloved, that the Kingdom of the children of Esau is being kept safe for its Giver, doubt not about it, that that Kingdom will not be conquered. For a mighty champion Whose name is Jesus shall come with power, and bearing as His armour all the power of the Kingdom. And search out and see that also by the poll-tax
St Athanasius of Alexandria † AD 373 History of the Councils 4
4. The boldness then of their design shews how little they understand the subject; while the novelty of their phrase matches the Arian heresy. For thus they shew, when it was they began their own faith, and that from that same time present they would have it proclaimed. And as according to the Evangelist Luke, there ‘was made a decree’ (
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
XVII. Now then I pray you accept His Conception, and leap before Him; if not like John from the womb, yet like David, because of the resting of the Ark. Revere the enrolment on account of which thou wast written in heaven, and adore the Birth by which thou wast loosed from the chains of thy birth,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 148.2
… For acts issue from thought: nor can a man do anything or move his limbs to do aught, unless the bidding of his thought precede: just as in all things which ye see done throughout the provinces, whatsoever the Emperor biddeth goeth forth from the inner part of his palace throughout the whole Roman Empire.
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 2.37
… while the novelty of expression found in the document they have concocted shows it to be the same as the Arian heresy. By writing in this manner, they have declared when they themselves began to believe, and from what time they wish it to be understood their faith was first preached. And just as when the evangelist Luke says,
2:2
Tatian † AD 180 The Diatessaron 2
[9] And in those days there went forth a decree from Augustus Cæsar that all the [10] people of his dominion should be enrolled.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.5.3
3. Flavius Josephus, the most celebrated of Hebrew historians, also mentions this census,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.5
… And the child grew, and waxed strong in spirit, and was in the deserts until the day of his showing unto Israel. And it came to pass in those days, that there went out a decree from Cæsar Augustus, that all the world should be taxed. This first taxing
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.14
… in order that all the churches which still exist may be repaired or enlarged, and that new ones may be built wherever they are required. You, and others through your intervention, can apply to magistrates
2:3
Tatian † AD 180 The Diatessaron 2
[9] And in those days there went forth a decree from Augustus Cæsar that all the [10] people of his dominion should be enrolled. This first enrolment was while Quirinius [11, 12] was governor of Syria.
2:4
Tatian † AD 180 The Diatessaron 2
[9] And in those days there went forth a decree from Augustus Cæsar that all the [10] people of his dominion should be enrolled. This first enrolment was while Quirinius [11, 12] was governor of Syria. And every man went to be enrolled in his city.
St Gregory Thaumaturgus † AD 270 Four Homilies 1
… And so it was, that while they were there, the days were accomplished that she should be delivered; and she brought forth her son, the first-born of the whole creation, and wrapped him in swaddling-clothes, and laid him in a manger, because there was no room for them in the inn.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.31
… And again when the census took place, and Joseph went up to enrol himself, what saith the Scripture? And Joseph also went up from Galilee, to enrol himself with Mary who was espoused to him, being great with child
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 11
11. An ample reply has now been given to what he advanced respecting the words before they came together, and he knew her not till she had brought forth a son . I must now proceed, if my reply is to follow the order of his argument, to the third point. He will have it that Mary bore other sons, and he quotes the passage,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.10
… But further, although all the evangelists have omitted to tell us what was the length of the reign of Archelaus, we have still open to us this obvious method of explaining the matter, namely, to understand the custom to which Luke refers, when he says that they were in the habit of going to Jerusalem every year,
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
“Why then did they add the words ‘In the city of David,’
2:5
Tatian † AD 180 The Diatessaron 2
… This first enrolment was while Quirinius [11, 12] was governor of Syria. And every man went to be enrolled in his city. And Joseph went up also from Nazareth, a city of Galilee, to Judæa, to the city of David [13] which is called Bethlehem (for he was of the house of David and of his tribe),
2:6
Tatian † AD 180 The Diatessaron 2
… And every man went to be enrolled in his city. And Joseph went up also from Nazareth, a city of Galilee, to Judæa, to the city of David [13] which is called Bethlehem (for he was of the house of David and of his tribe), with [14] [Arabic, p. 8] Mary his betrothed, she being with child, to be enrolled there.
St Gregory of Nyssa † AD 395 Against Eunomius 4.1
… How then was it that “God was manifested in the flesh ”? “By birth,” of course you will say. But what sort of birth do you speak of? Surely it is clear that you speak of that from the virginity, and that “that which was conceived in her was of the Holy Ghost ,” and that “the days were accomplished that she should be delivered, and she brought forth
2:7
St Hippolytus † AD 235 On Luke 1
Chap. ii. 7 And if you please, we say that the Word was the first-born of God, who came down from heaven to the blessed Mary, and was made a first-born man in her womb, in order that the first-born of God might be manifested in union with a first-born man.
St Gregory Thaumaturgus † AD 270 Four Homilies 2
… and so, as proceeding herself from the royal house, she was brought to the royal house of David along with Joseph her espoused husband. And there ensued there the mystery which transcends all wonders,—the Virgin brought forth and bore in her hand Him who bears the whole creation by His word. “And there was no room for them in the inn.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.24
… This is the reason for the generation and the virgin, for the manger and Bethlehem; the generation on behalf of the creation, the virgin on behalf of the woman, Bethlehem
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 5
And when he had taken her, “he knew her not, till she had brought forth her first-born Son.”
St Jerome † AD 420 The Letters of St. Jerome 14.11
… and Plato, with his disciples, will be but a fool. Aristotle’s arguments shall be of no avail. You may seem a poor man and country bred, but then you shall exult and laugh, and say: Behold my crucified Lord, behold my judge. This is He who was once an infant wrapped in swaddling clothes and crying in a manger.
St Jerome † AD 420 The Letters of St. Jerome 46.11
11. But, as every one praises most what is within his reach, let us pass now to the cottage-inn which sheltered Christ and Mary.
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 10
… Thus for sooth must their married life begin so that the Evangelist may not be convicted of falsehood. But God forbid that we should think thus of the Saviour’s mother and of a just man. No midwife assisted at His birth; no women’s officiousness intervened. With her own hands she wrapped Him in the swaddling clothes, herself both mother and midwife,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.5
… and His name shall be called Emmanuel, which, being interpreted, is, God with us. Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him, and took unto him his wife; and knew her not till she had brought forth her first-born son;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.30
… for That which is conceived in her is of the Holy Ghost. And she shall bring forth a Son, and thou shalt call His name Jesus, for He shall save His people from their sins.” Again it is said, “And she brought forth a Son to him,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 110.10
… “That they may be for signs, and for seasons, and for days, and years.” …This expression also, “before the morning star,” is used both figuratively and literally, and was thus fulfilled. For the Lord was born at night from the womb of the Virgin Mary; the testimony of the shepherds doth assert this, who were “keeping watch over their flock.”
2:8
St Irenaeus of Lyons † AD 202 Against Heresies 4.7.1
… “Lord, now lettest Thou Thy servant depart in peace. For mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: a light for the revelation of the Gentiles, and the glory of the people Israel.” And the angels, in like manner, announced tidings of great joy to the shepherds who were keeping watch by night.
Tertullian † AD 220 On the Flesh of Christ 2
… “Away,” says he, “with that eternal plaguey taxing of Cæsar, and the scanty inn, and the squalid swaddling-clothes, and the hard stable. We do not care a jot for that multitude of the heavenly host which praised their Lord at night. Let the shepherds take better care of their flock,
St Jerome † AD 420 The Letters of St. Jerome 46.13
… Then shall we touch with our lips the wood of the cross, and rise in prayer and resolve upon the Mount of Olives with the ascending Lord. We shall see Lazarus come forth bound with grave clothes, we shall look upon the waters of Jordan purified for the washing of the Lord. Thence we shall pass to the folds of the shepherds,
2:9
Tatian † AD 180 The Diatessaron 2
[16] And there were in that region shepherds abiding, keeping their flock in the watch [17] of the night.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… And it was Light that was in the pillar of fire that led Israel and tamed the wilderness. It was Light that carried up Elias in the car of fire, and yet did not burn him as it carried him. It was Light that shone round the Shepherds
2:10
Tatian † AD 180 The Diatessaron 2
[16] And there were in that region shepherds abiding, keeping their flock in the watch [17] of the night. And behold, the angel of God came unto them, and the glory of the [18] Lord shone upon them; and they were greatly terrified.
Origen † AD 254 Origen's Commentary on the Gospel of John 1.13
… Hence an angel standing over the shepherds made a bright light to shine round about them, and said:
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.8
… “Fear not; for, behold, I bring you tidings that unto you is born this day in the city of David a Saviour, which is Christ Jesus.”
St Gregory Thaumaturgus † AD 270 Four Homilies 2
… And this address, “highly favoured,” embraced the whole nature of men. “Hail, thou that art highly favoured” in the holy conception and in the glorious pregnancy, “I bring you good tidings of great joy, which shall be to all people.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.10
10. The Son of God then is Lord: He is Lord, who was born in Bethlehem of Judæa, according to the Angel who said to the shepherds, I bring you good tidings of great joy, that unto you is born this day in the city of David Christ the Lord
St John Chrysostom † AD 407 Homilies on 1 Timothy 2
… And perhaps he glances too at the future. For if our present state is exposed to shame and reproach, it will not be so hereafter; and it is to things future, and not to things present, that the Gospel belongs. Why then did the Angel say, “Behold, I bring you good tidings of great joy, for unto you is born a Saviour”? (
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 8
… Excellent! We are to believe then that the same man who gave so much credit to a dream that he did not dare to touch his wife, yet afterwards, when he had learnt from the shepherds that the angel of the Lord had come from heaven and said to them,
2:11
Tatian † AD 180 The Diatessaron 2
[16] And there were in that region shepherds abiding, keeping their flock in the watch [17] of the night. And behold, the angel of God came unto them, and the glory of the [18] Lord shone upon them; and they were greatly terrified. And the angel said unto them, Be not terrified; for I bring you tidings of great joy which shall be to the [19] whole world;
St Irenaeus of Lyons † AD 202 Against Heresies 3.10.3
3. And the angel of the Lord, he says, appeared to the shepherds, proclaiming joy to them: “For
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.6
6. Christ the Lord is He who was born in the city of David
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.8
… nor is He now brought to life for the first time, Who was always, and was in the beginning; on the other hand, that which before-time was not is born to us. Again we find it thus recorded, how that the angel, when he spoke to the shepherds, said that He had been born: “Who is this day born to us a Saviour, Who is Christ the Lord, in the city of David.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.33
… except the Physician, who came not for the sake of the sound, but of the sick; except the Saviour, concerning whom it was said to the human race: “Unto you there is born this day a Saviour;”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.48
He is therefore the Saviour at once of infants and of adults, of whom the angel said, “There is born unto you this day a Saviour;”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 2.2
… In the meanwhile we will now prove by Divine testimonies that Christ is God, and that Mary is the Mother of God. Hear then how the angel of God speaks to the Shepherds of the birth of God. “There is born,” he says, “to you this day in the city of David a Saviour who is Christ the Lord.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 2.4
… And in order that you may not deny that God appeared from Mary, he at once adds the name of Saviour, on purpose that you may believe that He who is born of Mary is God, whom you cannot deny to have been born a Saviour, in accordance with this passage: “For to you is born to-day a Saviour.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.4
… For Christ who was born of Mary is without the slightest doubt called Saviour, as it is said, “For to you is born this day a Saviour, which is Christ the Lord.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.12
… for surely the Saviour is the same as Christ, as the angel says: “For to you is born this day a Saviour who is Christ the Lord.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —By neither name alone, but by both. For the Divine Man after being made man was named Jesus Christ. “For,” it is written, “Thou shalt call His name Jesus for he shall save His people from their sins,” and unto you is born this day in the city of David Christ the Lord.
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 131
… They will reply that the terms anterior are, “God the Word,” “only begotten Son,” “Almighty,” and “Lord of all creation”; and that the names “Jesus Christ” belong to the incarnation. For, after the incarnation, God the Word, the only begotten Son of God is called Jesus Christ; for “Behold” He says “unto you is born this day Christ the Lord”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… And in another place he writes, “In the kingdom of Christ and of God.” Moreover the chorus of the angels announced to the shepherds “Unto you is born this day in the city of David…Christ the Lord.”
2:12
Tatian † AD 180 The Diatessaron 2
… And behold, the angel of God came unto them, and the glory of the [18] Lord shone upon them; and they were greatly terrified. And the angel said unto them, Be not terrified; for I bring you tidings of great joy which shall be to the [19] whole world; there is born to you this day a Saviour, which is the Lord the Messiah, [20] in the city of David.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —Yet after the conception He was an unborn babe in the womb; after His birth. He was a babe
2:13
Tatian † AD 180 The Diatessaron 2
… And the angel said unto them, Be not terrified; for I bring you tidings of great joy which shall be to the [19] whole world; there is born to you this day a Saviour, which is the Lord the Messiah, [20] in the city of David. And this is a sign for you: ye shall find a babe wrapped [21] in swaddling cloths and laid in a manger.
Tertullian † AD 220 On the Flesh of Christ 2
… He will not brook delay, since suddenly (without any prophetic announcement) did he bring down Christ from heaven. “Away,” says he, “with that eternal plaguey taxing of Cæsar, and the scanty inn, and the squalid swaddling-clothes, and the hard stable. We do not care a jot for that multitude of the heavenly host which praised their Lord at night.
St Ambrose of Milan † AD 397 Concerning Virgins 1.3
… This is that which angels ministering on earth signified should come to pass, which ministry should be offered to the Lord with the service of an unstained body. This is that heavenly service which the host of rejoicing angels spoke of for the earth.
St John Chrysostom † AD 407 Homilies on Colossians 3
… Why then run ye to them? Wouldest thou know the hatred which the Angels had against us, how great it was; and how averse to us they always were? They were sent to take vengeance in the cases of the Israelites, of David, of the Sodomites, of the Valley of weeping. ( Ex. xxiii. 20 .) Not so however now, but, on the contrary, they sang upon the earth
2:14
Tatian † AD 180 The Diatessaron 2
[22] Praise be to God in the highest,
St Gregory Thaumaturgus † AD 270 Twelve Topics on the Faith 12
… For He was born in Bethlehem according to the flesh, in a manner meet for Deity, the angels of heaven recognising Him as their Lord, and hymning as their God Him who was then wrapped in swaddling-clothes in a manger, and exclaiming, “Glory to God in the highest, and on earth peace, good-will among men.”
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Thou hast brought forth, before the eyes of those in heaven and earth, a pre-eminent wonder. And it is a proof of this, and an irrefragable argument, that at the novelty of thy supernatural child-bearing, the angels sang on earth, “Glory to God in the highest, and on earth peace, good-will towards men,”
St Basil the Great † AD 379 De Spiritu Sancto 16
… It results that, if by your argument you do away with the Spirit, the hosts of the angels are disbanded, the dominions of archangels are destroyed, all is thrown into confusion, and their life loses law, order, and distinctness. For how are angels to cry “Glory to God in the highest”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.32
… the place of the manger, which received the Lord, shall put them to shame. The shepherds, who then received the good tidings, shall bear witness; and the host of the Angels who sang praises and hymns, and said, Glory to God in the highest, and on earth peace among men of His good pleasure
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.24
… This is the reason for the generation and the virgin, for the manger and Bethlehem; the generation on behalf of the creation, the virgin on behalf of the woman, Bethlehem because of Eden, the manger because of the garden, small and visible things on behalf of great and hidden things. This is why the angels
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… With Shepherds glorify Him; with Angels join in chorus; with Archangels sing hymns. Let this Festival be common to the powers in heaven and to the powers upon earth.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 25
For this is the thing both to free us from earth, and to remove us into heaven, and to make us angels instead of men. Because they too form a choir, and give thanks to God for His good things bestowed on us, saying, “Glory to God in the highest, and on earth peace, good will towards men.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
How then did He enjoin them to pronounce peace on entering into each house? And again, how did the angels say, “Glory to God in the highest, and on earth peace”?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 65
So that if it seem good, let us leave Adam, and inquire what is the difference between the angels and this company of them who on earth sing and say, “Glory to God in the highest, and on earth peace, good will towards men.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 15
… but what God really is, not only have not the prophets seen, but not even angels nor archangels. If you ask them, you shall not hear them answering anything concerning His Essence, but sending up, “Glory to God in the Highest, on earth peace, good will towards men.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 21
… iv. 11 ), when they proclaimed the glad tidings of His birth, and cried, “Glory to God in the highest, and on earth peace” (
St Jerome † AD 420 The Letters of St. Jerome 75.1
… Wherefore also the blessed apostle forbids us to sorrow concerning them which are asleep, telling us to believe that those whom we know to sleep now may hereafter be roused from their sleep, and when their slumber is ended may watch once more with the saints and sing with the angels:—“Glory to God in the highest and on earth peace among men of good will.”
St Jerome † AD 420 The Letters of St. Jerome 108.10
After this Paula went a short distance down the hill to the tower of Edar, that is ‘of the flock,’ near which Jacob fed his flocks, and where the shepherds keeping watch by night were privileged to hear the words: “Glory to God in the highest and on earth peace, goodwill toward men.”
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 8
… for behold I bring you good tidings of great joy which shall be to all people, for there is born to you this day in the city of David a Saviour, which is Christ the Lord;” and when the heavenly host had joined with him in the chorus
St Augustine of Hippo † AD 430 City of God 14.8
… But ordinary phraseology would not have allowed the saying, “Be unwilling to make any manner of lie,” had there not been also an evil will, whose wickedness separates if from that which the angels celebrated, “Peace on earth, of good will to men.”
St Augustine of Hippo † AD 430 On the Holy Trinity 13.13
… For power joined to righteousness, or righteousness added to power, constitutes a judicial authority. But righteousness belongs to a good will; whence it was said by the angels when Christ was born: “Glory to God in the highest, and on earth peace to men of good will.”
St Augustine of Hippo † AD 430 On the Morals of the Manichæans 7
… We have only to show you the gate which you despair of finding, and make the uninstructed despair of it too. You can be made to enter only by good-will, on which the divine mercy bestows peace, as the song in the Gospel says, "Glory to God in the highest, and on earth peace to men of good-will."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.7
… Can it be that envy and malicious strife are a small evil? How then were those in unity who were not at peace? For it is not my voice, nor that of any man, but of the Lord Himself; nor did the sound go forth from men, but from angels, at the birth of Christ, "Glory to God in the highest, and on earth peace to men of good will."
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 4
… So, again, in the evangelical and apostolic books of the New Testament what other lesson is taught us? As when it is said, “Lay not up for yourselves treasures upon earth;” and, “Fear not them which kill the body;” and, “If any man will come after me, let him deny himself;” and again, “Peace on earth to men of good will.”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.2
… mind and reason, is brought under subjection to something better still, which is the truth itself, the only-begotten Son of God. For a man is not able to rule over things which are inferior, unless he subjects himself to what is superior. And this is the peace which is given on earth to men of goodwill;
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.6
… so let it be done in Thy saints who are on earth, and made from the earth, so far as the body is concerned, and who, although it is into a heavenly habitation and exchange, are yet to be taken from the earth. To this there is a reference also in that doxology of the angels, “Glory to God in the highest, and on earth peace to men of goodwill:”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 20.3
… For to a good will nothing is so easy, as this good will to itself, and this is enough for God. How much soever therefore this world may rage, most truly did the angels exclaim when the Lord was born in the flesh, “Glory to God in the highest, and on earth peace to men of good will;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 67.2
2. The Word of God then is set forth before all men; let them who can, procure It, and they can who have a godly will. For in That Word is peace; and “peace on earth is to men of good will.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.21
… another neither in patrimony, nor in bag, nor in jar, hath had anything, had it wholly in his heart: salvation was to the house of Zacchæus; and more this poor widow cast in than those rich men: this man, that doth offer a cup of cold water, shall not lose his reward: but there is even “peace on earth to men of good will.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 112.2
… since “the life of man on earth is a temptation,” as holy Job saith. But “He who judgeth us is the Lord.” …He therefore will see how far each man profiteth in His commandments; yet he who loveth the peace of this building together, shall have great delight in them; nor ought he to despair, since there is “peace on earth for men of good will.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 126.8
… But thou hast not enough to do this. Hast thou the will? As what thou hadst would be nothing, if thou hadst not a good will; so do not despond, because thou hast not, if thou hast a good will. For what dost thou sow? Mercy. And what wilt thou reap? Peace. Said the Angels, Peace on earth unto rich men? No, but, “Peace on earth unto men of a good will.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 149.3
… In the part which abideth in heaven is the bliss of angels, in the part which wandereth in this world is the hope of the righteous. Of the former is said, “Glory to God in the highest;” of the latter, “and on earth peace to men of good will.”
Pope St Leo I the Great † AD 461 Letters 69
… declare his sincere acknowledgment of the common Faith, to be communicated to the Apostolic See and all the Lord’s priests and churches, and thus the world being at peace through the one Faith, we may all be able to say what the angels sang at the Saviour’s birth of the Virgin Mary, “Glory in the highest to God and on earth peace to men of good will
Pope St Leo I the Great † AD 461 Sermons 21
… For unless He were true God , He would not bring us a remedy, unless He were true Man, He would not give us an example. Therefore the exulting angel’s song when the Lord was born is this, “Glory to God in the Highest,” and their message, “peace on earth to men of good will
Pope St Leo I the Great † AD 461 Sermons 26
… To-day the Word of God appeared clothed in flesh, and That which had never been visible to human eyes began to be tangible to our hands as well. Today the shepherds learnt from angels’ voices that the Saviour was born in the substance of our flesh and soul; and to-day the form of the Gospel message was pre-arranged by the leaders of the Lord’s flocks
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.39
Glory to God in the highest and on earth peace to men of good will (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.122
… And, when I rejoice with great exultation for thy doings, the results of thy labour become mine through charity. With regard, therefore, to the conversion of the Goths, both for your work and for our exultation, we may well exclaim with the angels, Glory to God in the highest, and on earth peace to men of goodwill (
2:15
Tatian † AD 180 The Diatessaron 2
… And all that heard wondered at the [27] description which the shepherds described to them. But Mary kept these sayings [28] and discriminated them in her heart. And those shepherds returned, magnifying and praising God for all that they had seen and heard, according as it was described unto them.
St Jerome † AD 420 The Letters of St. Jerome 108.10
… when she looked upon these things I say, she protested in my hearing that she could behold with the eyes of faith the infant Lord wrapped in swaddling clothes and crying in the manger, the wise men worshipping Him, the star shining overhead, the virgin mother, the attentive foster-father, the shepherds coming by night to see “the word that was come to pass”
2:16
Tatian † AD 180 The Diatessaron 2
[23] And when the angels departed from them to heaven, the shepherds spake to one another and said, We will go to Bethlehem and see this word which hath been, as [24] the Lord made known unto us.
2:17
Tatian † AD 180 The Diatessaron 2
[23] And when the angels departed from them to heaven, the shepherds spake to one another and said, We will go to Bethlehem and see this word which hath been, as [24] the Lord made known unto us. And they came with haste, and found Mary and [25] Joseph, and the babe laid in a manger.
2:18
Tatian † AD 180 The Diatessaron 2
… And they came with haste, and found Mary and [25] Joseph, and the babe laid in a manger. And when they saw, they reported the word [26] which was spoken to them about the child.
2:19
Tatian † AD 180 The Diatessaron 2
… And they came with haste, and found Mary and [25] Joseph, and the babe laid in a manger. And when they saw, they reported the word [26] which was spoken to them about the child. And all that heard wondered at the [27] description which the shepherds described to them.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.50
267. They, then, are His men, His trusty ones, who have no deceit in their hearts, hide no treachery within them, but guard His words and ponder them in their heart, as Mary pondered them;
St Ambrose of Milan † AD 397 Concerning Virgins 2.2
13. And then, in the many subsequent wonders, when the barren bore a son, the virgin conceived, the dumb spake, the wise men worshipped, Simeon waited, the stars gave notice. Mary, who was moved by the angel’s entrance, was unmoved by the miracles. “Mary,” it is said, “kept all these things in her heart.”
St Ambrose of Milan † AD 397 Concerning Virgins 3.3
… For in truth in much speaking there is abundance of sin. To the murderer it was said: “Thou hast sinned, be silent,” that he might not sin more; but to the virgin it must be said, “Be silent lest thou sin.” For Mary, as we read, kept in heart all things that were said concerning her Son,
St Augustine of Hippo † AD 430 The Confessions 5.9
… By no means, Lord. Assuredly Thou wert near, and wert hearing and doing in that method in which Thou hadst predetermined that it should be done. Far be it from Thee that Thou shouldst delude her in those visions and the answers she had from Thee,—some of which I have spoken of, and others not, —which she kept
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.54
Lastly, let him give good heed to his venerable bishop, when he is expounding the Prophet Isaiah,
2:20
Tatian † AD 180 The Diatessaron 2
… And they came with haste, and found Mary and [25] Joseph, and the babe laid in a manger. And when they saw, they reported the word [26] which was spoken to them about the child. And all that heard wondered at the [27] description which the shepherds described to them. But Mary kept these sayings [28] and discriminated them in her heart.
St Irenaeus of Lyons † AD 202 Against Heresies 3.10.3
… who has sent to His own handiwork, that is, to men, the blessing of His salvation from heaven. Wherefore he adds: “The shepherds returned, glorifying God for all which they had heard and seen, as it was told unto them.”
2:21
Tatian † AD 180 The Diatessaron 2
[29] [Arabic, p. 9] And when eight days were fulfilled that the child should be circumcised, his name was called Jesus, being that by which he was called by the angel before his conception in the womb.
2:22
Tatian † AD 180 The Diatessaron 2
… And this man came by the Spirit to the temple; and at the time when his parents brought in the child Jesus, that they might [36] present for him a sacrifice, as it is written in the law, he bare him in his arms and praised God and said,
St Irenaeus of Lyons † AD 202 Against Heresies 3.10.4
… “When the days of purification were accomplished, they brought Him up to Jerusalem, to present Him before the Lord, as it is written in the law of the Lord, That every male opening the womb shall be called holy to the Lord; and that they should offer a sacrifice, as it is said in the law of the Lord, a pair of turtle-doves, or two young pigeons:”
Tertullian † AD 220 On the Flesh of Christ 2
… let them keep their gold to themselves. Let Herod, too, mend his manners, so that Jeremy may not glory over him. Spare also the babe from circumcision, that he may escape the pain thereof; nor let him be brought into the temple, lest he burden his parents with the expense of the offering;
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Hence it was that the ark of God removed from the inn at Bethlehem, for there He paid to the law that debt of the forty days, due not to justice but to grace, and rested upon the mountains of Sion, and receiving into His pure bosom as upon a lofty throne, and one transcending the nature of man, the Monarch of all,
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 19.13
13. The All-Purifier Firstborn in the day of His purifying,—purified the purification of the firstborn and was offered
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 12
… And, then, to take the case of John: we are agreed that he was an only begotten son: I want to know if he was not also a first-born son, and whether he was not absolutely amenable to the law. There can be no doubt in the matter. At all events Scripture thus speaks of the Saviour,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.5
… and when they had opened their treasures, they presented unto Him gifts, gold, frankincense, and myrrh. And being warned of God in a dream that they should not return unto Herod, they departed into their own country another way. Then, after this account of their return, the narrative goes on thus:
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.11
… and that in this way the king, having his fears allayed, had given up the idea of asking after and persecuting the child. Consequently, when they had gone with Him to Jerusalem after the purification of His mother, and when those things had been performed in the temple which are recounted by Luke,
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… as for instance when His parents zealously urged His circumcision, when He was a child eight days old, as relates the evangelist Luke, afterwards ‘they brought Him to present Him to the Lord,’ ‘bringing the offerings of purification’ ‘to offer a sacrifice according to that which is said in the law of the Lord a pair of turtle doves or two young pigeons.’
2:23
Tatian † AD 180 The Diatessaron 2
[30] And when the days of their purification according to the law of Moses were [31] completed, they took him up to Jerusalem to present him before the Lord
St Irenaeus of Lyons † AD 202 Against Heresies 1.3.4
4. They moreover affirm that the Saviour is shown to be derived from all the Æons, and to be in Himself everything by the following passage: “Every male that openeth the womb.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 59
… And for this reason Scripture also mentions her bringing forth, and tells of her wrapping Him in swaddling clothes; and therefore, too, the paps which He sucked were called blessed . And He was offered as a sacrifice, in that He Who was born had opened the womb
2:24
Tatian † AD 180 The Diatessaron 2
[30] And when the days of their purification according to the law of Moses were [31] completed, they took him up to Jerusalem to present him before the Lord (as it is written in the law of the Lord, Every male opening the womb shall be called the [32] holy thing of the Lord),
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.32
… The shepherds, who then received the good tidings, shall bear witness; and the host of the Angels who sang praises and hymns, and said, Glory to God in the highest, and on earth peace among men of His good pleasure : the Temple into which He was then carried up on the fortieth day: the pairs of turtle-doves, which were offered on His behalf
2:25
Tatian † AD 180 The Diatessaron 2
… purification according to the law of Moses were [31] completed, they took him up to Jerusalem to present him before the Lord (as it is written in the law of the Lord, Every male opening the womb shall be called the [32] holy thing of the Lord), and to give a sacrificial victim as it is said in the law of [33] the Lord, A pair of doves or two young pigeons.
Tertullian † AD 220 An Answer to the Jews 12
… And if these blessings accrue through Christ, they will not have been prophesied of another than Him through whom we consider them to have been accomplished.
Tertullian † AD 220 On the Flesh of Christ 2
… Let Herod, too, mend his manners, so that Jeremy may not glory over him. Spare also the babe from circumcision, that he may escape the pain thereof; nor let him be brought into the temple, lest he burden his parents with the expense of the offering; nor let him be handed to Simeon, lest the old man be saddened at the point of death.
St Hippolytus † AD 235 On Genesis 1
… But that against Simeon he did not recall. Wherefore it also was fulfilled in deed. For Simeon did not obtain an inheritance like the other tribes, for he dwelt in the midst of Judah. Yet his tribe was preserved, although it was small in number.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.10
… And again: “Whosoever doeth the word of God is My father and sister and mother.” And who are those blessed servants, who stand before Him, but Paul, who said: “Even to this day I stand witnessing both to great and small;” or Simeon, who was waiting in the temple to see the consolation of Israel?
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… ( a ) “Symeon,” he says, “declared:” (namely,) in Luke, in that he prophesied, “Which Thou hast prepared before the face of all nations, a light to lighten the Gentiles, and the glory of Thy people Israel.” ( c ) “How God at the first did visit the Gentiles, to take out of them a people for His Name.” (
St Augustine of Hippo † AD 430 City of God 17.4
… “I am made glad,” she says, “in Thy salvation.” This is Christ Jesus Himself, whom old Simeon, as we read in the Gospel, embracing as a little one, yet recognizing as great, said, “Lord, now lettest Thou Thy servant depart in peace, for mine eyes have seen Thy salvation.”
St Augustine of Hippo † AD 430 On the Holy Trinity 4.20
… And Mary, too, was filled with the Holy Ghost, so as to foretell such things of the Lord, whom she was bearing in her womb. And Simeon and Anna were filled with the Holy Spirit, so as to acknowledge the greatness of the little child Christ.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 32.6
… which thing before we speak of as we may be able, we must first inquire, lest that should trouble any one, in what manner the Spirit was not yet in holy men, whilst we read in the Gospel concerning the Lord Himself newly born, that Simeon by the Holy Spirit recognized Him; that Anna the widow, a prophetess, also recognized Him;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 52.8
… For it was not without the Holy Spirit that the prophets predicted the events of the future; nor was it so that the aged Simeon and the widowed Anna knew by the Holy Spirit the infant Lord;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 109.2
… But these were certainly not with Him on that occasion, and had already believed on Him at some previous period. I say nothing of the aged Simeon, who believed on Him when an infant; of Anna the prophetess;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.2
… the same are counted for a seed; the same do belong to the inheritance of God. From hence are Joseph that just man, and the Virgin Mary who bore Christ: hence John Baptist the friend of the Bridegroom, and his parents Zacharias and Elisabeth: hence Symeon the old,
2:26
Tatian † AD 180 The Diatessaron 2
… And there was in Jerusalem a man whose name was Simeon; and this man was upright and pious, and expecting [34] the consolation of Israel; and the Holy Spirit was upon him.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.7
… For Elisabeth counted herself blessed. Filled with this Holy Spirit, Zacharias also, the father of John, prophesied , telling how many good things the Only-begotten should procure, and that John should be His harbinger through baptism. By this Holy Ghost also it was revealed to just Symeon, that he should not see death, till he had seen the Lord’s Christ
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 23
For what does he say? “By faith being warned of God.” What is “being warned of God”? It is, “It having been foretold to him.” But why is the expression “divine communication” (
2:27
Tatian † AD 180 The Diatessaron 2
… And there was in Jerusalem a man whose name was Simeon; and this man was upright and pious, and expecting [34] the consolation of Israel; and the Holy Spirit was upon him. And it had been said unto him by the Holy Spirit, that he should not see death till he had seen with [35] his eyes the Messiah of the Lord.
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 4
… And so far was this the case that even the Evangelists, expressing the prevailing opinion, which is the correct rule for a historian, call him the father of the Saviour, as, for instance,
2:28
Tatian † AD 180 The Diatessaron 2
… And it had been said unto him by the Holy Spirit, that he should not see death till he had seen with [35] his eyes the Messiah of the Lord. And this man came by the Spirit to the temple; and at the time when his parents brought in the child Jesus, that they might [36] present for him a sacrifice, as it is written in the law,
St Irenaeus of Lyons † AD 202 Against Heresies 1.8.4
… Wherefore this substance also, according to them, was reinstated in Pleroma. They say, too, that Simeon, “who took Christ into his arms, and gave thanks to God, and said, Lord, now lettest Thou Thy servant depart in peace, according to Thy word,”
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.48
48. Now Simeon the priest, when he took Him up in his arms to present Him before God,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 98.2
… 2 ). This very right hand, this very arm, this very salvation, is our Lord Jesus Christ of whom it is said, “And all flesh shall see the salvation of God;” of whom also that Simeon who embraced the Infant in his arms, spoke, “Lord, now lettest Thou Thy servant depart in peace; for mine eyes have seen Thy salvation.”
2:29
Tatian † AD 180 The Diatessaron 2
[37] Now loosest thou the bonds of thy servant, O Lord, in peace,
St Irenaeus of Lyons † AD 202 Against Heresies 3.10.4
… But “Simeon,” he also says, “blessed God, and said, Lord, now lettest Thou Thy servant depart in peace; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light for the revelation of the Gentiles, and the glory of Thy people Israel.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.16.4
… because mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel;”
St Irenaeus of Lyons † AD 202 Against Heresies 4.7.1
… Wherefore Simeon also, one of his descendants, carried fully out the rejoicing of the patriarch, and said: “Lord, now lettest Thou Thy servant depart in peace. For mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: a light for the revelation of the Gentiles, and the glory of the people Israel.”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.27
… “Blessed are they who have not seen and yet have believed.” But how much more blessed are those eyes which Jesus calls blessed for the things which they have seen, than those which have not attained to such a vision; Simeon is content to take into his arms the salvation of God, and after seeing it, he says,
St Cyprian of Carthage † AD 258 On the Mortality 3
… and when he had seen Him, he knew that he should soon die. Therefore, rejoicing concerning his now approaching death, and secure of his immediate summons, he received the child into his arms, and blessing the Lord, he exclaimed, and said, “Now lettest Thou Thy servant depart in peace, according to Thy word; for mine eyes have seen Thy salvation;”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.59
… “Father, I will that those whom Thou hast given me be with me where I shall be, and may see my glory which Thou hast given me before the foundation of the world.” Also according to Luke: “Now lettest Thou Thy servant depart in peace, O Lord, according to the word; for mine eyes have seen Thy salvation.”
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel.”
St Methodius † AD 311 Oration on the Palms 1
V. Once, indeed, the aged Simeon met the Saviour
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.48
… So, then, though the arms of Simeon seemed to be presenting the Son, yet the words of Simeon testified that he was presented by the Son. Therefore we can have no dispute concerning this, because that which was said put an end to dispute;— Now lettest Thou Thy servant depart in peace .
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.19
… the blessed place of the manger bears witness. Egypt bears witness, which received the Lord while yet young in the body : Symeon bears witness, who received Him in his arms, and said, Now, Lord, lettest Thou Thy servant depart in peace, according to Thy word; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 8
… bring you good tidings of great joy which shall be to all people, for there is born to you this day in the city of David a Saviour, which is Christ the Lord;” and when the heavenly host had joined with him in the chorus “Glory to God in the highest, and on earth peace among men of good will;” and when he had seen just Simeon embrace the infant and exclaim,
St Augustine of Hippo † AD 430 City of God 22.29
… And that Christ is the salvation of God, many other passages of Scripture witness, but especially the words of the venerable Simeon, who, when he had received into his hands the infant Christ, said, “Now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.5
… He was then in the hands of an old man. And what saith that old man? Rejoicing that now he must be loosed from this world, seeing how in his own hand was held He by whom and in whom his Salvation was upheld; he saith what? “Now Thou lettest go,” he saith, “O Lord, Thy servant in peace, for mine eyes have seen Thy Salvation.”
2:30
Tatian † AD 180 The Diatessaron 2
[38] For mine eye hath witnessed thy mercy,
Tertullian † AD 220 Five Books in Reply to Marcion 3
Heard with their ears Salvation, with their eyes
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.48
… Therefore we can have no dispute concerning this, because that which was said put an end to dispute;— Now lettest Thou Thy servant depart in peace . He then who is let depart to go in peace to God, is presented as an offering to God. And in order to make known by whom he was presented, he said,— For lo! mine eyes have seen Thy mercy .
St Gregory of Nyssa † AD 395 Funeral Oration on Meletius 1
… but he wears the raiment which the purity of his life has woven into a glorious dress. “Precious in the sight of the Lord is the death ” of such a man, or rather it is not death, but the breaking of bonds, as it is said, “Thou hast broken my bonds asunder.” Simeon has been let depart
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 12.6
… From thence begins His sermon on the mount to Matthew, where He says, “Blessed are the poor in spirit: for theirs is the kingdom of heaven.” “I will place in salvation.” He does not say what He would place: but, “in salvation,” must be understood as, in Christ; according to that, “For mine eyes have seen Thy salvation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.9
“But my soul shall be joyful in the Lord; it shall rejoice in His salvation.” The salvation of God is Christ: “For mine eyes have seen Thy salvation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.17
17. “I have declared Thy Truth and Thy Salvation.” I have declared Thy Christ. This is the meaning of, “I have declared Thy Truth and Thy Salvation.” How is “Thy Truth” Christ? “I am the Truth.” How is Christ “His Salvation”? Simeon recognised the infant in His Mother’s hands in the Temple, and said, “For mine eyes have seen Thy Salvation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.5
… Hear: “In all nations.” What way art thou seeking? Hear: “Thy Salvation.” Is not perchance Christ his Salvation? And what is that which the old Symeon hath said, that old man, I say, in the Gospel, preserved full of years even unto the infancy of the Word?
2:31
Tatian † AD 180 The Diatessaron 2
[39] Which thou hast made ready because of the whole world;
2:32
Tatian † AD 180 The Diatessaron 2
[40] A light for the unveiling of the nations,
Tertullian † AD 220 The Five Books Against Marcion 4.9
… The cleansing of the Syrian rather was significant throughout the nations of the world of their own cleansing in Christ their light,
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… who from a man had been changed into an angel by a godly change, and, for the immensity of his joy, chant ed his hymn of thanksgiving, and openly proclaimed the “Light to lighten the Gentiles, and the glory of Thy people Israel.”
2:33
Tatian † AD 180 The Diatessaron 2
… And she also rose in that hour and thanked the Lord, and she [47] spake of him with every one who was expecting the deliverance of Jerusalem. And when they had accomplished everything according to what is in the law of the Lord, they returned to Galilee, to Nazareth their city.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.9
… thy mother , and to her, Behold! thy Son : teaching her the parental affection due to him , and indirectly explaining that which is said in Luke, and His father and His mother marvelled at Him
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 8
… Helvidius, I say, would have us believe that Joseph, though well acquainted with such surprising wonders, dared to touch the temple of God, the abode of the Holy Ghost, the mother of his Lord? Mary at all events “kept all these sayings in her heart.” You cannot for shame say Joseph did not know of them, for Luke tells us,
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.12
… of His weakness, not of His divinity. For the Gospel does not lie, in which one reads, “Both His father and His mother marvelled at those things which were spoken about Him;”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.1
… and His parents went to Jerusalem every year at the feast of the passover.” But lest any one may fancy that by the “parents” here are rather to be understood the blood relations of Mary along with the mother herself, what shall be said to that preceding word of the same Luke, namely, “And His father
2:34
Tatian † AD 180 The Diatessaron 2
[41] And Joseph and his mother were marvelling at the things which were being said [42] concerning him.
Tertullian † AD 220 The Five Books Against Marcion 5.5
… The very “stumbling-block” which he declares Christ to be “to the Jews,” points unmistakeably to the Creator’s prophecy respecting Him, when by Isaiah He says: “Behold I lay in Sion a stone of stumbling and a rock of offence.” This rock or stone is Christ. This stumbling-stone Marcion retains still.
Tertullian † AD 220 On the Flesh of Christ 23
We acknowledge, however, that the prophetic declaration of Simeon is fulfilled, which he spoke over the recently-born Saviour: “Behold, this child is set for the fall and rising again of many in Israel, and for a sign that shall be spoken against.”
St Hippolytus † AD 235 On Genesis 1
Hipp . The Lord is represented to us as a horseman; and the “heel” points us to the “last times.” And His “falling” denotes His death; as it is written in the Gospel: “Behold, this (child) is set for the fall and rising again of many.”
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.51
… For Simeon clothed Him in these, and gave Him to her who had wrapped Him in swaddling clothes. For when he gave Him to His mother, he gave along with Him the priesthood; and when he prophesied to her concerning Him, This (child) is set for the fall and rising again ,
St Basil the Great † AD 379 The Letters 260.6
… “And Simeon blessed them, and said unto Mary His mother, Behold, this Child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (yea, a sword shall pierce through thine own soul also,) that the thoughts of many hearts may be revealed.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 5
… so that not only by the salvation of the good, but also by the perdition of the wicked is its excellence declared. Since both the sun, for this reason most especially that he is exceeding bright, doth wound the eyes of the weak: and the Saviour is “for the fall and rising again of many,” (
St Jerome † AD 420 The Letters of St. Jerome 122.3
… return ye now every one from his evil way, and make your ways and your doings good. And they said, there is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart.” The righteous Simeon says in the gospel: “Behold, this child is set for the fall and rising again of many,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.11
Ye recollect what was said of Christ, that He was thus born for “the fall of many, and the rising again of many, and for a sign to be spoken against.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.10
10. …For ye have heard, like men accustomed to the watering of the clouds of God, “Thy truth” then “is in the circuit of Thee.” But when without persecutions, when without opposition, since it is said, that “He was born for a sign which shall be spoken against”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.32
… I beseech you, hear this again more clearly, and remember it: for I know that some understand, while others are yet enquiring perhaps what I meant. There is no article of the Christian faith which has encountered such contradiction as that of the resurrection of the flesh. Finally, He who was born for a sign that should be spoken against,
2:35
Tatian † AD 180 The Diatessaron 2
[41] And Joseph and his mother were marvelling at the things which were being said [42] concerning him. And Simeon blessed them and said to Mary his mother, Behold, he is set for the overthrow and rising of many in Israel; and for a sign of contention; [43]
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… “Repent ye therefore,” he says, “and be converted.” He does not add, “from your sins;” but, “that your sins, may be blotted out,” means the same thing. And then he adds the gain: “So shall the times of refreshing come from the presence of the Lord.” ( v. 19 .) This betokens them in a sad state, brought low by many wars.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 105.12
… We understand by the iron which entered into his soul, the tribulation of stern necessity; for he did not say body, but “soul.” There is a somewhat similar expression in the Gospel, where Simeon saith unto Mary, “A sword shall pierce through thy own soul also.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.14
… Yea, a sword shall pierce through thy own soul also
2:36
Tatian † AD 180 The Diatessaron 2
… And Simeon blessed them and said to Mary his mother, Behold, he is set for the overthrow and rising of many in Israel; and for a sign of contention; [43] and a spear shall pierce through thine own soul; that the thoughts of the [44] [Arabic, p. 10] hearts of many may be revealed.
St Irenaeus of Lyons † AD 202 Against Heresies 1.8.4
… They say, too, that Simeon, “who took Christ into his arms, and gave thanks to God, and said, Lord, now lettest Thou Thy servant depart in peace, according to Thy word,” was a type of the Demiurge, who, on the arrival of the Saviour, learned his own change of place, and gave thanks to Bythus. They also assert that by Anna, who is spoken of in the gospel
Tertullian † AD 220 On the Flesh of Christ 2
… Spare also the babe from circumcision, that he may escape the pain thereof; nor let him be brought into the temple, lest he burden his parents with the expense of the offering; nor let him be handed to Simeon, lest the old man be saddened at the point of death. Let that old woman also hold her tongue, lest she should bewitch the child.”
Tertullian † AD 220 On Fasting 8
We produce, too, our remaining (evidences). For we now hasten to modern proofs. On the threshold of the Gospel,
St Ambrose of Milan † AD 397 Concerning Widows 4
… A widow, it is said, of fourscore and four years, a widow who departed not from the temple, a widow who served God night and day with fastings and with prayers.
St Jerome † AD 420 The Letters of St. Jerome 7.6
… With her I salute your sisters, who ought all to be welcomed wherever they go, for they have triumphed over their sex and the world, and await the Bridegroom’s coming, their lamps replenished with oil. O happy the house which is a home of a widowed Anna, of virgins that are prophetesses, and of twin Samuels bred in the Temple!
St Jerome † AD 420 The Letters of St. Jerome 39.7
… Do you fancy that I am alone? In place of you I now have Mary the mother of the Lord. Here I see many whom before I have not known. My companions are infinitely better than any that I had on earth. Here I have the company of Anna, the prophetess of the Gospel;
St Jerome † AD 420 The Letters of St. Jerome 54.16
16. Do we wish to know what widows ought to be? Let us read the gospel according to Luke. “There was one Anna,” he says, “a prophetess, the daughter of Phanuel of the tribe of Aser.”
St Jerome † AD 420 The Letters of St. Jerome 54.18
… I shall not recount their merits here lest I should seem to flatter them. It will suffice to mention the saintly Marcella who, while she is true to the claims of her birth and station, has set before us a life which is worthy of the gospel. Anna “lived with an husband seven years from her virginity”;
St Jerome † AD 420 The Letters of St. Jerome 79.10
… Both these lived day and night in the temple and preserved the treasure of their chastity by prayer and by fasting. One was a type of the Church which cuts off the head of the devil and the other first received in her arms the saviour of the world and had revealed to her the holy mysteries which were to come.
St Jerome † AD 420 The Letters of St. Jerome 123.1
… whose very name (allotted to her by the divine guidance) has proved a prophecy of her after-life. Around her stand her grandmother, her mother, and her aunt; a noble band of tried Christian women. Her grandmother, Metronia, now a widow for forty years, reminds us of Anna the daughter of Phanuel in the gospel.
St Jerome † AD 420 The Letters of St. Jerome 127.2
… “there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of great age, and had lived with an husband seven years from her virginity; and she was a widow of about fourscore and four years, which departed not from the temple but served God with fastings and prayers night and day.”
St Jerome † AD 420 The Letters of St. Jerome 130.4
… As such he prophesied while still in his mother’s womb, and before the day of judgment won the commendation of the Judge. She admired also the zeal of Anna the daughter of Phanuel, who continued even to extreme old age to serve the Lord in the temple with prayers and fastings.
St Jerome † AD 420 Against Jovinianus 2.10
… And when Jeremiah offered them wine to drink, and they of their own accord refused it, the Lord spake by the prophet, saying: “Because ye have obeyed the commandment of Jonadab your father, Jonadab the son of Rechab shall not want a man to stand before me for ever.” On the
Sulpicius Severus † AD 420 The Sacred History Of Sulpitius Severus 2.11
… But being given up by God, on account of their sin, to death and captivity, they had sunk down to the miserably small number which they now presented. This company, however, as I have said, consisted only of the two tribes: the ten
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.29
… Observe, however, what is written concerning the other Anna, the widow: she “departed not from the temple, but served God with fastings and prayers night and day.”
St Augustine of Hippo † AD 430 On the Good of Widowhood 16
… For so it is written, “And there was Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in many days; and had lived with her husband seven years from her virginity; and she was a widow even unto eighty-four years, who used not to depart from the Temple, by fastings and prayers serving day and night.”
2:37
Tatian † AD 180 The Diatessaron 2
… and for a sign of contention; [43] and a spear shall pierce through thine own soul; that the thoughts of the [44] [Arabic, p. 10] hearts of many may be revealed. And Anna the prophetess, the daughter of Phanuel, of the tribe of Asher, was also advanced in years (and she dwelt [45] with her husband seven years from her virginity,
St Cyprian of Carthage † AD 258 On the Lord's Prayer 36
36. Let not us, then, who are in Christ—that is, always in the light—cease from praying even during night. Thus the widow Anna, without intermission praying and watching, persevered in deserving well of God, as it is written in the Gospel: “She departed not,” it says, “from the temple, serving with fastings and prayers night and day.”
St Ambrose of Milan † AD 397 Concerning Widows 4
24. Let us remember then how Mary, how Anna, and how Susanna are spoken of. But since not only must we celebrate their praises but also follow their manner of life, let us remember where Susanna, and Anna,
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… In this case it was not in her sex that nature was surpassed, but she overcame by her diet. Esther by her fasts moved a proud king. Anna, who for eighty-four years in her widowhood had served God with fasts and prayers day and night in the temple,
St Augustine of Hippo † AD 430 On the Good of Marriage 8
… As, therefore, that was good, which Martha was doing, being engaged in the ministering unto the Saints, but that better, which Mary, her sister, sitting at the feet of the Lord, and hearing His word; thus we praise the good of Susanna in married chastity, but yet we set before her the good of the widow Anna,
2:38
Tatian † AD 180 The Diatessaron 2
… 10] hearts of many may be revealed. And Anna the prophetess, the daughter of Phanuel, of the tribe of Asher, was also advanced in years (and she dwelt [45] with her husband seven years from her virginity, and she remained a widow about eighty-four years); and she left not the temple, and served night and day with [46] fasting and prayer.
St Irenaeus of Lyons † AD 202 Against Heresies 3.10.4
… But “Simeon,” he also says, “blessed God, and said, Lord, now lettest Thou Thy servant depart in peace; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light for the revelation of the Gentiles, and the glory of Thy people Israel.” And “Anna”
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… whilst the widow represents the Church of the Gentiles, which had been up to this point a widow,—the old man, indeed, as personating the law, seeks dismissal; but the widow, as personating the Church, brought her joyous confession of faith
2:39
Tatian † AD 180 The Diatessaron 2
… and she left not the temple, and served night and day with [46] fasting and prayer. And she also rose in that hour and thanked the Lord, and she [47] spake of him with every one who was expecting the deliverance of Jerusalem.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 9
Joseph therefore comes to Nazareth, partly to avoid the danger, partly also delighting to abide in his native place. To give him the more courage, he receives also an oracle from the angel touching this matter. Luke, however, doth not say that he came there by Divine warning, but that when they had fulfilled all the purification, they returned to Nazareth.
2:40
Tatian † AD 180 The Diatessaron 3
[24] And the child grew, and became strong in spirit, becoming filled with wisdom; and the grace of God was upon him.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.1
… “And the boy grew and waxed strong, filled with wisdom, and the grace of God was in Him: and His parents went to Jerusalem every year at the feast of the passover.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.5
… But when he heard that Archelaus did reign in Judæa, in the room of his father Herod, he was afraid to go thither; and being warned of God in a dream, he turned aside into the parts of Galilee; and 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. And
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 74.3
… but the assumption of human nature into the personal unity of the Only-begotten is not of nature, but of grace, as the Gospel acknowledges itself when it says, “And the child grew, and waxed strong, being filled with wisdom, and the grace of God was in Him.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 93.5
… “Thou art from everlasting:” for which he uses ‡π’ αἰῶνος , in the Greek version; that word being sometimes used for an age, sometimes for everlasting. Therefore, O Thou who seemest to be born “from thence,” Thou art from everlasting! But let not human birth be thought of, but Divine eternity. He began then from the time of His birth; He grew:
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Eran. —I could very easily give it. I shall quote the oracles of the Evangelists “The Child Jesus grew and waxed strong in spirit and the grace of God was upon him”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
… Also that which the apostle said, Declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead . For by the miracles and the resurrection and the coming of the Holy Spirit it was manifested and confirmed to the world that He is the Son of God . And this too
2:41
Tatian † AD 180 The Diatessaron 3
… And he said unto them, Why were [34] ye seeking me? know ye not that I must be in the house of my Father? And they [35] understood not the word which he spake unto them. And he went down with them, and came to Nazareth; and he was obedient to them: and his mother used to keep all these sayings in her heart.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… The first is human, the second Divine. In His Human nature He had no Father, but also in His Divine Nature no Mother. Both these belong to Godhead. He dwelt in the womb—but He was recognized by the Prophet, himself still in the womb, leaping before the Word, for Whose sake He came into being. He was wrapped in swaddling clothes
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.75
75. I now turn to the New Testament, and comparing his life with those who are here illustrious, I shall find in the teachers a source of honour for their disciple. Who was the forerunner of Jesus? John, the voice of the Word, the lamp of the Light, before Whom he even leaped in the womb,
St Ambrose of Milan † AD 397 Concerning Widows 4
… It becomes early years, it adorns youth, it adds to the dignity of age, and at all ages it has the gray hairs of its righteousness, the ripeness of its gravity, the veil of modesty, which does hinder devotion and increases religion. For we see by what follows that holy Mary went every year with Joseph to Jerusalem on the solemn day of the passover.
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 4
… and when the parents brought in the child Jesus, that they might do concerning him after the custom of the law;” and elsewhere,
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.12
… That virgin wife was rather a holier and more wonderful joy to her husband because of her very pregnancy without man, with disparity as to the child that was born, without disparity in the faith they cherished. And because of this conjugal fidelity they are both deservedly called “parents”
2:42
Tatian † AD 180 The Diatessaron 3
[25] And his kinsfolk used to go every year to Jerusalem at the feast of the passover. [26]
St Irenaeus of Lyons † AD 202 Against Heresies 1.3.2
2. The production, again, of the Duodecad of the Æons, is indicated by the fact that the Lord was twelve
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.6
… For he first gives us the account of the return of Christ from Egypt after the death of Herod,—an incident, indeed, which took place at the time of His infancy or childhood, and with which, consequently, Luke’s statement of what befell Him in the temple when He was twelve years of age is quite consistent.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.17
17. Consider when this was. When the Lord Jesus, as to His Human Nature, was twelve years old
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.13
… is here said, could not have been spoken in Solomon’s person.…I recognise plainly Him who had more understanding than His teachers, since when He was a boy of twelve years of age, Jesus remained behind in Jerusalem, and was found by His parents after three days’ space, “sitting in the temple among the doctors, hearing them and asking them questions.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.25
… For it is written, When he was twelve years old, the child Jesus tarried behind in Jerusalem (
2:43
Tatian † AD 180 The Diatessaron 3
[25] And his kinsfolk used to go every year to Jerusalem at the feast of the passover. [26] And when he was twelve years old, they went up according to their custom, [27] to the feast.
St Jerome † AD 420 The Letters of St. Jerome 107.7
… Let them seek her upon the world’s highway amid the crowds and the throng of their kinsfolk, and let them find her nowhere but in the shrine of the scriptures,
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 4
… and when the parents brought in the child Jesus, that they might do concerning him after the custom of the law;” and elsewhere, “And his parents went every year to Jerusalem at the feast of the passover.” And afterwards,
2:44
Tatian † AD 180 The Diatessaron 3
[25] And his kinsfolk used to go every year to Jerusalem at the feast of the passover. [26] And when he was twelve years old, they went up according to their custom, [27] to the feast. And when the days were accomplished, they returned; and the child [28] Jesus remained in Jerusalem, and Joseph and his mother knew not:
2:45
Tatian † AD 180 The Diatessaron 3
… And when the days were accomplished, they returned; and the child [28] Jesus remained in Jerusalem, and Joseph and his mother knew not: and they supposed that he was with the children of their company. And when they had gone one day’s journey, they sought him beside their people and those who knew them, [29] and they found him not;
2:46
Tatian † AD 180 The Diatessaron 3
… and the child [28] Jesus remained in Jerusalem, and Joseph and his mother knew not: and they supposed that he was with the children of their company. And when they had gone one day’s journey, they sought him beside their people and those who knew them, [29] and they found him not; so they returned to Jerusalem and sought him again. [30]
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 2
Glory to Him Who could never be measured by us! Our heart is too small for Him, yea our mind is too feeble. He makes foolish our littleness by the riches of His Wisdom. Glory to Him, Who lowered Himself, and asked;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 21
… For what was done would have seemed stranger as done by a boy, and there would have been time for twice or thrice as many, and much more. But in fact He did nothing while He was a child, save only that one thing to which Luke has testified (
St Jerome † AD 420 The Letters of St. Jerome 53.3
… For to these the Holy Ghost immediately suggested what comes to others by daily study and meditation; and, as it is written, they were “taught of God.” The Saviour had only accomplished his twelfth year when the scene in the temple took place;
St Augustine of Hippo † AD 430 The Confessions 5.6
… I was therefore filled with joy, and joined with others (and even exceeded them) in exalting and praising him. It was, however, a source of annoyance to me that I was not allowed at those meetings of his auditors to introduce and impart
2:47
Tatian † AD 180 The Diatessaron 3
… And when they had gone one day’s journey, they sought him beside their people and those who knew them, [29] and they found him not; so they returned to Jerusalem and sought him again. [30] And after three days they found him in the temple, sitting in the midst of the teachers, [31] hearing them and asking them questions ;
2:48
Tatian † AD 180 The Diatessaron 3
… so they returned to Jerusalem and sought him again. [30] And after three days they found him in the temple, sitting in the midst of the teachers, [31] hearing them and asking them questions ; and all who heard him wondered at [32] his wisdom and his words.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 3
… that He was born of a virgin they do not say always: nay, not even His mother herself ventured to utter this. See, for instance, what saith the Virgin even to Himself: “Behold, Thy father and I have sought Thee.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 3
… for it is not to be supposed that when the brethren had become believers, Joseph believed not; he who in fact had believed before any. Certain it is that we nowhere find him looking upon Christ as man merely. As where His mother said, [“Thy father and I did seek thee sorrowing.” (
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 4
… and his parents knew not of it.” Observe also what Mary herself, who had replied to Gabriel with the words, “How shall this be, seeing I know not a man?” says concerning Joseph,
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.12
… Behold, Thy father and I have sought Thee sorrowing.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.17
… But what wonder? The Word of God is never silent, though it is not always heard. He is found then in the temple, and His mother saith to Him, “Why hast Thou thus dealt with us? Thy father and I have sought Thee sorrowing;” and He said, “Wist ye not that I must be about My Father’s service?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.30
… And let us not exclude him from being a father, because he had none of this carnal desire. Let his greater purity only confirm rather his relationship of father, lest the holy Mary herself reproach us. For she would not put her own name before her husband; but said, “Thy father and I have sought Thee sorrowing.”
2:49
Tatian † AD 180 The Diatessaron 3
… and all who heard him wondered at [32] his wisdom and his words. And when they saw him they wondered, and his mother said unto him, My son, why hast thou dealt with us thus? behold, I and thy father [33] have been seeking for thee with much anxiety.
St Irenaeus of Lyons † AD 202 Against Heresies 1.20.2
2. Some passages, also, which occur in the Gospels, receive from them a colouring of the same kind, such as the answer which He gave His mother when He was twelve years of age: “Wist ye not that I must be about My Father’s business?”
Tertullian † AD 220 Against Praxeas 26
… These things, therefore, whatsoever they are—(I mean) the Spirit of God, and the Word and the Power—having been conferred on the Virgin, that which is born of her is the Son of God. This He Himself, in those other Gospels also, testifies Himself to have been from His very boyhood: “Wist ye not,” says He, “that I must be about my Father’s business?”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.6
… to whose honour the former temple also, over against us here, was built. For we shall not tolerate the heretics who sever the Old Testament from the New , but shall believe Christ, who says concerning the temple, Wist ye not that I must be in My Father’s house
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.12
… Behold, Thy father and I have sought Thee sorrowing.” In order, however, that He might show them that He had a Father besides them, who begat Him without a mother, He said to them in answer: “How is it that ye sought me? Wist ye not that I must be about my Father’s business?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.19
… And whence prove we this? By the Scripture, which saith on this wise, “And He said unto them, Wist ye not that I must be about My Father’s service; but they understood not what He spake to them: and when He went down with them, He came to Nazareth, and was subject to them.”
Pope St Leo I the Great † AD 461 Letters 16
… “why is it,” He says, “that ye sought Me? did ye not know that I must be in that which is My Father’s
2:50
Tatian † AD 180 The Diatessaron 3
… and all who heard him wondered at [32] his wisdom and his words. And when they saw him they wondered, and his mother said unto him, My son, why hast thou dealt with us thus? behold, I and thy father [33] have been seeking for thee with much anxiety. And he said unto them, Why were [34] ye seeking me? know ye not that I must be in the house of my Father?
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.12
… Wist ye not that I must be about my Father’s business?” Furthermore, lest He should be thought to have repudiated them as His parents by what He had just said, the evangelist at once added: “And they understood not the saying which He spake unto them; and He went down with them, and came to Nazareth, and was subject unto them.”
2:51
Tatian † AD 180 The Diatessaron 3
… And when they saw him they wondered, and his mother said unto him, My son, why hast thou dealt with us thus? behold, I and thy father [33] have been seeking for thee with much anxiety. And he said unto them, Why were [34] ye seeking me? know ye not that I must be in the house of my Father? And they [35] understood not the word which he spake unto them.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.10
88. Let us call to mind how kindly our Lord hath dealt with us, in that He taught us not only faith but manners also. For, having taken His place in the form of man, He was subject to Joseph and Mary.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.14
172. See how I do not fear their intentions. They allege that He must be subject to God the Father, I say He was subject to Mary His Mother. For it is written of Joseph and Mary: “He was subject unto them.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 41.18
18. But the Church ceases not to kiss the feet of Christ, and therefore in the Song of Songs she desires not one but many kisses, and like Holy Mary she is intent upon all His sayings, and receives all His words when the Gospel or the Prophets are read, and “keeps all His sayings in her heart.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 21
… And before all this, the Conception itself and all its attending circumstances had inspired her with a very great opinion of the Child; “for,” said Luke, “she heard all the sayings concerning the Child, and kept them in her heart.”
St Jerome † AD 420 The Letters of St. Jerome 22.17
… such as daily sing in their hearts: “Tell me where thou feedest thy flock, where thou makest it to rest at noon,” and say, with true earnestness, “I have a desire to depart and to be with Christ.” Be subject to your parents, imitating the example of your spouse.
St Jerome † AD 420 The Letters of St. Jerome 22.39
… He who shuts up the world in His fist is contained in the narrow limits of a manger. I say nothing of the thirty years during which he lives in obscurity, satisfied with the poverty of his parents.
St Jerome † AD 420 The Letters of St. Jerome 117.2
… Mother and daughter are names of affection; they imply natural ties and reciprocal duties; they form the closest of human relations after that which binds the soul to God. If you love each other, your conduct calls for no praise: but if you hate each other, you have committed a crime. The Lord Jesus was subject to His parents.
St Jerome † AD 420 The Letters of St. Jerome 130.12
… “it is not of him that willeth nor of him that runneth, but of God that sheweth mercy.” And yet it is ours to will and not to will; and all the while the very liberty that is ours is only ours by the mercy of God.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 78.2
… For one they are, inasmuch as “The Word was God;” and greater is the Father, inasmuch as “the Word was made flesh.” Let me add what cannot be gainsaid by Arians and Eunomians: in respect of this servant-form, Christ as a child was inferior also to His own parents, when, according to Scripture, “He was subject”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… So too Christ our Lord Himself teaches us, at one time calling Himself Son of God and at another Son of man: at one time He gives honour to His Mother as to her that gave Him birth;
2:52
Tatian † AD 180 The Diatessaron 3
[36] [Arabic, p. 13] And Jesus grew in his stature and wisdom, and in grace with God and men.
Tertullian † AD 220 On Modesty 1
… I blush not at an error which I have ceased to hold, because I am delighted at having ceased to hold it, because I recognise myself to be better and more modest. No one blushes at his own improvement. Even in Christ, knowledge had its stages of growth;
Origen † AD 254 Origen's Commentary on Matthew 13.26
… and it is of our free-will either by advancing in stature to increase our size, or not advancing to be short. And so indeed I understand the words about Jesus having assumed a human soul, “Jesus advanced;”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.11
… but rather we were promoted from Him; for He is the ‘Light, which lighteneth every man, coming into the world .’ And in vain do the Arians lay stress upon the conjunction ‘wherefore,’ because Paul has said, ‘Wherefore, hath God highly exalted Him.’ For in saying this he did not imply any prize of virtue, nor promotion from advance
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.26
… ‘If He were Power, He had not feared, but rather He had supplied power to others.’ Further they say; ‘If He were by nature the true and own Wisdom of the Father,’ how is it written, ‘And Jesus increased in wisdom and stature, and in favour with God and man
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.28
Chapter XXVIII.—Texts Explained; Eleventhly, Mark xiii. 32 and
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 8
How meek art Thou! How mighty art Thou, O Child!
St Basil the Great † AD 379 De Spiritu Sancto 8
… For instance, whenever the Lord is called the Way, we are carried on to a higher meaning, and not to that which is derived from the vulgar sense of the word. We understand by Way that advance
St Basil the Great † AD 379 De Spiritu Sancto 16
… All the glorious and unspeakable harmony of the highest heavens both in the service of God, and in the mutual concord of the celestial powers, can therefore only be preserved by the direction of the Spirit. Thus with those beings who are not gradually perfected by increase and advance,
St Basil the Great † AD 379 The Letters 236.1
… and yet the asker was not soulless flesh, but Godhead using flesh endued with soul. So in the present instance no one will be carried beyond the bounds of the interpretation of true religion, who understands the ignorance of him who had received all things according to the œconomy, and was advancing with God and man in favour and wisdom.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… Add, if you like, Servant and Obedient and Gave and Learnt, and was commanded, was sent, can do nothing of Himself, either say, or judge, or give, or will. And further these,—His ignorance, subjection, prayer, asking, increase,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.38
… Or rather to treat this question more satisfactorily, I think that the result is the same as I see in the case of our Saviour, and of every specially wise man, I fancy, when He was with us in that form which surpassed us and yet is ours. For He also, the gospel says, increased in wisdom and favour, as well as in stature,
St Gregory of Nyssa † AD 395 Against Eunomius 6.4
… Who has so childish a mind as to suppose that the Divinity passes on to perfection by way of addition? But as to the Human Nature, such a supposition is not unreasonable, seeing that the words of the Gospel clearly ascribe to our Lord increase in respect of His Humanity: for it says, “Jesus increased in wisdom and stature and favour
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.18
220. There are, however, some not so faint-hearted as I. For I would rather fear the deep things of God, than be wise. There are some, however, relying on the words: “And Jesus increased in age and in wisdom and in favour with God and man,”
St Jerome † AD 420 The Letters of St. Jerome 107.7
7. When Paula comes to be a little older and to increase like her Spouse in wisdom and stature and in favour with God and man,
St Augustine of Hippo † AD 430 On the Holy Trinity 15.26
… but it had said, “And Simon, seeing that the Holy Spirit was given by the laying on of the apostles’ hands.” Therefore also the Lord Jesus Christ Himself not only gave the Holy Spirit as God, but also received it as man, and therefore He is said to be full of grace, and of the Holy Spirit.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 17.7
7. Give heed then to the Lord confessing; “I confess to Thee, O Father, Lord of heaven and earth.” I confess to Thee, that is, I praise Thee. I praise Thee, not I accuse myself. Now as far as the taking of very man is concerned, all is grace, singular and perfect grace. What merit had that man
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 82.4
… For Christ Jesus is the Mediator between God and men, not in respect to His Godhead, but in respect to His manhood. And certainly it is in reference to this His human nature that we read, “And Jesus increased in wisdom and age, and in favor [grace] with God and men.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.3
… He is by nature immutable, perfect, and all-sufficient, whereas men are liable to change, and need His help. What further advance can be made by the wisdom of God
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Eran. —I could very easily give it. I shall quote the oracles of the Evangelists “The Child Jesus grew and waxed strong in spirit and the grace of God was upon him” and again “Jesus increased in wisdom and in stature and in favour with God and men.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.22
He is, moreover, said to grow in wisdom and age and grace
2:1
St Bede † AD 735
The Son of God, about to be born in the flesh, as by His birth of a virgin He shewed that the grace of virginity was most pleasing in His sight, is therefore begotten in the most peaceful time of the world, because He taught men to seek peace, and condescends to visit those who follow it. But there could be no greater sign of peace than for the whole world to be brought together under one taxing, while its ruler Augustus reigned with so great peace for the twelve years, about the time of our Lord’s nativity, that war having been quelled throughout the whole world, there seemed to be a literal fulfilment of the Prophet’s prediction, They shall beat their swords into ploughshares, &c.
A Greek expositor Metaphrastes et Alexander ander Monachus.
Christ is born also at a time when the princes of Judah had failed, and the kingdom was transferred to Roman governors, to whom the Jews paid tribute; and then was fulfilled the prophecy, saying, There shall not fail a leader from Judah, nor a prince from between his feet, until he shall come who is to be sent. (Gen. 49:10.) And now when Cæsar Augustus was in the 42d year of his reign, there went forth an edict from him that all the world should be taxed for the payment of tribute, the management of which he committed to a certain Cyrinus, whom he made governor of Judæa and Syria; and so it follows, This taxing was first made, &c.
St Bede † AD 735
St. Luke points out, that this taxing was either the first of those which comprehended the whole world, for before this very many parts of the earth are often mentioned as having been taxed; or first began at that time when Cyrinus was sent into Syria.
St Ambrose † AD 397
He has rightly added the name of the governor, to mark the course of time. For if the names of the Consuls are affixed to the tables of prices, how much more ought the time to be noted down, of that event which was the redemption of all men?
St Bede † AD 735
Now the registration of property was so appointed by Divine guidance, that every one was ordered to go into his own country, as it follows, And they all went to be taxed, every one to his own city. Which so came to pass, in order that the Lord, conceived in one place, born in another, might the more easily escape the fury of the crafty Herod. Hence it follows: Now Joseph also went up from Galilee.
St John Chrysostom † AD 407 in diem natal. Christi.
It was the Lord who directed Augustus to give this edict, that he might minister unto the coming of the Only-begotten; for it was this edict that brought Christ’s mother into her country as the prophets had foretold, namely, to Bethlehem of Judæa, according to the word, to a city of David, which is called Bethlehem.
A Greek expositor Irenæus cont. Hær. 1. 3. c. 11.
Now he added, a city of David, that he might declare that the promise made by God to David, namely, that from the fruit of his loins there should go before him a king for ever, (2 Sam. 7:12.) was already fulfilled. Whence it follows, Because he was of the house and lineage of David. (Ps. 132:11.) But since Joseph was of the family of David, it pleased the Evangelist to make known also that the Virgin herself was of the same family, because the Divine law enjoined marriages between those of the same line; and therefore it follows, With Mary his espoused wife.
St Cyril of Alexandria † AD 444 non occ.
It is said that she was espoused, to imply that nothing more than espousals preceded the conception; for it was not by man’s seed that the Holy Virgin conceived.
St Gregory the Great † AD 604 Hom. 8. in Ev.
But the registering of the whole world when our Lord was about to be born was mystical; for He appeared in the flesh Who should write down the names of His own elect in eternity.
St Ambrose † AD 397
There is described a secular registration, implied a spiritual, to be laid before the King not of earth but of Heaven; a registering of faith: a census of souls. For the old census of the Synagogue was abolished, a new census of the Church was preparing. And to decide that the census was not of Augustus, but of Christ, the whole world is ordered to be registered. For who could demand the registration of the whole world but He who had dominion over it, for the earth is not of Augustus, but the earth is the Lord’s? (Ps. 24:1.)
St Bede † AD 735
And He most perfectly fulfilled what the name Augustus signifies, in that He was both desirous and able to increase (augere) His own.
Theophylact † 1107
Because it was fit also that at Christ’s coming the worship of many Gods should cease, and one God only be worshipped, one king is described as ruling the world.
Origen † AD 253
To those who attentively consider it, there seems to be expressed a kind of sacrament, in its being necessary that Christ should be put down in the registration of the whole world; in order that His name being written with all, He might sanctify all, and being placed in the census with the whole world, He might impart to the world the communion of Himself.
St Bede † AD 735
As at that time in the reign of Augustus and under the governorship of Cyrinus, every one went to his own city to make returns of his property; so now when Christ reigns through His teachers (the governors of the Church) ought we to make returns of righteousness.
St Ambrose † AD 397
This was then the first public enrolment of souls to the Lord, to Whom all enrol themselves not at the voice of the crier, but of the Prophet, who says, O clap your hands, all ye people. (Ps. 47:1.) But in order that men might know that it was an enrolment of righteousness, there came up to it Joseph and Mary, the just man and the virgin. He who was to be guardian of the Word and she who was to bring it forth.
St Bede † AD 735
Our city and country is the resting-place of the blessed, to which we ought to be travelling with daily increasing virtues. But day by day does Holy Church wait upon her Teacher, and going up from the course of worldly business (which the name of Galilee signifies) to the city of Judah, i. e. the city of confession and praise, make returns of her devotion to the Eternal King. She, after the example of the blessed Virgin Mary, a Virgin has conceived us of the Spirit. Though espoused to another, she is made fruitful by Him; and while visibly joined to the Pontiff who is placed over her, is invisibly filled with the graces of the Spirit. And hence Joseph is well interpreted increased, declaring by his very name, that the earnestness of the master speaking is of no avail, except he receive increasing help from above, that he may be heard.
The Latin text
Beda
Nasciturus in carne Dei filius, sicut de virgine natus virginitatis sibi decus ostendit esse gratissimum; ita pacatissimo tempore saeculi procreatur; quia pacem quaerere docuit, et pacis sectatores invisere dignatur. Nullum autem potuit magis esse pacis indicium quam una totum orbem descriptione concludi; cuius moderator Augustus, tanta duodecim annis circa tempus dominicae nativitatis pace regnavit ut, bellis toto orbe sopitis, prophetae praesagium ad litteram videatur implesse: unde dicitur factum est autem in diebus illis, exiit edictum a Caesare Augusto ut describeretur universus orbis
Graecus
Tunc etiam nascitur Christus cum principes Iudaeorum defecerant, et ad Romanos principes translatum erat imperium, quibus Iudaei tributa solvebant; et sic impletur prophetia praedicens: non deficere ducem de Iuda, nec principem de femoribus eius, donec veniat qui mittendus est. Iam vero Caesare Augusto quadragesimum secundum annum imperii peragente, exiit ab eo edictum totum orbem conscribi ad tributa solvenda; quod cuidam Cyrino Caesar commiserat, quem Iudaeae et Syriae praesidem statuit: unde sequitur haec descriptio prima facta est a praeside Syriae Cyrino
Beda
Signat hanc descriptionem vel primam esse earum quae totum orbem concluserint, quia pleraeque iam partes terrarum saepe leguntur fuisse descriptae; vel primo tunc coepisse quando Cyrinus in Syriam missus est
Ambrosius
Pulchre autem praesidis nomen addidit, ut seriem temporis designaret: nam si consules ascribuntur tabulis emptionis, quanto magis redemptioni omnium debuit tempus ascribi?
Beda
Superna autem dispensatione professio census ita descripta est ut in suam quisque patriam ire iuberetur: secundum quod sequitur et ibant omnes ut profiterentur singuli in civitatem suam: quod ideo factum est, ut dominus alibi conceptus, alibi natus, insidiantis Herodis furorem facilius evaderet: unde sequitur ascendit autem et Ioseph a Galilaea de civitate Nazareth in Iudaeam
Chrysostomus
Domino autem dirigente Augustus hoc edictum censuit, ut unigeniti praesentiae famuletur: nam hoc edictum matrem attrahebat in patriam quam prophetae praedixerant, scilicet in Bethlehem Iudae; unde dicit civitatem David quae vocatur Bethlehem
Graecus
Ideo autem addidit civitatem David, ut promissionem factam David a Deo, quod ex fructu ventris eius rex perpetuus adveniret, esse completam annuntiet: unde sequitur eo quod esset de domo et familia David. Per hoc autem quod Ioseph erat de cognatione David, contentus fuit Evangelista ipsam quoque virginem de cognatione David promulgare, cum lex divina praeciperet coniugales copulas ex eadem progenie contrahi: unde sequitur cum Maria desponsata sibi uxore praegnante
Cyrillus
Dicit autem eam fuisse desponsatam, innuens quod solis sponsalibus praecedentibus est conceptio subsecuta; neque enim ex virili semine sancta virgo concepit
Gregorius in Evang
Mystice autem nascituro domino mundus describitur: quia ille apparebat in carne qui electos suos ascriberet in aeternitate
Ambrosius
Et dum professio saecularis ostenditur, spiritualis implicatur, non terrarum regi dicanda, sed caeli. Professio ista fidei, census animorum est: abolito enim synagogae censu vetusto, novus census Ecclesiae parabatur. Denique ut scias censum non Augusti esse, sed Christi, totus orbis profiteri iubetur. Quis autem poterat professionem totius orbis exigere, nisi qui totius orbis habebat imperium? Non enim Augusti, sed: domini est terra et plenitudo eius
Beda
Qui etiam vocabulum Augusti perfectissime complevit, utputa suos et augere desiderans, et augere sufficiens
Theophylactus
Conveniens etiam erat ut per Christum cultus multorum deorum deficeret, et unus Deus coleretur: unde unus rex orbi imperasse describitur
Origenes in Lucam
Diligentius autem intuenti sacramentum quoddam videtur figurari, quod in totius orbis professione describi oportuerit et Christum, ut cum omnibus scriptus sanctificaret omnes, et cum orbe relatus in censum communionem sui praeberet orbi
Beda
Sicut autem tunc imperante Augusto et praesidente Cyrino, ibant singuli in suam civitatem ut profiterentur censum; sic, modo imperante Christo per doctores Ecclesiae praesides, profiteri debemus censum iustitiae
Ambrosius
Haec est ergo prima professio mentium domino, cui omnes profitentur, non praeconis evocatione, sed vatis dicentis: omnes gentes, plaudite manibus. Denique ut sciant censum esse iustitiae, veniunt ad eum Ioseph et Maria, hoc est iustus et virgo: ille qui verbum servaret, ista quae pareret
Beda
Civitas nostra et patria est patria beata, ad quam crescentibus quotidie virtutibus ire debemus. Quotidie autem sancta Ecclesia suum comitata doctorem, de rota mundanae conversationis, quod Galilaea sonat, in civitatem Iuda, scilicet confessionis et laudis, ascendens, censum suae devotionis regi aeterno persolvit, quae, in exemplo beatae virginis Mariae, concipit nos virgo de spiritu; quae alii quidem desponsata ab alio fecundatur, dum praeposito sibi pontifici visibiliter iungitur, sed invisibilis spiritus virtute cumulatur. Unde et bene Ioseph auctus interpretatur, indicans ipso nomine, quod instantia loquentis magistri nil valet, nisi augmentum superni iuvaminis, ut audiatur, acceperit
2:6
St Ambrose † AD 397
St. Luke has briefly explained the manner, time, and also the place in which Christ was born in the flesh; the manner, that is, in which the espoused has conceived, a virgin has born offspring.
St Gregory of Nyssa † AD 395 Diem Nat. Christi.
Though coming in the form of man, yet not in every thing is He subject to the laws of man’s nature; for while His being born of a woman, tells of human nature; virginity becoming capable of childbirth betokens something above man. Of Him then His mother’s burden was light, the birth immaculate, the delivery without pain, the nativity without defilement, neither beginning from wanton desire, nor brought to pass with sorrow. For as she who by her guilt engrafted death into our nature, was condemned to bring forth in trouble, it was meet that she who brought life into the world should accomplish her delivery with joy. But through a virgin’s purity He makes His passage into mortal life at a time in which the darkness was beginning to fail, and the vast expanse of night to fade away before the exceeding brightness of the light. For the death of sin had brought an end of wickedness which from henceforth tends to nothing by reason of the presence of the true light which has illuminated the whole world with the rays of the Gospel.
St Bede † AD 735
He condescended to become incarnate at that time, that after His birth He might be enrolled in Cæsar’s taxing, and in order to bring liberty to us might Himself become subject to slavery. It was well also that our Lord was born at Bethlehem, not only as a mark of the royal crown, but on account of the sacrament of the name.
St Gregory the Great † AD 604 Hom. viii. in Ev.
Bethlehem is by interpretation the house of bread. For it is the Lord Himself who says, I am the bread of life which came down from heaven. (John 6:53.) The place therefore where the Lord was born was before called the house of bread, because it was there that He was to appear in His fleshly nature who should refresh the souls of the elect with spiritual fulness.
St Bede † AD 735
But down to the very end of time, the Lord ceases not to be conceived at Nazareth, to be born at Bethlehem, whenever any of His hearers taking of the flour of the word makes himself a house of eternal bread. Daily in the Virgin’s womb, i. e. in the mind of believers, Christ is conceived by faith, born by baptism. It follows, and she brought forth her firstborn son.
St Jerome † AD 420 cont. Helvid.
From this Helvidiusd strives to prove that no one can be called firstborn who has not brothers, as he is called only-begotten who is the only son of his parents. But we thus determine the matter. Every only-begotten is firstborn, not every firstborn is only-begotten. We say not that he is first-begotten whom others follow, but before whom there is no one; (otherwise, supposing there is no firstborn but who has brothers following him, there are then no firstlings due to the priests as long as there are no others begotten;) lest perchance when no birth follows afterward, there should be an only-begotten and not a firstborn.
St Bede † AD 735
He is also only-begotten in the substance of His divinity, firstborn in the taking upon Himself humanity, firstborn in grace, only-begotten in nature.
St Jerome † AD 420 ubi sup.
Now here was no midwife, no tender anxiety of women; she wrapped the Child up in swaddling clothes, herself both mother and midwife.
St Bede † AD 735
He who clothes the whole world with its varied beauty, is wrapped up in common linen, that we might be able to receive the best robe; He by Whom all things are made, is folded both hands and feet, that our hands might be raised up for every good work, and our feet directed in the way of peace.
A Greek expositor Metaphrastes
Oh the wonderful straitening and banishment which He underwent, Who holds the whole world in His hands! From the very beginning He seeks for poverty, and ennobles it in His own person.
St John Chrysostom † AD 407 non occ.
Surely if He had so willed it, He might have come moving the heavens, making the earth to shake, and shooting forth His thunderbolts; but such was not the way of His going forth; His desire was not to destroy, but to save; and to trample upon human pride from its very birth, therefore He is not only man, but a poor man, and has chosen a poor mother, who had not even a cradle where she might lay her new born Child; as it follows, and she laid him in the manger.
St Bede † AD 735
He is confined in the narrow space of a rude manger, whose seat is the heavens, that He may give us ample room in the joys of His heavenly kingdom. He Who is the bread of Angels is laid down in a manger, that He might feast us, as it were the sacred animals, with the bread of His flesh.
St Cyril of Alexandria † AD 444
He finds man in his corrupt affections become like the beasts that perish, and therefore He is laid in the manger, in the place of food, that we changing the life of beasts, might be brought to the knowledge that befits man, partaking not of hay, but of the heavenly bread, the lifegiving body.
St Bede † AD 735
He who sits at His Father’s right hand, finds no room in an inn, that He might prepare for us in His Father’s house many mansions; (John 14:2.) He is born not in His Father’s house, but in an inn and by the way side, because through the mystery of the incarnation He was made the way by which to bring us to our country, (where we shall enjoy the truth and the life.) (John 14:6.)
St Gregory the Great † AD 604 ubi sup.
And that He might shew that on account of the human form which He took upon Him, He was born as in a strange country, not according to His power but according to His nature.
St Ambrose † AD 397
On thy account then am I weak, in Himself is He strong. On thy account am I poor, in Himself is He rich. Consider not what thou seest, but acknowledge that thou art redeemed. I owe more, O Lord Jesus, to Thy sufferings that I am redeemed, than to Thy works that I am created. It were no advantage to be born, had it not advantaged me to be redeemed also.
The Latin text
Ambrosius
Breviter sanctus Lucas et quo modo et quo tempore et quo loco secundum carnem Christus natus sit explicavit dicens factum est autem cum essent ibi, impleti sunt dies ut pareret. Quo modo quidem, quia nupta concepit, sed virgo generavit
Gregorius Nyssenus
Apparens enim ut homo, non per omnia legibus humanae naturae subicitur: nam quod ex muliere nascitur, humilitatem redolet; virginitas vero, quae ortui deservivit, ostendit quam transcenderet hominem. Huius ergo iucunda portatio, ortus immaculatus, partus facilis, absque corruptela nativitas: nec ex luxu incipiens, nec doloribus edita: quia namque ea quae naturae nostrae mortem per culpam inseruit, damnata est ut cum doloribus pareret, oportebat parentem vitae cum gaudio partum perficere. Eo autem tempore per incorruptionem virgineam ad vitam transmigrat mortalium in quo diminui incipiunt tenebrae, et nocturna immensitas exuberantia radii deficere cogitur. Mors enim peccati finem pravitatis attigerat; sed de cetero tendit ad nihilum propter verae lucis praesentiam, quae radiis evangelicis totum orbem lustravit
Beda
Eo etiam tempore dignatus est incarnari quo mox natus censu Caesaris ascriberetur, atque ob nostri liberationem ipse servitio subderetur: unde etiam non solum propter iudicium regii stemmatis, sed etiam propter nominis sacramentum dominus in Bethlehem nascitur
Gregorius in Evang
Bethlehem quippe domus panis interpretatur: ipse namque est qui ait: ego sum panis vivus, qui de caelo descendi. Locus ergo in quo dominus nascitur, domus panis antea vocabatur, quia futurum erat ut ibi ille per naturam carnis appareret qui electorum mentes interna satietate reficeret
Beda
Sed et usque ad consummationem saeculi dominus in Nazareth concipi, in Bethlehem nasci non desinit cum quilibet audientium, verbi flore suscepto, domum in se aeterni panis efficit; quotidie in utero virginali, hoc est in animo credentium, per fidem concipitur, per Baptismum gignitur. Sequitur et peperit filium suum primogenitum
Hieronymus contra Helvidium
Ex hoc Helvidius nititur approbare, primogenitum dici non posse nisi eum qui habeat et fratres, sicut unigenitus ille vocatur qui parentibus sit solus filius. Nos autem ita definimus. Unigenitus est primogenitus, non omnis primogenitus est unigenitus. Primogenitum non esse dicimus eum quem alii subsequuntur, sed ante quem nullus: alioquin si non est primogenitus nisi is quem sequantur et fratres, tamdiu sacerdotibus primogenita non debentur, quamdiu et alii fuerint procreati, ne forte partu postea non sequente, unigenitus sit, et non primogenitus
Beda
Est etiam unigenitus in substantia divinitatis, primogenitus susceptione humanitatis; primogenitus in gratia, unigenitus in natura
Hieronymus
Nulla autem ibi obstetrix, nulla muliercularum sollicitudo intercessit. Ipsa pannis involvit infantem; ipsa mater et obstetrix fuit; unde sequitur et pannis eum involvit
Beda
Qui totum mundum vario vestit ornatu, pannis vilibus involvitur, ut nos stolam primam recipere valeamus. Per quem omnia facta sunt, manus pedesque astringitur, ut nostrae manus ad opus bonum exertae, nostri sint pedes in viam pacis directi
Graecus
O admirabilem coarctationem et peregrinationem quam subiit qui continet orbem. Ab initio captat penuriam, et eam in seipso decorat
Chrysostomus
Nimirum si voluisset, venire poterat movendo caelum, concutiendo terram, emittens fulmina; non autem sic processit: non enim perdere, sed salvare volebat, et ab ipsis primordiis humanam conculcare superbiam; atque ideo non tantum homo fit, sed etiam homo pauper; et pauperem matrem elegit, quae caret his quibus natum infantem reclinet; sequitur enim et reclinavit eum in praesepio
Beda
Duri praesepis angustia continetur cui caelum sedes est, ut nos per caelestis regni gaudia dilatet. Qui panis est Angelorum, in praesepio reclinatur, ut nos quasi sancta animalia carnis suae frumento reficiat
Cyrillus
Reperit etiam hominem factum bestialem in anima: et ideo in praesepio loco pabuli ponitur, ut vitam bestialem mutantes, ad consonam homini perducamur scientiam, pertingentes non fenum, sed panem caelestem, vitae corpus
Beda
Qui autem ad dexteram patris sedet, in diversorio loco eget, ut nobis in domo patris sui multas mansiones praeparet; unde sequitur quia non erat eis locus in diversorio. Nascitur non in parentum domo, sed in diversorio, et in via: quia per incarnationis mysterium via factus est, qua nos ad patriam, ubi veritate et vita fruemur, adduceret
Gregorius in Evang
Et ut ostenderet quia per humanitatem quam assumpserat, quasi in alieno nascebatur, non secundum potestatem, sed secundum naturam
Ambrosius
Propter te ergo infirmitas, in se potentia; propter te inopia, in se opulentia; noli hoc aestimare quod cernis, sed quod redimeris agnosce. Plus, domine Iesu, iniuriis tuis debeo quod redemptus sum, quam opibus quod creatus sum. Non prodesset nasci, nisi etiam redimi profuisset
2:8
St Ambrose † AD 397
Observe with what care God builds up our faith. An Angel teaches Mary; an Angel teaches Joseph; an Angel the shepherds also, of whom it is said, And there were in the same country shepherds abiding in the field.
St John Chrysostom † AD 407
To Joseph the Angel appeared in a dream, as to one who might be easily brought to believe, but to the shepherds in visible shape as to men of a ruder nature. But the Angel went not to Jerusalem, sought not for Scribes and Pharisees, (for they were corrupt and tormented with envy.) But these were simple men living in the ancient practices of Moses and the Patriarchs. There is a certain road which leads by innocence to Philosophy.
St Bede † AD 735 Hom. inter Hyem. de Sanctis v.
No where in the whole course of the Old Testament do we find that the Angels who so constantly appear to the Patriarchs, came with light. This privilege was rightly kept for this time when there arose in the darkness a light to them that were true of heart. Hence it follows, and the glory of God shone round about them. (Ps. 112:4.) He is sent forth from the womb, but He shines from heaven. He lies in a common inn, but He lives in celestial light.
A Greek expositor Geometer.
They were alarmed at the miracle, as it follows, And they were afraid, &c. But the Angel dispels their rising fears. He not only soothes their terrors, but pours gladness into their hearts; for it follows, For, behold, I bring you good tidings of great joy, &c. not to the Jewish people only, but to all. The cause of their joy is declared; the new and wonderful birth is made manifest by the very names. It follows, For unto you is born this day in the city of David a Saviour, which is Christ the Lord. The first of these, i. e. the Saviour, has reference to the action, the third, i. e. the Lord, to the dignity of the person.
St Cyril of Alexandria † AD 444
But that which is in the middle, namely, Christ, has reference to the adoration, and signifies not the nature, but the compound substance of two natures. For on Christ our Saviour we confess the anointing to have been performed, not however figuratively, (as formerly on kings by the oil,) and as if by prophetic grace, nor for the accomplishment of any work, as it is said in Isaiah, Thus saith the Lord to his anointed, to Cyrus; (Isa. 45.) who although he was an idolater was said to be anointed, that he might by the decree of Heaven take possession of the whole province of Babylon; but the Saviour as man in the form of a servant, was anointed by the Holy Spirit, as God He Himself by His Holy Spirit anoints those that believe on Him.
A Greek expositor Geometer
He marks the time of our Lord’s nativity, when he says, To-day, and the place when he adds, In the city of David; and the signs thereof when it follows, And there shall be a sign, &c. Now the Angels bring tidings to the shepherds of the Chief Shepherd, as of a lamb discovered and brought up in a cave.
St Bede † AD 735
The infancy of the Saviour was impressed upon us, both by frequent heraldings of Angels and testimonies of Evangelists, that we might be the more deeply penetrated in our hearts by what has been done for us. And we may observe, that the sign given us of the newborn Saviour was, that He would be found not clothed in Tyrian purple, but wrapped in poor swaddling clothes, not laying on gilded couches, but in a manger.
St Maximus † AD 662 in Serm. Nativ. 4.
But if perhaps the swaddling clothes are mean in thy eyes, admire the Angels singing praises together. If thou despisest the manger, raise thy eyes a little, and behold the new star in heaven proclaiming to the world the Lord’s nativity. If thou believest the mean things, believe also the mighty. If thou disputest about those which betoken His lowliness, look with reverence on what is high and heavenly.
St Gregory the Great † AD 604 ubi sup.
It was in a mystery that the Angel appeared to the shepherds while they were watching, and the glory of the Lord shone round about them, implying that they are thought worthy above the rest to see sublime things who take a watchful care of their faithful flocks; and while they themselves are piously watching over them, the Divine grace shines widely round about them.
St Bede † AD 735 Home. ubi sup.
For in a mystery, those shepherds, and their flocks, signify all teachers and guides of faithful souls. The night in which they were keeping watch over their flocks, indicates the dangerous temptations from which they never cease to keep themselves, and those placed under their care. Well also at the birth of our Lord do shepherds watch over their flocks; for He was born who says, I am the good Shepherd: (John 10:11, 16.) but the time also was at hand in which the same Shepherd was to recal His scattered sheep to the pastures of life.
Origen † AD 253
But if we would rise to a more hidden meaning, I should say, that there were certain shepherd angels, who direct the affairs of men, and while each one of them was keeping his watch, an angel came at the birth of the Lord, and announced to the shepherds that the true Shepherd had arisen. For Angels before the coming of the Saviour could bring little help to those entrusted to them, for scarcely did one single Gentile believe in God. But now whole nations come to the faith of Jesus.
The Latin text
Ambrosius
Videte quemadmodum divina curia fidem astruat. Angelus Mariam, Angelus Ioseph, Angelus pastores edocet, de quibus dicitur et pastores erant in regione eadem vigilantes, et custodientes vigilias noctis super gregem suum
Chrysostomus
Ioseph quidem in somnis apparuit Angelus; pastoribus autem visibiliter quasi rudioribus: non autem Angelus ivit Ierosolymam, non requisivit Scribas et Pharisaeos; erant enim corrupti, et prae invidia cruciabantur; sed hi erant sinceri, antiquam conversationem patriarcharum et Moysis colentes. Est autem semita quaedam ad philosophiam perducens innocentia
Beda
Nusquam autem in tota veteris testamenti serie reperimus Angelos, qui tam sedulo apparuere patribus, cum luce apparuisse. Sed hoc privilegium recte huic tempori est servatum quando exortum est in tenebris lumen rectis corde: unde sequitur et claritas Dei circumfulsit illos
Ambrosius
Ex utero funditur, sed coruscat a caelo; terreno in diversorio iacet, sed caelesti lumine viget
Graecus
Verum pavidi facti sunt in miraculo; unde sequitur et timuerunt timore magno. Sed Angelus, cum pavor ingruerit, fugat ipsum: unde sequitur et dixit illis Angelus: nolite timere. Non solum sedat terrorem, sed etiam alacritatem infundit: sequitur enim ecce enim evangelizo vobis gaudium magnum, quod erit omni populo: non soli populo Iudaeorum, sed etiam omnibus. Causa autem gaudii ostenditur, novus et admirabilis partus manifestatur ex ipsis nominibus: nam sequitur quia natus est vobis hodie salvator, qui est Christus dominus: quorum primum, idest salvator, est actionis; tertium autem, scilicet dominus, maiestatis
Cyrillus de Incarn. Unigen
Sed id quod in medio ponitur, scilicet Christus, non naturam significat, sed hypostasim compositam. In Christo enim salvatore unctionem fore celebratam fatemur; non tamen figuralem, sicut olim in regibus ex oleo, quasi ex prophetica gratia, neque ad perfectionem alicuius negotii, iuxta illud: haec dicit dominus Christo meo Cyro, qui quamquam esset idololatra, dictus est Christus, ut caelesti censura totam occuparet Babyloniorum provinciam. Fuit autem unctus salvator spiritu sancto humanitus in forma servi; ungens autem ut Deus spiritu sancto credentes in eum
Graecus
Huius autem nativitatis et tempus ostendit cum dicit hodie, et locum cum subdit in civitate David, et signa cum subiungit et hoc vobis signum: invenietis infantem pannis involutum, et positum in praesepio. Ecce pastoribus Angeli pastorem praecipuum praedicant, tamquam agnum in antro manifestatum et editum
Beda
Crebris autem infantia salvatoris et Angelorum praeconiis et Evangelistarum nobis est conculcata testimoniis, ut nostris altius cordibus quid pro nobis factum sit infigatur. Et notandum, quod signum nati salvatoris datur non Tyrio exceptum ostro, sed pannis squalentibus involutum: non in ornatis auro stratoriis, sed in praesepibus inveniendum
Maximus in Serm. Nativ
Sed si tibi panni fortassis vilescunt, Angelos collaudantes admirare: si praesepe despicis, erige parumper oculos, et novam in caelo stellam protestantem mundo nativitatem dominicam contuere: si credis vilia, crede mirifica: si de his quae humilitatis sunt disputas, quae alta sunt et caelestia venerare
Gregorius in Evang
Mystice autem quod vigilantibus pastoribus Angelus apparet, eosque claritas Dei circumfulsit, hoc est quod illi prae ceteris videre sublimia merentur qui fidelibus gregibus praeesse sollicite sciunt: dumque ipsi pie super gregem vigilant, divina super eos latius gratia coruscat
Beda
Significant enim mystice pastores isti gregum, doctores quosque ac rectores fidelium animarum. Nox, cuius vigilias custodiebant super gregem suum, pericula tentationum indicat, a quibus se suosque subiectos custodire non desistunt. Et bene, nato domino, pastores super gregem vigilant: quia natus est qui dicit: ego sum pastor bonus; sed et tempus imminebat quo idem pastor oves suas, quae dispersae erant, ad vitae pascua revocaret
Origenes in Lucam
Ceterum, si ad secretiorem oportet ascendere intellectum, dicam quosdam fuisse pastores Angelos qui res humanas regerent; et cum horum unusquisque suam custodiam conservaret, venisse Angelum nato domino, et annuntiasse pastoribus, quia verus esset pastor exortus. Angeli enim ante adventum salvatoris parum poterant commissis sibi utilitatis afferre: vix enim aliquis unus ex singulis gentibus credebat in Deum; nunc autem populi accedunt ad fidem Iesu
2:13
St Bede † AD 735
Lest the authority of a single Angel should appear small, as soon as one had revealed the sacrament of the new birth, straightway there was present a multitude of the heavenly host. Rightly has the attending Chorus of Angels received the name of heavenly host, seeing they both humbly bring their aid to that Leader mighty in battle, Who has appeared to put down the powers of the air, and also themselves by their celestial arms bravely vanquish those opposing powers lest they should prevail as they wish in tempting men. But because He is both God and man, rightly do they sing Peace to men and Glory to God. As it follows, Praising God and saying, Glory to God in the highest. As soon as one Angel, one messenger, had brought the good tidings that God was born in the flesh, the multitude of the heavenly host broke forth in the praise of the Creator, in order both to fix. their devotion on Christ, and to instruct us by their example, that as often as any of the brethren shall sound forth the word of sacred learning, or we ourselves shall have brought these holy things home to our minds, we should with our whole heart, our mouths and hands, return praise to God.
St John Chrysostom † AD 407
Of old, indeed, Angels were sent to punish, as, for instance to the Israelites, to David, to the men of Sodom, to the valley of weeping. (Bochim. Judges 2:1.) Now on the other hand they sing the song of thanksgiving to God: because He hath revealed to them His coming down to men.
St Gregory the Great † AD 604 28. Moral. sup. Job 38:7.
At the same time they also give praises because their voices of gladness accord well with our redemption, and while they behold our acceptance, they rejoice also that their number is completed.
St Bede † AD 735
They wish also peace to men, as they add, On earth peace to men, because those whom they had before despised as weak and abject, now that our Lord has come in the flesh they esteem as friends.
St Cyril of Alexandria † AD 444
This peace has been made through Christ, for He has reconciled us by Himself to God and our Father, (2 Cor. 5:18, 19, Eph. 2:16, Col. 1:20.) having taken away our guilt, which was the ground of offence also. He has united two nations in one man, and has joined the heavenly and the earthly in one flock.
St Bede † AD 735
For whom they ask peace is explained in the words, Of good will. For them, namely, who receive the new born Christ. For there, is no peace to the ungodly, (Isa. 57:20.) but much peace to them that love the name of God. (Ps. 119:165)
Origen † AD 253
But the attentive reader will ask, How then does the Saviour say, I came not to send peace on the earth, whereas now the Angels’ song of His birth is, On earth peace to men? It is answered, that peace is said to be to men of goodwill. For the peace which the Lord does not give on the earth is not the peace of good will.
St Augustine † AD 430 13. de Trin. cap. 13
For righteousness belongs to good will.
St John Chrysostom † AD 407
Behold the wonderful working of God. He first brings Angels down to men, and then brings men up to heaven. The heaven became earth, when it was about to receive earthly things.
Origen † AD 253
But in a mystery, the Angels saw that they could not accomplish the work committed to them without Him Who was truly able to save, and that their healing fell short of what the care of men required. And so it was as if there should come one who had great knowledge in medicine, and those who before were unable to heal, acknowledging now the hand of a master, grudge not to see the corruptions of wounds ceasing, but break forth into the praises of the Physician, and of that God who sent to them and to the sick a man of such knowledge; the multitudes of the Angels praised God for the coming of Christ.
The Latin text
Beda
Ne parva unius Angeli videretur auctoritas, postquam unus sacramentum novae nativitatis edocuit, statim multitudo caelestium agminum affuit; unde dicitur et subito facta est cum Angelo multitudo militiae caelestis. Bene chorus adveniens Angelorum, militiae caelestis vocabulum accipit, qui et duci illi in praelio qui ad debellandas aereas potestates apparuit, humiliter obsecundat, et ipse potestates easdem contrarias, ne mortales tantum tentare valeant quantum volunt, fortiter armis caelestibus perturbat. Quia vero Deus et homo nascitur, hominibus pax et Deo gloria canitur; unde sequitur laudantium Deum, et dicentium: gloria in altissimis Deo. Uno Angelo, uno evangelizante nuntio natum in carne Deum, mox multitudo militiae caelestis in laudem creatoris prorumpit, ut et Christo devotionem impendat, et nos suo instruat exemplo, quoties aliquis fratrum sacrae eruditionis verbum insonuerit, vel ipsi quae pietatis sunt ad mentem reduxerimus, Deo statim laudes corde, ore et opere reddendas
Chrysostomus
Et olim quidem Angeli ad puniendum mittebantur, puta ad Israelitas, ad David, ad Sodomitas, ad gemitus convallem; nunc e contra canunt in terra gratias agentes Deo: eo quod suum descensum ad homines eis reseravit
Gregorius Moralium
Simul etiam laudant, quia redemptioni nostrae voces suae exultationis accommodant: simul etiam, quia dum nos conspiciunt recipi, suum gaudent numerum impleri
Beda
Optant etiam pacem hominibus, cum subdunt et in terra pax hominibus: quia quos infirmos prius abiectosque despexerant, nascente in carne domino, iam socios venerantur
Cyrillus
Haec autem pax per Christum facta est: reconciliavit enim nos per se Deo et patri, culpam hostilem de medio auferens; duos populos in unum hominem pacificavit, ac caelicolas et terrenos in unum gregem composuit
Beda
Quibus autem hominibus pacem poscant, exponunt dicentes bonae voluntatis, eis scilicet qui suscipiunt natum Christum: non enim est pax impiis, sed pax multa diligentibus nomen Dei
Origenes in Lucam
Sed diligens lector inquirat quomodo salvator dicat: non veni pacem mittere super terram; et nunc Angeli de eius nativitate cantent in terra pax hominibus. Sed hoc quod pax esse dicitur in hominibus bonae voluntatis, solvit quaestionem; pax enim quam non dat dominus super terram, non est pax bonae voluntatis
Augustinus de Trin
Pertinet enim iustitia ad bonam voluntatem
Chrysostomus
Aspice autem mirandum processum: Angelos ad nos deduxit prius, ac deinde duxit hominem ad superna: factum est caelum terra, cum terrena deberet recipere
Origenes in Lucam
Mystice autem videbant Angeli, se opus quod eis creditum fuerat, implere non posse absque eo qui vere salvare poterat; et medicinam suam inferiorem esse quam hominum cura poscebat: unde sicut si veniat aliquis archiater qui habeat summam in medicina notitiam: et illi qui prius sanari nequiverant, cernentes magistri manu putredines cessare vulnerum, non invideant, sed in laudes archiatri erumpant, et Dei, qui sibi aegrotantibusque tantae scientiae hominem miserit; sic multitudo Angelorum pro Christi adventu Deum laudat
2:15
A Greek expositor Geometer.
The shepherds were filled with astonishment at the things that they saw and heard, and so they left their sheep-folds, and set out by night to Bethlehem, seeking for the light of the Saviour; and therefore it is said, They spoke one to another, &c.
St Bede † AD 735
As men who were truly watching, they said not, Let us see (the child; but) the word which has come to pass, i. e. the Word which was from the beginning, let us see how it has been made flesh for us. since this very Word is the Lord. For it follows, Which the Lord hath made, and has shewn to us; i. e. Let us see how the Lord hath made Himself, and hath shewn His flesh to us.
St Ambrose † AD 397
How remarkably Scripture weighs the import of each word. For when we behold the flesh of the Lord, we behold the Word, which is the Son. Let not this seem to you a slight example of faith, because of the humble character of the shepherds. For simplicity is sought for, not pride. It follows, And they came in haste. For no one indolently seeks after Christ.
Origen † AD 253
But because they came in haste, and not with loitering steps, it follows, They found Mary, (i. e. her who had brought Jesus into the, world,) and Joseph, (i. e. the guardian of our Lord’s birth,) and the babe lying in the manger, (i. e. the Saviour Himself.)
St Bede † AD 735
It seems to succeed in due order, that after having rightly celebrated the incarnation of the Word, we should at length come to behold the actual glory of that Word. Hence it follows: But when they saw it, they made known the word which had been spoken to them.
A Greek expositor Photius
Beholding with hidden faith indeed the happy events which had been told them, and not content with marvelling at the reality of those things which at the very first they saw and embraced when the Angel told them, they began to relate them not only to Mary and Joseph, but to the others also, (and what is more they impressed them on their minds,) as it follows, And all who heard it marvelled. For how could it be otherwise, at the sight of one of the heavenly host upon earth, and earth in peace reconciled to heaven; and that ineffable Child binding together in one, by His divinity, heavenly things, by His humanity, earthly things, and by this conjunction of Himself effecting a wonderful union!
The Gloss
Not only do they marvel at the mystery of the incarnation, but also at so wonderful an attestation of the shepherds, men who could not have devised these unheard of things, but were with simple eloquence proclaiming the truth.
St Ambrose † AD 397
Esteem not the words of the shepherds as mean and despicable. For from the shepherds Mary increases her faith, as it follows: Mary kept all these sayings, and pondered them in her heart. Let us learn the chastity of the sacred Virgin in all things, who no less chaste in her words than in her body, gathered up in her heart the materials of faith.
St Bede † AD 735 Hom. ubi sup.
For keeping the laws of virgin modesty, she who had known the secrets of Christ would divulge them to no one, but comparing what she had read in prophecy with what she now acknowledged to have taken place, she did not utter them with the mouth, but preserved them shut up in her heart.
A Greek expositor Metaphrastes
Whatever the Angel had said unto her, whatever she had heard from Zacharias, and Elisabeth, and the shepherds, she collected them all in her mind, and comparing them together, perceived in all one harmony. Truly, He was God who was born from her.
St Athanasius † AD 373 non occ.
But every one rejoiced in the nativity of Christ, not with human feelings, as men are wont to rejoice when a son is born, but at the presence of Christ and the lustre of the Divine light. As it follows: And the shepherds returned, glorifying and praising God for every thing they had heard, &c.
St Bede † AD 735
That is to say, from the Angels, and had seen, i. e. in Bethlehem, as it was told them, i. e. they glory in this, that when they came they found it even as it was told them, or as it was told them they give praise and glory to God. For this they were told by the Angels to do, not in very word commanding them, but setting before them the form of devotion when they sung glory to God in the highest.
St Bede † AD 735 Hom. ubi sup.
To speak in a mystery, let the shepherds of spiritual flocks, (nay, all the faithful,) after the example of these shepherds, go in thought even to Bethlehem, and celebrate the incarnation of Christ with due honours. Let us go indeed casting aside all fleshly lusts, with the whole desire of the mind even to the heavenly Bethlehem, (i. e. the house of the living bread,) that He whom they saw crying in the manger we may deserve to see reigning on the throne of His Father. And such bliss as this is not to be sought for with sloth and idleness, but with eagerness must we follow the footsteps of Christ. When they saw Him they knew Him; and let us haste to embrace in the fulness of our love those things which were spoken of our Saviour, that When the time shall come that we shall see with perfect knowledge we may be able to comprehend them.
St Bede † AD 735
Again, the shepherds of the Lord’s flock by contemplating the life of the fathers who went before them, (which preserved the bread of life,) enter as it were the gates of Bethlehem, and find therein none other than the virgin beauty of the Church, that is, Mary; the manly company of spiritual doctors, that is, Joseph; and the lowly coming of Christ contained in the pages of Holy Scripture, that is, the infant child Christ, laid in the manger.
Origen † AD 253
That was the manger which Israel knew not, according to those words of Isaiah, The ox knoweth his owner, and the ass his master’s crib. (Isa. 3:1.)
St Bede † AD 735 Hom. ubi sup.
The shepherds did not hide in silence what they knew, because to this end have the Shepherds of the Church been ordained, that what they have learned in the Scriptures they might explain to their hearers.
St Bede † AD 735 in loc.
The masters of the spiritual flocks also, while others sleep, at one time by contemplation enter into the heavenly places, at another time pass around them by seeking the examples of the faithful, at another time by teaching return to the public duties of the pastoral office.
St Bede † AD 735 Hom. ubi sup.
Every one of us, even he who is supposed to live as a private person, exercises the office of shepherd, if, keeping together a multitude of good actions and pure thoughts, he strive to rule them with due moderation, to feed them with the food of the Scriptures, and to preserve them against the snares of the devil.
The Latin text
Graecus
Quae visa sunt et relata stuporem ingesserunt pastoribus; et sic ovilia sua omiserunt, et profecti sunt nocte Bethlehem, lucem indagantes salvatoris; unde dicitur et factum est ut discesserunt ab eis Angeli in caelum, pastores loquebantur ad invicem: transeamus usque Bethlehem, et videamus hoc verbum quod factum est
Beda
Vere quasi vigilantes non dixerunt: videamus puerum, sed verbum quod factum est; idest, verbum quod semper erat videamus quomodo pro nobis caro factum est: siquidem hoc ipsum verbum dominus est; sequitur enim quod fecit dominus et ostendit nobis; idest, videamus quomodo verbum ipsum se fecerit, et ostenderit nobis carnem suam
Ambrosius in Lucam
Vide quam singulariter Scriptura singulorum libret momenta verborum: etenim cum caro domini videtur, videtur verbum, quod est filius. Non mediocre fidei tibi hoc videatur exemplum: non vilis persona pastorum: simplicitas enim quaeritur, non ambitio desideratur. Sequitur et venerunt festinantes; nemo enim cum desidia Christum requirit
Origenes in Lucam
Quia vero festinantes venerunt, et non pedetentim, ideo sequitur et invenerunt Mariam, quae scilicet fudit Iesum in partu, et Ioseph, scilicet dispensatorem ortus dominici, et infantem positum in praesepio, scilicet ipsum salvatorem
Beda
Est autem iusti ordinis, ut honore digno celebrata verbi incarnatione, ad ipsam quandoque verbi gloriam intuendam pertingatur; unde sequitur videntes autem cognoverunt de verbo quod dictum erat illis de puero hoc
Graecus
Occulta scilicet fide felicia relata contuentes, nec contenti de veritate stupere, quae primitus viderant et perceperant Angelo nuntiante, non solum Mariae et Ioseph promebant, sed etiam ceteris; et, quod est amplius, eorum mentibus infigebant; unde sequitur et omnes qui audierunt mirati sunt, et de his quae dicta erant a pastoribus ad ipsos. Quomodo enim non erat mirandum videre caelicolam in terrenis, et terram pace conciliari caelestibus, et ineffabilem illum infantulum numine quidem caelestia, humanitate vero terrestria connectentem ad invicem, et sui compagine foedus mirandum praestantem?
Glossa
Nec solum mirantur de incarnationis mysterio, sed etiam de tanta pastorum attestatione qui fingere inaudita nescirent, sed simplici facundia vera praedicarent
Ambrosius
Nec contemnenda putes quasi vilia verba pastorum: a pastoribus enim Maria colligit fidem: unde sequitur Maria autem conservabat omnia verba haec, conferens in corde suo. Discamus sanctae virginis in omnibus castitatem, quae non minus ore pudica quam corpore argumenta fidei conferebat in corde
Beda
Virginalis enim pudicitiae iura custodiens, secreta Christi quae noverat, nemini divulgare volebat; sed conferebat ea quae facienda legerat cum his quae iam facta cognovit; non ore promens, sed clausa in corde custodiens
Graecus
Quicquid etiam ei retulerat Angelus, quicquid a pastoribus audierat, cuncta congerebat in mente; et ad invicem comparans, unam in omnibus mater sapientiae cernebat concordiam. Vere Deus erat qui natus erat ex ea
St Athanasius
Singuli autem in Christi nativitate exultabant, non humanitus, sicut in puero nato soliti sunt homines congaudere, sed in Christi praesentia, et lucis divinae fulgore; unde sequitur et reversi sunt pastores glorificantes et laudantes Deum in omnibus quae audierant
Beda
Scilicet ab Angelis; et viderant, scilicet in Bethlehem, sicut dictum est ad illos; idest in hoc glorificant quod non aliud venientes invenerant, quam dictum est ad illos: sive sicut dictum est ad illos, gloriam Deo laudesque referunt: etenim hoc illis facere dictum est ab Angelis, non quidem verbo imperantibus, sed formam suae devotionis offerentibus, cum Deo in excelsis gloriam resonarent
Beda
Mystice autem intellectualium pastores gregum, immo cuncti fideles, exemplo horum pastorum transeant cogitatione usque in Bethlehem, et incarnationem Christi dignis celebrent honoribus. Transeamus autem abiectis concupiscentiis carnalibus toto mentis desiderio usque in Bethlehem supernam, idest domum panis vivi; ut quem illi in praesepio videre vagientem, nos in patris solio mereamur videre regnantem; non est autem tanta beatitudo cum desidia ac torpore quaerenda; sed alacriter sunt Christi sequenda vestigia. Videntes autem cognoverunt. Et nos quae dicta sunt de salvatore nostro, plena dilectione festinemus amplecti, ut hoc in futuro perfectae cognitionis visu comprehendere valeamus
Beda
Dominici etiam gregis pastores praecedentium patrum vitam, in qua panis vitae servatur, quasi Bethlehem portas contemplando subeunt; nihilque in hac aliud reperiunt quam virginalem Ecclesiae pulchritudinem, quasi Mariam, virilem spiritualium doctorum coetum, quasi Ioseph, et humilem Christi adventum Scripturae paginis sacrae insertum, quasi in praesepio positum Christum infantem
Origenes in Lucam
Vel praesepe illud Israel erat, secundum illud: cognovit bos possessorem suum, et asinus praesepe domini sui
Beda
Non celavere autem silentio pastores quae agnoverant: quia Ecclesiae pastores in hoc ordinati sunt ut quae in Scripturis didicerunt, auditoribus ostendant
Beda
Magistri etiam spiritualium gregum modo ceteris dormientibus contemplando caelestia subeunt, modo fidelium exempla quaerendo circumeunt, modo ad publicum pastoralis officii docendo revertuntur
Beda
Unusquisque etiam qui privatus vivere creditur, pastoris officium tenet, si bonorum actuum cogitationumque mundarum aggregans multitudinem, hanc iusto moderamine gubernare, Scripturarum pastu nutrire, et contra Daemonum insidias servare contendit
2:21
St Bede † AD 735 ubi sup.
Having related our Lord’s nativity, the Evangelist adds, And after that eight days were accomplished for the circumcision of the child.
St Ambrose † AD 397
Who is this Child, but He of whom it was said, Unto us a child is born, unto us a son is given? (Is. 9:6, Gal. 4:5.) For He was made under the law, that He might redeem them who were under the law.
St Epiphanius † AD 403 lib. i. Hær. 30.
Now the followers of Ebion and Cerinthus say e, “It is enough for a disciple if he be as his Master. But Christ circumcised Himself. Be thou therefore circumcised.” But herein do they deceive themselves, destroying their own principles; for if Ebion should confess that Christ as God descended from heaven and was circumcised on the eighth day, it might then afford the ground of an argument for circumcision; but since he affirms Him to be mere man, surely as a boy he cannot be the cause of Himself being circumcised, as neither are infants the authors of their own circumcision. But we confess that it is God Himself who has descended from heaven, and that inclosed in a virgin’s womb, He abode there the whole time necessary for her delivery, until He should perfectly form to Himself of the virgin’s womb a human body; and that in this body He was not in appearance but truly circumcised on the eighth day, in order that the figures having come to this spiritual fulfilment, both by Himself and His disciples, might now be spread abroad no longer the figures but the reality.
Origen † AD 253
As we have died with Him at His death, and risen together with Him at His resurrection, so with Him have we been circumcised, and therefore need not now circumcision in the flesh.
St Epiphanius † AD 403 ubi sup.
Christ was circumcised for several reasons. First indeed to shew the reality of His flesh, in opposition to Manichæus f and those who say that He came forth in appearance only. Secondly, that He might prove that His body was not of the same substance with the Deity, according to Apollinaris, and that it descended not from heaven, as Valentinian said. Thirdly, to add a confirmation to circumcision which He had of old instituted to wait His coming. Lastly, to leave no excuse to the Jews. For had He not been circumcised, they might have objected that they could not receive Christ uncircumcised.
St Bede † AD 735
He was circumcised also that He might enjoin upon us by His example the virtue of obedience, and might take compassion on them who being placed under the law, were unable to bear the burdens of the law, to the end that He who came in the likeness of sinful flesh might not reject the remedy with which sinful flesh was wont to be healed. For circumcision brought in the law the same assistance of a saving cure to the wound of original sin which Baptism does in the time of the grace of revelation, except that as yet the circumcised could not enter the gates of the heavenly kingdom, but comforted after death with a blessed rest in Abraham’s bosom, they waited with a joyful hope for their entrance into eternal peace.
St Athanasius † AD 373 De Sabbato et Circumcisione.
For circumcision expressed nothing else, but the stripping off of the old birth, seeing that part was circumcised which caused the birth of the body. And thus it was done at that time as a sign of the future baptism through Christ. Therefore as soon as that of which it was a sign came, the figure ceased. For since the whole of the old man Adam is taken away by baptism, there remains nothing which the cutting of a part prefigures.
St Cyril of Alexandria † AD 444
It was the custom on the eighth day to perform the circumcision of the flesh. For on the eighth day Christ rose from the dead, and conveyed to us a spiritual circumcision, saying, Go and teach all nations, baptizing them. (Matt. 28:19.)
St Bede † AD 735
Now in His resurrection was prefigured the resurrection of each of us both in the flesh and the Spirit, for Christ has taught us by being circumcised that our nature must both now in itself be purged from the stain of vice, and at the last day be restored from the plague of death. And as the Lord rose on the eighth day, i. e. the day after the seventh, (which is the Sabbath,) so we also after six ages of the world and after the seventh, which is the rest of souls, and is now carrying on in another life, shall rise as on the eighth day.
St Cyril of Alexandria † AD 444
But according to the command of the law, on the same day He received the imposition of a name, as it follows, His name was called Jesus, which is interpreted Saviour. For He was brought forth for the salvation of the whole world, which by His circumcision He prefigured, as the Apostle says to the Colossians, “Ye are circumcised with a circumcision made without hands, in the stripping off of the body of the flesh, to wit, the circumcision of Christ.” (Col. 2:11.)
St Bede † AD 735
That upon the day of His circumcision He also received the imposition of the name was likewise done in imitation of the old observances. For Abraham, who received the first sacrament (Gen. 17:5.) of circumcision, was on the day of his circumcision thought worthy to be blessed by the increase of his name.
Origen † AD 253
But the name of Jesus, a glorious name and worthy of all honour, a name which is above every other, ought not first to be uttered by men, nor by them be brought into the world. Therefore significantly the Evangelist adds, which was called of the Angel, &c.
St Bede † AD 735
Of this name the elect also in their spiritual circumcision rejoice to be partakers, that as from Christ they are called Christians, so also from the Saviour they may be called saved, which title was given them of God not only before they were conceived through faith in the womb of the Church, but even before the world began.
The Latin text
Beda
Exposita nativitate dominica, subiungit Evangelista atque ait et postquam consummati sunt dies octo ut circumcideretur puer
Ambrosius
Quis puer, nisi ille de quo dictum est: puer natus est nobis, et filius datus est nobis et: factus est enim sub lege, ut eos qui sub lege erant lucrifaceret?
Epiphanius Adver. Haeres
Dicunt autem Ebionis et Cerinthi sequaces: sufficit discipulo, si sit sicut magister eius: circumcidit autem se Christus; tu ergo circumcidaris. Falluntur autem destruentes sua principia. Si enim fateretur Ebion Christum Deum caelitus descendentem octavo die fuisse circumcisum, tunc praeberet circumcisioni materiam argumenti; sed cum nudum hunc asserit hominem, non puer est causa ut circumcidatur, sicut nec infantes sunt suae circumcisionis auctores. Nos enim Deum ipsum fatemur caelitus descendentem, et in claustro virgineo moram debitam fetibus protraxisse, quoadusque sibi ex utero virgineo humanitatis carnem perfecte componeret, in qua circumcisus est veraciter, non apparenter octavo die, quatenus cum ad spiritualem effectum figurae pervenerint, tam ab ipso, quam a suis discipulis divulgentur non ultra figurae, sed veritas
Origenes in Lucam
Sicut enim mortui sumus cum illo moriente, et consurreximus resurgenti; sic cum eo circumcisi sumus: unde nequaquam nunc indigemus circumcisione carnali
St Epiphanius
Pluribus autem ex causis circumcisus est Christus. Et primo quidem ut ostendat carnis veritatem contra Manichaeum et illos qui apparenter eum dicunt prodiisse: deinde ut pateat quod nequaquam deitati consubstantiale corpus extiterit, ut fatur Apollinaris; neque caelitus detulit illud, ut asserit Valentinus: et ut confirmet circumcisionem, quam olim instituerat eius adventui servientem: quin etiam ut nulla sit Iudaeis excusatio: nam nisi circumcisus fuisset, obicere poterant quod non possent incircumcisum Christum recipere
Beda
Ut etiam nobis obediendi virtutem commendaret exemplo, et ut eos qui sub lege positi legis onera portare nequiverant, sua compassione iuvaret; ut qui in similitudine carnis peccati advenit, remedium quo caro peccati consueverat mundari, non respuat. Idem enim salutiferae curationis auxilium circumcisio in lege contra originalis peccati vulnus agebat quod nunc Baptismus revelatae gratiae tempore consuevit; excepto quod regni caelestis ianuam nondum intrare poterant, sed in sinu Abrahae post mortem beata requie consolati supernae pacis ingressum spe felici expectabant
St Athanasius
Nihil enim aliud exprimebat circumcisio nisi generationis vetustae spoliationem per hoc quod circumcidebatur pars corporis quae corporalis nativitatis causa existit. Hoc autem tunc temporis agebatur in signum futuri per Christum Baptismatis. Idcirco postquam venit signatum, cessavit figura: ubi namque tota vetustas tollitur per Baptismum, superfluum est quod partis sectio praefigurat
Cyrillus
Octavo autem die consuetum erat carnalem celebrari circumcisionem: octavo enim die Christus a mortuis resurrexit, et insinuavit nobis spiritualem circumcisionem, dicens: euntes, docete omnes gentes, baptizantes eos
Beda
In eius autem resurrectione praefigurata est utraque nostra resurrectio, et carnis et spiritus: Christus enim circumcisus nostram naturam docuit et nunc per ipsum a vitiorum labe purgandam, et in novissimo die a mortis peste restaurandam; et sicut dominus octava die, hoc est post septimam sabbati, resurrexit; ita et ipsi post sex huius saeculi aetates et septimam sabbati animarum, quae nunc interim in alia vita geritur, quasi octavo tempore surgemus
Cyrillus
Secundum legis praeceptum eodem die impositionem nominis recipit; unde sequitur vocatum est nomen eius Iesus, quod interpretatur salvator: editus enim fuit ad totius orbis salutem, quam sua circumcisione praefiguravit: secundum quod apostolus dicit: circumcisi estis circumcisione non manufacta in expoliatione corporis carnis, scilicet in circumcisione Christi
Beda
Sed et hoc quod eodem die suae circumcisionis nomen accepit, ad imitationem priscae observationis fecit: Abraham enim, qui primum circumcisionis sacramentum accepit, in die suae circumcisionis amplificatione nominis benedici promeruit
Origenes in Lucam
Nomen autem Iesu gloriosum omnique cultu dignissimum, nomen quod est super omne nomen, non decuit primum ab hominibus appellari, neque ab eis afferri in mundum: unde signanter Evangelista subdit quod vocatum est ab Angelo priusquam in utero conciperetur
Beda
Huius autem nominis etiam electi in sua spirituali circumcisione participes existere gaudent; ut sicut a Christo Christiani, ita etiam a salvatore salvati vocentur; quod illis a Deo vocabulum non solum priusquam in utero Ecclesiae per fidem conciperentur, sed etiam ante tempora saecularia vocatum est
2:22
24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
St Cyril of Alexandria † AD 444
Next after the circumcision they wait for the time of purification, as it is said, And when the days of her purification according to the law of Moses were come.
St Bede † AD 735
If you diligently examine the words of the law, you will find indeed that the mother of God as she is free from all connexion with man, so is she exempt from any obligation of the law. For not every woman who brings forth, but she who has received seed and brought forth, is pronounced unclean, and by the ordinances of the law is taught that she must be cleansed, in order to distinguish probably from her who though a virgin has conceived and brought forth. But that we might be loosed from the bonds of the law, as did Christ, so also Mary submitted herself of her own will to the law.
Titus of Bostra † AD 378
Therefore the Evangelist has well observed, that the days of her purification were come according to the law, who since she had conceived of the Holy Spirit, was free from all uncleanness. It follows, They brought him to Jerusalem to present him to the Lord.g
St Athanasius † AD 373
But when was the Lord hid from His Father’s eye, that He should not be seen by Him, or what place is excepted from His dominion, that by remaining there He should be separate from His Father, unless brought to Jerusalem and introduced into the temple? But for us perhaps these things were written. For as not to confer grace on Himself was He made man and circumcised in the flesh, but to make us Gods through grace, and that we might be circumcised in the Spirit, so for our sakes is He presented to the Lord, that we also might learn to present ourselves to the Lord.
St Bede † AD 735
On the thirty-third day after His circumcision He is presented to the Lord, signifying in a mystery that no one but he who is circumcised from his sins is worthy to come into the Lord’s sight, that no one who has not severed himself from all human ties can perfectly enter into the joys of the heavenly city. It follows, As it is written in the law of the Lord.
Origen † AD 253
Where are they who deny that Christ proclaimed in the Gospel the law to be of God, or can it be supposed that the righteous God made His own Son under a hostile law which He Himself had not given? It is written in the law of Moses as follows, Every male which openeth the womb shall be called holy unto the Lord. (Ex. 13:2, 12.)
St Bede † AD 735
By the words, opening the womb, he signifies the first-born both of man and beast, and each one of which was, according to the commandment, to be called holy to the Lord, and therefore to become the property of the priest, that is, so far that he was to receive a price for every first-born of man, and oblige every unclean animal to be ransomed.
St Gregory of Nyssa † AD 395 in Hom. de occursu Domini.
Now this commandment of the law seems to have had its fulfilment in the incarnate God, in a very remarkable and peculiar manner. For He alone, ineffably conceived and incomprehensibly brought forth, opened the virgin’s womb, till then unopened by marriage, and after this birth miraculously retaining the seal of chastity.
St Ambrose † AD 397
For no union with man disclosed the secrets of the virgin’s womb, but the Holy Spirit infused the immaculate seed into an inviolate womb. He then who sanctified another womb in order that a prophet should be born, He it is who has opened the womb of His own mother, that the Immaculate should come forth. By the words opening the womb, he speaks of birth after the usual manner, not that the sacred abode of the virgin’s womb, which our Lord in entering sanctified, should now be thought by His proceeding forth from it to be deprived of its virginity.
St Gregory of Nyssa † AD 395 ubi sup.
But the offspring of this birth is alone seen to be spiritually male, as contracting no guilt from being born of a woman. Hence He is truly called holy, and therefore Gabriel, as if announcing that this commandment belonged to Him only, said, That Holy thing which shall be born of thee shall be called the Son of God. Now of other first-borns the wisdom of the Gospel has declared that they are called holy from their being offered to God. But the first-born of every creature, That holy thing which is born, &c. the Angel pronounces to be in the nature of its very being holy.
St Ambrose † AD 397
For among those that are born of a woman, the Lord Jesus alone is in every thing holy, who in the newness of His immaculate birth experienced not the contagion of earthly defilement, but by His Heavenly Majesty dispelled it. For if we follow the letter, how can every male be holy, since it is undoubted that many have been most wicked? But He is holy whom in the figure of a future mystery the pious ordinances of the divine law prefigured, because He alone was to open the hidden womb of the holy virgin Church for the begetting of nations.
St Cyril of Alexandria † AD 444 Hom. xi.
Oh the depth of the riches of the wisdom and knowledge of God! (Rom. 11:33.) He offers victims, Who in each victim is honoured equally with the Father. The Truth preserves the figures of the law. He who as God is the Maker of the law, as man has kept the law. Hence it follows, And that they should give a victim as it was ordered in the law of the Lord, a pair of turtle doves or two young pigeons. (Lev. 12:8.)
St Bede † AD 735 Hom. Purif.
Now this was the victim of the poor. For the Lord commanded in the law that they who were able should offer a lamb for a son or a daughter as well as a turtle dove or pigeon; but they who were not able to offer a lamb should give two turtle doves or two young pigeons. Therefore the Lord, though he was rich, deigned to become poor, that by his poverty He might make us partakers of His riches.
St Cyril of Alexandria † AD 444 ubi sup.
But let us see what these offerings mean. The turtle dove is the most vocal of birds, and the pigeon the gentlest. And such was the Saviour made unto us; He was endowed with perfect meekness, and like the turtle dove entranced the world, fillinga His garden with His own melodies. There was killed then either a turtle dove or a pigeon, that by a figure He might be shewn forth unto us as about to suffer in the flesh for the life of the world.
St Bede † AD 735 ubi sup.
Or the pigeon denotes simplicity, the turtle dove chastity, for the pigeon is a lover of simplicity, and the turtle dove of chastity, so that if by chance she has lost her mate, she heeds not to find another. Rightly then are the pigeon and turtle dove offered as victims to the Lord, because the simple and chaste conversation of the faithful is a sacrifice of righteousness well pleasing to Him.
St Athanasius † AD 373 ubi sup.
He ordered two things to be offered, because as man consists of both body and soul, the Lord requires a double return from us, chastity and meekness, not only of the body, but also of the soul. Otherwise, man will be a dissembler and hypocrite, wearing the face of innocence to mask his hidden malice.
St Bede † AD 735 ubi sup.
But while each bird, from its habit of wailing, represents the present sorrows of the saints, in this they differ, that the turtle is solitary, but the pigeon flies about in flocks, and hence the one points to the secret tears of confession, the other to the public assembling of the Church.
St Bede † AD 735
Or the pigeon which flies in flocks sets forth the busy intercourse of active life. The turtle, which delights in solitariness, tells of the lofty heights of the contemplative life. But because each victim is equally accepted by the Creator, St. Luke has purposely omitted whether the turtles or young pigeons were offered for the Lord, that he might not prefer one mode of life before another, but teach that both ought to be followed. 25. And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. 26. And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ. 27. And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, 28. Then took he him up in his arms.
St Ambrose † AD 397
Not only did Angels and Prophets, the shepherds and his parents, bear witness to the birth of the Lord, but the old men and the righteous. As it is said, And, behold, there was a man in Jerusalem whose name was Simeon, and he was a just man, and one who feared God. For scarcely is righteousness preserved without fear, I mean not that fear which dreads the loss of worldly goods, (which perfect love casteth out,) (1 John 4:18) but that holy fear of the Lord which abideth for ever, (Ps. 19:9.) by which the righteous man, the more ardent his love to God, is so much the more careful not to offend Him.
St Ambrose † AD 397
Well is he called righteous who sought not his own good, but the good of his nation, as it follows, Waiting for the consolation of Israel.
St Gregory of Nyssa † AD 395 ubi sup.
It was not surely worldly happiness that the prudent Simeon was waiting for as the consolation of Israel, but a real happiness, that is, a passing over to the beauty of truth from the shadow of the law. For he had learnt from the sacred oracles that he would see the Lord’s Christ before he should depart out of this present life. Hence it follows, And the Holy Spirit was in him, (by which indeed he was justified,) and he received an answer from the Holy Spirit.
St Ambrose † AD 397
He desired indeed to be loosed from the chains of bodily infirmity, but he waits to see the promise, for he knew, Happy are those eyes which shall see it. (Job 6.)
St Gregory the Great † AD 604 Mor. 7.
Hereby also we learn with what desire the holy men of Israel desired to see the mystery of His incarnation.
St Bede † AD 735
To see death means to undergo it, and happy will he be to see the death of the flesh who has first been enabled to see with the eyes of his heart the Lord Christ, having his conversation in the heavenly Jerusalem, and frequently entering the doors of God’s temple, that is, following the examples of the saints in whom God dwells as in His temple. By the same grace of the Spirit whereby he foreknew Christ would come, he now acknowledges Him come, as it follows, And he came by the Spirit into the temple.
Origen † AD 253
If thou wilt touch Jesus and grasp Him in thy hands, strive with all thy strength to have the Spirit for thy guide, and come to the temple of God. For it follows, And when his parents brought in the child Jesus, (i. e. Mary His mother, and Joseph His reputed father,) to do for him after the custom of the law, then took he him up in his arms.
St Gregory of Nyssa † AD 395 ubi sup.
How blessed was that holy entrance to holy things through which he hastened on to the end of life, blessed those hands which handled the word of life, and the arms which were held out to receive Him!
St Bede † AD 735
Now the righteous man, according to the law, received the Child Jesus in his arms, that he might signify that the legal righteousness of works under the figure of the hands and arms was to be changed for the lowly indeed but saving grace of Gospel faith. The old man received the infant Christ, to convey thereby that this world, now worn out as it were with old age, should return to the childlike innocence of the Christian life.
The Latin text
Cyrillus
Post circumcisionem rursus expectatur purgationis tempus; unde dicitur et postquam impleti sunt dies purgationis eius secundum legem Moysi
Beda
Si legis ipsius verba diligentius inspexeris, profecto reperies quod ipsa Dei genitrix, sicut a commixtione virili, sic et a legali fit iure immunis. Non enim omnis mulier pariens, sed ea quae suscepto semine peperit, designatur immunda, rituque docetur esse mundanda; ad distinctionem scilicet illius quae virgo concepit et peperit. Sed ut nos a legis vinculo solveremur, sicut Christus, ita et beata Maria legi est sponte subiecta
Titus
Unde eleganter Evangelista protulit, quod completi sunt dies purgationis eius secundum legem: nam revera non incumbebat necessitas virgini sacrae ut dies purgationis eius expectaretur, quae cum ex spiritu sancto concepisset, caruit coniugio. Sequitur tulerunt illum in Ierusalem, ut sisterent eum domino
St Athanasius
Sed quando paternis aspectibus latuit dominus; aut quis locus excipitur ab eius imperio, ut ibi existendo semotus a patre sit, nisi afferatur Ierosolymam, et introducatur in templum? Sed forte causa nostri huiusmodi scripta sunt. Sicut enim non gratia sui homo factus est et circumcisus in carne, sed ut nos per gratiam faceret deos, et ut spiritualiter circumcidamur; sic propter nos sistitur domino, ut discamus Deo praesentare nosipsos
Beda
Post tricesimum autem et tertium circumcisionis diem domino sistitur, mystice insinuans neminem nisi circumcisum vitiis, dominicis dignum esse conspectibus; neminem nisi mortalitatis nexibus absolutum, supernae civitatis gaudia posse perfecte subire. Sequitur sicut scriptum est in lege domini
Origenes in Lucam
Ubi sunt qui Deum legis negant a Christo fuisse in Evangelio praedicatum? An putandum est quod filium suum bonus Deus sub lege inimici fecit, quam ipse non dederat? In lege enim Moysi scriptum est quod sequitur: quia omne masculinum adaperiens vulvam sanctum domino vocabitur
Beda
Quod dicit adaperiens vulvam, et hominis et pecoris primogenitum significat; quod utrumque sanctum domino vocari, atque ideo sacerdotis esse, praeceptum est; ita dumtaxat ut pro hominis primogenito pretium acciperet et omne animal immundum redimi faceret
Gregorius Nyssenus
Hoc autem legis decretum in solo incarnato Deo, singulariter et ab aliis differenter, impleri videtur: ipse namque solus ineffabiliter conceptus ac incomprehensibiliter editus, virginalem uterum aperuit, non ante a connubio reseratum; servans et post partum mirabile inviolabiliter signaculum castitatis
Ambrosius in Lucam
Non enim virilis coitus vulvae virginalis secreta reseravit: sed immaculatum semen inviolabili utero spiritus sanctus infudit. Qui ergo vulvam sanctificavit alienam ut nasceretur propheta, hic est qui aperuit matri suae vulvam, ut immaculatus exiret
Beda
Quod ergo ait adaperiens vulvam, consuetae nativitatis more loquitur; non quod dominus sacri ventris hospitium, quod ingressus sanctificarat, egressus devirginasse credendus sit
Gregorius Nyssenus
Solus autem hic partus masculinus spiritualiter esse conspicitur qui nil de femineitate culpae portavit: unde revera sanctus vocatus est: unde et Gabriel quasi hoc decretum ad ipsum solum pertinere memorans, dicebat: quod ex te nascetur sanctum, vocabitur filius Dei. Et in ceteris quidem primogenitis sanctos illos vocari evangelica solertia statuit, tamquam oblatione divina sortitos huiusmodi nomen: at in totius primogenito creaturae, quod nascitur sanctum pronuntiat Angelus, quasi proprie sanctum existens
Ambrosius
Solus enim per omnia in natis de femina sanctus dominus Iesus, qui terrenae contagia corruptelae immaculati partus novitate non senserit, et caelesti maiestate depulerit: nam si litteram sequimur, quomodo sanctus omnis masculus, cum multos sceleratissimos fuisse non lateat? Sed ille sanctus quem in figura futuri mysterii legis divinae praescripta signabant; eo quod solus sanctae Ecclesiae virginis ad generandos populos aperiret genitale secretum
Cyrillus
O profunditas scientiarum sapientiae et scientiae Dei. Offert hostias qui per singulas hostias honoratur cum patre; figuras legis custodit veritas; qui legis est conditor sicut Deus, legem custodivit ut homo; unde sequitur et ut darent hostiam, secundum quod dictum erat in lege domini, par turturum, aut duos pullos columbarum
Beda
Hostia autem haec pauperum erat; praecepit quippe dominus in lege ut qui possent agnum pro filio aut filia, simul et turturem sive columbam offerrent: qui vero non sufficiebant ad offerendum agnum, duos iam turtures vel duos columbae pullos offerrent. Ergo dominus cum dives esset, pauper fieri dignatus est, ut nos sua paupertate divitiarum suarum donaret esse participes
Cyrillus
Videndum autem quid haec oblata insinuant. Nimirum loquacissima est turtur in avibus; et columba est animal mansuetum. Talis autem factus est erga nos salvator, mansuetudinem perfecte colens, et ut turtur orbem allexit, replens hortum suum propriis melodiis. Occidebatur ergo turtur aut columba, ut ipse per figuras nobis pandatur passurus in carne pro vita mundi
Beda
Vel columba simplicitatem, turtur indicat castitatem: quia et columba simplicitatis, et castitatis amator est turtur; ita ut si coniugem casu perdiderit, non ultra aliam quaerere curet. Merito ergo turtur et columba domino offeruntur in hostiam: quia simplex et pudica fidelium conversatio est illi iustitiae sacrificium gratum
St Athanasius
Ideo vero bina iussit offerri, quia homine consistente ex anima et corpore, duplum a nobis poscit Deus, castitatem et mansuetudinem, non solum corporis, sed etiam animae: alioquin erit homo fictor et hypocrita, gerens in tegumentum occultae malitiae innocentiam apparentem
Beda
Cum vero utraque avis propter consuetudinem gemendi praesentes sanctorum luctus designet; in hoc tamen differunt, quod turtur solivagus, columba autem gregatim volare consuevit; et ob id iste secretas orationum lacrymas, illa publicos Ecclesiae conventus insinuat
Beda
Vel columba, quae gregatim volat, activae vitae frequentiam demonstrat; turtur qui singularitate gaudet, speculativae vitae culmina denuntiat. Et quia aeque utraque conditori accepta est hostia, consulte Lucas utrum turtures an pulli columbarum pro domino sint oblati non dixit, ne unum alteri vivendi ordinem praeferret, sed utrumque sequendum doceret
Ambrosius in Lucam
Non solum ab Angelis et prophetis, a pastoribus et a parentibus, sed etiam a senioribus et iustis generatio domini accepit testimonium; unde dicitur et ecce homo erat in Ierusalem cui nomen Simeon, et homo iste iustus et timoratus
Beda
Quia difficulter iustitia sine timore custoditur: non illum dico timorem qui temporalia sibi bona subtrahi perhorrescit, quem perfecta dilectio foras mittit; sed timorem domini sanctum qui manet in saecula, quo iustus Deum quanto ardentius diligit, tanto solertius offendere cavet
Ambrosius
Et bene iustus, qui non suam sed populi gratiam requirebat; unde sequitur et expectans consolationem Israel
Gregorius Nyssenus
Non utique mundanam felicitatem in consolationem Israel prudens Simeon expectabat; sed veram translationem ad veritatis decorem per separationem a legis umbra: habuerat namque per oracula quod visurus esset Christum domini priusquam de saeculo praesenti transmigraret; unde sequitur et spiritus sanctus erat in eo; a quo scilicet iustificabatur. Et responsum acceperat a spiritu sancto non visurum se mortem nisi prius videret Christum domini
Ambrosius
Cupiebat ipse quidem corporeae vinculis fragilitatis absolvi; sed expectabat videre promissum; sciebat enim quia beati oculi qui eum viderent
Gregorius Moralium
In quo etiam discimus quanto desiderio ex plebe Israelitica sancti viri incarnationis eius mysterium videre cupierunt
Beda
Videre autem mortem, experiri eam significat; multumque felix mortem videbit carnis quicumque Christum domini prius oculis carnis videre sategerit, conversationem habendo in caelesti Ierusalem, templi Dei limina frequentando, hoc est sanctorum, in quibus Deus habitat, exempla sectando. Eadem autem spiritus gratia, qua olim venturum praecognoverat, et nunc venientem cognovit; unde sequitur et venit in spiritu in templum
Origenes in Lucam
Et tu si vis tenere Iesum et amplexari manibus, omni labore nitere ut ducem habeas spiritum, veniasque ad templum Dei; sequitur enim et cum inducerent puerum Iesum parentes eius, scilicet Maria mater et Ioseph, qui putabatur pater, ut facerent secundum consuetudinem legis pro eo; et ipse accepit eum in ulnas suas
Gregorius Nyssenus
Quam beatus ille sacer ad sacra introitus, per quem ad vitae terminum maturavit. Beatae manus quae verbum vitae palpaverunt, et ulnae quoque quas ad susceptionem paravit
Beda
Accepit autem iustus secundum legem puerum Iesum in ulnas suas, ut significet iustitiam operum, quae ex lege erat, per manus et brachia figuratorum, humili quidem, sed salutari fidei evangelicae gratia mutandum. Accepit senior infantem Christum, ut insinuet hoc saeculum quasi senio iam defessum, ad infantiam et innocentiam Christianae conversationis rediturum
2:28
Origen † AD 253
If we marvel to hear that a woman was healed by touching the hem of a garment, what must we think of Simeon, who received an Infant in his arms, and rejoiced seeing that the little one he carried was He who had come to let loose the captive! Knowing that no one could release him from the chains of the body with the hope of future life, but He whom he held in his arms. Therefore it is said, And he blessed God, saying, Lord, now lettest thou thy servant depart.
Theophylact † 1107
When he says Lord, he confesses that He is the very Lord of both life and death, and so acknowledges the Child whom he held in his arms to be God.
Origen † AD 253
As if he said, “As long as I held not Christ, I was in prison, and could not escape from my bonds.”
St Basil the Great † AD 379 Hom. de grat. act.
If you examine the words of the righteous, you will find that they all sorrow over this world and its mournful delay. Alas me! says David, that my habitation is prolonged. (Ps. 120:5.)
St Ambrose † AD 397
Observe then that this just man, confined as it were in the prison house of his earthly frame, is longing to be loosed, that he may again be with Christ. (Phil. 1:23.) But whoso would be cleansed, let him come into the temple;—into Jerusalem: let him wait for the Lord’s Christ, let him receive in his hands the word of God, and embrace it as it were with the arms of his faith. Then let him depart that he might not see death who has seen life.
A Greek expositor Photius.
Simeon blessed God also, because the promises made to him had received their true fulfilment. For He was reckoned worthy to see with his eyes, and to carry in his arms the consolation of Israel. And therefore he says, According to thy word, i. e. since I have obtained the completion of thy promises. And now that I have seen with my eyes what was my desire to see, now lettest thou thy servant depart, neither dismayed at the taste of death, nor harassed with doubting thoughts: as he adds, in peace.
St Gregory of Nyssa † AD 395 ubi sup.
For since Christ has destroyed the enemy, which is sin, and has reconciled us to the Father, the removal of saints has been in peace.
Origen † AD 253
But who departs from this world in peace, but he who is persuaded that God was Christ reconciling the world to Himself, (2 Cor. 5.) who has nothing hostile to God, having derived to himself all peace by good works in himself?
A Greek expositor ubi sup.
But it had been twice promised to him that he should not sec death before he should sec the Lord’s Christ, and therefore he adds, to shew that this promise was fulfilled, For mine eyes have seen thy salvation.
St Gregory of Nyssa † AD 395 ubi sup.
Blessed are the eyes, both of thy soul and thy body. For the one visibly embrace God, but the others not considering those things which are seen, but enlightened by the brightness of the Spirit of the Lord, acknowledge the Word made flesh. For the salvation which thou hast perceived with thy eyes is Jesus Himself, by which name salvation is declared.
St Cyril of Alexandria † AD 444 ubi sup.
But Christ was the mystery which has been revealed in the last times of the world, having been prepared before the foundation of the world. Hence it follows, which thou hast prepared before the face of all men.
St Athanasius † AD 373 non occ.
That is to say, the salvation wrought by Christ for the whole world. How then was it said above that he was watching for the consolation of Israel, but because he truly perceived in the spirit that consolation would be to Israel at that time when salvation was prepared for all people.
A Greek expositor Photius.
Mark the wisdom of the good and venerable old man, who before that he was thought worthy of the blessed vision, was waiting for the consolation of Israel, but when he obtained that which he was looking for, exclaims that he saw the salvation of all people. So enlightened was he by the unspeakable radiance of the Child, that he perceived at a glance things that were to happen a long time after.
Theophylact † 1107
By these words, Before the face, he signifies that our Lord’s incarnation would be visible to all men. And this salvation he says is to be the light of the Gentiles and the glory of Israel, as it follows, A light to lighten the Gentiles.
St Athanasius † AD 373 non occ.
For the Gentiles before the coming of Christ were lying in the deepest darkness, being without the knowledge of God.
St Cyril of Alexandria † AD 444 ubi sup.
But Christ coming was made a light to them that sat in darkness, being sore oppressed by the power of the devil, but they were called by God the Father to the knowledge of His Son, Who is the true light.
St Gregory of Nyssa † AD 395 ubi sup.
Israel was enlightened though dimly by the law, so he says not that light came to them, but his words are, to be the glory of thy people Israel. Calling to mind the ancient history, that as of old Moses after speaking with God returned with his face glorious, so they also coming to the divine light of His human nature, casting away their old veil, might be transformed into the same image from glory to glory (2 Cor. 3:7.) For although some of them were disobedient, yet a remnant were saved and came through Christ to glory, of which the Apostles were first-fruits, whose brightness illumines the whole world. For Christ was in a peculiar manner the glory of Israel, because according to the flesh He came forth from Israel, although as God He was over all blessed for ever.
St Gregory of Nyssa † AD 395 ubi sup.
He said therefore, of thy people, signifying that not only was He adored by them, but moreover of them was He born according to the flesh.
St Bede † AD 735
And well is the enlightening of the Gentiles put before the glory of Israel, because when the fulness of the Gentiles shall have come in, then shall Israel be safe. (Rom 11:26.)
The Latin text
Origenes in Lucam
Si ad tactum fimbriae vestimenti mulier sanata est, quid putandum est de Simeone, qui in suas ulnas accepit infantem, et gaudebat videns parvulum a se gestari, qui venerat ad vinctos resolvendos, sciens neminem eum posse de claustro corporis emittere cum spe futurae vitae, nisi is quem in brachiis continebat; unde dicitur et benedixit Deum, et dixit: nunc dimittis servum tuum, domine
Theophylactus
Quod dicit domine, confitentis est quod ipse mortis est et vitae dominus; et sic puerum quem suscepit, Deum confitetur
Origenes
Quasi dicat: quamdiu Christum non tenebam, clausus eram, et de vinculis exire non poteram
Basilius
Si autem voces iustorum inquiras, omnes super hoc mundo et eius flebili mora ingemiscunt. Heu mihi, dicit David, quia incolatus meus prolongatus est
Ambrosius
Vide ergo iustum velut corporeae carcere molis inclusum velle dissolvi, ut incipiat esse cum Christo. Sed qui vult dimitti, veniat in templum, veniat in Ierusalem, expectet Christum domini, accipiat in manibus verbum Dei, et complectatur velut quibusdam fidei suae brachiis; tunc dimittetur ut non videat mortem, qui viderit vitam
Graecus
Simeon autem benedicebat Deum inter cetera, quod promissa sibi facta sortita erant efficaciae veritatem: nam consolationem Israel oculis prospicere meruit, et manibus portare: et ideo dicit secundum verbum tuum; idest, cum finem obtinuerim promissorum. At ubi visibiliter sensi quod desiderabam, nunc solvis tuum servum, nec gustu mortis attonitum, nec haesitationis cogitationibus conturbatum; et ideo subditur in pace
Gregorius Nyssenus
Quia postquam Christus culpam hostilem destruxit, nos quoque patri reconciliavit, facta est translatio sanctorum in pace
Origenes
Quis est autem qui de saeculo isto recedit in pace, nisi is qui intelligit quod Deus erat in Christo mundum reconcilians sibi; nihilque habet inimicum Deo, sed omnem pacem bonis in se operibus assumpsit?
Graecus
Fuerat autem sibi repromissum non visurum se mortem nisi prius videret Christum domini; et ideo hoc impletum ostendens, subdit quia viderunt oculi mei salutare tuum
Gregorius Nyssenus
Beati oculi tui tam animae quam corporis; hi quidem visibiliter Deum suspicientes, illi vero non solum quae visa sunt attendentes, immo illuminati fulgore spiritus domini, verbum in carne cognoscentes: salutare namque quod tuis oculis percepisti, ipse Iesus est, quo nomine salus declaratur
Cyrillus
Fuerat autem Christi mysterium quod patuit in ultimis temporibus saeculi praeparatum ante mundi originem; unde sequitur quod parasti ante faciem omnium populorum
St Athanasius
Scilicet confectam toti mundo per Christum salutem. Qualiter ergo supra dictum est, quod expectabat Israel consolationem? Eo quod scilicet tunc futuram esse consolationem Israel agnovit in spiritu cum et omnibus populis paratum est salutare
Graecus
Attende etiam sagacitatem digni et venerandi senis: antequam dignus videretur beatae visionis, praestolabatur solamen Israel; ut autem quod sperabat obtinuit, exclamat se vidisse salutem omnium populorum: adeo enim infantis ineffabile iubar illustravit eum, ut processu temporis secutura mox sibi fierent nota
Theophylactus
Signanter autem dicit ante faciem, ut scilicet omnibus eius incarnatio appareret. Hoc autem salutare dicit esse gentium lumen et gloriam Israel; unde sequitur lumen ad revelationem gentium
St Athanasius
Gentes enim ante Christi adventum in ultimis tenebris erant constitutae, cognitione divina privatae
Cyrillus
Sed Christus adveniens factus est lux tenebrosis et erraticis, quos diabolica manus pressit. Vocati sunt autem a Deo patre ad notitiam filii, qui est lux vera
St Athanasius
Israel autem, licet tenuiter, lege illuminabatur; et ideo non dicit quod lumen illis protulerit, sed subdit et gloriam plebis tuae Israel: memorans antiquam historiam, quod sicut olim Moyses dominum alloquendo gloriosam retulit faciem, sic et ipsi divinam humanitatis lucem pertingentes, vetus abicientes velamen, in eamdem imaginem transformarentur de gloria in gloriam
Cyrillus
Nam etsi quidam eorum inobedientes fuerint, tamen reliquiae salvae factae sunt, et per Christum pervenerunt ad gloriam. Harum primitiae fuere divini apostoli, quorum fulgores universum orbem illuminant. Fuit etiam Christus singulariter Israel gloria, quia secundum carnem ex eis processit; quamvis cunctis ut Deus praeesset per saecula benedictus
Gregorius Nyssenus
Et ideo signanter dixit plebis tuae, quia non ab eis tantum est adoratus, sed insuper ex eis est secundum carnem natus
Beda
Et bene revelatio gentium, Israelis gloriae praefertur, quia, cum plenitudo gentium introierit, tunc omnis Israel salvus erit
2:33
A Greek expositor Photius.
The knowledge of supernatural things, as often as it is brought to the recollection, renews the miracle in the mind, and hence it is said, His father and mother marvelled at those things which were said of him.
Origen † AD 253
Both by the angel and the multitude of the heavenly host, by the shepherds also, and Simeon.
St Bede † AD 735
Joseph is called the father of the Saviour, not because he was (as the Photinians say) His real father, but because from regard to the reputation of Mary, all men considered him so.
St Augustine † AD 430 de Con. in Evan. ii. 1.
He however might be called His father in that light in which he is rightly regarded as the husband of Mary, that is, not from any carnal connection, but by reason of the very bond of wedlock, a far closer relationship than that of adoption. For that Joseph was not to be called Christ’s father was not, because he had not begotten Him by cohabitation, since in truth he might be a father to one whom he had not begotten from his wife, but had adopted from another.
Origen † AD 253
But they who look deeper into the matter may say, that since the genealogy is deduced from David to Joseph, therefore lest Joseph should seem to be mentioned for no purpose, as not being the father of the Saviour, he was called His father, that the genealogy might maintain its place.
A Greek expositor ubi sup.
Having given praise to God, Simeon now turns to bless them that brought the Child, as it follows, And Simeon blessed them. He gave to each a blessing, but his presage of hidden things he imparts only to the mother, in order that in the common blessing He might not deprive Joseph of the likeness of a father, but in what he says to the mother apart from Joseph he might proclaim her to be the true mother.
St Ambrose † AD 397
Behold what abundant grace is extended to all men by the birth of the Lord, and how prophecy is withheld from the unbelievers, not from the righteous. Simeon also prophesies that Christ Jesus has come for the fall and rising again of many.
Origen † AD 253
They who explain this simply, may say that He came for the fall of unbelievers, and the rising again of believers.
St John Chrysostom † AD 407
As the light though it may annoy weak eyes, is still light; in like manner the Saviour endures, though many fall away, for His office is not to destroy; but their way is madness. Wherefore not only by the salvation of the good, but by the scattering of the wicked, is His power shewn. For the sun the brighter it shines, is the more trying to the weak sight.
St Gregory of Nyssa † AD 395 non occ.
Mark the nice distinction here observed. Salvation is said to be prepared before the face of all people, but the falling and raising is of many; for the Divine purpose was the salvation and sanctification of every one, whereas the falling and lifting up stands in the will of many, believers and unbelievers. But that those who were lying in unbelief should be raised up again is not unreasonable.
Origen † AD 253
The careful interpreter will say, that no one falls who was not before standing. Tell me then, who were they who stood, for whose fall Christ came?
St Gregory of Nyssa † AD 395 non occ.
But by this he signifies a fall to the very lowest, as if the punishment before the mystery of the incarnation, fell far short of that after the giving and preaching of the Gospel dispensation. And those spoken of are chiefly of Israel, who must of necessity forfeit their ancient privileges, and pay a heavier penalty than any other nation, because they were so unwilling to receive Him Who had long been prophesied among them, had been worshipped, and had come forth from them. In a most especial manner then he threatens them with not only a fall from spiritual freedom, but also the destruction of their city, and of those who dwelt among them. But a resurrection is promised to believers, partly indeed as subject to the law, and about to be delivered from its bondage, but partly as buried together with Christ, and rising with Him.
St Gregory of Nyssa † AD 395 hom. de occ. Dom.
Now from these words, you may perceive through the agreement of men’s minds on the word of prophecy, that one and the same God and lawgiver hath spoken both in the Prophets and the New Testament. For the language of prophecy declared that there shall be a stone of fulling, and a rock of offence, that they who believe on Him should not be confounded. (Is. 8:14, Rom. 9:33.) The fall therefore is to them who are offended with the meanness of His coming in the flesh; the rising again to those who acknowledge the stedfastness of the Divine purpose.
Origen † AD 253
There is also a deeper meaning aimed against those who raise their voices against their Creator, saying, Behold the God of the Law and the Prophets of what sort He is! He says, I kill, and I make alive. (Deut. 32:39.) If God then is a bloody judge and a cruel master, it is most plain that Jesus is His Son, since the same things here are written of Him, namely, that he comes for the fall and rising again of many.
St Ambrose † AD 397
That is, to distinguish the merits of the just and the unjust, and according to the quality of our deeds, as a true and just Judge, to decree punishment or rewards.
Origen † AD 253
But we must take care lest by chance the Saviour should not come to some equally for the fall and rising again; for when I stood in sin, it was first good for me to fall, and die to sin. Lastly, Prophets and Saints when they were designing some great thing, used to fall on their faces, that by their fall their sins should be the more fully blotted out. This it is that the Saviour first grants to thee. Thou wert a sinner, let that which is sin fall in thee, that thou mayest thence rise again, and say, If we be dead with Him, we shall also live with Him. (2 Tim. 2:11.)
St John Chrysostom † AD 407
The resurrection is a new life and conversation. For when the sensual man becomes chaste, the covetous merciful, the cruel man gentle, a resurrection takes place. Sin being dead, righteousness rises again. It follows, And for a sign which shall be spoken against.
St Basil the Great † AD 379 ep. 260. ad Opt.
The sign which is spoken against is called in Scripture, the cross. For Moses, it says, made a brazen serpent, and placed it for a sign. (Numb. 21:8.)
St Gregory of Nyssa † AD 395 non occ.
He has joined together honour and dishonour. For to us Christians this sign is a token of honour, but it is a sign of contradiction, inasmuch by some indeed it is received as absurd and monstrous, by others with the greatest veneration. Or perhaps Christ Himself is termed a sign, as having a supernatural existence, and as the author of signs.
St Basil the Great † AD 379 ubi sup.
For a sign betokens something marvellous and mysterious, which is seen indeed by the simple minded.
Origen † AD 253
But all the things which history relates of Christ are spoken against, not that those who believe on Him speak against Him, (for we know that all the things which are written of Him are true,) but that every thing which has been written of Him is with the unbelievers a sign which is spoken against.
St Gregory of Nyssa † AD 395 non occ.
Though these things are said of the Son, yet they have reference also to His mother, who takes each thing to herself, whether it be of danger or glory. He announces to her not only her prosperity, but her sorrows; for it follows. And a sword shall pierce through thy own heart.
St Bede † AD 735
No history tells us that Mary departed this life by being slain with the sword, therefore since not the soul but the body is killed with iron, we are left to understand that sword which is mentioned, And a sword in their lips, (Ps. 59:7.) that is, grief because of our Lord’s passion passed through her soul, who although she saw Christ the very Son of God die a voluntary death, and doubted not that He who was begotten of her flesh would overcome death, could not without grief see Him crucified.
St Ambrose † AD 397
Or it shews the wisdom of Mary, that she was not ignorant of the heavenly Majesty. For the word of God is living and strong, and sharper than the sharpest sword. (Heb. 4:12.)
St Augustine † AD 430 de Nov. ac vet, Test. c. 73.
Or by this is signified that Mary also, through whom was performed the mystery of the incarnation, looked with doubt and astonishment at the death of her Lord, seeing the Son of God so humbled as to come down even to death. And as a sword passing close by a man causes fear, though it does not strike him; so doubt also causes sorrow, yet does not kill; for it is not fastened to the mind, but passes through it as through a shadow.
St Gregory of Nyssa † AD 395 de occ. Dom. non occ.
But it is not meant that she alone was concerned in that passion, for it is added, that the thoughts of many hearts may be revealed. The word that marks the event; it is not used causatively; for when all these events took place, there followed the discovery of many men’s intentions. For some confessed God on the cross, others even then ceased not from their blasphemies and revilings. Or this was said, meaning that at the time of the passion the thoughts of men’s hearts should be laid open, and be corrected by the resurrection. For doubts are quickly superseded by certainty. Or perhaps by revealing may be meant, the enlightening of the thoughts, as it is often used in Scripture.
St Bede † AD 735
But now even down to the close of the present time, the sword of the severest tribulation ceases not to go through the soul of the Church, when with bitter sorrow she experiences the evil speaking against the sign of faith, when hearing the word of God that many are raised with Christ, she finds still more falling from the faith, when at the revealing of the thoughts of many hearts, in which the good seed of the Gospel has been sown, she beholds the tares of vice overshooting it, spreading beyond it, or growing alone.
Origen † AD 253
But the evil thoughts of men were revealed, that He Who died for us might slay them; for while they were hidden, it was impossible to utterly destroy them. Hence also when we have sinned we ought to say, Mine iniquity have I not hid. (Ps. 32:5.) For if we make known our sins not only to God, but to whoever can heal our wounds, our sins will be blotted out.
The Latin text
Graecus
Transcendentium rerum notitia quoties in memoriam venerit, toties renovat in mente miraculum; unde dicitur et erant pater eius et mater mirantes super his quae dicebantur de illo
Origenes in Lucam
Tam ab Angelo quam a multitudine caelestis exercitus, necnon et a pastoribus et ipso Simeone
Beda
Patrem salvatoris appellat, non quod vere pater fuerit ei, sed quod ad famam Mariae conservandam pater sit ab omnibus aestimatus
Augustinus de Cons. Evang
Quamvis et eo modo pater illius valeat dici, quo et vir Mariae recte intelligitur sine commixtione carnis, ipsa copulatione coniugii; multo videlicet coniunctius quam si esset aliunde adoptatus. Neque enim propterea non erat appellandus Ioseph pater Christi, quia non eum concumbendo genuerat; quandoquidem pater esset et ei quem non ex sua coniuge procreatum aliunde adoptasset
Origenes
Qui autem altius aliquid inquirit, potest dicere quoniam generationis ordo a David usque ad Ioseph deducitur; et ne videretur frustra Ioseph nominari, quia pater non fuerat salvatoris, ut generationis ordo haberet locum, pater domini appellatus est
Graecus
Laudibus autem divinis exhibitis, vertit se Simeon ad benedictionem adducentium puerum; unde sequitur et benedixit illis Simeon. Benedictione igitur utrumque donat; occultorum vero praesagia dirigit tantum ad matrem; quatenus per communem benedictionem non privetur Ioseph similitudine patris; per ea vero quae dicit matri seorsum a Ioseph, veram praedicet genitricem; unde sequitur et dixit ad matrem eius: ecce positus est hic in ruinam et in resurrectionem multorum in Israel
Ambrosius
Vide uberem in omnes gratiam domini in generatione diffusam, et prophetiam incredulis negatam esse, non iustis. Ecce et Simeon prophetizat, in ruinam et resurrectionem multorum venisse Christum Iesum
Origenes
Qui simpliciter exponit, potest dicere in ruinam eum venisse infidelium, et in resurrectionem credentium
Chrysostomus
Sicut enim lux, etsi oculos debiles turbet, lux est; hoc modo salvator perseverat, etsi corruant plurimi; neque enim est eius officium destructio, sed eorum vesaniae. Quamobrem non solum ex salute bonorum, sed etiam ex malorum dissipatione virtus eius ostenditur; nam sol quoniam multum radiat, propterea visus debiles praecipue perturbat
Gregorius Nyssenus
Attende autem distinctionis exquisitam prolationem: praeparatio quippe salutis dicitur coram omni populo; sed casus et sublevatio plurium. Divinum enim propositum est salus et deificatio singulorum: casus autem et sublevatio consistit in plurium intentione, credentium et non credentium. Quod autem iacentes et increduli subleventur, non est absurdum
Origenes
Qui autem curiosus interpres est, dicit nequaquam eum cadere qui ante non steterit. Da mihi igitur qui fuerit ille qui stetit, et in cuius ruinam salvator advenerit?
Gregorius Nyssenus
Sed per hoc designat ruinam ad infima: quasi non puniendos aequaliter ante incarnationis mysterium et post datam dispensationem et praedicationem. Et maxime hi sunt ex Israel, quos necesse erat et pristinis bonis carere, et poenas luere graviores quam omnes aliae gentes: eo quod dudum prophetatum in eis et adoratum et ex eis productum minime susceperunt. Idcirco specialiter eis minatur ruinam, non solum a spirituali salute, sed etiam propter destructionem urbis et habitantium civitatem. Resurrectio vero promittitur credentibus, partim quidem velut sub lege iacentibus, et ab eius servitute sublevandis; partim vero velut consepultis cum Christo, et ei consurgentibus. His autem verbis intellige per concordiam intellectuum ad dicta prophetica, unum et eumdem Deum et legislatorem et in prophetis et in novo testamento locutum esse: lapidem namque ruinae et petram scandali futurum, ne confundantur credentes in eum, sermo propheticus declaravit
Origenes in Lucam
Est autem et altius quid intelligendum adversus eos qui contra conditorem latrant dicentes: ecce Deus legis et prophetarum, videte qualis sit. Ego, inquit, occidam, et ego vivificabo. Sed si propterea cruentus est iudex et crudelis conditor, quia haec dicit, manifestissimum est et Iesum esse illius filium; eadem siquidem de eo hic scripta sunt, quod veniat in ruinam et resurrectionem multorum
Ambrosius
Ut scilicet iustorum iniquorumque merita discernat, et pro nostrorum qualitate factorum iudex verus et iustus aut supplicia decernat aut praemia
Origenes
Videndum est autem ne forte salvator non aeque aliis in ruinam venerit et in resurrectionem: quia enim peccato stabam, primo mihi utilitas fuit ut caderem et peccato morerer. Denique et sancti prophetae cum augustius aliquid contemplabantur, cadebant in faciem suam, ut peccata per ruinam plenius purgarentur: hoc ipsum et salvator tibi primum concedit. Peccator eras; cadat in te peccator, ut possis dehinc resurgere et dicere: si commortui sumus, et convivemus
Chrysostomus
Resurrectio quidem est conversatio nova: cum enim lascivus castus efficitur, avarus misericors, atrox mansuescit, resurrectio celebratur, mortuo quidem peccato, resurgente vero iustitia. Sequitur et in signum cui contradicetur
Basilius
Signum contradictionem accipiens proprie crux dicitur a Scriptura. Fecit enim, inquit, Moyses serpentem aeneum, et posuit pro signo
Gregorius Nyssenus
Miscet autem dedecus gloriae. Huius enim rei nobis christicolis est hoc signum indicium; contradictionis vero, dum ab his quidem accipitur ut ridiculosum et horribile, ab his vero admodum venerandum. Vel forsan ipsum Christum nominat signum, tamquam supra naturam existentem et signorum auctorem
Basilius
Est enim signum alicuius rei mirabilis et occultae indicativum; visum quidem a simplicioribus, intellectum vero ab habentibus exercitatum intellectum
Origenes in Lucam
Omnia autem quae de Christo narrat historia, signum sunt cui contradicitur: non quod contradicant hi qui credunt in eum: nos quippe scimus omnia vera esse quae scripta sunt: sed quia apud incredulos universa quae de eo scripta sunt, signum sunt cui contradicetur
Gregorius Nyssenus
Haec siquidem de filio dicuntur; spectant tamen ad eius genitricem, dum singula sibi assumit simul periclitata et glorificata: nec tantum prospera, sed illi denuntiat etiam dolorosa; nam sequitur et tuam ipsius animam pertransibit gladius
Origenes
Nulla docet historia beatam Mariam ex hac vita gladii occisione migrasse; praesertim cum non anima, sed corpus ferro soleat interfici: unde restat intelligi gladium illum de quo dicitur: et gladius in labiis eorum, hoc est, dolorem dominicae passionis animam eius pertransisse: quae etsi Christum utpote Dei filium sponte propria mori, mortemque ipsam non dubitaret esse devicturum: ex sua tamen carne procreatum, non sine doloris affectu potuit videre crucifigi
Ambrosius
Vel prudentiam Mariae non ignaram mysterii caelestis ostendit: vivum est enim verbum Dei, et validum et acutius omni gladio acutissimo
Augustinus de quaest. Nov. et Vet. Testam
Vel per hoc significavit quod Maria, per quam gestum est incarnationis mysterium, in morte domini stupore quodam dubitavit, videns filium Dei sic humiliatum ut usque ad mortem descenderet. Et sicut gladius pertransiens iuxta hominem, timorem facit, non percutit; ita et dubitatio moestitiam fecit, non tamen occidit: quia non sedit in animo, sed pertransiit quasi per umbram
Gregorius Nyssenus
Sed nec ipsam solam in ea passione occupari significat cum subditur ut revelentur ex multis cordibus cogitationes. Quod dicit ut eventum designat; non autem causaliter ponitur. His enim omnibus evenientibus, secuta est erga multos intentionum detectio: quidam enim Deum fatebantur in cruce; alii nec sic ab infamiis et criminationibus desistebant. Vel hoc dictum est, quatenus tempore passionis pateant ex plurium cordibus meditationes, et emendentur per resurrectionem: velox enim illis post ambiguitatem certitudo supervenit: nisi forte revelationem illuminationem quis aestimet, ut solitum est Scripturae
Beda
Sed et usque ad consummationem saeculi praesentis Ecclesiae animam gladius durissimae tribulationis pertransire non cessat, cum signo fidei ab improbis contradici; cum audito Dei verbo multos cum Christo resurgere, sed plures a credulitate ruere, gemebunda pertractat; cum revelatis multorum cordium cogitationibus, ubi optimum Evangelii sevit semen, ibi zizania vitiorum vel plus iusto praevalere, vel sola germinare conspicit
Origenes in Lucam
Cogitationes etiam malae in hominibus erant; quae propterea revelatae sunt, ut occideret eas ille qui pro nobis mortuus est. Quamdiu enim absconditae erant, impossibile erat eas penitus interfici; unde et nos si peccaverimus, debemus dicere: iniquitatem meam non abscondi. Si enim revelaverimus peccata nostra non solum Deo, sed his qui possunt mederi vulneribus nostris, delebuntur peccata nostra
2:36
St Ambrose † AD 397
Simeon had prophesied, a woman united in marriage had prophesied, a virgin had prophesied, it was meet also that a widow should prophesy, that there might lack no sex or condition of life, and therefore it is said, And there was one Anna a prophetess.
Theophylact † 1107
The Evangelist dwells some time on the account of Anna, mentioning both her father’s tribe, and adding, as it were, many witnesses who knew her father and her tribe.
St Gregory of Nyssa † AD 395 ubi sup.
Or because at that time there were several others who were called by the same name, that there might be a plain way of distinguishing her, he mentions her father, and describes the quality of her parents.
St Ambrose † AD 397
Now Anna, both from the duties of her widowhood and her manner of life, is found to be such that she is thought worthy to announce the Redeemer of the world. As it follows, She was of a great age, and had lived with her husband, &c.
Origen † AD 253
For the Holy Spirit dwelt not by chance in her. For the highest blessing, if any can possess it, is the grace of virginity, but if this cannot be, and it chance to a woman to lose her husband, let her remain a widow, which indeed not only after the death of her husband, but even while he is living, she ought to have in her mind, that supposing it should not happen, her will and determination might be crowned by the Lord, and her words should be, “This I vow, and promise, that if a certain condition of this life be mine, (which yet I wish not,) I will do nothing else but remain inviolate and a widow.” Most justly then was this holy woman thought worthy to receive the gift of prophecy, because by long chastity and long fastings she had ascended to this height of virtue, as it follows, Who departed not from the temple with fastings and prayers, &c.
Origen † AD 253
From which it is plain that she possessed a multitude of other virtues; and mark how she resembles Simeon in his goodness, for they were both in the temple together, and both counted worthy of prophetic grace, as it follows, And she coming in at this very instant, gave thanks to the Lord.
Theophylact † 1107
That is, returned thanks for seeing in Israel the Saviour of the world, and she confessed of Jesus that He was the Redeemer and the Saviour. Hence it follows, And she spoke of him to all, &c.
Origen † AD 253
But because Anna’s words were nothing remarkable, and of no great note respecting Christ, the Gospel does not give the particulars of what she said, and perhaps for this reason one may suppose that Simeon anticipated her, since he indeed bore the character of the law, (for his name signifies obedience,) but she the character of grace, (which her name is by interpretation,) and Christ came between them. Therefore He let Simeon depart dying with the law, but Anna he sustains living beyond through grace.
St Bede † AD 735
According to the mystical meaning, Anna signifies the Church, who at present is indeed a widow by the death of her Husband; the number also of the years of her widowhood marks the time of the Church, at which established in the body, she is separated from the Lord. For seven times twelve make eighty-four, seven indeed referring to the course of this world, which revolves in seven days; but twelve had reference to the perfection of Apostolic teaching, and therefore the Universal Church, or any faithful soul which strives to devote the whole period of its life to the following of Apostolic practice, is said to serve the Lord for eighty-four years. The term also of seven years, during which she lived with her husband, coincides. For through the prerogative of our Lord’s greatness, whereby abiding in the flesh, He taught, the simple number of seven years was taken to express the sign of perfection. Anna also favours the mysteries of the Church, being by interpretation its “grace,” and being both the daughter of Phanuel, who is called “the face of God,” and descended from the tribe of Aser, i. e. the blessed.
The Latin text
Ambrosius in Lucam
Prophetaverat Simeon, prophetaverat copulata coniugio, prophetaverat virgo, debuit et vidua prophetare; nec qua professio deesset aut sexus; et ideo dicitur et erat Anna prophetissa filia Phanuel de tribu Aser
Theophylactus
Immoratur Evangelista circa Annae descriptionem, et patrem et tribum enarrans; testes quasi multos adducens qui patrem et tribum viderunt
Gregorius Nyssenus
Vel quia tunc temporis cum hac aliae quaedam eodem nomine nuncupabantur. Ut igitur ad eam manifesta discretio fieret patrem eius commemorat, et generis qualitatem describit
Ambrosius
Anna vero et stipendiis viduitatis et moribus talis inducitur ut digna fuisse credatur quae redemptorem omnium nuntiaret; unde sequitur haec processerat in diebus multis, et vixerat cum viro suo annis septem a virginitate sua, et haec vidua usque ad annos octuaginta quatuor
Origenes in Lucam
Neque enim spiritus sanctus fortuito habitavit in ea: bonum enim est primum si qua potest virginitatis gratiam possidere; si autem hoc non potuerit, sed evenerit ei ut perdat virum, vidua perseveret: quod quidem non solum post mortem viri, sed etiam cum ille vivit, debet habere in animo ut etiam si non evenerit, voluntas ipsius et propositum a domino coronetur, et dicat: hoc voveo, hoc promitto: si mihi humanum aliquid, quod non opto, contigerit, nihil aliud faciam quam incontaminata, et vidua perseverem. Iuste ergo sancta mulier spiritum prophetandi meruit accipere, quia longa castitate, longis etiam ieiuniis ad hoc culmen ascenderat; unde sequitur quae non discedebat de templo, ieiuniis et obsecrationibus serviens die ac nocte
Gregorius Nyssenus
In quo liquet quod ceterarum virtutum inerat ei congeries. Et aspice eam conformem Simeoni virtutibus: simul enim erant in templo, simul etiam digni reputati sunt prophetica gratia; unde sequitur et haec ipsa hora superveniens confitebatur domino; hoc est, regratiabatur, videndo mundi salutem in Israel, et confitebatur de Iesu, quoniam ipse esset redemptor, idemque salvator; unde sequitur et loquebatur de illo omnibus qui expectabant redemptionem Israel. Verum quia Anna prophetissa modicum aliquid et non nimis clarum de Christo disseruit, Evangelium non seriatim induxit quae ab ea sunt dicta. Forsan autem ob hoc aliquis Simeonem praevenisse fatebitur, eo quod is quidem formam legis gerebat: nam et ipsum nomen notat obedientiam; illa vero gratiae, quod interpretatio nominis manifestat: inter quos Christus medius erat: idcirco illum quidem dimisit cum lege morientem, hanc vero fovet ultra viventem per gratiam
Beda
Iuxta intellectum etiam mysticum Anna Ecclesiam significat, quae in praesenti sponsi sui est morte quasi viduata. Numerus etiam annorum viduitatis eius tempus Ecclesiae designat, quo in corpore constituta peregrinatur a domino. Septies quippe duodeni octuaginta quatuor faciunt: et septem quidem ad huius saeculi cursum, qui diebus septem volvitur, duodecim vero ad perfectionem doctrinae apostolicae pertinent. Ideoque sive universalis Ecclesia, seu quaelibet anima fidelis, quae totum vitae suae tempus apostolicis curat mancipare institutis, octoginta quatuor annis domino servire laudatur. Tempus etiam septem annorum, quo cum viro suo manserat, congruit: nam propter dominicae privilegium maiestatis, quo in carne versatus docuit, in signum perfectionis simplex septem annorum est numerus expressus. Arridet etiam Ecclesiae mysteriis et Anna, quae gratia eius interpretatur, et filia est Phanuelis, qui facies Dei dicitur, et de tribu Aser, idest beati, descendit
2:39
St Bede † AD 735
Luke has omitted in this place what he knew to have been sufficiently set forth by Matthew, that the Lord after this, for fear that He should be discovered and put to death by Herod, was carried by His parents into Egypt, and at Herod’s death, having at length returned to Galilee, came to dwell in His own city Nazareth. For the Evangelists individually are wont to omit certain things which they either know to have been, or in the Spirit foresee will be, related by others, so that in the connected chain of their narrative, they seem as it were to have omitted nothing, whereas by examining the writings of another Evangelist, the careful reader may discover the places where the omissions have been. Thus after omitting many things, Luke says, And when they had accomplished all things, &c.
Theophylact † 1107
Bethlehem was indeed their city, their paternal city, Nazareth the place of their abode.
St Augustine † AD 430 de Con. Evan. ii. 9.
Perhaps it may strike you as strange that Matthew should say that His parents went with the young Child into Galilee because they were unwilling to go to Judæa for fear of Archelaus, when they seem to have gone into Galilee rather because their city was Nazareth in Galilee, as Luke in this place explains it. But we must consider, that when the Angel, said in a dream to Joseph in Egypt, Rise, and take the young child and his mother, and go into the land of Israel, (Matt. 2:20.) it was at first understood by Joseph as a command to go into Judæa, for so at first sight the land of Israel might have been taken to mean. But when afterwards he finds that Herod’s son Archelaus was king, he was unwilling to be exposed to that danger, seeing the land of Israel might also be understood to include Galilee also as a part of it, for there also the people of Israel dwelt.
A Greek expositor Metaphrastes.
Or again, Luke is here describing the time before the descent to Egypt, for before her purification Joseph had not taken Mary there. But before they went down into Egypt, they were not told by God to go to Nazareth, but as living more freely in their own country, thither of their own accord they went; for since the going up to Bethlehem was for no other reason but the taxing, when that was accomplished they go down to Nazareth.
Theophylact † 1107
Now our Lord might have come forth from the womb in the stature of mature age, but this would seem like something imaginary; therefore His growth is gradual, as it follows, And the child grew, and waxed strong.
St Bede † AD 735
We must observe the distinction of words, that the Lord Jesus Christ in that He was a child, that is, had put on the condition of human weakness, was daily growing and being strengthened.
St Athanasius † AD 373 lib. de Incarn. Christi cont. Apollin.
But if as some say the flesh was changed into a Divine nature, how did it derive growth? for to attribute growth to an uncreated substance is impious.
St Cyril of Alexandria † AD 444
Rightly with the growth in age, St. Luke has united increase in wisdom, as he says, And he was strengthened, (i. e. in spirit.) For in proportion to the measure of bodily growth, the Divine nature developed its own wisdom.
Theophylact † 1107
For if while yet a little child, He had displayed His wisdom, He would have seemed a miracle, but together with the advance of age He gradually shewed Himself, so as to fill the whole world. For not as receiving wisdom is He said to be strengthened in spirit. For that which is most perfect in the beginning, how can that become any more perfect. Hence it follows, Filled with wisdom, and the grace of God was in him.
St Bede † AD 735
Wisdom truly, for in Him dwelleth all the fulness of the Godhead bodily, (Col. 2:19.) but grace, because it was in great grace given to the man Christ Jesus, that from the time He began to be man He should be perfect man and perfect God. But much rather because He was the word of God, and God needed not to be strengthened, nor was in a state of growth. But while He was yet a little child He had the grace of God, that as in Him all things were wonderful, His childhood also might be wonderful, so as to be filled with the wisdom of God. It follows, And his parents went every year to Jerusalem, at the feast of the Passover.
St John Chrysostom † AD 407 Orat. cont. Judæos.
At the feast of the Hebrews the law commanded men not only to observe the time, but the place, and so the Lord’s parents wished to celebrate the feast of the Passover only at Jerusalem.
St Augustine † AD 430 de Con. Ev. ii. 10.
But it may be asked, how did His parents go up all the years of Christ’s childhood to Jerusalem, if they were prevented from going there by fear of Archelaus? This question might be easily answered, even had some one of the Evangelists mentioned how long Archelaus reigned. For it were possible that on the feast day amid so great a crowd they might secretly come, and soon return again, at the same time that they feared to remain there on other days, so as neither to be wanting in religious duties by neglecting the feast, nor leave themselves open to detection by a constant abode there. But now since all have been silent as to the length of Archelaus’ reign, it is plain that when Luke says, They were accustomed to go up every year to Jerusalem, we are to understand that to have been when Archelaus was no longer feared.
The Latin text
Beda
Praetermisit hoc loco Lucas quae a Matthaeo satis exposita noverat: dominum videlicet post hoc, ne ab Herode necandus inveniretur, in Aegyptum a parentibus esse delatum, defunctoque Herode, sic demum in Galilaeam reversum, Nazareth civitatem suam inhabitare coepisse. Solent enim Evangelistae singuli sic omittere quaedam quae vel ab aliis commemorata viderunt, vel ab aliis commemoranda in spiritu praeviderunt, ut continuata suae narrationis serie, quasi nulla praetermisisse videantur; quae tamen, alterius Evangelistae considerata Scriptura, quo loco transita fuerint, diligens lector inveniat. Unde multis praetermissis, Lucas dicit et ut perfecerunt omnia secundum legem domini, reversi sunt in Galilaeam in civitatem suam Nazareth
Theophylactus
Erat quidem eorum civitas Bethlehem sicut patria, Nazareth vero tamquam habitaculum
Augustinus de Cons. Evang
Forte autem hoc movet quomodo dicat Matthaeus propterea cum puero parentes eius iisse in Galilaeam, quia metu Archelai in Iudaeam ire noluerunt; cum propterea magis iisse in Galilaeam videantur, quia civitas eorum erat Nazareth Galilaeae, sicut Lucas hic non tacet. Sed intelligendum est, ubi Angelus in somnis in Aegypto dixit ad Ioseph: surge, et accipe puerum et matrem eius, et vade in terram Israel, sic intellectum primo esse a Ioseph, ut putaret iussum se esse pergere in Iudaeam: ipsa enim intelligi primitus potuit terra Israel. Porro autem postea, quoniam comperit illic regnare filium Herodis Archelaum, noluit obicere se illi periculo; cum posset terra Israel etiam sic intelligi, ut etiam Galilaea illi deputaretur, quia et ipsam populus Israel incolebat
Graecus
Vel aliter. Enumerat hic Lucas tempus ante descensum in Aegyptum; neque enim ante purgationem eam Ioseph deduxisset. Ante vero quam in Aegyptum descenderent, non receperant per oracula ut Nazareth pergerent; immo quasi libentius in patria conversantes, illuc ultro pergebant. Cum enim ad nihil aliud ascensus in Bethlehem evenisset nisi causa descriptionis, expedito eo cuius causa ascenderant, descendunt in Nazareth
Theophylactus
Poterat autem secundum corpus ex ipso utero in mensura maturae aetatis prodire; sed videretur hoc secundum phantasiam: propterea paulatim crescit; unde sequitur puer autem crescebat et confortabatur
Beda
Notanda est distinctio verborum: quia dominus Iesus Christus in eo quod puer erat, idest habitum humanae fragilitatis induerat, crescere et confortari habebat
Athanasius contra Arianos
Ceterum si, secundum quosdam, caro in divinam naturam mutata est, quomodo capiebat augmentum? Increato enim augmentum attribuere nefarium est
Cyrillus
Decenter vero aetatis incremento sapientiae coniunxit augmentum, cum dicit et confortabatur, scilicet spiritu; nam iuxta mensuram aetatis corporeae, natura divina sapientiam propriam revelabat
Theophylactus
Si enim dum parvus aetate erat, omnem sapientiam demonstrasset, videretur prodigium; sed per profectum aetatis seipsum ostendebat, ut totum impleret orbem. Non autem quasi suscipiens sapientiam, spiritu confortari dicitur: quod enim ab initio perfectissimum est, quomodo potest deinde perfectius fieri? Unde sequitur plenus sapientia; et gratia Dei erat in illo
Beda
Sapientia quidem, quia in ipso habitat omnis plenitudo divinitatis corporaliter; gratia autem, quia homini Iesu Christo magna gratia donatum est ut ex quo homo fieri coepisset, perfectus esset et Deus; multo autem magis in eo quod verbum Dei et Deus erat, nec confortari indigebat, nec habebat augeri. Adhuc autem cum parvulus esset, habebat gratiam Dei; ut quomodo in illo omnia mirabilia fuerant, ita et pueritia mirabilis esset, ut Dei sapientia compleretur. Sequitur et ibant parentes eius per omnes annos in Ierusalem, in die solemni Paschae
Chrysostomus
In Hebraeorum solemnitatibus non solum tempus, sed etiam locum observare lex iusserat: et ideo nec domini parentes extra Hierosolymam celebrare Pascha volebant
Augustinus de Cons. Evang
Quomodo autem ibant parentes eius per omnes annos pueritiae Christi in Ierusalem, si Archelai timore illuc prohibebantur accedere? Hoc mihi dissolvere non esset difficile, nec si aliquis Evangelistarum expressisset quamdiu regnaret Archelaus: fieri enim poterat ut per diem festum inter tam ingentem turbam latenter ascenderent mox reversuri; ubi tamen aliis diebus habitare metuerunt, ut nec solemnitate praetermissa essent irreligiosi, nec continua mansione conspicui. Cum vero etiam de regno Archelai omnes quam fuerit diuturnum tacuerint, iste quoque intellectus patet: quod Lucas dicit, per omnes annos eos ascendere solitos in Ierusalem, tunc accipimus factum, cum iam non timeretur Archelaus
2:42
St Cyril of Alexandria † AD 444
The Evangelist having said before that the Child grew and waxed strong, verifies his own words when he relates, that Jesus with the holy Virgin went up to Jerusalem; as it is said, And when he was twelve years old, &c.
A Greek expositor Geometer
His indication of wisdom did not exceed the measure of His age, but at the time that with us the powers of discernment are generally perfected, the wisdom of Christ shews itself.
St Ambrose † AD 397
Or the twelfth year was the commencement of our Lord’s disputation with the doctors, for this was the number of the Evangelists necessary to preach the faith.
St Bede † AD 735
We may also say, that as by the seventh number, so also by the twelfth, (which consists of the parts of seven multiplied alternately by one another,) the universality and perfection of either things or times is signified, and therefore rightly from the number twelve, the glory of Christ takes its beginning, being that by which all places and times are to be filled.
St Bede † AD 735 in Hom. post Epiph.
Now that the Lord came up every year to Jerusalem at the Passover, betokens His humility as a man, for it is man’s duty to meet together to offer sacrifices to God, and conciliate Him with prayers. Accordingly the Lord as man, did among men what God by angels commanded men to do. Hence it is said, According to the custom of the feast day. (Gal. 3:14, Judges 6:20; 13:16.) Let us follow then the journey of His mortal life, if we delight to behold the glory of His divine nature.
A Greek expositor Metaphrastes vel Geometer.
The feast having been celebrated, while the rest returned, Jesus secretly tarried behind. As it follows, And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and his parents knew not of it. It is said, When the days were accomplished, because the feast lasted seven days. But the reason of His tarrying behind in secret was, that His parents might not be a hindrance to His carrying on the discussion with the lawyers; or perhaps to avoid appearing to despise his parents by not obeying their commands. He remains therefore secretly, that he might neither be kept away nor be disobedient.
Origen † AD 253
But we must not wonder that they are called His parents, seeing the one from her childbirth, the other from his knowledge of it, deserved the names of father and mother.
St Bede † AD 735
But some one will ask, how was it that the Son of God, brought up by His parents with such care, could be left behind from forgetfulness? To which it is answered, that the custom of the children of Israel while assembling at Jerusalem on the feast days, or returning to their homes, was for the women and men to go separately, and the infants or children to go with either parent indiscriminately. And so both Mary and Joseph each thought in turn that the Child Jesus, whom they saw not with them, was returning with the other parent. Hence it follows, But they, supposing him to have been in the company, &c.
Origen † AD 253
But as when the Jews plotted against Him He escaped from the midst of them, and was not seen; so now it seems that the Child Jesus remained, and His parents knew not where He was. As it follows, And not finding him, they returned to Jerusalem, seeking for him. (John 10:29.)
The Gloss ordin.
They were on their way home, one day’s journey from Jerusalem; on the second day they seek for Him among their kinsfolk and acquaintance, and when they found Him not, they returned on the third day to Jerusalem, and there they found Him. As it follows, And it came to pass, after three days they found him.
Origen † AD 253
He is not found as soon as sought for, for Jesus was not among His kinsfolk and relations, among those who are joined to Him in the flesh, nor in the company of the multitude can He be found. Learn where those who seek Him find Him, not every where, but in the temple. And do thou then seek Jesus in the temple of God. Seek Him in the Church, and seek Him among the masters who are in the temple. For if thou wilt so seek Him, thou shalt find Him. They found Him not among His kinsfolk, for human relations could not comprehend the Son of God; not among His acquaintance, for He passes far beyond all human knowledge and understanding. Where then do they find Him? In the temple! If at any time thou seek the Son of God, seek Him first in the temple, thither go up, and verily shalt thou find Christ, the Word, and the Wisdom, (i. e. the Son of God.)
St Ambrose † AD 397
After three days He is found in the temple, that it might be for a sign, that after three days of victorious suffering, He who was believed to be dead should rise again, and manifest Himself to our faith, seated in heaven with divine glory.
The Gloss ubi sup.
Or because the advent of Christ, which was looked for by the Patriarchs before the Law, was not found, nor again, that which was sought for by prophets and just men under the Law, but that alone is found which is sought for by Gentiles under grace.
Origen † AD 253
Because moreover He was the Son of God, He is found in the midst of the doctors, enlightening and instructing them. But because He was a little child, He is found among them not teaching but asking questions, as it is said, Sitting in the midst of the doctors, hearing them, and asking them questions. And this He did as a duty of reverence, that He might set us an example of the proper behaviour of children, though they be wise and learned, rather to hear their masters than teach them, and not to vaunt themselves with empty boasting. But He asked not that He might learn, but that asking He might instruct. For from the same source of learning is derived both the power of asking and answering wisely, as it follows, All who heard him were astonished at his wisdom.
St Bede † AD 735
To shew that He was a man, He humbly listened to the masters; but to prove that He was God, He divinely answered those who spake.
A Greek expositor Metaphrastes vel Geometer.
He asks questions with reason, He listens with wisdom, and answers with more wisdom, so as to cause astonishment. As it follows, And they who saw it were astonished.
St John Chrysostom † AD 407 sup. Joh. Hom. 20.
The Lord truly did no miracle in His childhood, yet this one fact St. Luke mentions, which made men look with wonder upon Him.
St Bede † AD 735
For from His tongue there went forth divine wisdom, while His age exhibited man’s helplessness, and hence the Jews, amid the high things they hear and the lowly things they see, are perplexed with doubts and astonishment. But we can in no wise wonder, knowing the words of the Prophet, that thus unto us a Child is born, that He abideth the mighty God. (Is. 9:6.)
A Greek expositor ubi sup.
But the ever-wonderful mother of God, moved by a mother’s feelings, as it were with weeping makes her mournful enquiry, in every thing like a mother, with confidence, humility, and affection. As it follows, And his mother said unto him, Son, what hast thou done?
Origen † AD 253
The holy Virgin knew that He was not the Son of Joseph, and yet calls her husband His father according to the belief of the Jews, who thought that He was conceived in the common way. Now to speak generally we may say, that the Holy Spirit honoured Joseph by the name of father, because he brought up the Child Jesus; but more technically, that it might not seem superfluous in St. Luke, bringing down the genealogy from David to Joseph. But why sought they Him sorrowing? Was it that he might have perished or been lost? It could not be. For what should cause them to dread the loss of Him whom they knew to be the Lord? But as whenever you read the Scriptures you search out their meaning with pains, not that you suppose them to have erred or to contain anything incorrect, but that the truth which they have inherent in them you are anxious to find out; so they sought Jesus, lest perchance leaving them he should have returned to heaven, thither to descend when He would. He then who seeks Jesus must go about it not carelessly and idly, as many seek Him who never find Him, but with labour and sorrow.
The Gloss ordin.
Or they feared lest Herod who sought Him in His infancy, now that He was advanced to boyhood might find an opportunity of putting Him to death.
A Greek expositor Metaphrastes et Geometer.
But the Lord Himself sets every thing at rest, and correcting as it were her saying concerning him who was His reputed father, manifests His true Father, teaching us not to walk on the ground, but to raise ourselves on high, as it follows, And he says unto them, What is it that you ask of me?
St Bede † AD 735
He blames them not that they seek Him as their son, but compels them to raise the eyes of their mind to what was rather due to Him whose eternal Son He was. Hence it follows, Knew ye not? &c.
St Ambrose † AD 397
There are two generations in Christ, one from His Father, the other from His mother; the Father’s more divine, the mother’s that which has come down for our use and advantage.
St Cyril of Alexandria † AD 444
He says this then by way of shewing that He surpasses all human standards, and hinting that the Holy Virgin was made the handmaid of the work in bringing His flesh unto the world, but that He Himself was by nature and in truth God, and the Son of the Father most high. Now from this let the followers of Valentinus, hearing that the temple was of God, be ashamed to say that the Creator, and the God of the law and of the temple, is not also the Father of Christ.
St Epiphanius † AD 403 cont. Hær. l. ii. hær. 31.
Let Ebion know that at twelve years old, not thirty, Christ is found the astonishment of all men, wonderful and mighty in the words of grace. We can not therefore say, that after that the Spirit came to Him in Baptism He was made the Christ, that is, anointed with divinity, but from His very childhood He acknowledged both the temple and His Father.
A Greek expositor Geometer.
This is the first demonstration of the wisdom and power of the Child Jesus. For as to what are called thea acts of His childhood, we can not but suppose them to be the work not only of a childish but even of a devilish mind and perverse will, attempting to revile those things which are contained in the Gospel and the sacred prophecies. But should one desire to receive only such things as are generally believed, and are not contrary to our other declarations, but accord also with the words of prophecy, let it suffice that Jesus was distinguished in form above the sons of men; obedient to His mother, gentle in disposition; in appearance full of grace and dignity; eloquent in words, kind and thoughtful of the wants of others, known among all for a power and energy, as of one who was filled with all wisdom; and as in other things, so also in all human conversation, though above man, Himself the rule and measure. But that which most distinguished Him was His meekness, and that a razor had never come upon His head, nor any human hand except His mother’s. But from these words we may derive a lesson; for when the Lord reproves Mary seeking Him among His relations, He most aptly points to the giving up of all fleshly ties, shewing that it is not for him to attain the goal of perfection who is still encompassed by and walks among the things of the body, and that men fall from perfection through love of their relations.
St Bede † AD 735
It follows, And they understood him not, that is, the word which He spoke to them of His divinity.
Origen † AD 253
Or they knew not whether when He said about my Father’s business, He referred to the temple, or something higher and more edifying; for every one of us who doeth good, is the seat of God the Father; but whoso is the seat of God the Father, has Christ in the midst of him.
The Latin text
Cyrillus
Quia dixerat Evangelista quod puer crescebat et confortabatur, proprium sermonem verificat, inducens Iesum una cum sacra virgine in Ierusalem ascendentem: unde dicitur et cum factus esset Iesus annorum duodecim, ascendentibus illis in Hierosolymam
, et cetera. Graecus
Non enim indicium sapientiae transcendit aetatis mensuram; sed quo tempore penes nos discretionis ratio perfici consuevit, duodecimo scilicet anno, Christi sapientia demonstratur
Ambrosius in Lucam
Vel a duodecimo anno dominicae sumitur disputationis exordium: hic enim praedicandae fidei evangelizantium numerus debebatur
Basilius
Possumus et hoc dicere: quia sicut septenario numero, sic et duodenario, qui multiplicatis inter se invicem septenarii partibus constat, vel rerum vel temporum universitas ac perfectio designetur: atque ideo quo omnia loca vel tempora doceat occupari, recte a duodecimo numero iubar Christi sumit exordium
Beda
Quod autem dominus per omnes annos cum parentibus in Pascha Hierosolymam venit, humilitatis est humanae indicium: hominis namque est ad offerenda Deo sacrificia concurrere, et eum orationibus conciliare. Fecit ergo dominus, inter homines homo natus, quod faciendum hominibus per Angelos imperavit Deus: unde dicitur secundum consuetudinem diei festi. Sequamur igitur iter humanae conversationis eius, si deitatis gloriam delectamur intueri
Graecus
Celebrato autem festo, aliis remeantibus, Iesus latenter remansit; unde sequitur consummatisque diebus, cum redirent, remansit puer Iesus in Ierusalem; et non cognoverunt parentes eius. Dicit autem consummatis diebus, quia septem diebus durabat solemnitas. Ideo autem latenter remanet, ne parentes impedimento essent disputationi peragendae cum legisperitis: vel forsitan hoc evitans, ne videatur parentes contemnere, si mandantibus non pareret. Latenter ergo remanet, ne aut retrahatur, aut sit inobediens
Origenes in Lucam
Non autem miremur parentes vocatos, quorum alter ob partum, alter ob obsequium, patris et matris meruerunt vocabula
Beda
Sed quaeret aliquis quomodo Dei filius tanta parentum cura nutritus, potuerit obliviscendo relinqui. Cui respondendum: quia filiis Israel moris fuit ut temporibus festis vel Hierosolymam confluentes, vel ad propria redeuntes, seorsum viri, seorsum feminae incederent, infantesque vel pueri cum quolibet parente indifferenter ire potuerunt; ideoque Mariam vel Ioseph vicissim putasse puerum Iesum, quem secum non cernebant, cum altero parente reversum; unde sequitur existimantes autem illum esse in comitatu, venerunt iter diei, et requirebant eum inter cognatos et notos
Origenes
Sicut autem quando insidiabantur ei Iudaei, elapsus est de medio eorum, et non apparuit; sic et nunc puto remansisse puerum Iesum, et parentes eius ubi remanserit ignorasse: sequitur enim et non invenientes, reversi sunt in Ierusalem, requirentes eum
Glossa
Una quidem die reversi sunt a Ierusalem; secunda quaerunt inter cognatos et notos; et non invenientes, tertia die regressi sunt in Ierusalem, et ibi invenerunt; unde sequitur et factum est post triduum, invenerunt eum in templo
Origenes
Non statim ut quaeritur invenitur: non enim inter cognatos et carnis propinquos invenitur Iesus: neque enim poterat humana cognatio Dei filium continere. Non invenitur inter notos, quia maior est mortali notitia. In multorum comitatu non potest inveniri; nec ubique invenerunt, sed in templo. Et tu ergo quaere Iesum in templo Dei, quaere in Ecclesia, ubi Christi sermonem atque sapientiam, idest filium Dei, reperies
Ambrosius
Post triduum reperitur in templo, ut esset indicio quia post triduum triumphalis passionis, in sede caelesti et honore divino fidei nostrae se ostenderet, resurgens qui mortuus credebatur
Glossa
Vel quia quaesitus adventus Christi a patriarchis ante legem non est inventus, quaesitus a prophetis et iustis sub lege non est inventus: quaesitus a gentilibus sub gratia invenitur
Origenes
Quia vero parvulus erat, invenitur in medio praeceptorum, sanctificans et erudiens eos; unde dicitur sedentem in medio doctorum, audientem illos, et interrogantem; et hoc, pietatis officio, ut nos doceret quid pueris, quamvis sapientes et eruditi sint, conveniret, ut audiant potius magistros quam docere desiderent, et se vana ostentatione non iactent. Interrogabat autem non ut addisceret, sed ut interrogans erudiret: ex uno quippe doctrinae fonte manat et interrogare et respondere sapienter; unde sequitur stupebant autem omnes qui eum audiebant, super prudentia et responsis suis
Beda
Ad ostendendum enim quia homo erat, homines magistros humiliter audiebat; ad probandum vero quia Deus erat, eisdem loquentibus sublimiter respondebat
Graecus
Quaerit enim rationabiliter, audit prudenter, respondetque prudentius: quod stuporem faciebat; unde sequitur et videntes admirati sunt
Chrysostomus super Ioannem
Nullum quippe miraculum egit dominus in pueritia; hoc tamen unum prodit Lucas, per quod mirabilis videbatur
Beda
Divina siquidem lingua sapientiam prodebat, sed infirmitatem aetas praetendebat humanam: unde Iudaei inter alta quae audiunt, et infima quae vident, dubia admiratione turbantur. Nos autem nequaquam miremur, scientes secundum Isaiae prophetiam quod sic parvulus natus est nobis quod permanet Deus fortis
Graecus
Miranda vero Dei genitrix maternis affecta visceribus, quasi cum lamentis inquisitionem dolorosam ostendit, et omnia sicut mater et fiducialiter, et humiliter, et affectuose exprimit; unde sequitur et dixit mater eius ad illum: fili, quid fecisti nobis sic? Ecce pater tuus et ego dolentes quaerebamus te
Origenes
Noverat virgo sacrata hunc non esse filium Ioseph; et tamen patrem vocat illius sponsum suum, propter Iudaeorum suspicionem, aestimantium ipsum vulgo fore conceptum. Dicetur autem forte simplicius, quod eum honoravit spiritus sanctus patris nomine, eo quod puerum Iesum educavit; artificiosius vero eo quod genealogiam Ioseph ex David produxit, ne superflua censeretur. Cur autem dolentes eum quaerebant? An ex eo quod perierit puer, an erraverit? Absit. Numquid etiam fieri poterat ut perditum formidarent infantem quem dominum esse cognoverant? Sed quomodo tu, si quando Scripturas legis, quaeris in eis sensum cum dolore, non quod Scripturas errasse arbitreris; sed veritatem quam intrinsecus habent, quaeris invenire; ita illi quaerebant Iesum, ne forte relinquens eos reversus esset ad caelos, cum illi placuisset iterum descensurus. Oportet ergo eum qui quaerit Iesum, non negligenter et dissolute transire, sicut multi quaerunt, et non inveniunt; sed cum labore et dolore
Glossa
Vel metuebant ne, quod Herodes in infantia eius patrasse quaesierat, tunc iam in pueritia positum, inventa opportunitate, alii interficerent
Graecus
Sed ipse dominus respondet ad omnia, et corrigens quodammodo dictum eius de eo qui putabatur pater, verum patrem manifestat, docens non per infima gradi, sed in altum extolli; unde sequitur et ait ad illos: quid est quod me quaerebatis?
Beda
Non eos quod filium quaerant vituperat; sed quid ei potius cui ipse aeternus est filius, debeat, eos cogit oculos mentis tollere; unde sequitur nesciebatis quia in his quae patris mei sunt oportet me esse?
Ambrosius
Duae sunt in Christo generationes: una est paterna, altera materna; paterna divinior, materna vero quae in nostrum laborem usumque descendit
Cyrillus
Hoc igitur dicit, ostendens se mensuram humanam transcendere, et innuens quod sacra virgo effecta sit minister negotii cum peperit carnem. Ipse vero naturaliter et vere Deus erat, et filius patris excelsi. Hinc autem Valentini sequaces audientes quod templum erat Dei, pudeat dicere, quod creator et legis Deus et templi, non ipse pater est Christi
Epiphanius Adv. Haer
Attendat et Ebion, quod post annos duodecim et non post tricesimum annum Christus reperiretur stupendus in sermonibus gratiae. Quamobrem non est dicere, quod postquam venit ad eum spiritus in Baptismo, factus fuit Christus; sed ab ipsa pueritia et templum agnovit et patrem
Graecus
Haec est demonstratio prima sapientiae et virtutis pueri Iesu; quae namque puerilia eius vocant, diabolicae putamus esse considerationis: nisi quis ea sola velit acceptare nequaquam his quae tenemus oppugnantia, sed magis consona propheticis dictis: quia speciosus prae filiis hominum, et matri obediens, et moribus facetus, et visu non modicum venerandus et placidus, ad loquendum facundus, dulcis et providus, et multum strenuitate cognitus, tamquam qui repletus sapientia fuerat; et sicut in aliis sic conversationis humanae atque locutionis, quamvis supra hominem, terminus et ratio; mansuetudo enim sibi praecipuum elegit locum. Super haec autem omnia nihil ascendit super verticem eius, nec humana manus, excepta materna. Hinc autem possumus utilitatem consequi: dum enim Mariam increpat dominus quaerentem ipsum inter propinquos, omissionem vinculorum sanguinis apertissime suggerit; ostendens quod non contingit metam perfectionis attingere eum qui adhuc vagatur in his quae corpori conferunt; et quod homo deficit a perfectione per affectum cognatorum. Sequitur et ipsi non intellexerunt verbum quod locutus est ad illos
Beda
Quia scilicet de sua divinitate ad eos loquebatur
Origenes in Lucam
Vel nesciebant utrum dicens in his quae patris mei sunt, significaret in templo, an aliquid altius, et quod magis aedificat: unusquisque enim nostrum, si bonus fuerit atque perfectus, possessio Dei patris est, et habet in medio sui Iesum
2:51
A Greek expositor ubi sup.
All that time of the life of Christ which He passed between His manifestation in the temple and His baptism, being devoid of any great public miracles or teaching, the Evangelist sums up in one word, saying, And he went down with them.
Origen † AD 253
Jesus frequently went down with His disciples, for He is not always dwelling on the mount, for they who were troubled with various diseases were not able to ascend the mount. For this reason now also He went down to them who were below. It follows: And he was subject to them, &c.
A Greek expositor ubi sup.
Sometimes by His word He first institutes laws, and He afterwards confirms them by His work, as when He says, The good shepherd layeth down his life for his sheep. (John 10:11) For shortly after seeking our salvation He poured out His own life. But sometimes He first sets forth in Himself an example, and afterwards, as far as words can go, draws therefrom rules of life, as He does here, shewing forth by His work these three things above the rest, the love of God, honour to parents, but the preferring God also to our parents. For when He was blamed by His parents, He counts all other things of less moment than those which belong to God; again, He gives His obedience also to His parents.
St Bede † AD 735
For what is the teacher of virtue, unless he fulfil his duty to his parents? What else did He do among us, than what He wished should be done by us?
Origen † AD 253
Let us then also ourselves be subject to our parents. But if our fathers are not, let us be subject to those who are our fathers. Jesus the Son of God is subject to Joseph and Mary. But I must be subject to the Bishop who has been constituted my father. It seems that Joseph knew that Jesus was greater than he, and therefore in awe moderated his authority. But let every one see, that oftentimes he who is subject is the greater. Which if they who are higher in dignity understand, they will not be clated with pride, knowing that their superior is subject to them.
St Gregory of Nyssa † AD 395 Orat. in 1 Cor. 15:28.
Further, since the young have not yet perfect understanding, and have need to be led forward by those who have advanced to a more perfect state; therefore when He arrived at twelve years, He is obedient to His parents, to shew that whatever is made perfect by moving forward, before that it arrives at the end profitably embraces obedience, (as leading to good.)
St Basil the Great † AD 379 in Const. Mon. 4.
But from His very first years being obedient to His parents, He endured all bodily labours, humbly and reverently. For since His parents were honest and just, yet at the same time poor, and ill supplied with the necessaries of life, (as the stable which administered to the holy birth bears witness,) it is plain that they continually underwent bodily fatigue in providing for their daily wants. But Jesus being obedient to them, as the Scriptures testify, even in sustaining labours, submitted Himself to a complete subjection.
St Ambrose † AD 397
And can you wonder if He who is subject to His mother, also submits to His Father? Surely that subjection is a mark not of weakness but of filial duty. Let then the heretic so raise his head as to assert that He who is sent has need of other help; yet why should He need human help, in obeying His mother’s authority? He was obedient to a handmaid, He was obedient to His pretended father, and do you wonder whether He obeyed God? Or is it a mark of duty to obey man, of weakness to obey God?
St Bede † AD 735
The Virgin, whether she understood or whether she could not yet understand, equally laid up all things in her heart for reflection and diligent examination. Hence it follows, And his mother laid up all these things, &c. Mark the wisest of mothers, Mary the mother of true wisdom, becomes the scholar or disciple of the Child. For she yielded to Him not as to a boy, nor as to a man, but as unto God. Further, she pondered upon both His divine words and works, so that nothing that was said or done by Him was lost upon her, but as the Word itself was before in her womb, so now she conceived the ways and words of the same, and in a manner nursed them in her heart. And while indeed she thought upon one thing at the time, another she wanted to be more clearly revealed to her; and this was her constant rule and law through her whole life. It follows, And Jesus increased in wisdom.
Theophylact † 1107
Not that He became wise by making progress, but that by degrees He revealed His wisdom. As it was when He disputed with the Scribes, asking them questions of their law to the astonishment of all who heard Him. You see then how He increased in wisdom, in that He became known to many, and caused them to wonder, for the shewing forth of His wisdom is His increase. But mark how the Evangelist, having interpreted what it is to increase in wisdom, adds, and in stature, declaring thereby that an increase or growth in age is an increase in wisdom.
St Cyril of Alexandria † AD 444 Thes. l. x. c. 7.
But the Eunomian Hereticsb say, “How can He be equal to the Father in substance, who is said to increase, as if before imperfect.” But not because He is the Word, but because He is made man, He is said to receive increase. For if He really increased after that He was made flesh, as having before existed imperfect, why then do we give Him thanks as having thence become incarnate for us? But how if He is the true wisdom can He be increased, or how can He who gives grace to others be Himself advanced in grace. Again, if hearing that the Word humbled Himself, no one is offended (thinking slightingly of the true God,) but rather marvels at His compassion, how is it not absurd to be offended at hearing that He increases? For as He was humbled for us, so for us He increased, that we who have fallen through sin might increase in Him. For whatever concerns us, Christ Himself has truly undertaken for us, that He might restore us to a better state. And mark what He says, not that the Word, but Jesus, increases, that you should not suppose that the pure Word increases, but the Word made flesh; and as we confess that the Word suffered in the flesh, although the flesh only suffered, because of the Word the flesh was which suffered, so He is said to increase, because the human nature of the Word increased in Him. But He is said to increase in His human nature, not as if that nature which was perfect from the beginning received increase, but that by degrees it was manifested. For the law of nature brooks not that man should have higher faculties than the age of his body permits. The Word then (made man) was perfect, as being the power and wisdom of the Father, but because something was to be yielded to the habits of our nature, lest He should be counted strange by those who saw Him, He manifested Himself as man with a body, gradually advancing in growth, and was daily thought wiser by those who saw and heard Him.
A Greek expositor Amphilochius.
He increased then in age, His body growing to the stature of man; but in wisdom through those who were taught divine truths by Him; in grace, that is, whereby we are advanced with joy, trusting at last to obtain the promises; and this indeed before God, because having put on the flesh, He performed His Father’s work, but before men by their conversion from the worship of idols to the knowledge of the Most High Trinity.
Theophylact † 1107
He says before God and men, because we must first please God, then man.
St Gregory of Nyssa † AD 395 Hom. 3. in Cant.
The word also increases in different degrees in those who receive it; and according to the measure of its increase a man appears either an infant, grown up, or a perfect man.
The Latin text
Graecus
Totam intermediam Christi vitam, quae est inter ostensionem aetatis et tempus Baptismatis, velut immunem alicuius famosi et publici miraculi et doctrinae, Evangelista sub uno verbo colligit dicens et descendit cum eis, et venit Nazareth
Origenes in Lucam
Crebro Iesus descendit cum discipulis suis, nec semper versatur in monte: quia non valebant qui variis morbis laborabant, ascendere in montem; idcirco et nunc descendit ad illos qui deorsum erant. Sequitur et erat subditus illis
Graecus
Quandoque enim verbo prius leges instituens, ipse secundario opere comprobabat; sicut illud: bonus pastor animam suam ponit pro ovibus suis; ipse namque paulo post, nostram salutem exquirens, animam exposuit propriam: aliquando vero prius vivendi proponit exemplar, et postea promebat verbo tenus sanctionem, sicut hic, haec tria prae ceteris opere monstrans, diligere Deum, honorare parentes, Deum vero et ipsis praeferre parentibus. Cum enim reprehenderetur a parentibus, minoris curae cetera reputat quam quae sunt Dei. Denique ipsis quoque parentibus obedientiam praestat
Beda
Quid enim magister virtutis nisi officium pietatis impleret? Quid inter nos aliud quam quod agi a nobis vellet, ageret?
Origenes
Discamus ergo et nos filii parentibus nostris esse subiecti. Quod si patres non fuerint, subiciamur his qui patrum habent aetatem. Iesus filius Dei subicitur Ioseph et Mariae; ego vero subiciar episcopo, qui mihi constitutus est pater. Puto quod intelligebat Ioseph quia maior se erat Iesus, et trepidus moderabatur imperium. Videat ergo unusquisque quod saepe qui subiectus est, maior sit: quod si intellexerit, non elevabitur superbia qui est sublimior dignitate, sciens sibi meliorem esse subiectum
Gregorius Nyssenus
Amplius: quoniam impuberibus adhuc est imperfecta discretio, egetque per provectos ad statum provehi perfectiorem; ideo cum pertigisset duodecimum annum, paret parentibus, ut ostendat quod quicquid per promotionem perficitur, antequam ad finem perveniat, obedientiam tamquam perducentem ad bonum utiliter amplexatur
Basilius in Lib. Relig
Ab ipsa autem primaeva aetate parentibus obediens quemlibet laborem corporeum humiliter et reverenter sustinuit. Cum enim homines essent honesti et iusti, egeni tamen, et necessariorum penuriam patientes, teste praesepi partus venerandi ministro, manifestum est quod sudores corporeos continuo frequentabant, necessaria vitae sibi quaerentes. Iesus autem obediens illis, ut Scriptura testatur, etiam in sustinendo labores subiectionem plenariam sustinebat
Ambrosius
Et miraris si patri defert qui subditur matri? Non utique infirmitatis, sed pietatis est ista subiectio. Attollat licet caput haereticus, ut alienis auxiliis asserat eum qui mittitur indigere; numquid et humano egebat auxilio, ut materno serviret imperio? Deferebat ancillae, deferebat simulato patri; et miraris si Deo detulit? An homini deferre pietatis est, deferre Deo infirmitatis?
Beda
Virgo autem sive quae intellexit, sive quae nondum intelligere potuit, omnia suo pariter in corde quasi ruminanda et diligentius scrutanda recondebat; unde sequitur et mater eius conservabat omnia verba haec, conferens in corde suo
Graecus
Considera prudentissimam mulierem Mariam, verae sapientiae matrem, qualiter scholaris sit pueri: non enim ut puero, neque ut viro, sed ut Deo vacabat; ulterius et illius voces divinas et opera reputabat: idcirco nil ex dictis aut actis ab eo incassum illi cadebat; sed sicut ipsum verbum prius in visceribus, ita nunc eiusdem modos et dicta concipiebat, et in corde suo quodammodo fovebat; et hoc quidem iam secum in praesenti contemplabatur: hoc autem expectabat in futurum clarius revelandum: et hac quidem tamquam regula et lege per totam vitam utebatur: unde sequitur et Iesus proficiebat aetate et sapientia et gratia apud Deum et homines
Theophylactus
Sed inquiunt: quomodo potest aequalis patri esse in substantia qui quasi imperfectus crescere dicitur? Non autem in eo quod est verbum, dicitur incrementum suscipere, sed in eo quod factus est homo. Si enim vere profecit postquam factum est caro, qui ante imperfectus extiterat; quid ergo gratias agimus ei velut incarnato pro nobis? Qualiter autem, si ipse est vera sapientia, in sapientia potest augeri? Vel qualiter qui ceteris largitur gratiam, ipse in gratia promovetur? Amplius: si nemo scandalizatur cum audit quod verbum seipsum humiliaverit, infirma quaedam de Deo verbo sentiens: sed potius miratur misericordiam eius: quomodo non est supervacaneum scandalizari audiendo quod profecit? Nam sicut pro nobis humiliatus est, sic pro nobis profecit, ut nos in eo proficiamus qui lapsi fuimus per peccatum: nam quicquid spectat ad nos, ipse vere pro nobis Christus suscepit, ut cuncta reformet in melius
Cyrillus
Et attende quod non dixit proficere verbum, sed Iesum, ne simplex verbum proficere intelligas, sed verbum carnem factum
Theophylactus
Et sicut verbum in carne passum fatemur, quamvis sola caro fuit passa, quia caro verbi erat quae patiebatur; ita proficere dicitur ex eo quod humanitas proficiebat in ipso
Gregorius Nazianzenus
Dicitur autem secundum humanitatem proficere, non quod ipsa suscipiat augmentum quae ab initio fuit perfecta; sed ex eo quod paulatim manifestabatur
Theophylactus
Naturalis enim lex respuit hominem sensu maiore uti quam aetas corporis patiatur. Erat itaque verbum factum homo perfectum, cum sit virtus et sapientia patris; verum quia dandum erat aliquid nostrae naturae moribus, ne aliquod extraneum a videntibus reputetur; tamquam homo, paulatim crescente corpore, manifestabat seipsum, et quotidie sapientior ab audientibus et videntibus censebatur
Graecus
Proficiebat ergo secundum aetatem quidem, corpore in virilem statum promoto; sapientia autem per eos qui ab eo divina docebantur; gratia vero, qua cum gaudio promovemur, credentes in fine obtinere quae ab ipso promissa sunt; et hoc quidem apud Deum ex eo quod assumpta carne paternum opus peregit; apud homines vero per conversionem eorum a cultu idolorum ad summae Trinitatis notitiam
Theophylactus
Dicit enim apud Deum et homines: quia prius decet placere Deo, et postea hominibus
Gregorius Nyssenus
Differenter etiam proficit verbum in his qui ipsum suscipiunt: secundum enim mensuram illius apparet aut infans, aut adultus, aut perfectus
2:1
Ver. 1. And it came to pass in those days (in which John the Baptist was born) there went forth a decree, &c. The Syriac for "all the world," has "all the people of his dominion," subject that is, to Augustus and the Romans. For we have the authority of Suetonius that Augustus did not rule over the Goths, the Armenians, or the Indians. This enrolment was made, both that the number of men under the sway of Augustus might be known, and also with a view to collecting the tribute to be taken to the Roman treasury, exhausted by so many wars; for each person gave in an account of his income. It is probable that the Jews gave what they otherwise gave in taxes according to their law, half a shekel apiece, that is two reals. Exo 30:11-16; Mat 22:19. From Cæsar. The true name of this Cæsar was Octavius or Octavian, the sister's son of Julius. He being the first Monarch of Rome, extended the glory of the empire and added to it in a wonderful degree; hence he received the surname of Augustus in the eighteenth year of his reign (from which date Censorinus reckons the years of Augustus, and calls them the Augustian or Augustæan years) as though he were some divinity come down from heaven. For he reigned in the greatest peace, plenty, splendour, and felicity for fifty-seven years. Hence the proverb, "Happier than Augustus, better than Trajan." This census was taken by Augustus when he had the whole world in a state of peace, and had therefore closed the temple of Janus for the third time, in the fortieth year of his reign. And all this happened under the guidance of God, that He might signify that Christ was now born, who was to bring peace to all the world. So Bede, "A lover of peace, He would be born in a time of the most profound quiet. And there could be no plainer indication of peace than that a census should be taken of the whole world, whose master Augustus was, having reigned at the time of Christ's nativity for some twelve years in the greatest peace, war being lulled to sleep throughout all the world." Wherefore the Virgin Mother of God appeared to Augustus in the Capitol bearing the Infant in her arms, Augustus himself having already learned from the Oracle of Apollo that a Hebrew child was born who had imposed silence upon the Oracles of Idols, and having erected an altar in the Capitol with the title, "The Altar of the Firstborn of God." Hence Constantine the Great built on that spot a temple to the memory of Mary, Mother of God, which exists to this day, and is commonly called the "Ara Cœli." There too the place is shown where Augustus saw the vision. So Baronius, following Suidas, Nicephorus, and others, in the materials of his "Annals." Moreover, in the same reign there flowed out of the earth, in the shop of a certain deserving man, at Rome, a plentiful fountain of oil, which lasted the whole day; and the spot is still shown in the Church of St. Maria in Trastevere. "By this sign" says Osorius, book vi. ch. 20, "what more plainly declared than the birth of Christ in the reign of Caesar Augustus?" "For 'Christ' being interpreted is 'The Anointed'" because He hath anointed us, and doth anoint us with the oil of grace and of gladness through all the days of our mortal life. The question arises, In what year of Augustus was Christ born? The opinions of the learned and of chronologists differ on this point. The first opinion is that Christ was born in the 41st Julian year, the 40th of the reign of Augustus, the 36th of Herod, that is, A.U.C. 749, the fourth year of Olympiad 193. The Julian years date from that in which Julius Caesar reformed the calendar, the last year but one of his life. This opinion agrees very well with Sacred and Profane histories. The only objection to it is that in S. Luke iii. 1 and 23. It is said of Christ that when He was baptized He "was beginning to be about thirty years old," while according to this view He must have been thirty-two, or nearly as much, for Augustus reigned fifty-seven years. The answer given to this is that Christ is called about thirty years, because He was thirty-two. In the same way S. Augustine is said in the old Breviaries to have been baptized in his thirtieth year, when he really was thirty-three, as the lately corrected Breviaries have it. The second opinion is that Christ was born in the 41st year of Augustus, A.U.C. 750. So think Sulpicius Severus and S. Jerome; Irenæus and Tertullian also are inclined to this opinion. The third places the date in the 42nd year of Augustus, A.U.C. 751. So Clement of Alexandria and Cassiodonus among the ancients, Scaliger and the Martyrologium Romanum for the 25th December among the moderns. I have accordingly taken this date in the Chronological Chart which I have prefixed to the Pentateuch. The fourth is the 43d of Augustus, A.U.C. 751. So S. Epiphanius, Eusebius, Nicephorus, and others. Francis Suarez, Maldonatus, and others incline to this opinion. The fifth makes it the 44th of Augustus, A.U.C. 753. So Joannes Lucidus, and Dionysius Exiguus with their followers. The sixth is the 45th of Augustus, A.U.C. 754. So Paul of Middlesburgh, Bishop of Sempronia, Peter of Aliacum, Bellarmine, and Bede; and very recently, but with great exactitude, our own Petavius, in the "Rationarium Temporum." All these opinions have their probabilities and also their difficulties. In a matter of so much doubt there can be no certainty of definition. With the first the early Annals in Epiphanius expressly agree, the old, Chronicle in Eusebius, and an anonymous chronologist writing 1400 years ago. In its favour there is also, first, that in that year the temple of Janus was shut, and there was the greatest peace in the world, as I have said. Secondly, that Herod in the 37th year of his reign (the 41st of Augustus), and a little before his death, ordered the children under two years to be slain, Matt. ii. Christ must, therefore, have then been in His second year. This argument is strong, and can scarcely be solved except by torturing the expression "a bimatu" [Greek α̉πὸ διετου̃ς ]. Thirdly, Christ must have been born in a leap year, as is clear if we count back from the present to the birth of Christ, for every hundredth year is a leap year. But the 40th year of Augustus was a leap year, and the 41st and 42d were not. For the first year of the Julian Era was a leap year, as Macrobius, Censorinus and others tell us, and therefore the tenth leap year of the Era must have been the year 41 or the 40th year of Augustus. Besides which, it is clear from Josephus, Dion, Hegesippus, and others, that Herod ruled altogether thirty-seven years, and died in the year 43 of the Julian Era, before the Passover. Therefore Christ could not have been born under him in that or any following year in the end of the year namely, in December. Lastly, this was the year in which Augustus introduced to the Forum, with great pomp, his grandson Caius Caesar, the son of his daughter Julia and his son-in-law Marcus Agrippa he, on that occasion, laying aside the "toga prætexta," and putting on the "virilis" according to the Roman custom. For Caius was born A.U.C. 734, in the consulship of M. Apuleius and P. Silius as Lipsius shows from Dio, from the stone of Ancyra, and from other documents. Therefore A.U.C. 749 must have been that in which he assumed the "toga virilis" he then entering on his sixteenth year. In this same year it was that God the Father introduced to the world His Son Jesus Christ, the Lord of Heaven and Earth, that through Him He might adopt as sons all that believed in Him, and make them heirs of the Kingdom of Heaven. From this view likewise we may easily understand why Christ did not come to Jerusalem before the twelfth year of His age; namely, because Archelaus, the son of Herod, reigned there until that year, and he, like his father, was a source of danger to Christ. Archelaus reigned ten years, add to these the two last years of Herod and we have the twelve years, after which Archelaus was driven into exile, and then Christ freely and without fear went to the Temple at Jerusalem.
2:2
Ver. 2. And this taxing was first made when Cyrenius was governor of Syria. First, that is general, throughout all the world, which had now been lulled into peace under Augustus and the Romans; for there was a particular census taken in several provinces prior to this general one. So Paulus Orosius, Bede, Maldonatus, Jansenius, Toletus, Franciscus Lucas and others. First, again, because a second was taken ten years after, when Cyrenius was sent to Syria to superintend it, for the purpose of confiscating the property of Archelaus who was then exiled; see Josephus, Antiq. bk. xviii., ch. 1. Tertullian, "against Marcion" bk. iv., ch. 7, 19, and 36, says that this first enrolment was made under Sentius Saturninus, who was sent expressly for the purpose by Augustus at the time when Cyrenius was governor of Syria in all things, and, consequently, with respect to this census as well. Or, according to others, Cyrenius began the census, and, being called away to a war against the Homonadians over whom he shortly after triumphed left it to Saturninus to finish. Hence it follows that this enrolment and census was not a lustral or quinquennial, but a new and universal one; the second and most celebrated of the three made by Augustus, in the Consulship of Censorinus and Asinius, as the stone of Ancyra, Suetonius, and Josephus, Antiq. xvii., ch. 3, have it. The first census was that which Augustus took twenty years before in his sixth consulate and the seventeenth year of his reign, M. Agrippa his son-in-law being his colleague, while the third was twenty years after, in the last year of his reign and his life, with Tiberius, who had married Julia at the death of Agrippa, his mother Livia having married Augustus. The time occupied in making one of these enrolments was five years. Cyrenius. This was P. Sulpitius Quirinus, Cyrinus, or Cyrinius whom Augustus had appointed tutor to Caius Cæsar when he went to Syria, and whom he ordered to remain as governor when Caius died there, as Velleius the companion of Caius, Suetonius, Florus, Dio, and others record.
2:3
Ver. 3. And all went to be taxed, every one into his own city. To the cities from which their respective families took their origin; as the house of David, of which Joseph and Christ were born, took theirs from Bethlehem; David having been born and brought up in Bethlehem. The Jews had divided their nation into twelve tribes and these again into different families, and so the Romans, in taking the census among them, followed this division. Indeed all this was taking place under the direction of God, that it might be clear to the whole world that Christ, then newly born in Bethlehem, was of the tribe of Judah and the house of David, and that He was the Messiah, as the Prophets had foretold. To be taxed. The Greek α̉πογζάφεθαι means both to be enrolled and to make a declaration. Each one was enrolled, and made a declaration of allegiance to him who enrolled him, namely to Cyrenius, as the viceregent of Augustus. For at Rome all as to whose loyalty towards Augustus and the Senate there was no doubt, were enrolled as citizens and subjects, but elsewhere they were said to make a declaration of allegiance, as being foreigners subdued by the Roman arms. Orosius, book vi., last chapter, infers from this enrolment that Christ was a Roman citizen, that He might, as it were, tacitly signify that all Christians must be subjects to the Roman Pontiff and Church. Symbolically, by this enrolment is signified the coming of Christ to free us from the servitude of the devil, and subdue all the world to His faith and worship, not by force of arms, but by the efficacy of His grace; and for this cause it was that Augustus at that time refused the title of "Lord," as Orosius and others testify. Again, S. Gregory, Homily viii. in Evang., says, "Why is it that a census of all the world is taken when the Lord is about to be born, except that it is by this means clearly shown that He was appearing in the flesh who should enrol His elect in eternity? For, on the other hand, it is said of the reprobate by the Prophet, Let them be blotted out of the book of the living, and not be written with the Just." So too Origen. "To one who regards the matter attentively it seems to present a kind of mystery, as though, in the enrolment of the whole world, it behoved Christ too to be enrolled, that being enrolled with all other men He might sanctify all, and that having entered in the census with all the world, He might grant to the world something in common with Himself." Hence it appears that Christ was enrolled not immediately after His birth, but eight days after His circumcision; for at His circumcision the name of Jesus was given Him, and, in the presence of the inhabitants of Bethlehem, who were of the house of David, entered on the public tablets which Cyrenius forwarded to Augustus, to wit that Jesus the Son of Mary was born in Bethlehem, of the lineage of David. So Justin "Apol. ii., ad Antoninum Pium," Origen, and others.
2:6
Ver. 6. And so it was that, while they were there, the days were accomplished that she should be delivered. Here the prophecy of Mic 5:2, that Christ should be born in Bethlehem, was fulfilled. Went up from Nazareth, where, at the annunciation of the angel, the Blessed Virgin had conceived Christ. Hence Christ was called by the Jews a Galilean and a Nazarene. To Bethlehem, which was beyond Jerusalem, and two hours journey from it; so that from Nazareth to Bethlehem was a journey of three days or more, and the Blessed Virgin, though near her delivery, accomplished it, as many piously suppose, on foot. S. Bernard, in his sermon on the words "A great sign appeared in heaven" of the Apocalypse, says, "She went up to Bethlehem, her delivery being now at hand, bearing that most precious trust, bearing a light burden, bearing Him by whom she was borne.... She alone conceived without defilement, carried without trouble, and brought forth her Son without pain." S. Gregory, Hom in Evang., says, "And well is He born in Bethlehem. For Bethlehem means 'The House of Bread.' And He it is who says, 'I am the Living Bread that came down from Heaven.'"
Her days were accomplished. She brought forth, not under the influence of the fatigue of the journey, but naturally. Observe that Christ was born a little after the winter solstice, when the days begin to increase, John the Baptist a little after the summer solstice, when the days begin to decrease. For, as John himself said, "He must increase, but I must decrease." So S, Augustine remarks.
2:7
Ver. 7. And she brought forth her firstborn Son, and wrapped Him in swaddling clothes, and laid Him in a manger, because there was no room for Him in the inn. She brought Him forth naturally like other mothers, and was, therefore, truly and naturally the mother of Christ, and therefore of God, for Christ is God. Moreover the Blessed Virgin was more the parent of Christ than other mothers are of their children; for from her Christ received all His substance, and other sons receive it not only from their mother and but also from their father. Hence the love between Christ His mother was far greater than that between other mothers and their offspring, for the love which is divided between mother and father was, in the case of the Virgin, united and kept together, since she was to Him in place of both, mother and father. Secondly, as she conceived so she brought forth, remaining a virgin, so that Christ was born while the womb of his mother was closed, and penetrated as the rays of the sun penetrate glass. Thi dly, the Blessed Virgin, as she conceived without concupiscence, so also brought forth without pain, or any of the concomitants of ordinary childbirth. So say the Fathers everywhere. So the Blessed Virgin was all vigorous and in good health, absorbed in the love and contemplation of her Son, each moment expecting His birth, and longing to see and embrace Him. And she herself on a certain anniversary of the Nativity made a revelation to S. Bridget, as the latter tells us in book vi. ch. 88 of her Revelations, saying, "When He was born of me He went forth from my closed virgin womb with unspeakable joy and exultation.... I brought Him forth as thou hast now seen me, kneeling alone in prayer in the stable. For, with such exultation and gladness of soul did I bear Him that I felt no trouble nor any pain; but straightway I wrapped Him in the clean clothing which I had prepared long before. And when Joseph saw these things, he marvelled with great joy and gladness that I had brought forth without assistance." And in the "Angelic Discourse," ch. xv. "God Himself bent low His majesty, and, descending into the womb of the Virgin... formed in purest fashion from the flesh and blood of the Virgin alone His Human Body. And therefore is that most chosen Mother fitly likened to the burning bush which Moses saw, that took no hurt.... Moreover as, when the Son of God was conceived, He entered throughout the whole body of the Virgin with His Divinity, so, when he was born with His Humanity and His Godhead, He was poured forth throughout her body, like all its sweetness shed whole from the bosom of the rose, the glory of maidenhood remaining entire in His Mother." There is a question as to what place was the first to receive Christ at His birth. Barradius thinks it was the ground, that Christ might teach us humility. Others think that Christ was received into the arms of His Mother, with exceeding joy, for this would seem to be becoming for such a mother and such a son, and would be natural, and is gathered from what Luke immediately adds, "and wrapped Him in swaddling clothes." Taking Him in her hands she adored Him, kneeling, and then kissed Him most sweetly, and wrapped Him in the clothes and bands. Suarez thinks that Christ, as soon as He was born, was laid by angels in the arms of His most holy and loving Mother; S. Gregory of Nyssa implies the same. This would be the place most becoming to Him, and most consonant to the wishes both of Son and Mother; and from thence she placed Him in the manger. S. Bridget, Revel. bk. viii. ch. 47, implies that, at His birth, Christ came of His own accord into the hands of His sweet Virgin Mother, and this may be piously believed with great probability. Ribadaneira says that there is a tradition to the effect that the Blessed Virgin, as soon as she saw Christ, struck with wonder at God made Man, prostrated herself on the ground before Him, and, with the deepest reverence and joy of heart, saluted Him with the words, Thou art come to one who has longed for Thee, my God! my Lord! my Son! not doubting that she was understood by Him, infant as He was; and that thus she adored Him, kissing his feet as God, His hands as her Lord, and His face as her Son. Christ, says S. Bernard, sermon 4, "On the Nativity," when born cried and shed tears like other infants; both that He might begin to weep for and wash away our sins and also that He might conform himself to other infants; as Solomon, who was a type of Christ, says, "And when I was born, I drew in the common air, and fell upon the earth, which is of like nature, and the first voice which I uttered was crying, as all others do.... For there is no king that had any other beginning of birth." Wisdom 7:3-5. All the angels accompanied Christ, their God and Lord, to earth, as all royal households accompany a king when he goes abroad. They were amazed at God the immeasurable as it were straitened into a span's breadth, they venerated Him and adored Him. Such is the meaning of the Apostle where he says, "And again, when He bringeth His Firstborn into the world, He saith, And let all the angels of God worship Him," Heb 1:6. And so it came to pass that this stable was, as it were, turned into the highest heaven, full of angels, yea, of cherubim and seraphim, who all, leaving heaven, came down to adore their God made Man. Such was the work of the Incarnation and Nativity of the Word, hitherto inconceivable, and, as it were, incredible to the angels, as being the supreme and appropriate work of the Divine Power, Wisdom, Justice, and Clemency surpassing every understanding of men and of angels. The reasons why Christ would be made Man and born on earth were many. First, that suffering and dying in the flesh He might redeem us from our sins and from hell. That He might teach us by example rather than word the way of salvation, and give us a perfect specimen of sanctity and of all virtues, but especially of the most profound humility. "Dig within thyself," says S. Augustine, "the foundation of humility, and so shalt thou arrive at the summit of charity." Another reason was that Christ wished to become our kinsman and brother, nay, our very flesh and blood, in order that He might deal as flesh with flesh, as man with man, as equal with equal. Hence S. Bernard (Serm. 3, super Missus Est) says, "He has been sent; let us strive to be made like as this little one; let us learn of Him, for He is meek and humble of heart, lest the Great God be made Man to no purpose." A third reason is that Christ took upon Him the meanness, the lowliness, the ills of our flesh, not for Himself but for us, to prick the icy hearts of men with the effectual stimulus of love and stir them up, nay, force them, to love Him in return. For Christ, in His Incarnation, is ever calling aloud to us; I have given Myself all to thee, do thou in turn give thyself whole to Me. For this did I take flesh upon Me, that thou mightest say with Paul, I live now not I, but Christ lives in me. Listen to S. Ambrose, "He therefore was a little infant that thou mightest be a perfect man He swathed in bands that thou mightest be freed from the snares of death He in a crib that thou mightest be on the altars He on earth that thou mightest be in heaven He had not room in the inn, that thou mightest have more abiding places among the inhabitants of heaven.... His poverty, therefore, is my heritage, and the weakness of my Lord is my strength." A fourth reason is that we could not conceive the idea of God, who is a pure and uncreated spirit, so God clothed Himself in our flesh that we might see Him with our eyes and hear Him with our cars. It is this that the Church sings in the Preface of the Mass of the Nativity "Because by the Mystery of the Incarnate Word a new effulgence of Thy glory has shone upon the eyes of our soul, that coming to know God visibly we may by Him be rapt into yearning after things that are not seen."
Firstborn and only born. The firstborn is he who is born first, though no other be begotten after him; for such an one enjoys the rights and privileges of primogeniture.
And wrapped Him in swaddling clothes and cheap, but clean and decent. Cyprian, or whoever is the author of the book, "On the Chief Works of Christ," in serm. 1, says, "In place of purple some rags are got together, instead of the regal equipage a few fragments; the Mother is also the nurse and pays devoted attention to her beloved Offspring." The Ethiopian version, instead of "wrapped Him in swaddling clothes," has "bound His thumbs," as though this were the sign by which the Infant was recognised by the shepherds. This is connected with the Ethiopian tradition that the Queen of Sheba, when she returned to Ethiopia from her visit to Solomon, brought forth a son called Menelich, whom she had conceived by him, and that she sent this son back to Jerusalem, putting on his thumb the ring which Solomon had given her, that by this sign he might be known by his father.
And laid Him in a manger. Passing over the various opinions on the subject recorded by Baronius and others, we may note that the place of Christ's birth was not the stable belonging to some rustic dwelling, but a cave hewn out of a rock at the eastern end of the city of Bethlehem. This is on the authority of S. Jerome, "Ep, 18 ad Marcellam," Bede, "de Locis Sanctis " ch. 8, and others. Whether the cave were within or without the city of Bethlehem authorities are not agreed. Bede says that a miraculous perennial spring took its rise in the rock of the cave, and was still flowing, in his time; he also records that the whole cave was cased in marble by the Christians, and adorned with a magnificent church built above it. That there was in this cave a wooden manger, well known to all the shepherds of that part, is clear from the fact that the shepherds soon found the spot when the angel indicated it to them by this sign. This manger was taken from thence to Rome, and there placed in the Basilica of S. Maria Maggiore, where it is religiously visited and venerated. Christ was placed in the manger for two reasons; first, because there was no place better fitted to hold Him the straw in it forming a kind of bed on which the tender babe might repose; and, secondly, that in the rigour of winter, He might be warmed by the breath of the ox and the ass. For the tradition goes that an ox and an ass were tethered to this manger, and such is the common belief of the faithful. Of these two animals the Church interprets the words of Hab 3:2, "In the midst of two animals shalt Thou be known" (Vulgate), and appropriates also Isa 1:3, "The ox knoweth his owner, and the ass his master's crib," such is the explanation given on these passages by S. Jerome, Nazianzen, Cyril, Paulinus, and others, quoted by Baronius. Gregory of Nyssa "On the Nativity" gives a mystical reason as follows: "A manger is the dwelling-place of beasts; in such a place is the Word born, that the ox may know his owner, and the ass the resting-place of his Lord. Now, the ox is the Jew under the yoke of the Law; and the ass is an animal fitted for bearing burdens, the Gentile groaning under the grievous burden of idolatry. Moreover, the ordinary food of beasts is hay. But the rational animal eats bread, wherefore the Bread of Life which came down from heaven is laid in the crib where the food of beasts is wont to be placed, that even animals void of reason may share the food of reasonable beings." Many mothers of Saints, following the example of Christ, have brought forth their sons in a stable. The mother of S. Francis, being pregnant, and, unable to give birth to her child, advised by a poor pilgrim to betake herself to a stable, did as she was told, and there gave birth to S. Francis, the imitator of Christ's poverty. So says Ribadaneira in his life. Let all Christians look at and contemplate Christ in the manger, and consider Who and What He is, what He does, for whom and why He does it. For Christ in the manger, God made Man, the Word become a babe, is the love and admiration of all the angels and all the faithful, at whom they stand amazed and shall be amazed for all eternity. For who will not be astonished if he look thoughtfully at this Child and ask Him, Who art thou, O Babe of Bethlehem? and hear Him answer; learn of Isaiah, "Unto us a child is born, unto us a Son is given, and the government shall be upon His shoulder, and His name shall be called Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of Peace." Isa 9:6. "O God, we have thought of thy loving kindness in the midst of Thy temple. For this God is our God for ever and ever, He will be our guide unto death." Ps. xlviii. Let Solomon, the wisest of kings, teach who this is; "The Lord possessed me in the beginning of His way, before His works of old.... When He prepared the heavens I was there: when He set a compass upon the face of the depth... Then I was by him, as one brought up with him." Pro 8:22. And let the Sybil of the Gentiles tell us in Virgil's Fourth Eclogue. "The last great age, foretold by sacred rhymes, Renewed its finished course, Saturnian times Roll round again; and mighty years begun From their first orb, in radiant circles run. The base degenerate iron offspring ends; A golden progeny from heaven descends" Dryden ' s " Pastoral IV." With reason, then, does S. Augustine exclaim, "O miracles! O prodigies! O mysteries! Brethren, the laws of nature are changed, God is born as a Man, a virgin is pregnant.... God who is and was the Creator becomes a creature, He who is unmeasured is held, He who makes men rich is made poor, the Incorporeal is clothed with flesh, the Invisible is seen.... What was it that so great a God did, lying in so small a covering of flesh in the crib? Let us hear Him as He teaches us from His Manger-Throne, teaching not by word but by example." I, who with three of my fingers poise the earth's vast mass, I who did create heaven and earth, the King of Glory and Lord of Majesty, beneath whom the columns of heaven tremble, and they that bear the globe are bowed down, I, for love of thee alone, O man, to deliver thee from thy sin and from the eternal flames of hell, and to bring thee to the happiness of heaven, have come "leaping upon the mountains, bounding over the hills;" from heaven have I leapt down upon earth, from the bosom of the Father to the Virgin's womb. Through the bowels of My compassion have I "the Dayspring from on high" visited thee; I have joined in one person the Word with flesh, a spirit with the slime of earth, God with man, and most intimate have I made the union. I have become a little child, thy bone and thy flesh, I am made man to make thee God. Within the manger, the food, as it were of the ox and the ass, I lie among the beasts, because thou wast living like unto the beasts, wallowing in flesh and blood. Thou hadst become as the horse and the mule that have no understanding. For man when he was in honour did not understand, and was comparable to the senseless brutes and became like unto them. Therefore did I take flesh upon Me, that thou mayest eat My flesh, that joining it to thy flesh thou mayest breathe the breath of Heavenly and Divine Life." I am the Way, the Truth, and the Life. If, then, thou wouldst not err, follow Me as the way to heaven; hearken unto Me as the Truth; embrace Me as the true Life. Vain is wealth, vain are pleasures, vain the honours of this world, which foolish mortals, like silly children, follow after and covet so greedily. True riches, true pleasures, undying honours are in heaven; these doth God enjoy, and His angels and His saints; aspire after these. Am I, Christ, the King of kings, born poor and needy, and dost thou, O Christian, seek after comforts and riches? Have I, the uncreated and illimitable Wisdom, chosen for Myself the pains of flesh and of spirit, and wilt thou indulge in the delights both of the one and of the other? I, whom the heavens cannot contain, am shut up in a tiny body and in this paltry manger, and art thou, Christian, ashamed to be despised as a little one and lowly? Not in Herod's palace would I be born, not in the palace of Augustus, but in a cavern, in a manger; I chose to dwell in humble cottages, and preferred the sheepfold before the royal court, but thou dost follow after courts and the things of courts. Sons of men, why delight ye in vanity, and why seek ye after a lie? "The stable cries aloud" says S. Bernard, sermon 5, "On the Nativity" "the manger cries aloud, His tears and His clothes. The stable cries out that it is ready to be the shelter and hospital of man who has fallen among thieves; the manger, that food is ready for man that is become like to the beasts; His tears and His clothes that with them man's bleeding wounds are now washed and wiped dry."
Because there was no room for them in the inn namely, for Mary and Joseph. The reading "for Him," adopted by some, is, therefore, incorrect. Barradius, who is among these, gives as a reason why the Blessed Virgin brought forth in the cave, and why Christ was laid to rest in a manger and not in a bed, that all the places in the inn had already been taken by the crowd of richer people who were flocking thither for the census. It is very likely that in a small town like Bethlehem there was only one inn; as S. Luke here implies. But this came to pass by the supreme foreknowledge and providence of Christ, that he might give us an example of the greatest humility and poverty. Hiding Himself away, however, He was made manifest and glorified by God, through the star that summoned the wise men, the angels sent to the shepherds, the over-turning of idols, and other miracles which Orosius, bk. vi. ch. 20, and Baronius in his annals, vol. 1, recount.
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And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. In the fields and plains about Bethlehem. St. Jerome, Ep. 27, Brochardus, and others say that it was the same place where Jacob fed his flocks, and which was called the Tower of Edar, or the flock, because it is rich in pasturage; Gen. xxxv. 21. Here, then, it was that the angels sang "Glory to God in the highest;" and S. Helena built on the spot a Church in honour of the Holy Angels. The place is about a mile from Bethlehem. Abiding in the field. In Greek α̉γζαυλου̃ντες passing the night or keeping their flocks in the field. For αυ̉λή is a fold or enclosed place, and αγζός is a field. Theophylact interprets singing in the field, as though from αυ̉λει̃ν, to sing. From these words Joseph Scaliger argues that Christ was born in September; for it is then, he says, and not in December, the depth of winter, when everything is stiff with frost or snow, that sheep are herded and fed in the fields. However, that Christ was born on the 25th of December is the common tradition of the Church and of all ages. In answer to Scaliger's argument, it may be urged that in warm climates, such as Palestine, flocks stay in the fields even in winter; whether in the open air, or in sheds prepared for the purpose, such as there doubtless would have been in "the Tower of Edar." So in Italy one sees sheep and cattle feeding on the plains the whole winter.
Keeping watch over their flocks by night. In the Greek φυλάσσντες φυλακάς keeping watch through the four watches of the night to guard their flocks lest they might be pillaged by wolves or robbers. Hence we gather that Christ was born in the night, probably after midnight, when the 25th day of December was beginning. And this is signified mystically (for there is another and literal interpretation of the passage) by the words of Wisdom 18: 14: "For while all things were in quiet silence, and that night was in the midst of her swift course, Thine Almighty Word leaped down from heaven out of Thy royal throne, as a fierce man of war into the midst of a land of destruction." In memory of the event the Church of the Three Shepherds was afterwards built on this spot. Lucius Dexter in his Chronicle, which he dedicates to S. Jerome, says, "A.U.C. 752, in the consulship of Lentulus and Messala, one year before the consulship of Augustus and Sylvanus, Christ is born, and is pointed out to three shepherds who were holy men." See Baronias, Act 1.
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Ver. 9. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid. "An angel," says Titus, "in a body which he had assumed to signify that God had assumed a body, and had made Himself visible to man by means of the flesh He had taken upon Him." The author of the work "De Nativitate Dei," attributed to S. Cyprian, Toletus, Francis Lucas, and others think that this angel was Gabriel, for if was he who appeared to the Blessed Virgin and to Zachariah, and he was the agent in all this matter of the Incarnation. Came upon them. In the Greek ε̉πέστη αυ̉τοι̃ς, which some translate "stood over them," like an angel coming down from heaven. These shepherds, being Jews and believers, are called by an angel, for angels often appeared to the Jews; the Magi, being Gentiles and astrologers, are called by a star. See S. Gregory, Hom 10, on the Gospels. Euthymius gives four reasons why the angel appeared first to the shepherds, and not to Scribes or rich citizens. The first is that here at Christ's crib, all things breathe poverty and lowliness, and the simple shepherds, poor and humble as they are, are more pleasing to God than proud rich men, and incredulous Scribes and Pharisees "I thank Thee, O Father, Lord of heaven and earth, because Thou hast hidden these things from the wise and prudent, and revealed them unto babes. Even so, Father: for so it seemed good in Thy sight," Mat 11:25. Theophylact remarks on this passage: "He has overcome the learned by the unlearned, the rich by the poor; and by fishermen He caught the whole world like fish." The second reason is that the shepherds were following the old way of life of the Patriarchs, the most innocent of industries. Abel, Abraham, Isaac, Jacob, Joseph, and Moses were shepherds, and to them, as being holy and innocent, God often appeared by His angels. The third is that Christ was to be the shepherd of His people "I am the Good Shepherd" (John x.). Hence it was once usual to paint Christ as a Shepherd surrounded by sheep, as we may still see in Rome in S. Cosmas and S. Damian and other ancient churches. And the fourth is, in order that we may understand that to the shepherds of rational sheep of the faithful the Divine mysteries are first revealed by God, for them to teach their sheep to the people committed to their care. The author of "De Mirabilibus Sacræ Scripturæ" quoted in the works of S. Augustine (vol. iii. bk. iii. ch. 2), gives a fifth reason, namely, that Christ was the Lamb that was to be offered for the salvation of the world. It was fitting, then, that He should first be made known to shepherds. Tropologically, Christ reveals and communicates Himself to those who watch over their thoughts and actions as the shepherds watched their flocks, and consoles those who have no consolation for themselves. S. Bernard (Serm. 5, "On the Nativity") says, "The infancy of Christ has no consolation for them that speak much, nor His tears for them that laugh, nor his swaddling clothes for them that are clothed in fine raiment, nor His manger and His stable for those who love the chief seats in the assemblies. But we shall see that these things yield, perhaps, all their consolation to those who wait for their Lord in calmness and quietness. And let them know that the angels themselves bring no consolation for other than such as these."
And the glory of the Lord shone round about them. In the Arabic version, "the glory of the Lord arose upon them." Everywhere in Holy Scripture God has manifested His glory by a heavenly light. "By glory of the Lord," says Euthymius, "we are to understand Divine light." This brightness, then, was not that of the stars, but a far more august effulgence, the indication of the Majesty of God, whose ambassador the angel was. However, S. Ambrose, Serm. 10, "On the Feast of the Nativity," says, "When the Saviour arises, not only is the salvation of the human race renewed, but also the brightness of the sun himself; as the Apostle says in Ephes. i. That by Him He might restore all things that are, whether in the heavens or on earth. For if the sun is darkened when Christ suffers, it must of necessity shine more brightly than usual when He is born.... To sum up, I hold that it came to pass that the night began to wane while the sun, hastening to pay his homage to the birth of the Lord, brought forth his light upon the world before the night fulfilled her course. Indeed I call it not night at all, nor will I say that it had any darkness when the shepherds watched, the angels rejoiced, and the stars paid their service. If the sun stood still at the prayer of Joshua the son of Nun, why should it not at the birth of Christ make haste to advance into the night?" And they were sore afraid. They were filled with a holy and reverent fear, by reason both of the strangeness of the vision and the brightness, and also of the majesty of the heavenly messenger, - a majesty which so strikes men as almost to stupefy them, so that of old the opinion prevailed that he who had seen an angel must die, according to the words of Manoah, the father of Samson, "We shall surely die because we have seen God." Jdg 13:22. From this we may learn that the sign of a good angel is that he first terrifies us and then consoles us.
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Ver. 10. And the angel said unto them; Fear not, for, behold, I bring you good tidings of great joy, that shall be to all people but first to you, whom first I summon to visit and adore the Messiah that is born.
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Ver. 11. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. In Bethlehem, of the seed and lineage of David. Each word here has its weight, and suggests new matter for joy, as is clear to every one who ponders them deeply. Toletus makes a full and minute examination of the passage. The name "Christ" denotes priesthood and kinghood, says Eusebius in the Catena, for both kings and priests were anointed, and were therefore called "Christi" that is "consecrated by anointing."
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Ver. 12. And this shall be the sign unto you (by which you may know this child from others recently born), ye shall find the babe wrapped in swaddling clothes lying in a manger. For other children born at that time were in houses and in beds, only Christ was in a manger in a stable. Hence it appears that this manger was commonly known to every one, unless we suppose, as Toletus would have it, that the angel pointed out to the shepherds with his finger, or by an inward inspiration, the cave where the manger was. The angel gives this sign that the shepherds may not suppose, according to the Jewish notion, that their Messiah, as King of the Jews, was to be sought in the royal palace of Herod or in any place of the same kind. For this was Christ's first Advent the Advent of Humility, as His second Advent, to judge the world, will be one of Majesty. The sign, then, of the Word Incarnate and straitened is the lowliness of the swaddling bands and the manger. As S. Bernard says, Serm. 1, "On the Nativity," "What more unworthy, what more detestable, what more severely punishable than that, seeing the God of Heaven become a little child, man should of his own free will set himself in opposition to magnify himself upon the earth? It is a trait of intolerable insolence that, where His Majesty has effaced Itself, a poor worm should be puffed up and swollen with pride."
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Ver. 13. And suddenly there was with the angel a multitude of the heavenly host, praising God and saying. Because, as I said at verse 7, all the angels accompanied Christ to earth and adored Him, and they are His battle array and His host, the army of Heaven that fight strongly for God against the evil spirits and against the ungodly. Wherefore He is called the "God of Sabaoth," that is, of armies. So it was that Jacob, the type of Christ, fleeing from his brother Esau, saw an army of angels that brought him aid; wherefore he said, "This is the camp of God," and called the place Mahanaim "The camp in double," on account of the two ranks or bodies of angels which he saw coming to protect him, Gen. xxxii. 'Again, if the stars of the morning praised God, and all the sons of God (that is, the angels) rejoiced at the creation of the world, as Job says (ch. xxxviii 7), how much more did they do so at the Incarnation and Nativity of the Word?
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Ver. 14. Glory to God in the Highest, and on earth peace, goodwill toward men (of good will "bonæ voluntatis," Vulgate). So the Syriac, Egyptian, Coptic, and Persian versions also have it, except the words "of good will," of which we will treat presently. "In the Highest" may be taken with reference both to "God" glo y to God who dwells in the highest heavens; and also, and preferably with reference to " glory." In the highest heavens the angels give glory to God, as on earth men enjoy peace through Christ who is now born. Again, these words may be taken either in an affirmative sense supplying " is;" or in an optative sense supplying "be." In the former sense it is, Now is there glory to God in heaven, and peace on earth. For the inhabitants of heaven glorify the mercy, the wisdom, and the fidelity of God, in that He has now exhibited to the world the Christ promised by Him to the patriarchs, and hence there is peace on earth, for that Christ is born to reconcile to God, as the peace-making King, men who are born sons of wrath. So Toletus and Maldonatus. In the optative sense, praised and glorified be God in heaven, and let all the inhabitants of heaven bless and glorify Him, because He has deigned to send Christ upon the earth, that He, being incarnate, may bring to men peace that is, reconciliation, grace, salvation, and all good things. Therefore let heaven and earth praise God, and let all the dwellers therein rejoice before Him, because Christ is born who is the glory of God, the joy of angels, the peace of men. So Jansenius, Baradius, and others. The Greek versions make this hymn consist of three members: (1) Glory to God in the Highest, (2) an earth peace, (3) good will among men. So, too, the Syriac, and the Arabic, which instead of "good will" has "rejoicing" [ hilaritas ]; and the Greek fathers everywhere adopt this reading S. Athanasius, Basil, Gregory of Nyssa, &c. But all the Latins, and, among the Greeks, Origen, S. Chrysostom, and Cyril, read, and with better reason, for ευ̉δοκία good will, ευ̉δοκίας of good will, making the hymn consist of two members. For as glory is given to God as to Him who is glorified, so peace is given to men of good will as to those whom the peace of Christ belongs and befits; and in this way the concatenation of the whole sentence hangs better together. The peace on earth cannot be supposed to be other than that which belongs to men of good will. S. Bernard, in his Epist. 126 to the Bishop of Aquitania, says: "How then shall the peace of men stand before God, or with God, if His glory cannot be secured to God among men? O foolish sons of Adam, who, despising peace, and seeking after glory, lose both peace and glory!"
And on earth peace. The peace of men with God, to whom Christ has reconciled us, and, following on this, peace that is, tranquillity of mind; and in the third place, peace and concord with,other men. Moreover, peace meant for the Jews every good all prosperity and happiness. Some say that this peace is Christ Himself, "For He is our peace, who hath made both one," Eph 2:14; for "it pleased God through Him to reconcile all things to Himself, bringing into peace all things, whether they be in heaven or on earth, by the blood of His Cross," Colos. i. 20 (Vulg.), S. Augustine (Orat. contra Judæos, Paganos, et Arianos, c x.), says: "Within the Virgin's womb there were celebrated spiritual nuptials, God was joined to the flesh, and the flesh clave unto God, coming forth from hence like a bridegroom from his chamber, at whose wedding all creation was stirred up and seemed to exult. For the choir of angels proclaim, as the result of these nuptials, peace to men of good will; for He that was the Son of God became the Son of Man."
Good will. These words may be taken in three ways First, with reference to, and as qualifying, " men." Peace be to men, and yet not to all men, but to chose that are of good will. So S. Ambrose reads. Secondly, S. Leo (Serm. on the Nativity): "Peace be to men, to make them of good will, that they may in all things subject and conform their will to God's will and law." But, as the Greek is ευ̉δοκία, which corresponds to the Hebrew דצון, ratson, and is generally attributed in Holy Scripture not to man but to God Himself, signifying the grace, benevolence, satisfaction, and love of God towards men, Gregory of Nyssa, Theophylact, and Euthymius give the following interpretation. Peace be to men, whom God deigned to pursue with this grace and display of good will with His benevolence and love, freely and without their merit; to give them such a Saviour and Reconciler to make peace between Himself and them. So, in Ps. v., it is said, "With the buckler of Thy good will" (in Greek ευδοκίας) "hast Thou crowned us" (Vulg.) that is, surrounded us, as with a crown, with a buckler, which is Thy benevolence. And in S. Matt. xvii., "This is My beloved Son, in whom I am well pleased" in the Greek ηυ̉δόκησα. So, too, "men of good will" are elsewhere called "the sons of love." See Eph 1:9.
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Ver. 15. And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass. This thing, a metenomy, common in Scripture, by which the word is put for the thing signified by it, as in Luk 1:37, "No word " that is, nothing "shall be impossible with God." And in 2 Kings i. 4, "What is the word that is come to pass?" Which the Lord hath made known unto us. In the Greek ε̉γνώζισε revealed, made known. Yea, and has given us, rather than the scribes and all others, a sign by which we shall find the Messiah that is born. Wherefore, if we, who have been invited by Him through an angel, do not visit and adore Him who is born for us, and revealed first to us, we shall be ungrateful to God, to the angels, and to Christ, and enemies to ourselves.
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Ver. 16. And they came with haste, and found Mary, and Joseph, and the babe lying in a mange. With haste, from their longing and zeal to see Christ. Hence S. Ambrose remarks, "Thou seest that the shepherds make haste; for no one seeks after Christ with slothfulness." And Bede, "The shepherds hasten, for the presence of Christ must not be sought with sluggishness; and many perchance that seek Christ do not merit to find Him, because they seek Him slothfully."
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Ver. 17. And when they had seen it, they made known abroad the saying which was told them concerning this child. They made known in the Greek διεγνώζισαν they knew distinctly and with certainty. Or it may be translated, according to Pagninus, they made known; Theophylact has, they published abroad. So, too, the Syriac version; and hence it follows:
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Ver. 18. And all they that heard it wandered at these things which were told them by the shepherds. The and is not found in the Greek, the Syriac, or the Arabic version, and with this omission the sense is plainer. But, according to the Roman version, the meaning is, they wondered at the birth of the Messiah, and at the other things that were said about him by the shepherds, namely, that an angel had appeared, that angels had sung "Gloria in excelsis," and Christ was lying in a manger, &c. So the Gloss, Francis Lucas, and others. Lyranus, however, interprets the " and " as equivalent to " that is." Hence it appears that the shepherds told to many what they had heard and seen respecting the birth of Christ; and that therefore many went to the crib and saw Christ; but that those only believed in Him whose hearts God touched efficaciously, while others, offended at His poverty, despised Him. S. Ambrose assigns the reason for this "The person of the shepherds was not despicable assuredly the more precious in the eyes of faith, the more despicable it was to worldly wisdom. Not the schools crowded with their bands of wise men did the Lord seek, but a simple folk, that knew not how to deck out and colour the things they had heard. For simplicity is what is sought, ambition is not wanted." Ver. 19. But Mary kept all these things, and pondered them in her heart putting them together and comparing them not as Bede would have it, the prophecies made about Christ by the prophets, but the things seen and reported by the shepherds with reference to the angels the "Gloria in excelsis," &c., with what she had experienced herself the annunciation of Gabriel, the prophecy of Elizabeth and of Zacharias, and the other things which she herself had witnessed and felt in herself. And this she did, first, that seeing the wondrous harmony all things agreeing so well together she might be the more confirmed in her faith that the only begotten Son of God was born of her. So speaks S. Ambrose. Secondly, that by the sweet contemplation of these circumstances so consonant among themselves, she might feed her mind, and look with sure hope for the rest namely, that God would bring this work to an end, and redeem mankind by Christ. Thirdly, that in good time she might unfold all these things and narrate them in order to the apostles, and especially to S. Luke, who was destined to write of them. Observe here in the Virgin the rare example of maidenly silence and modesty, of heavenly prudence, and of the firmest faith and hope, as she wonders at the present and waits for the future. She was comparing the signs of deepest loneliness which she saw with what she knew of His Supreme Majesty, the stable with heaven, the swaddling clothes with that which is spoken of in Ps. civ., "covered with light as with a garment," the crib with the throne of God, the beasts with the seraphim.
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Ver. 20. And the shepherds returned (to their flock, says Euthymius, for God would have the faithful, however exalted by Him, remain in the discharge of their several callings), glorifying and praising God for all the things that they had heard and seen, as it was told unto them. Hence it is clear that the shepherds remained constant in the faith and gospel of Christ nay, exulting and jubilant in the joy of the Holy Spirit at having seen Him.
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Ver. 21. And when eight days were accomplished for the circumcising of the child, His name was called Jesus, which was so named of the angel before He was conceived in the womb when eight days were fulfilled when the eighth day from His nativity was come. That the child should be circumcised this indicates that He was circumcised, implying that He underwent the rite, not of obligation, but freely and of His own will. For, in the first place, He was God the Author of the law, and, therefore, not bound by the law; and, in the second place, He was not of the common generation of men, who are procreated of the propagation of sin and conceived in iniquity, says Bede, but conceived and born of the Holy Spirit, and, therefore, without original sin, for wiping out of which circumcision was instituted. For circumcision was the sign and stigma of sin, the cautery with which it was burnt out, and in Christ there was no sin, no lust. So in His circumcision Christ humbled Himself to a still greater degree than in His nativity in the latter He took upon Him the form of man, in the former the character of a sinner. Here are seven reasons why Christ would of His own accord be circumcised, drawn from the writings of S. Cyprian, S. Augustine, Bede, and others, and given by S. Thomas, (part iii., quæst. 37, art. 1): First, to show the reality of His human flesh, as against Manichæus, who said that He had a phantom body, Apollinarius, who said that the body of Christ is consubstantial with the Godhead, and Valentinus, who said that He brought His body from heaven. Sacondly, to sanction the rite which God had instituted. Thirdly, to show that He was of the seed of Abraham, who had received the ordinance of circumcision as a sign of the faith which He had in reference to Christ. Fourthly, to take away all excuse from the Jews, lest they should not accept Him if He were uncircumcised. Fifthly, to commend to us by His own example the virtue of obedience. Hence it was that He was circumcised on the eighth day, as the law prescribed. Sixthly, that, having come in the likeness of the flesh of sin, He might not seem to reject the remedy by which the flesh had been wont to be cleansed of sin. Seventhly, that, bearing the burden of the law Himself, He might free others from that burden, "God sent forth His Son made under the law, to redeem them that were under the law," Gal. iv. S. Leo (Serm. 2 on the Nativity) adds as another reason that by this rite Christ's character was hidden from the devil: "The merciful and Almighty Saviour, so conducting the beginning of His assumption of human nature as to hide the virtue of the Godhead inseparable from His humanity with the veil of our infirmity, eluded the craft of the enemy, who was secure in the supposition that the birth of this child, begotten for the salvation of mankind, was no less liable to His power than that of all other children who are born." S. Augustine (Serm. 9 on the Nativity) gives yet another reason that putting an end to the carnal, Christ might put in its place that spiritual circumcision which consists in the mortification and cutting away of vices and concupiscence "Christ," he says, "took circumcision upon Himself as about to do away with circumcision; He admitted the shadow as about to give light the figure as He that should fulfil the verity." Lastly, by this act He began that suffering by which He became the Redeemer and Saviour of the world. So it was that in this rite the name of "Jesus" was given Him, because He healed not our infirmities with drugs, as the physicians do, but by taking them upon Himself and making satisfaction for them to God, so earning the power of healing all the diseases of soul and of body, all our passions, temptations, sorrows, and afflictions, whether in this life or in the life to come. Art thou afflicted, then, with fear or over-scrupulousness, with anger or bitterness, with sorrow or poverty? Call upon Jesus, and thou shalt feel that He is thy Consoler and thy Saviour. Christ was circumcised in the cave where He was born by some priest or Levite, and felt greater pain than other infants, in that He had the use of reason which other infants lack, and possessed a more delicate and active sense of touch.
His name was called Jesus. The name of Jesus signifies the function of Saviour in its greatest fulness, inasmuch as He not only saved men Himself, but gave to His apostles and to these like them the power of saving. This is what is implied by the word Josue, or, as the Hebrews say, Jehosua. Let the faithful then remember that they are children of Jesus, and that they ought therefore to imitate Him in bringing about the salvation of souls.
Which was so named of the angel (when Gabriel announced to the Blessed Virgin His conception, Luk 1:31) before He was conceived in the womb. For Christ was conceived at the end of the Annunciation, when the Blessed Virgin answered, "Behold the handmaid of the Lord, be it unto me according to Thy word." In this sentence S. Luke gives us to understand that the name of Jesus had been decreed by God, for this Child from all eternity, to signify that He was to be the Saviour of the world. Observe here how God joins and couples in Christ the humble with the sublime, the human with the divine, the poison with the antidote, to show that in Him human nature was joined to the Divine Majesty. Christ would be circumcised, so taking on Him the appearance of sin, but presently, when He wipes away this appearance He gives Him the name of Jesus the Saviour that heals all sins. So, too, He would have Christ born in a stable and laid in a manger, as being poor and abject, but soon He summoned by the star the three kings, and by the angel the shepherds to adore Him. So, again, He would have Him suffer, be crucified, and die; but at the same time He darkened the sun and the moon, rent the rocks and shook the earth, that all the elements might testify of, and mourn for, the ignominious murder of their Creator. The more, then, Christ humbled Himself, the more the Father exalted Him. To thee, Christian, He will do the same; wherefore fear not to be humbled, knowing, for certain that by this means thou art to be exalted. For the road to glory is humiliation, according to that promise of Christ, "Every one that humbleth himself shall be exalted."
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Ver. 22. And when the days of her purification according to the law o Moses were accomplished, they brought Him to Jerusalem, to present Him to the Lord. Observe that here three different ordinances are intertwined and joined together. The first is that of Lev 12:2, et seq., that a woman, if she have borne a male child, shall remain unclean for forty days, and then be purified in the temple legally, that is by the sacrificial rite prescribed by the law. The second, that the mother offer to God a lamb, as a holocaust for her own purification (not that of her child, as S. Augustine would have it), and a young turtle-dove or pigeon as a sin-offering, if she be rich; but if poor, only a pair of turtle-doves or two young pigeons (Lev 12:6-7). And the third, that if the offspring be a male, and the firstborn, it be set before God, and offered to Him as His due, and holy, that is, consecrated on account of the immunity of the firstborn of the Hebrews granted them by God, when the firstborn of Pharaoh and the Egyptians were smitten by the angel in the time of Moses (Exo 13:1). The child, however, so offered might be redeemed by his parents for five shekels (Num 3:47). Symbolically, these five shekels stood for the five wounds of Christ, with which, as with a price, He redeems the human race.
The days of her purification. In the old law the woman bearing a child was unclean, with a natural, a legal, and a moral uncleanness; but especially because she bore a child whom she conceived in original sin. The natural uncleanness was that physically incidental to her gestation and delivery; and the legal defilement was consequent upon this, for the law, on account of these impurities, regarded her as impure, and directed that she be kept away from the temple, and be held, as it were, "unclean" for forty days, until, on the fortieth day, she was purified by the prescribed rite. With reference to the question whether the Blessed Virgin suffered this impurity, S. Jerome (Ep. 22 ud Eustochium), John of Avila, commenting on Lev. xii., and Erasmus on this same passage, affirm that she did. All other authorities, however, agree in the contrary view, since the Virgin's parturition was perfectly pure. See S. Augustine (de Quinque hæresibus, ch. v). This point has been treated in what has been said on v. 7 of the present chapter. Hence the Blessed Virgin incurred no defilement, and therefore was not bound by the law of purification. Yet, in her zeal for humility, in order to make herself like other women who bear children, that she might not give scandal in seeming to be singular, and that she might conceal her virginity and her conception by the Holy Ghost, the Blessed Virgin was willing to be purified, even as Christ, for similar reasons, was willing to be circumcised. Hence S. Bernard (Serm. 3 On the Purification) says: "In this conception, and in this child-birth, there was nothing impure, nothing sinful, nothing that had to be purged, for this offspring is the fount of purity, and is come to make a cleansing of sins. What is there in me for a legal observance to purify in me, who, by this immaculate parturition, am become most pure? Truly, O Blessed Virgin, thou hadst no need for purification; but had thy Son need of circumcision? Be thou among women as one of them, for so too is thy Son among men." Tropologically, the purification of the soul is penance, and this the Blessed Virgin underwent, not for her own sins, seeing that she had none, but for those of others, as Christ did. Still she did not undergo the Sacrament of Penance, because she had no sins of her own to confess. See S. Chrysostom, Tertullian, S. Augustine, and S. Ambrose in his book "On Penance."
To present Him to the Lord. The Syriac version has " in the presence of the Lord." The Blessed Virgin, holding Christ in her hands, on bended knee, offered Him to God with the greatest reverence and devotion, saying, "Behold, O Eternal Father, this is Thy Son whom Thou hast wished to take flesh from me for the salvation of men. To Thee I render Him, and to Thee I offer Him entirely, that Thou mayest do with Him and with me as it shall please Thee, and by Him mayest redeem the world." So saying, she presented Him to the priest as to the representative of God; and then she redeemed Him with five shekels, as the law prescribed. Ver. 23. As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to Me Lord (Exo 13:12) that is, shall be offered and consecrated to God as a thing dedicated and holy. Christ was not bound by this law, both because He subsisted in the Person of the Word, which is bound by no laws, and also because He did not open His mother's womb, but came forth while it remained closed. So Cyril (Hom. De Occurs. Dom.), Pope Hormisdas (Ep. i ch. iii.), Bede, and others. Rupertus, John of Avila, Jansenius, and Maldonatus, therefore, who take the phrase " that openeth the womb " as merely equivalent to " first-born," and suppose, on this ground, that Christ was included by these words, but otherwise excepted from the law as being God and the Son of God, are incorrect in their view. Lastly, I quote the following from S. Bernard's "Sermon on the Purification" "Very slight, brethren, does this oblation seem, in which He is but presented to the Lord, redeemed with birds, and straightway taken back. The time shall come when He shall be offered up not in the temple, nor within the arms of Simeon, but outside the city in the arms of the Cross. The time shall come when He shall not be redeemed with blood not his own, but with His own blood shall redeem others, because God the Father hath sent him to be the redemption of His people. That shall be an evening sacrifice, this is a morning sacrifice this is the more joyous, that shall be the fuller."
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Ver. 24. And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtle-doves, or two young pigeons, because they were poor; for the rich were obliged to give in addition to this a lamb for a holocaust. Although the three kings had offered to Christ a great quantity of gold, still the Blessed Virgin, zealously affected towards poverty, accepted but little of it, that she might show her contempt of all earthly things, and what she took she spent in a short time, says John of Avila, on S. Matt. ii. Quæst. 47; or, if she took much, say S. Bonaventure and Dionysius, she distributed it among the poor. And, lastly, because she was by her condition poor, she would be reckoned among the poor, and offer the gift of the poor. The purification of the Blessed Virgin is commemorated by the Church on the second day of February, in order, Baronius says, to abolish the Lupercalia, which used to be celebrated at Rome on that day. The order of the rite of purification was as follows First, the woman came into the "court of the unclean" she being unclean until her purification. Next, she offered a sin-offering of a turtle-dove or a young pigeon. It is probable that she was also sprinkled with water mixed with the ashes of the red heifer, this water being, as it were, an "aqua lustralis" used in all purifications. Then she offered the infant to God, and redeemed him. And, lastly, she offered to God as a whole burnt-offering of thanksgiving a lamb, or else a turtle-dove, or a pair of young pigeons. These last two acts, were performed by the woman (by this time purified) standing in the "court of the clean;" there she, would offer the infant at the door of the tabernacle, and there watch from afar off her holocaust being offered in the "court of the priests" for between the court of the priests and that of the people there was a wall or a partition three feet high, so that the people could, from their court, watch the offerings, and all that was being done in the court of the priests. Tropologically, the turtle-doves and the pigeons which the woman used to offer for her sins, i.e., her defilement or legal uncleanness, signified the groaning or compunction of the penitent by which ins are expiated, especially when they accompany the sacrament of expiation. Moreover, the Blessed Virgin, having no sin, needed no sacrament to expiate it, but she received the Sacrament of Baptism as a profession of the Christian religion, that of Confirmation, the Eucharist, and perhaps also Extreme Unction. She entered into the state of matrimony with Joseph, but this was not a sacrament in the old law. She never confessed her sins or received absolution from a priest in that she had no sins. It may be said, however, that the Blessed Virgin had reason to fear lest she had been guilty of some distraction in prayer, some venia1 negligence in word or thought, and that she might have confessed such as these, since, as S. Gregory says, "It is the characteristic of good souls to acknowledge fault where there is no fault." And this is true in the case of sinners and those in the state of original sin, but not for those who are innocent and unspotted as the Blessed Virgin was. Wherefore, as the angels see clearly all their own actions, and the defects even the most trifling in them, and as Adam, too, saw his own actions when he was in the state of innocence in accordance with the perfection which belongs to this state so the Blessed Virgin in like manner saw all her own acts in the past and in the future, and knew that they were most pure and most holy, and altogether without any defect, even venial, and for this reason she could not confess them as sins. She did not, however, lift herself up on that account, but humbled herself the more, knowing this to be the gift of God and not her own merit. Hence the opinion of Sylvester, in the "Golden Rose" (Tit 3, ch. 53), to the effect that the Blessed Virgin received the Sacrament of Penance and was accustomed to confess venial sins conditionally to S. John, must be flatly rejected, especially as absolution cannot be given on uncertain matter, but the penitent, to be capable of it, must confess some particular sin Vasquez (part iii., disp. 119, ch. 7).
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Ver. 25. And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the holy Ghost was upon him. Calvin would have it that Simeon was of obscure birth and unknown; but that he was venerable by his age and his sanctity appears from what follows here. Many hold that he was a priest, and that it was in this capacity that he blessed Mary and Joseph. So say Lyranus, Dionysius, Cajetan, Francis Lucas, Toletus, S. Athanasius (in "The Common Essence of the Father and the Son"), S. Cyril (De Occursu Dom.), S. Epiphanius ("Treatise on the Fathers of the Old Testament"), and Canisius (de Deipara, bk. iv. ch. 10). But Theophylact, Euthymius, Jansenius, and Barradius are of opinion that he was a layman, and gave his blessing not as a priest but as an old man.
And the same was just. From this Galatinus (De Arcanis Fidei, 1. I, cap. 3) gathers that Simeon was the disciple and son of Hille1 who, a little before the birth of Christ, was the founder of the Scribes and Pharisees, as S. Jerome states on Isa 8 The words of Galatinus are: "Simeon, the son of Hillel, whom the Talmudists, by reason of his extraordinary sanctity, call 'Saddic' the Just. In whom (as it is related in the 'Pirke Avoth' or 'the chapters of the fathers') the rule of the great Academy of the Synagogue came to an end. He spoke many things concerning the Messiah, and, at length, being in his extreme old age, and having received an answer from the Holy Ghost that he should not see death without seeing the Messiah, receiving Christ Himself in his arms, he confirmed, in the presence of Christ, the truth of those things which he had taught about Him under the inspiration of the Holy Spirit. And his noteworthy sayings are to be found scattered about in the books of the Talmudists." Genebrardus (Chronology, bk. ii.) is of the same opinion, and adds: "For the belief that with Simeon the spirit of the great Synagogue a spirit less than the prophetic but greater than the common died out, the Talmudists are our authority in the treatise 'Pirke Avoth.' The Rabbi Moses, the Egyptian, records that he was not only the disciple, but also the son of Hillel, and the teacher, and indeed the father, of Gamaliel, at whose feet Paul learnt the law." All this, however, while it appears highly probable, is at the same time uncertain. There were many Simeons or Simons (for the two names are identical) who were just, as, for instance, Simeon the high priest, the son of Oniah, called "the Just," and spoken of with praise at some length in Ecclus. 1. I. Besides, the successors and disciples of Hillel, the Scribes and Pharisees, were in the highest degree hostile to Christ.
Devout. In Greek ευ̉λαβής religious, God-fearing. Waiting for the consolation of Israel the coming of the Messiah, who was to console Israel, that is, the faithful people, and set them free from the oppression of Satan, of Herod, the Romans, and the Scribes and Pharisees. For, eager for the common weal, "he sought," says S. Ambrose, "the good of his people rather than his own." By the transferring of the sceptre from Judah to Herod, according to the prophecy of Jacob (Gen. xlix. 10), by the completion of the seventy weeks of Dan. ix., and by other prophecies, Simeon knew that the coming of Christ was at hand, to deliver Israel that is, the faithful from all evil, as well from their sins as from all miseries, partly in this life, partly in the life to come. Christ, then, is the consolation of the faithful, for except in Him there, is no hope of salvation, but only despair, and desolation. Hence Isa 40:1, promising the coming of Christ, says, "Comfort ye, comfort ye my people, saith your God: speak unto the heart of Jerusalem." And in Isa 51:3, "The Lord shall comfort Sion;" and again in lxi. I, "The Spirit of the Lord is upon me... to comfort all them that mourn." And in 2Co 1:5, S. Paul says, "As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ." In the time of Christ the condition, as well of the State as of the Church of Israel, was one of the deepest affliction. Their body politic, while it lacked its own chiefs, was under the yoke of Herod and the Pagan Romans, and their Church, on the other hand, was under bondage to impious priests, to Scribes and Pharisees; and in S. Mat 23:5, Christ tells us what manner of men these were how they oppressed the people, and into what errors and vices they led them.
And the Holy Ghost was upon him, both sanctifying him and conferring on him the gift of prophecy. Observe that in Holy Scripture the Holy Ghost is said to come to, or be in, any one not only by the grace which makes that person acceptable, but also by any grace, " gratis data," i.e., conferred not necessarily in consideration of the merit of the recipient, and not for his own benefit, but for that of others, e.g., the grace of prophecy, as here in the case of Simeon. So in Luk 1:35, the Holy Ghost is spoken of as about to come upon the Blessed Virgin, that she may conceive a Son, and become the Mother of God; this is a grace, " gratis data." And again in Luk 41:1 of the same chapter;Elizabeth is spoken of as full of the Holy Spirit when she began to prophecy. Upon him. In the Greek ε̉π αυ̉τόν, the Holy Ghost, coming down upon him, took possession of his soul, so that he seemed not so much a man of this earth as a celestial and divine being, and this on purpose that his testimony as to Christ might be irrefragable and beyond dispute. Celsus (De Incredulitate Judæorum apud Vigilium) to be found among the works of Cyprian) gives a tradition to the effect that Simeon was blind, and recovered his sight when he touched Christ; but S. Luke would not have been silent about so great a miracle, and which would so clearly have been in place here.
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Ver. 26. And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ. " It was revealed " by a divine oracle and promise the Greek expression is χζηματίξειν. " The Lords Christ " the Messiah, anointed with the unction of the Holy Spirit and the plentitude of grace. (Isa 11:2.) In this Simeon was privileged far beyond Abraham, Isaac, and all the patriarchs and prophets, who, as the apostle says, Heb 11:13, "died in faith, not having received the promises, but having seen them afar off, and embraced them." Hence it is plain that Simeon was a man of singular holiness, and full of holy aspirations and zeal.
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Ver. 27. And he came by the Spirit into the Temple. By the impulse of the Holy Spirit, moved and incited by the Holy Spirit, say Euthymius and Theophylact. And the same Spirit who urged him thither gave him the sign by which he should know Christ among so many infants that were then being offered in the Temple, or, rather, showed Him to him, inwardly prompting him and saying, Behold, this is Christ, whom I promised thee that thou shouldst see before thy death. Timothy, a priest of Jerusalem, in his Oratio de Simeone, thinks that he must have seen the Virgin surrounded with light in the midst of the other women, and by this mark understood her to be the Mother of the Messiah. The Carthusian (Denis), too, says, "Perhaps he saw some divine splendour in the countenance of the child." Hence we may learn how God guides the mind and the paths of His saints that they may fall in with the good predestined for them by Him. Wherefore we must pray diligently, especially when about to undertake a journey, for this direction, that we may be preserved from evil, and blessed with good issues; saying with the Psalmist, "O Lord, show me Thy ways and teach me Thy paths," Ps. xxv. 4 "Make me to go in the path of Thy commandments,"Psa 119:35. We read, in the life of S. Ephrem, that, when he was entering a certain city, he prayed to God that he might fall in with something that should edify him. A harlot met him, and stared so hard at him, that he asked with great severity why she acted so immodestly; and he received this answer, "Let woman look upon man, for from him was she made, but let man fix his gaze upon the earth, of which he was formed." The man of God felt that the rebuke was just, and, being deeply touched by it, gave thanks to God because he had received from a harlot a lesson so salutary.
And when the parents brought in the child Jesus, to do for Him after the custom of the law. In the Greek καί ὲν τω̃ εὶσαγαγει̃ν when they had brought. This sentence is dependent on the next verse.
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Ver. 28. Then took he Him up in his arms, and blessed God, and said. Martial says of the dying swan "Sweet cadences the swan with voice that fails in death Uttereth; his own dirge shaped of his own dying breath." And so the last utterances of the wise are the sweetest, their powers maturing with years. Again Cicero tells us in the first Tusculan Disputation, "Not without reason are swans dedicated to Apollo, since they seem to have from him a gift of prophecy, by virtue of which, foreseeing the good that there is in death, they die with joy and in the act of singing." And Simeon here foresees, in this way the joy that through Christ is to come to him after his death, which must soon take place.
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Ver. 29. Lord, now lettest thou Thy servant depart in peace, according to Thy word. Lettest thou in Greek α̉πολύεις, loosen, as it were, from the prison-chains of this body, that I may go to the liberty, peace, and rest which the fathers in limbo enjoy. In peace, so Tobias, 3:6; and Abraham, Gen 15:15, desired to die in peace. Euthymius here understands by peace 1. The calming of his feelings, which had fluctuated between hope and fear with reference to his seeing Christ. 2. The peace of an intrepid soul that did not fear death. 3. His joy. 4. Peace may be taken to mean that security from the dangers of the world which death brings. S. Cyprian (Tract. de Moralitate, c. i) says, "joyful at his approaching death, sure that it must soon come, he took the Child in his hands, and, blessing the Lord, lifted up his voice and said, Now Thou dost dismiss, &c.,... thus proving and bearing witness that then is there peace for the servants of God, then an easy and tranquil mind when, delivered from out the whirlpools of the world, we make for the haven of our eternal habitation and our peace."
Thy word. Thy promise, says Theophylact, when Thou didst promise to prolong my life until I should see Christ; now have I seen Him, therefore let me depart and die. Symbolically, S. Augustine (Serm. 20 de Tempore) says, "Now, Lord, let me depart in peace, because I see thy peace Christ, Who shall make peace between heaven and earth between God and angels and men between men and themselves." And Simeon obtained his wish from God, for soon after he went to his rest. S. Epiphanius (De Prophetarum vita, c. xxiv.) puts S. Simeon among the prophets. "Simon," he says, "departed this life full of years and utterly worn out; yet did he not obtain at the hands of the priests the last honours of burial." He gives no reason, however, why this should have been so, but it is thought that, in openly announcing the advent of Christ, he brought upon himself the envy and hatred of the other priests. Tropologically, the Church sings this hymn of Simeon every evening in the Office of Compline, for two reasons First, to admonish the faithful, and especially ecclesiastics, to think upon death, and so live as though they were to die in the evening; and, again, that they may acquire that yearning which Simeon felt to pass away from the vanities and troubles of this life to the true and blessed life in heaven, begging of God to be permitted to depart, and saying with Paul, "I desire to be dissolved and to be with Christ." "Behold how the just man," says S. Ambrose, "as though shut in within the gross prison-house of the body, wishes to be loosed, that he may begin to be with Christ. But he that will be set free, let him come to the Temple, let him come to Jerusalem, let him wait for the Lord, let him embrace Him with good work as with the arms of faith. Then shall he be set free, that he may not see death, because he has looked upon life."
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Ver. 30. For mine eyes have seen thy salvation. " Salvation," in Greek σωτήζιον, the word used by the Septuagint as a rendering of the Hebrew ישוצח, iescua, safety. "Safety" is used by metonomy for "Saviour." By "salvation," then, we are to understand the Saviour Christ, whom the ancient fathers desired to see, but Simeon alone saw, touched, and embraced.
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Ver. 31. Which Thou hast prepared before the face of all people. That all the nations of the Gentiles may draw salvation from Christ the Saviour. God has not hidden Christ in a corner of Judæa, but has set Him forth before all men, and soon will announce Him throughout the world by His Apostles, that all who will embrace His faith and law may be saved by Him.
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Ver. 32. A light to lighten the Gentiles, and the glory of Thy people Israel. Thou hast given Christ the Saviour that He may be a light for the enlightenment of the Gentiles, enlightening with His faith and worship the Gentiles who know not the true God, and also to be the glory and honour of the Jewish people. TheArabic has, "the light that hath appeared to the nations." In the same way we have in Psa 119:18, "Open Thou" (that is, illumine) "mine eyes." The allusion here is to the prophecy of Isaiah, made seven hundred years before, in Isa 42:6, "I will give thee for a covenant of the people, for a light of the Gentiles, to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house;" and in Isa 44:6, "I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth." In the Mass, and particularly on the Feast of the Purification, we bless candles, light them, and carry them about, thereby (1) symbolising our belief in Christ as the light of the nations, and (2) praying that He will grant us in this life the light of His grace, and in the other life the light of His gladness and His glory. And it is for this reason that these lighted candles are put into the hands of the dying. See Amalarius, Durandus, and others, who have written on the Offices of the Church.
And the glory of Thy people Israel. 1. Because Christ, promised to their forefathers by God, took upon Himself the flesh of their race, and was a Jew. 2. Because He lived and died in Judæa, His life being made glorious by His teaching, His holiness, and His miracles. 3. Because He first founded His Church in Judæa, the first believers having been Jews, who afterwards gathered the Gentiles to themselves. 4. It was in Judæa that He rose from the dead and gloriously ascended into heaven, sending down thence the Holy Ghost with the gift of tongues. The allusion is to Isa 46:13, "I will place salvation in Zion for Israel, my glory;" and lx. I, "The glory of the Lord is risen upon thee;" and ibid. 2, "His glory shall be seen upon thee."
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Ver. 33. And Joseph and his mother marvelled at those things which were spoken of Him. Joseph, who is called the father of Christ, not only because he was His foster-father, and was commonly supposed to be His natural father, but also because Christ had been born to him lawfully in wedlock, and of his wife Mary; and this marriage of Joseph with the Blessed Virgin was made and ordained by God for the sake of this progeny. So say S. Augustine (De Cons. Evang. c. I), Bede, Jansenius, and others. Marvelled. For, though they knew that Christ was to be the Saviour of Israel, yet they did not know all that the Holy Ghost was here prophesying about Him by Simeon and Anna that He was to be a light enlightening all nations, that He should be "for the ruin and for the resurrection of many in Israel," that a sword should pierce the soul of the Virgin, &c. Besides, even had they known these things, they would have wondered at their being proclaimed aloud with such enthusiasm and ardour.
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Ver. 34. And Simeon blessed them, and said unto Mary His mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against. The form for the sacerdotal blessing is prescribed in Num 6:24, "The Lord bless thee, and keep thee," &c.
Blessed them. That is, Joseph and Mary, not the Child Christ, say Maldonatus, Francis Lucas, and others; for the Child, as his Saviour and his God, he venerated and adored, desiring to be blessed by Him, and not presuming to bless Him. Jansenius, however, thinks that the word " them " includes Christ.
And said unto Mary His mother, rather than to Joseph, both because she was the true and natural mother of Jesus, while Joseph was only nominally His father, and also because Joseph seems to have died before the thirtieth year of Christ, when the things here foreshadowed were accomplished, so that the Blessed Mary alone experienced them in herself. To her alone, then, did Simeon here foretell both the happiness and the adversity which are to befall Christ and her, that in happiness she might not be lifted up too much, nor be cast down in her adversity.
Set for the fall and rising again of many in Israel. For fall the Greek has πτω̃σιν, and so the Arabic. The allusion is to Isa 8:14, "And he shall be for a sanctuary; but for a stone of stumbling and a rock of offence to both the houses of Israel" (that is), "for a gin and for a snare to the inhabitants of Jerusalem;" and in xxviii. 16, "Behold, I lay in Sion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation;" the latter text is quoted, against the unbelieving Jews by S. Paul, Rom 9:33, by S. Peter, 1Pe 2:6, and Act 4:2, and by Christ Himself, Matt. xxi. 42. Christ was laid and placed in the new, that is the Christian Church as a foundation and a corner-stone, that upon Him He might build all those that believed in Him, and of them build up the spiritual edifice of the Church, as He had promised to Adam, Abraham, Moses, and the other patriarchs and prophets. God did this directly with the intention of drawing all the Israelites to the faith of Christ, that He might so bring them into His Church and save them; but He foresaw that a great part of them would, by reason of their wickedness, speak against Christ when He came, and would strike against Him as on a stone of offence, and that so they would be broken, and fall into ruin both temporal and eternal. Yet He would not change His resolve of sending Christ, but would permit this rebellion and speaking against Him on the part of the Jews in order that it might be the occasion for S. Paul and the Apostles to transfer the preaching of the Gospel from them who resisted it to the Gentiles; and that so, instead of a few Jews, numberless nations might believe in Christ, be built in to Him in the Church, and be saved, as S. Paul shows at length in Rom. xi. Such was the design of God by which He set Christ as the corner-stone of the Church, to be indirectly " for the fall," but director " for the rising again of many in Israel." By fall is meant the destruction of the Jews who rebelled against Christ; by rising again, the salvation of those who believe in Him: for they that rebelled against Christ fell from faith into faithlessness, from the hope of salvation into despair and reprobation, from heaven into hell; but they who believe in Him have risen by his grace from the sins in which they lay prostrate to a new life of virtue and grace, looking for the hope of glory. Such is the interpretation of S. Augustine, Bede, Theophylact, Euthymius, Toletus, and many others; indeed, so Christ Himself, S. Peter, and S. Paul interpret in the places quoted above. S. Gregory of Nyssa also interprets " ruin " as the devastation of Judæa and Jerusalem by Titus; for this calamity came upon them because they set at nought and crucified Christ. Symbolically, Theophylact says that Christ was set "for the ruin and the resurrection of Israel," that is, of the penitent soul that sanctifies itself by the grace of Christ, because this grace brings it to pass that pride, gluttony, and lust fall in the soul, while humility, abstinence, and chastity rise up in it.
And for a sign which shall be spoken against. In Greek είς σημει̃ον α̉ντιγόμενον, a sign of contradiction or of contention, as the Syriac and Arabic render it. Tertullian (de Carne Christi, c. xxiii.) renders it "for a contradictory sign." The question arises, What is this sign? 1. Maldonatus and Francis Lucas say that Christ was set as an archer's target at which the unbelieving Jews and Scribes hurled not only evil words with the tongue, but also maleficent weapons with the hand. This target was one of contradiction, because the Scribes strove together and contradicted one another about striking and piercing it. So that Simeon alludes to Lam 3:12, "He hath set me as a mark for the arrow, he hath caused the arrows of his quiver to enter into my reins." 2. S. Basil, Bede, and Theophylact understand the sign of the cross, making it refer to Isa 11:10, "In that day there shall be a root of Jesse which shall stand for an ensign for the people" The Hebrew word translated "sign" is נס, nes, a standard, rendered by the Septuagint σημειον, which is the word here used by Luke. Christ, when lifted up on the Cross, is to be a standard-bearer, and shall raise the banner of the Cross, to which He will draw all the faithful as His soldiers to fight against Jews, Mohammedans, Pagans, and other impious soldiers of the devil, who contradict the Cross of Christ and fight hard against it. So Toletus interprets. 3. The most obvious interpretation is that Simeon is alluding to Isa 8:18, "Behold I and the children whom the Lord hath given me are for signs and for wonders in Israel." The wondrous, strange, and hitherto unheard of birth of Christ from a virgin is here called a "sign" or "wonder," and His Divine teaching, life, death, resurrection, and miracles, by which He clearly showed Himself to be the Messiah, the Saviour of the world. Against this "sign" of Christ not only do Jews and heathens speak with the tongue, but bad Christians also by their wicked lives. So Origen and Jansenius. S. Basil, commenting on "Behold a virgin shall conceive" (Isa 7:14), favours this view. Tertullian also (De Carne Christi) makes the allusion to Isa 7:14, "Therefore, the Lord himself shall give you a sign: Behold a virgin shall conceive, and shall bear a son. We recognise, then, the contradictory sign, the conception and child- bearing of the Virgin Mary, of which these academicians say she bore a child and bore no child, she was a virgin and no virgin." And these cavillers he answers, "She bore a child in that she did so of her own flesh; and she did not bear, in that she bore not of the seed of man. And she was a virgin for man, not a virgin for childbirth." Symbolically, Cajetan says, "Christ was the sign of the reconciliation of the human race with God." And Dionysius, "The sign of the covenant between God and man, that the flood was no more to be brought upon the earth." Others take "sign" as that with which God's sheep are marked. Christians are to be marked with the faith of Christ, His baptism, and His character as a sign, that they may be distinguished from infidels. Baradius thinks that the allusion is to the brazen serpent which Moses set up, for a sign, that those who looked at it might be cured of the serpent's bite, Num 21:8-9. Ver. 35. Yea, a sword shall pierce through thy own soul also, that the thoughts of many hearts may be revealed. "Sword," in the Arabic version, lance; the Greek ζομφαία means both sword and lance or dart. What is this sword? 1. Some understand doubt in her faith; that the Blessed Virgin, when she saw Christ suffering so fearfully from the violence of the Jews, and dying on the Cross, doubted as to whether He would rise again, as He had foretold. In this sense speak Origen (Hom. xvii.), Titus, Theophylact, and others. This, however, is an error, for such a feeling were unworthy [of] the Deipara, and that she experienced it is counter to the common sense of the Church. For so the Blessed Virgin would have sinned by unbelief. Indeed, the authors cited are sometimes explained as meaning by "doubt," admiration, mental perturbation, and inward questionings. 2. S. Eucherius of Lyons (Hom. in Dominicam), understands the sword of the Spirit the word of God, i.e., the spirit of prophecy, as who should say, The sword of the prophetic spirit shall pass through thy soul, O Mary, to reveal to thee the secrets of Holy Scripture and the hidden thoughts of men, as in Cana of Galilee when thou shalt say, "Whatsoever He telleth you, do it," knowing that Christ will command them to draw the water which He is to turn into wine. So it is that the Apostle says in Heb 4:12, "The word of the Lord is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." And S. Ambrose understands it of the prudence of the Virgin, who was not without knowledge of heavenly secrets. 3. It has been supposed by some, as Amphilochius (Hom. De Occurs. Dom.) bears witness, that the Blessed Virgin really received the crown of martyrdom by the sword, but this is contrary to all belief in history. 4. The true interpretation of " sword " here is with reference to the sufferings inflicted on Christ, or rather contradiction spoken of a little before; for the contradiction of the tongue is spoken of in Scripture as a sword, as in Psa 57:4, "The sons of men, whose teeth are spears and arrows, and their tongue a sharp sword;" and Psa 64:3, "Who whet their tongues like a sword;" and Psa 105:18, "The sword hath passed through His soul" (Vulg.) This sword, then, is twofold. (1.) The sword of the tongue. For the Blessed Virgin, hearing the insults, calumnies, and blasphemies with which Christ was assailed by the Jews, even when He was crucified, suffered intense tortures, just as though a sword had been struck through her soul. (2.) The sword of iron - the nails and other torments which not only pierced the body and soul of Christ, but also pierced the soul of the Virgin. Just as when a man stabs with a sword at two persons who are next each other so as to kill the one and pierce and wound the other. Such is the interpretation of S. Augustine (Ep. 59, ad Paulinum), Sophronius (Hom. de Assumptione), Francis Lucas, Jansenius, Toletus, Barradius, and others. How great was the torture inflicted by this sword we may gather, with Toletus, from the fact that it was her Son Who suffered, whom the Mother of God loved more than herself, so that she would far rather have suffered and been crucified herself. Love is the measure of sorrow. Secondly, from the severity of Christ's torments and the wideness of their extent; for He suffered the most fearful agonies in all His senses and all His members, and all this the Blessed Virgin endured also by her sympathy with Him. Thirdly, the dignity of the Personage who suffered; for the Blessed Virgin pondered deeply the fact that this was the True God, the Messiah, and Saviour of the World. Fourthly, the long duration of His sufferings; for Christ suffered all His life long, until He breathed forth His Soul on the Cross. Fifthly, His loneliness; for He suffered alone, deserted by His Apostles and all His friends, by the angels, and by God Himself, so that He cried aloud, "My God! why hast Thou forsaken Me?" For, though the Blessed Virgin stood by Him and suffered with Him, yet did the Mother's anguish but add a new pang to the Son's torments, and this grief again had its echo in the Mother's soul. So it is that S. John of Damascus (de Fide, lib. iv. cap. xv.) remarks, "The pains she had escaped in childbirth she bore at the time of His Passion, so that she felt her bosom torn asunder by reason of the depth of her maternal love." It is for this reason that the doctors teach that the Blessed Virgin was a martyr, and more than a martyr. As Christ, in His Passion, was tormented more than all the martyrs, so too was the Blessed Virgin by her sympathy with Him; and by this torment she would have been overcome and would have died had not God preserved her life by His special support. As, therefore, S. John the evangelist, who was put into the vessel of boiling oil, is a martyr, because this suffering would, in the natural course, have resulted in his death, if God had not preserved his life by a miracle, so also is the Blessed Virgin. It may be objected to this that the Jews did not wish to torture or kill the Blessed Virgin, but only Christ. But, in torturing Christ, they tortured His Virgin Mother, just as he who tortures the body tortures, the soul, for she was more closely joined to Christ in feeling than the body to the soul. Besides, the Jews persecuted all the relatives of Christ, as they did His apostles and disciples, out of hatred of Him. S. Bridget (Serm. Angelic. cc. xvii., xviii.) gives a pathetic account of the strength of this sword of the Virgin's sorrow. Symbolically, S. Bernard (Serm. xxix.) interprets this sword or dart as love: for where there is sorrow there too is love; in love there is no living without sorrow, nor in sorrow without love. "The chosen arrow," he says, "is the love of Christ, which not only pierced, but pierced through and through, the soul of Mary, so that it left in her virginal breast not the smallest part void of love, but with all her heart, and all her soul, and all her strength, she loved. And truly, again, it penetrated through her to come to us, that of that fulness we might all receive, and she might be the Mother of that love whose father is the love of God.... And in her whole self did she receive the vast sweet wound of love. Happy shall I think myself if sometimes I may feel pricked with but the very tip of that sword's point, that my soul too may say, I am wounded with love."
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That the thoughts of many hearts may be revealed. An obscure sentence, and difficult of interpretation. 1. S. Hilary, who by "sword" understands the Day of Judgment, easily settles the difficulty. The sword, he interprets, shall dissect and lay open the hearts of men even of the Blessed Virgin. This is the force of the words of the Apocalypse about Christ, "And from His mouth there went forth a sharp two-edged sword" (c. i. v. 16). 2. Eucherius, taking "sword" as the spirit of prophecy, interprets that this sword was given to the Blessed Virgin that she might know the secret thoughts of men. 3. Euthymius Many, seeing the miracles and the wisdom of Jesus, thought within themselves that He had descended from Heaven, and was not the son of Mary; but, when they saw her at the cross of Christ, mourning and in such tribulation, they abandoned this idea, believing that she who felt His sorrows so deeply must be His mother indeed. 4. S. Augustine (Ep. 59, near the end) "By the Lord's Passion both the plots of the Jews and the infirmity of the disciples were made manifest," for they forsook Christ and fled. This is apposite with respect to the Jews, but not so applicable as to the disciples, for the latter did not meditate flight beforehand. 5. Toletus interprets concisely The sword that shall pierce thy soul, O Virgin, shall be the occasion of revealing the thoughts of many hearts that before lay hidden. For, long before Christ was slain, the leaders of the Jews had the intention of slaying Him, but dared make no attempt against Him, for fear of the people. But then the Jews had already before the Passion made manifest their thoughts about Christ, by cavilling at His words and works, although they concealed their desire to slay Him. 6. The fullest and most obvious explanation is that which makes the " that " expressive both of the purpose and its attainment, and refers it both to the sword and the words of the preceding verse, "This child is set for the fall," &c. That is to say, that the Scribes and Pharisees, who, like the heretics of to-day, appeared to be the upholders of justice and truth, may show the world how antagonistic they are to the true Messiah and to justice, and what evil designs they cherish against Him. For, before the advent of Christ, they were in hopes that He would come with pomp and with wealth, even as Solomon, so that they might be raised by Him in honour and riches; but when they saw Him in His humility and poverty opposing Himself to their ambition and avarice, and publicly rebuking them for it, they set Him at nought and opposed Him, secretly scheming to bring upon Him the destruction which they at length actually compassed. Then was it revealed who in Israel were just, for these loved Christ sincerely and with constancy; and who unjust, for these persecuted and slew Him. So S. Augustine (Ep. 59), Bede, Jansenius, Maldonatus, Francis Lucas, and others. The explanation of Toletus also tallies with this to some extent.
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Ver. 36. And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity. She was an old woman, so that she was prompted by no youthful fervour, but bore testimony to Christ in a mature and grave manner. "Anna" in Hebrew signifies grace of which Anna was full. The name "Grace" is still often borne by women, and was the name of her who at Firando, in Japan, generously met a glorious death, together with her four children and her whole household, for the faith of Christ.
A Prophetess that is, a teacher, says Francis Lucas one who instructed the young women in the law of God and in piety; for at this time the Jews had no prophets who foretold future events. But that Anna foretold the hidden things of the future is clear from v. 38, where she prophesied about Christ. For, though the Jews had no prophets until the time of Christ, yet God raised up prophets at that time, such as John, Zachary, Elizabeth, and Simeon. Hence S. Ambrose says, "The birth of the Lord received testimony not only from the angels, from the shepherds, and from His parents, but also from the aged and good; every age, and both sexes, and the wondrous nature of events, build up our faith. A virgin conceives the barren brings forth the dumb speaks Elizabeth prophesies, the wise man adores he that is shut up in the womb exults the widow confesses the just man is waiting for His coming."
The daughter of Phanuel. Phanuel was a well-known man at that time. "Phanuel" in Hebrew signifies "the face of God" his daughter is "Anna" grace; for grace proceeds from the face and from the mouth of God, and is breathed into the faithful. The place where Jacob saw God face to face, was called by him Peniel or "Phanuel," Gen 32:30.
She was of a great age, and had lived with an husband seven years from her virginity that is, from the time when she became of marriageable age; for infants, who have not yet reached this age, are not properly virgins. Again, from the time of her marriage which she contracted as a virgin. They were wont to marry soon after attaining puberty in their fifteenth year, the age at which the Blessed Virgin was married to Joseph. Hence we gather (1) that Anna was married once, and that in the first years of her puberty; (2) that, before her marriage, she lived chastely; (3) that, when, after seven years of her married life, her husband died, becoming a widow at the early age of twenty-two, she, with remarkable continency in the flower of her life remained a widow until the age of eighty-four, or, as S. Ambrose interprets, until the eighty-fourth year of her widowhood. If this last interpretation be correct, she must, when she met Christ, have been one hundred and six years old. It seems that God prolonged the life of Anna to this great age with the special design, that she might see and bear testimony to Christ, even as He prolonged that of Simeon.
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Ver. 37. And she was a widow of about fourscore and four years (of age, or, according to S. Ambrose, of her widowhood), which departed not from the Temple. Not that she lived in the Temple, but she frequented it, and spent much time in it. So think Toletus, Jansenius, and Maldonatus. Others, however, think that she actually dwelt in the Temple; for hard by the Temple there were houses of religious women who served God "night and day" as there afterwards were of deaconesses in the Christian Church, and still are of nuns. This appears from Exo 38:8; 2Maccabees 3:20; and 1Sa 2:22. These religious women were some virgins, and some widows, of which latter it seems, that Anna was one, as Canisius (Marialis, lib. i. xii) argues.
But served God with fastings and prayers night and day that is, serving God, as the Arabic renders it. The Greek λατζεύουσα, worshipping with "latria" latria being due to God only. Hence is plain the falsehood of the teaching of the heretics, that fasting is only a mortification of the body, and no worship of God, except in so far as it is understood to mean prayer; for S. Luke here says that Anna served God both with fastings and prayers. By means of her fastings and prayers she served God "night and day." S. Chrysostom (Hom. 42, ad pop.) eloquently commands prayer made by night: "Behold," he says, "the company of the stars, the deep silence, the great calm, and admire the dispensation of thy Lord. For then is the mind purer, lighter, and more subtle, more sublime and agile. The darkness itself and the great silence have the power of inducing compunction. And if thou lookest upon the sky, dotted with numberless stars as with eyes... bend thy knees, groan, pray thy Lord to be propitious to thee. He is the more appeased by prayers made in the night, when thou makest the time of rest the time of thy struggles. Remember the King, what words he said: "I am weary of my groaning, every night wash I my bed, and water my couch with my tears." So Christ used to give the day to preaching, the night to prayer, Luk 6:12. So too S. Paul, Act 16:25, and 2Ti 1:3. So S. Anthony, S. Hilarion, and the other anchorites; nay, the Church also, as is plain from the "Nocturns" which monks still chant by night.
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Ver. 38. And she coming in that instant gave thanks likewise unto the Lord. In Greek α̉νθωμολογει̃το, confessed to God in her turn, as though singing in answer to Simeon from the choir set apart for the other sex, praised the Lord, and gave Him thanks for the gift of Christ and His birth. And spake of Him of the Lord Christ, whom she had there present. Not only did Anna praise God, but she began to discourse to others of Jesus, asserting Him to be the Christ, and exhorting all to believe in Him.
To all them that looked for redemption in Jerusalem. The Redeemer Christ, who redeems from sin, death, Satan, and Hell, Israel, that is, the people of the faithful who believe in Him. Allegorically, Christ, when born, appeared to three groups of persons in three ways (1) to the shepherds, at the indication of an angel; (2) to the magi, under the guidance of a star; (3) to Simeon and Anna, guided by the Holy Ghost. Again, the shepherds saw Christ, the Magi adored Him, but Simeon and Anna embraced Him. So we first recognise Christ, then adore Him, and then, when we are no longer children in virtue, but old men, embrace Him with arms of love. So Jansenius teaches.
2:40
Ver. 40. And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city of Nazareth. And from thence, fearing the Infanticide Herod, they fled, with the Child Jesus, into Egypt. The massacre of the innocents took place, says Euthymius, Toletus, and others, a little after the purification of the Virgin, and about the time of the Passover. S. Augustine, however (de Consens. Evang., lib. ii. cap. v.), Jansenius, and Francis Lucas, think that they fled immediately from Jerusalem, and returning thence nine years after, went back to Nazareth, as S. Luke here says. See Commentary on S. Mat 2:13. Moreover, they returned to Nazareth, before their flight, in order to arrange their affairs there, and to prepare what was necessary for the long journey to Egypt. And there was abundance of time for their flight, since the interval between the 2d of February the date of the Purification and the Passover, when the massacre is said to have taken place is about two mouths.
Ver. 40. And the child grew, and waxed strong in spirit. The Greek, Syriac, and Arabic add " in spirit," and Euthymius explains it that Christ did not receive greater spiritual strength inwardly day by day, since He was full of grace and the Holy Ghost from the first moment of His conception, but that He exhibited this strength more and more outwardly by word and work. The Latin version, the Latin fathers, and the interpreter reject "in spirit," as also Origen and Titus among the Greeks. Filled with wisdom. The Greek πληζούμενον means both to be being filled and to be full, so as to be equivalent to πλήζης. The Arabic renders "was being filled again with wisdom," the Syriac "was being filled with wisdom." So also Origen, Theophylact, Euthymius, and Titus on this passage, and S. Ambrose (de Incarn. Dom. Sact. cap. vii.). Theophylact explains Not acquiring wisdom (for what could be more perfect than He who was perfect from the beginning?) but discovering it little by little. For had He manifested all His wisdom whilst he was small in stature, He would have appeared, as it were, monstrous, and as though not really a child, but a phantasm of a child.
And the Grace of God was upon Him. In the Greek ε̉π αυ̉τόν. All the favour, goodwill, care, and love of God the Father towards the Child Jesus, as His Son, brooded, as it were, over Him from out of the heavens, to adorn Him with gifts and graces, to guide and dispose Him in all His actions, that all might see that He was ruled, and in all things directed by God, and that His actions were not so much human as Divine. So says Euthymius. In a similar manner it is said of John the Baptist, "And the hand of the Lord was with him," Luk 1:66.
2:41
Ver. 41. Now His parents went to Jerusalem every year at the feast of the Passover. God had commanded that every man should go to the Tabernacle or Temple three times a year, there to adore God publicly and offer Him sacrifices, Exo 23:14 and Deu 16:16. The Blessed Virgin, although not bound by the law, still, out of devotion, after her return from Egypt, joined her husband, and brought her son with her to the Temple, that she might teach mothers to bring their children, from their tender years, to the Temple, and to worship God. So say Bede, Maldonatus, Jansenius, Francis Lucas, and others. Nor did she fear Archeläus the son of the Infanticide Herod, both because she thought with good reason that, in so large a concourse of Jews, they would be able to escape observation for a few days, and also because she knew that God for whose honour she underwent this risk, had her in His mind and in His keeping. So says S. Augustine (de Consens. Evang., lib. ii cap. x), and S. Luke implies as much in the next two verses. Some however, think, with some probability, that Jesus only went up to Jerusalem in the twelfth year of His age, for in that year Archeläus was exiled by Augustus.
2:42
Ver. 42. And when He was twelve years old, they went up to Jerusalem after the custom of the feast. The Syriac has " as they had been accustomed on the feast " namely, of the Passover.
2:43
Ver. 43. And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem. In the Greek, after they had finished, or gone through, the days namely, of the Passover; for this feast was kept for seven days, and S. Luke here implies that Mary and Joseph kept all these days at Jerusalem, though they were not bound by the law to remain so long tarried behind in Jerusalem, there to shed some little ray of His wisdom and Divinity, as though longing to begin the ministry for which His Father had sent Him. For at the age of twelve childhood ends, and youth and perfect judgment begin. So says Bede. And Joseph and his mother knew not of it, because Jesus asked leave of His parents, who were lingering a little in Jerusalem from motives of devotion or business, to visit His relations, as if he were about to go on with them, and, having obtained permission, went to them, but soon withdrew quietly to the Temple God so directing in order that His parents, though at other times always solicitous about Him, should be unaware of this, and think that He was in the company of His kinsfolk.
2:44
Ver. 44. But they, supposing him to have been in the company, went a day's journey; and they sought Him among their kinsfolk and acquaintance, who had gone on, and with whom Mary and Joseph who were about to follow a little later, would that evening lodge and, as they thought, there find Jesus.
2:45
Ver. 45. And when they found him not, they turned back again to Jerusalem, seeking Him. Jesus having been seen by none of His kinsfolk on the way, His parents understood that He must have remained in Jerusalem; and so they sought Him there with great anxiety. Origen gives the reason, and Theophylact and Titus follow him. "But did they seek Him so anxiously? Did they imagine that the Child had been lost, or had wandered from the way?" Far otherwise, "For this would not have been characteristic of Mary's wisdom (she knew that Jesus was full of wisdom, yea, that He was God), and they could never have thought that the Child was lost, when they knew that He was Divine, but they sought Him lest by any means He might have gone away from them; lest perchance He had left them;" lest He should wish to remain not with them at Nazareth, but with others in Jerusalem, that He might there make haste to begin the ministry of teaching for which He had been sent by God. Origen adds, "They sought Him, lest perchance He might have gone away from them, lest He might have left them and betaken Himself elsewhere or as seems most probable lest He might have returned to heaven, to descend from thence when it should please Him... but she mourned because she was a mother, and the mother of a Son worthy of her immeasurable love because He had departed without her knowledge, and quite contrary to her expectation."
2:1
v. 1 factum est autem in illis diebus (cf. Matth. 3,1), qua dictione sat generali non ipsum nativitatis loannis tempus designatur, verum generatim maius comprehenditur temporis spatium, ita ut accurata temporis determinatio evitetur; posset itaque eventus qui eo modo inducitur accidisse vel diu post rem proxime narratam ; ex21t edzctum a Caesare Augusto ut describeretur universus orbis; exiit cf. Dan. 2,13. Esth. 1,19; decretum promulgatum est; Augustus constituit, axoyecvec0a. proprie est in tabulas referri et distinguitur axcyoa¢7, plerumque ab axottyjce.; illa vox dicitur de censu provinciarum, haec plerumque de censu civium romanorum, quia censu vel professione provinciarum erat diversus. Census enim civium romanorum eo tempore non instituebatur ad tributa vel vectigalia exigenda, a quibus illi liberi erant, sed ut constaret quae cuique iura competerent et ut fierent expiationes consuetae (cf. Wreseler, Beitraege p. 21); census autem provinciarum potissimum spectabat tributum. Notum est imperium romanum saepius nomine orbis terrarum cixovyévy designari; ita v. g. Polybius scribit : Romani exiguo tempore totum terrarum orbem (aca shy olxovuévqy) Sibi subiecerunt (6,48; 8,4. 2; cf. Wetstein); quare ex hoe aliisque loquendi modis colligi videtur eo nomine etiam solas De censu in aliquibus provinciis acto vide apud Livium, Epitome 134 : census a tribus Galliis quas Caesar pater vicerat actus, et Revue des questions historiques tom. 2 p. 29 seq. et Friedlieb, das Leben Jesu Ch. 1887 p. 290. Ad eiusmodi descriptionem referuntur quoque numeri apud Plinium; ita v. g. hist. nat. 3, 3. 28 : « in his sunt Gigurri, Paesici, Lancienses, Zoelae; numerus omnis multitudinis ad CGXL M liberorum capitum » ita, de Asturibus in Hispania; eodemque loco : « lucensis conventus populorum est XVI praeter Celticos et Lemavos, liberorum capitum ferme CLXVI M; simili modo Bracarum XXIII civitates CCLXXXV M capitum » ete. (edidit Lud. Janus vol I p. 129); Iosephus quoque refert Aegyptum alere quinquaginta et septingentas myriades hominum praeter Alexandriae incolas, ut coniicere est ex tributo quod in capita singuli pendunt (dc évertw éx 7g x00” Exdatyy xepahhy elapopiic texuroxadat); cf. Marquardt 1. c. 3,2 p. 169. Hisce addi possunt alia quoque testimonia. Apud Cassiodorium (Variarum lib. 3,52; M. 69,608) habetur epistola : consulari viro illustri Theodoricus rex, quam epistolam Cassiodorius scripsit et ‘in qua haec leguntur : « Augusti siquidem temporibus orbis romanus agris divisus censuque descriptus est, ut possessio sua nulli haberetur incerta quam pro tributorum susceperat quantitate solvenda. Hoc auctor Hyrummetricus (emendant alii : Hyginus gromaticus, vel solum grumaticus) redegit ad dogma conscriptum, quatenus studiosus legendo possit agnoscere quod deberet oculis absolute monstrare ». Concedit Schurer |. c. p. 434 Cassiodorium usum esse scriptis antiquioribus praesertim libris agrimensorum; sed quaerit : quis nos certos reddet eum illud de censu non hausisse ex Luca? Sed ista dubitatio movetur gratuito. Nam verba ipsa non sunt ea quibus Lucas usus est apud quem de censu nihil dicitur; neque id cur orbis romanus cengu descriptus sit depromptum est ex Luca; demum non Lucam allegat eius rei auctorem sed gromaticum quendam. Neque omnino seponendum est testimonium Suidae quamvis sit ex tempore posteriore (10 saeculo p. Ch.); nam refert electos esse ab Augusto viros viginti tobs apterous tov Blov xat tov to0rov et missos esse ad omnem subditorum tay ixyxdwv terram . 6’ ov droypapks énorjaxto tay te BVOoWTWY xal odatdv, adtdpxy TIVk Trooctabag TH SyuoTln wolpav ex ToUTWY eiogépesdat. Dein pergit utens utique quattuor verbis e Luca : abt 4 aroypagy Tepwty eyeveto, TOV MPD adTOU ToIg xexTHULEvats Th UA ApatpoUULEVinV, Or¢ elvar tog evmdpots Snudatov 2yxAnua tov thodtov (Lexicon, s. v. dxoypag7). Contendit quidem _ Schivrer esse evidens hoc testimonium dependere a Luca. Sed quam multa affert Suidas de quibus nihil apud Lucam? nihil apud eum de 20 viris, neque solam terram subditorum esse describendam, nihil de modo descriptionis neque ad quid ordinetur descriptio, nihil demum de ratione qua antea actum sit cum iis qui possessiones habebant, ita ut opulentis divitiae evaderent accusatio publica. Suidam autem res adeo particulares commentum esse, quae ratio probabilis afferri potest? Num, ut narrationi Lucae fidem auctoritatemque conciliaret? At nemo tum temporis eam in quaestionem vocabat. Itaque ex monumentis ea didicisse dicendus est. Ex iis quae Aberle disputat loco quoque ex Strabone (17,25) allegato cae qui omnia diligenti cura inquisivisse se testatur (1, 3) et qui rei narratae exstitit fere aequalis et ab iis qui censum illum obierunt rem accepit, fides denegetur? Est sane iniqua iudicandi ratio! Utrum illud Caesaris decretum in omnibus imperii romani provinciis sit in opus deductum necne, vel quando sit exsecutioni mandatum, num ubique eodem tempore aut alibi alio, haec evangelista non tangit quippe quae ad sacram historiam minime spectent. Unum ex illo deereto generali affert quod pertinet ad regnum Herodis in quo degebat b. Virgo;
2:2
v. 2 haec descriptio prima facta est a praeside Syriae CyrINO , iyeyovssovzeg nota non explicite dici graece eam factam a praeside, sed uti legunt S. Ambr. Aug. Mald. et codices omnino boni (cf. lect. var.) facta est praeside Syriae Cyrino ; Schegg vertit aliter : haec descriptio prima erat praesidis Syriae Cyrini vel Cyrini Syriam administrantis. Cum articulus 4 in codd. melioribus desit , sensus est : ita factum est ut descriptio prima institueretur praeside Cyrino ; mentione facta praesidis Syriae iam docet evangelista se loqui non de descriptione universae terrae, sed de descéiptione quadam particulari. “Kam autem vocans primam praeside Cyrino declarat se nosse alteram quoque eodem praeside factam, quae ab eo 7 a&roypagh appellatur Act. 5,37 (de qua losephus, Ant. 18,1. 1) et quae post decem circiter annos habita est. Non itaque dicitur eam primam fuisse omnium in Iudaea sed solum eam primam fuisse praeside Cyrino, ut distinguatur ab altera magis nota quippe qua tumultus non modicus excitabatur. Cum Syria esset provincia imperatoria, praesides eius titulum gerebant legati Caesaris pro praetore, quamvis a rerum scriptoribus etiam proconsules et propraetores vocentur; 7ye0v in novo testamento et etiam apud losephum de procuratore q uoque dicitur (vide quae notavi ad Matth. 27,2 et cf. Act. 23,245; 24,1; 26,30). Quod hoe loco dicitur, impugnatur ex duplice capite. Et primo quidem quia etsi decretum Augusti esset editum, eiusmodi descriptio non potuisset extendi ad Palaestinam quippe quae Herodi regi socio esset attributa (Schiirer 1. c. p. 439; Wess); dein quia Cyrinus ante Iesu nativitatem non fuit praeses Syriae. Haec duo igitur discutienda sunt. Profecto ei qui considerat quando Lucas scripserit et quam accurate se profiteatur in singula inquisivisse, plane persuasum est rem ita se habere ut evangelista narrat. Sed cum ea quoque in re eius auctoritas in dubium vocetur vel omnino negetur necesse est ea diluere quae obiiciuntur. Quod cum Augusto esset delatum duxisse Herodem exercitum, ira exarsit scripsitque acerbius Herodi et inter alia haec erat teste Iosepho litterarum summa : se eum aliquando in amicis habuisse, nunc pro servo habiturum, Stu mbar ypduevos alte oth, viv Oxnxdw yonoerar (Ant. 16,9. 4-3). Et prior legatio quam Herodes ad se purgandum Romam misit ne audita quidem ab Augusto est et etiam cum legati iterum venirent re infecta remissi sunt. Mittit dein Herodes litteras cum muneribus et in his auream coronam multa talenta pendentem; Caesar vero ne hos quidem legatos audire dignatus est, sed nullo accepto dono remisit. Interea Herodes Caesarem habens iratum omnes contumelias ab hostibus illatas perpeti cogebatur et cum nullum finem videret malorum, Romam iterum mittere decrevit, si quid aequius amicorum gratia et precibus apud Caesarem posset obtinere. Cui demum legationi a Nicolao damasceno susceptae res melius cessit (Ant. 16,9. 4; 16,10. 8. 9). ; Quae cum ita se haberent, apparet non posse consistere quod Schirer, Reuss aliique affirmant Herodem regem ita fuisse sui iuris, ut Augustus eum descriptionem facere non potuerit iubere, Atque descriptionem factam esse Herode rege, inde iam colligere licet, quod mortuo Herode losephus accurate recensere potest quos reditus singulae regni eius partes afferant; ita Peraea et Galilaea quotannis pensitabant ducenta talenta; Batanaea, Trachonitis, Auranitis centum etc. (cf. Ant. 17,14. 4). Neque putari potest omni destitui auctoritate quod S. Justinus in prima sua apologia mpd¢ “Avtwvivey tov evoe67y Romanis dicit, Christum natum esse Bethlehem, « quemadmodum etiam discere potestis ex descriptionibus quae sub Cyrenio primo vestro in Iudaea praeside (2xttpdrov) confectae sunt » (Ap. 1,34; MW. 6,384); scribit enim ad imperatores, et cum eos remittat ad aroypagé¢, eiusmodi tabulas Romae praesto fuisse necessario supponit neque assumi potest eum temere et non sine periculo documenta appellare quae nullibi possent reperiri. Accedit quod Tertullianus quoque censum Augusti vocat testem fidelissimum dominicae nativitatis quem romana archiva custodiunt (c. Mare. 4,7; M. 2,370); neque dici potest Tertullianum id coniectura dixisse ex Lucae narratione; nam scribit (c. Marc. 4,19; M. 2,405) : « sed et census constat actos sub Augusto nunc in Iudaea per Sentium Saturninum apud quos genus eius inquirere potuissent ». Ita loquitur confidenter contra adversarios; deinde censum esse actum per Saturninum, non hausit e Luca; unde igitur rem proponit quae videtur contraria narrationi evangelicae? Certe censendus est eius rei documentum fidum cognovisse et cum antea adeo fidenter asseruerit censum Augusti custodiri romanis archivis, ex iis quoque Saturninum didicisse non erit improbabile. Unde praeter Lucae testimonium (quod gravissimum est et solum iam sufficit) sat multa in medium proferri possunt-ex quibus conficitur Augustum et potuisse Herodi imponere ut census ageretur in Iudaea et revera censum habitum esse. fam ad alterum quod obiicitur transeamus, fieri non posse ut descriptio haberetur jyepovedovtos t7g Luotas Kupyviov. Quae utique quaestio difficilior bello iudaico minime commemorat, quamvis narret de Coponio (qui simul cum Quirinio missus erat ad censum agendum, Ant. 18,1. 1) et de Iuda Galilaeo qui ignavos dicebat si Romanis tributum pendere sustinerent (Bell. iud. 2,8. 1). Ceterum vide Wieseler, Synopse p. 98; Beitraege p. 95; Aberle, Theol. Quartalschrift 1874 p. 672. Cum Lucas eam descriptionem vocet primam ratione habita alterius in Iudaea factae, de qua Act. 5,37, etiam clarum est eum in v. 2 solum loqui de descriptione in eadem regione Iudaeorum, quare v. 3 e¢ thant omnes , non extendi oportet ad Syriam (ut Schanz vult) , ut profiterentur, singuli in suam civitatem ; descriptio facta est more Iudaeorum secundum tribus et familias. Stemmata autem tabulis publicis fuisse consignata, patet ex Esdr. 2,59. 62, patet ex ipsa genealogia in evangelio Matthaei et Lucae recitata, et Josephus quoque affirmat se generis sui successionem in tabulas publicas relatam invenisse (Vita 1) év tats Syootarc Store. Per se manifestum est singulari cura genus sacerdotum et familiae David esse in tabulis consignatum (cf. Josephus, ec. Apion. 1,7). Caesar Augustus foederatis uti maiorum suorum institutis permisit (<6 catelw tpérw ae xpyecbor, Dio 54,9) atque in universum notum est Romanos solitos esse parcere institutionibus, legibus, moribus, consuetudinibus populorum (cf. Marquardt |. c. 3,1 p. 265); quid sibi velit 72 swam civitatem, declaratur exemplo Ioseph
2:4
v. 4 ascendit autem et loseph a Galilaea de civitate Nazareth in Iudaeam in civitatem David quae vocatur Bethlehem, eo quod esset de domo et familia David; ascendere, uti ay, significat ire ad locum sive natura ac situ, sive dignitate eminentiorem (Paérztius); uti ex libro Ruth discimus, progenitores David vivebant in Bethlehem, ibi vivebat eius pater Isai (14 Reg. 16,4), ibi unctus est David iuvenis a Samuel et directus est Spiritus Domini in die illa in David et deinceps (1 Reg. 16,13; cf. 17,12. 15) et iam 1 Reg. 20,6° dicitur Bethlehem civitas David; zaz9.4 apud LXX saepius ponitur pro AnDwn familia (Ex. 6,15. Lev. 25,10. Deut. 29,17) sed etiam pro max na Num. 1,18. Tribus enim Israel quae a filis lacob nominantur dividebantur in cognationes, cognationes in domos patrum, domus patrum autem in familias (cf. los. 7,14 seq.) vel viros; ita los. 7,16 seq. ex tribu luda inventa est cognatio (familia) Zare, ex ea domus Zabdi, ex domo Zabdi divisa in viros inventus est Achan. Iloseph erat ex domo David i. e. ex familia quae a David descendit, et 2& nator%s et pertinebat ad eandem domum patrum vel cognationem. Ascendit autem
2:5
v. 5 wt profiteretur cum Maria desponsata sibi uxore pracgnante; cum dicatur groypagh, amoyedtbacbor, census hic videtur fuisse census capitum et numeratio populi, qui census capitum praeprimis inserviebat ad tributum capitis exigendum ( Wiéeseler, Synopse p. 107, Zwmpt). Ad quid referendum sit cum Maria, disceptant; alii referunt ad ascendit (Mald. Schanz, Weiss) neque obstat quod plura in medio sunt inserta; ea enim necessario requiruntur ad iter Ioseph bethlehemiticum declarandum. Quare etiam dicunt Mariam propter descriptionem non debuisse ascendere (Schegy, Schanz, Ed.); rationem autem cur loseph eam comitem habere voluerit indicari eius conditione utpote gravidae, vel eam ascendisse simul ex singulari impulsu Spiritus sancti. Alii opinabantur propter tributum capitis mulieres quoque debuisse se sistere ad descriptionem (cf. Wireseler, Beitraege p. 47) vel Mariam debuisse ascendere et profiteri quippe quae esset filia heres. Res itaque in incerto erit relinquenda. Ad censum qui romano modo habebatur mulieres non se debebant sistere ; in vetere quoque testamento si quando populus numerabatur, mulierum non habebatur ratio. Alter census qui post decem fere annos habitus est appellatur a losepho dretivqoig tHy obcrdy (ef. Ant. 18,1. 1); quare ex nominis quoque diversitate colligi potest hance descriptionem non fuisse censum facultatum. Quod autem Schitrer (1. c. p. 437) obiicit censu romano non potuisse loseph induci ad iter bethlehemiticum, verum esset si census ille more ac modo Romanorum esset actus. At nemo potest probare Romanos non permisisse Herodi eum modum quem Lucas indicat scil. modum Iudaeis usitatum, praesertim cum Romani consuetudinum et institutionum variarum gentium prudenter rationem habere solerent. Dicitur Maria desponsata (uxor), ut uxorem virginem et conceptum designaret virgineum (S. Cyr. Cai.); recte potest addi uxor, quia verum exsistebat inter Ioseph et Mariam matrimonium;
2:6
v. 6 factum est autem cum essent 161, unplete sunt dies ut pareret, cui danda erat sedes David patris eius, is in civitate David, ut alter David, nasci debuit. Uti David ex conditione humili et obscura ad regnum a Deo evectus est, eodem modo Iesus quia prophetis David est appellatus (Os. 3,5. Ez. 34,23) non in urbe regia nascitur, sed in viculo, qui sua obscuritate optime adumbrat tabernaculum David quod decidit (Am. 9,11) et truncum illum sub terra absconditum qui de sublimi cedro relictus est (cf. Is. 11,1. Ez. 17,3. 9)
2:7
v. 7 et peperit filium suum primogenitum, de primogenito vide quae notavi in Comment. Matth. I p. 69; e¢ pannis eum involvit et reclinavit eum in praesepio, quia non erat eis locus in diversorio; ob multitudinem eorum qui descriptionis causa affluxerant non erat iis locus in publico hospitio; « haec ut opinor potissima fuit causa, sed altera etiam fuit summa et omnibus odiosa paupertas; nam si divites fuissent, non dubito quin iis locus non fuisset defuturus; quo enim pecunia non penetrat » (Mald.)? neque ultimi omnium adyenerant, quam causam alii afferunt; indicatur enim v. 6 satis clare per aliquot dies antequam Maria pareret ibi fuisse (Ma/d.). Si cum textu recepto legendum esset 2y 7% gdzvy (vid. lect. var.), intelligi posset Mariam devertisse in parte inferiore hospitiv, in qua iumenta commorabantur. Superior enim pars domuum in Palaestina incoli solet ab hominibus, inferior animalibus reservatur. Et ita aliqui rem concipiunt!. Ex voce iy odcyy certum est Iesum in aliquo stabulo esse natum. Et antiquissima et certa traditio est eum esse natum in aliquo specu prope Bethlehem. Sunt prope vicum complures specus qui stabulorum loco inserviebant pastoribus. In eiusmodi specu Iesum esse natum iam tradit S. Iustinus (c. Tryph. 78; M. 6,657 év onndato v1); eam speluncam monstrari in Bethlehem asserit Origenes : « atque hoc in locis illis pervulgatum est atque etiam apud fidei hostes celebratum, in illa spelunca natum esse eum quem Christiani adorant et admirantur Iesum » (c. Celsum 1,51; M. 11,756) et Eusebius narrat a Constantino templum esse dedicatum xpd¢ t@ tH yevvfjceug avzew (Vita Const. 3,43; M. 20, 1101) atque in demonstratione ev. (7,22; M. 22,540) * affirmat a Bethlehemiticis eum locum demonstrari ex fsdaae a maioribus accepta (@¢ 2x matépwy sig adtodc xateAbodons mapadécewc); In specu natum esse Iesum etiam legitur in apocryphis, in protoevangelio Iacobi cap. 18 et in Pseudo-Matthaei evangelio cap. 13,2 (cf. Tischendorf, evangelia apocrypha p. 32. 74); idem indicat S. Hieronymus (ep. 46,10 et 108,10; M. 22,490. 884), et specus ille peregrinantium frequentia et pietate debito honore colitur. 2,8. Kat motwéves Aoav ev tH yopa ty adty, &yoavAovytes zal OvAdaaoVTEs HLVAAKES N> Xf S T T ~ AY 2 X A { 2) ~ X\ THs vuztog ext thy xoluvny adtayv. 9. nar dyveros Kuptoy éxéotn adtois, zat dd&a Ku- 1 EST NI ul} , ptov msptéhaubey adtov<’ xat &oo67 Onan yd- Gov uéyav. 10. zal etxev adtots 6 d&yyedos psy , My, oobetabe: tod yao ebayyeAfouor dptv ‘ ’ 4 y ~ ~~, Yapav peythyv, Frio Eotat mavtl tH Aad sli 2otty Ste etéyn butv oiyeooy cwiyo, Xprotos ~Kuotoc, ev adder Aust. 12. zal todto buty onuctov: ebprisete Bosooc 2onanoyavu.gvov OTN. 13. Kot eatovng eyévero oby tH ayyérw oveaviov, atvodvtwy tov Osov, zat Acydvtwv, 14. Adta ev Hlotats Och, zat ext yijs ctorivy ev dvOcednore . 15. Kat éyéveto, we dxijAfov an’ abtay sig tov odpavov of dyyehot, of zotpéves &hdAovv mobs aAAYAous, At*AOwuev 67 Swg BnOdctu, zat tGwuey to 67x otto to ysyovog, 6 6 Kuotog eyvedptcey juty. 16. xa FAOav onedoavres, zat dvetouy t7y te Mapte zat tov "Iwonp, xat to Bodwos xstuevoy ev tH odtvn. 17. tSdvteg SE eyvedotcay mept tod Eruatog tod AnAnVévtoe adtots mept tov zatdlov tovtov. 18, zat mavtes of axovcavtes eladyacay mepl todv Aarnfévtwv Ord tay notwdvwv xpds ad= tole, 19. 4 88 Maprau mdvta cvverioer ta frfuata (tadta) cvu6déAdouca év ti xap- Gla adtic. 20. xat Sréotpebav of motsdvec, dokdCovtes xat alvodytes tov @sov ext mastv olg Fxoveay xat etdov, xa0d¢ eradfOn Tog adToOvs, exercitus coelestium b e. In v. 14 evdoxtac N* A B*D it vulg go Cyr (hr) Ir Or Ath Aug; evdoxta NCB? L PIAAZ unc 8 al omn cop syr (utr) arm aeth Thaum Eus Bas Cyr Epiph Const al tat pax et spes bona hominibus; similiter sin; in hominibus am big cav fuld ger ing for med ox val corp harl d; d consolationis. In v. 17 videntes autem retulerunt e. In v. 18 omnes qui aderant q. In v. 19 tavta om B et alig minusc, intuebatur r, committens a d. In v. 20 laudantes et benedicentes d (sin v. 17 et narraverunt quod dictum est ad eos de puero v. 18 omnes qui audierunt a pastoribus quando narrabant de iis quae viderant et audierant admirati sunt et stupefacti; v. 19 posuit in corde suo conferebat in mente sua; v. 20 laudantes Deum et loquentes de iis quae viderant et audierant). In propria venit et sui eum non receperunt. Id iam videmus impleri coeptum esse, dum b. Virgini et Ioseph non erat locus in diversorio adeoque Iesus non in domicilio hominum, sed in stabulo nasci debuit. ~ Eo quidem tempore Bethlehemitae eum repudiarunt nescii; postea populus eum reiiciet sciens ac volens; quare in prima hac inhospitalitate et in nativitate quae fit extra civitatem iam cernere licet triste praesagium. Verum Deus non repulit plebem suam quam praescivit (Rom. 11,2) sed, uti prophetae olim vaticinati erant, reliquiae salvae fient. Hae reliquiae quasi in typo nobis proponuntur in paucis pastoribus quibus primus affertur nuntius de nato Messia. Jesus a David pastore descendens et ut pastor bonus a propheta annuntiatus (cf. Is. 40,14. Kz. 34,23) et se ipsum declarans pastorem pastoribus primo manifestatur, pastores primo ad se per nuntios coelestes invitat
2:8
v. 8 e¢ pastores erant in regione eadem vigilantes aypavicdvteg Sub dio, in agro agentes et custodientes vigilias noctis super gregem suum, guiacsewv ovAaxae etiam apud profanos saepe dicitur (cf. Wester) et similiter apud Hebraeos ni7awn W2w Num. 4, 53 etc. ; t7¢ vuxr6¢ aliireferunt ad ovianas (Weiss), alii explicant notione temporali : noctu servabant vigilias (Schanz, Fil.). Quotfiam statim ubi descripta est Iesu nativitas, sequitur de pastoribus quod erant in agro excubantes per quod satis significatur eodem illo tempore quo Christus natus sit haec geri, consequitur Christum nocturno tempore natum esse, id quod verbis quoque angeli demonstratur : natus est hodie. Immerito contendit Weiss eo quod pastores cum gregibus noctu sub dio in campo versentur ostendi Iesum non posse esse natum mense decembri, uti habet constans traditio a saeculo quarto. Nam testimonio multorum qui eam regionem visitarunt constat mense decembri exeunte tempestatem esse satis bonam et serenam, immo eo tempore post primos imbres temporaneos gramina luxuriare (ef. Tobler, Schubert, Ritter apud Schanz, Fil. et vide Schegg, Keil). Dum Iesus in paupertate summa et obscuritate latet in stabulo, Deus Pater per angelos coelesti splendore fulgentes incarnati Filii sui nativitatem et maiestatem manifestat vy.
2:9
9 et ecce angelus Domini stetit juxta illos, 2xéovq de subita dicitur apparitione (24,4. Act, 12,7) et, ut Cai. lans. aliique notant, magis significat angelum imminuisse ex alto super illos; in aere tamquam e coelo descendens illis subito e sublimi visus est e¢ claritas Det circumfulsit illos 32a xve{ov dicitur manifestatio illa Dei in nube lucida, quae super tabernaculum saepius cernebatur, vel generatim ille modus quo Deus suam praesentiam singulari ratione reddit conspicuam (Ex. 24,17. 3 Reg. 8,14). Declaratur itaque illa Dei per angelum apparitio, qua Deus in vetere testamento sese manifestare solebat per angelum IJahve (cf. Act. 7,30. Gal. 3,19. Hebr. 2,2; 13,2). Apparuisse Gabrielem aliqui censent (ef. Yo/. Schegg, Fil.), cum Ga- ‘ briel et Danielem edocuerit de Messia (Dan. 9,24 seq.) et Messiam annuntiaverit Zachariae et b. Virgini; qui itaque nasciturum saepius nuntiavit, eius esse videtur ut natum quoque reddat manifestum ; S. Cyr. archangelum pastoribus adstitisse existimat. Hane angeli apparitionem eximio splendore fuisse insignem (id quod aliis in apparitionibus angelorum non legitur) notatur ad Christi maiestatem declarandam. Lux autem ista affulgens simul fidem addidit verbis angeli tamquam a Deo missi.(Ma/d.). lam hic considerare convenit, monet Tans., quam tota nativitatis Christi humilitas plena sit magnificentiae : nascitur enim ex paupere matre, sed tamen virgine; putativum habet patrem fabrum, sed idem patrem habet naturalem Deum; nascitur in obscuro stabulo, sed idem coelesti lumine fulget et ab angelis praedicatur pastoribus; in praesepi collocatur, sed eidem angelici famulantur exercitus; et ita semper permixta sunt admiranda humilibus, ut simul et illius pro nobis suscepta humilitas et eiusdem divinitas commonstretur. Uti pro infirmitate humana fieri solet in coelesti apparitione , e/ ¢7muerunt timore magno; subito circumfusi luce splendidissima obstupescunt et quid ea re portendatur inscii velut exanimes redduntur ; v.10 e¢ dixit ills angelus : nolite timere, « non fuit autem verbum hoe angeli solum significativum, sed etiam efficax; nam verbo significavit pastoribus ut timorem deponerent et ipsius efficacia verbi, qua nuntius Dei erat, operatus est et effecit, ut timorem abiicerent; merito autem timor hic a pastorum cordibus est expulsus, ut tranquillo animo mysterium annuntiandum facilius perciperent » (To/.). Ipsum autem hunc terrorem haud incongrue dixeris animorum praeparationem ad nuntium fide suspiciendum indubitata; ecce enim evangelizo vobis gaudium magnum quod erit omni populo,
2:11
v. 11 gitia natus est vobis hodie salvator qui est Christus Dominus in civitate David; angelus aperte alludit ad oraculum Isaiae (9,4 seq.) : parvulus enim natus est nobis; salvatorem quoque descripsit Isaias : iugum oneris eius et virgam iene elus et sceptrum exactoris eius superasti; Dominum eum describit : et factus est principatus super humerum eius; Christum vero : super solium David et super regnum eius sedebit etc. In ipso ‘nomine salvatoris, cum angelus aramaice loquatur, nomen exprimitur et continetur Iesu (cf. Matth. 1,21; Comment. in Matth. I p. 62). Civitas David est parvus vicus, et tu Bethlehem parvulus es in millibus Iuda (Mich. 5,2 i. e. minor es quam ut censearis inter chiliarchiasludaeae), stirps davidica iam ex longo tempore in obscuritate degit et paupertate ; soboles eius praeclarissima, Messias rex , hanc obscuritatem paupertatemque quam maxime subit; unde
2:12
v. 12 e¢ hoc vobis segnum : inventetes infantem pannis involutum et positum in praesepio ; signum hoc loco certe accipiendum est pro signo distinctivo, ut Jans. ait (sim. Caz.), quo scil. natus iam infans internosci possit ab aliis, quo indicio pastores certi reddantur se invenisse eum de quo angelus locutus sit. Alii hoc signo dari volunt pignus et confirmationem quandam rei annuntiatae, dari argumentum quod fidem faciat (ef. Euth. Bon, Schegg). Sed difficillimum intellectu videtur quomodo hoc pastoribus signum esse possit quo cognoscant verum esse id quod annuntiatum est, scil. Messiam venisse. Sed dici potest cum aliis signum hoc distinctivum habere simul aliquid probationis quia eo absentia revelantur. et futura praedicuntur; « nam non poterat angelus certo scire infantem fore fasciatum et in praesepi positum , quando pastores eo pervenissent , nist Deus ipsi revelasset; facillime enim infans e praesepi auferri et in ulnas accipi aut in sinu collocari fasciaeque dissolvi potuissent antequam pastores eo pervenissent » (Luc. sim. Mald. Tol. Fil.). Ut non ambigerent de maiestate pueri quem erant in praesepi Visuri nec putarent, ut S. Leo ait, quod in sola natura hominis esset editus, ei supernae militiae famulatur occursus et pastores coelestis scone sunt claritate circumdati (serm. 5 de epiphania; M.
2:13
54 250) v. 13 e¢ subito facta est cum angelo multitudo militiae coelestis, unius angeli testimonium pastoribus a multis confirmatur ; nati infantis gloriam et maiestatem chorus angelorum festive apparens manifestat; ocpacix odpavog, BNDWT Na¥ exercitus coeli dicuntur angeli qui throno Dei assistunt cf. 3 Reg. 22,19. 2 Par. 18,18. Ps. 148,2. Vocantur autem hoc loco apte militia, exercitus, « tum quia hoc nomen plus maiestatis habet principatumque nati infantis etiam super angelos explicat, tum quia adventus Christi qualitatem significat; venit enim adversum diabolum bellum gerere et fortem armatum fortior tpse superveniens vincere, tum etiam quia angelorum multitudo maior hoc adiecto militiae verbo exprimebatur » (To/.), dawdantiwm Deum, dum Deus fundaret terram et mensuras eius poneret, laudabant eum simul astra matutina et iubilabant omnes filii Dei (lob 38,7), « praeclarasane et maenifica scena : Deus lapidem ponitangularem terrae , stellae lucidissimae laeto splendore assistunt gaudentes, angeli laudes Creatoris iubilantes concinunt » (Comment. in Iob p. 427). Quam maxime itaque decuit, ut summum opus sapientiae, potentiae, misericordiae Dei, adventus Verbi incarnati ad redimendum genus humanum celebraretur laudibus angelorum , e¢ dicentium: v. 1% gloria inaltissimis Deo et in terra pax hominibus bonae voluntatis; supple non sit (Ians.) sed cum plerisque est; Deo in coelis est gloria, in terra hominibus <ddextz¢ (divini beneplaciti) est pax. Hisce duobus enim totum perfectissime complectuntur angeli quod adventu et opere Verbi incarnati efficitur : Deo in summo coelo praestatur gloréa, qua maior concipi nequeat quandoquidem unusquisque actus amoris, obedientiae, adorationis quem Iesus ponit ob dignitatem personae divinae est pretii ac meriti infiniti, unde maior gloria Dei externa concipi nequit quam ea quae ei a Iesu tribuitur eique ab opere redemptionis et sanctificationis hominum exsistit. Hominibus autem adventu et opere Verbi incarnati praestatur pax, qua voce iam apud prophetas summa bonorum messianorum exprimitur : reconciliatio cum Deo et beatitas. Vocatur quippe Messias princeps pacis (Is. 9,6), orietur in diebus eius iustitia et abundantia pacis (Ps. 71,7) et pacis non erit finis (Is. 9,7 ; cf. Is. 32,17; 48,18; 52,7; 53,5; 54,10 etc.) immo appellatur Messias : et erit iste pax (Mich. 5,5). Quae bona itaque adventu Messiae procurentur in coelo et in terra, in tempore et pro aeternitate, hoc angelorum cantico declaratur. Et cum dicatur év gyOeurorg 2b3ex{ag in hominibus beneplaciti (divini), simul ostenditur fore ut homines iam non sint filii irae, sed filii gratiae, quos Deus scil. amat, qui ei placent quos Deus bona sua voluntate et gratia prosecutus est (Mald.). Hoc enim sensu de divino beneplacito ebdoxta et etiam bona voluntas est accipienda, uti recte accipiunt plerique (cf. Cord. Mald. Salm. Tol. Ians. Lap. Luc. Sa, Estius, Bellarminus, Mariana, Ipr. Lap. Menochius, Tirinus, Bays Schegg, Bisp. Beisenis Grimm, Schans, Fil.); <d3oxle enim, ut recte advertunt, de divino oak mani de gratuita Dei erga nos benevolentia dicitur; ef. Matth. 11,26 (vulg. quiasic fuit placitwm ante te), idem Luc. 10,24; Eph. 1,5 (vulg. secundum propositum voluntatis suae) 1,9 (beneplacitum eius), Phil. 2,43 (pro bona voluntate). Neque enim, ut notat Jans., eddoxla unquam tribuitur homini respectu Dei, sed frequenter Deo respectu hominum. Immerito aliqui vocem hanc ad pacem describendam trahunt: pax bonae voluntatisi. e. pax ex beneplacito Dei, pax proveniens non ex hominum meritis, sed ex gratuita et propensa we erga nos benignitate (Jans. Salm. Tol.). Retinenda est lectio evdoxtac; vide lect. var.; lectio enim <ddox(~ qua tria membra efficiuntur et sensum et cantici concinnitatem turbat. Cum pax sit summa bonorum messianorum quae hominibus obtingat, quid sibi vellet én) y%- siofya, ita ut haec pax fiat super terram, hominibus vero obveniat :)3cx(z? quibus tandem destinaretur pax, bonum messianum? Pariter deficeret concinnitas. Inter se enim respondet : gloria in altissimis Deo, et : pax super terram hominibus (non quidem ex se vel suis meritis, sed gratia et benevolentia Dei) quibus scil. Deus suam benignitatem tribuit; proinde habetur in utraque parte membrum triplex : gloria, pax scil. bonum quod sequitur, in altissimis, super terram scil. ubi bonum illud possidetur, Deo, hominibus beneplaciti, quibus scil. illud bonum conveniat. Unde cum hominibus obveniat non per se, non naturae necessitate , non hominum opera et meritis, oportuit addi <d3oxizc, qua voce addita declaratur quo tandem modo homines illius boni evadant participes. hominibus bonae voluntatis qui recto animo sunt et Liberatoris adventum sollicite praestolantur, qui parati sunt ipsum excipere bonaeque mentis habitudine eumsequuntur; quos gratia praevenit Deus, quos amavit, elegit totaque ab aeternitate praenovit mero misericordiae suae beneficio (sim- Sylv. lib. 2 cap. 2 qu. 28). Quare bene attendendum est ne falso explicentur versiones in linguis vernaculis quae communiter feruntur: aux hommes de bonne volonté, die guten Willens sind, to men of good will (cf. Lohmann, Das Leben unseres Herrn etc. Paderborn 1889 p. 26). Quamdiu angeli cernuntur, pastores eoram admiratione capti ibidem consistunt; sed v, 15 wt discesserunt ab eis angeli in coelum (his dictis coeli secreta revisunt, Iwvencus 1,175), pastores loguebantur ad invicem ; transeamus usque Bethlehem et videamus hoc verbum quod factum est, s%y« aliqui accipiunt noto hebraismo pro re gesta (Jans. Schanz , Keil), sed propter v. 17 melius erit notionem verbi retinere : videamus id quod dictum est nobis, quod Domenus ostendit nobis, notum fecit nobis. Quanto animorum gaudio verbis angeli obsecuti sint plena fide credentes, ipsa eorum festinatione declaratur
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v. 16 et venerunt festinantes et invenerunt Mariam et Ioseph et infantem posttum in praesepio, uti angelus dixerat. De eo quod ad praesepe Domini sisti solent bos et asinus, vide quae dixi ad Hab. 3,2 in Comment. Proph. min. II p. 96. Quibus animorum affectibus pastores infantem inviserint eiusque beatam matrem salutaverint, nobis colligendum relinquit evangelista ex ils quae in v. 17. 18. 20 narrat; evadunt enim pastores nuntii et praedicatores eorum quae ipsis dicta sunt, Deum laudant et eius gloriam extollunt et aliorum animos secum in admirationem rapiunt. Ex hisce non erit difficile coniicere quanta animorum exsultatione, quanta fide, consolatione infantem sint venerati, quanto gaudio salutaverint salvatorem et quot donis spiritualibus ab eo sint ditati;
2:17
v. 17 videntes autem cognoverunt de verbo, zyvweuav notum fecerunt verbum, et hoc modo esse explicandum, etiam ex v. 18 patet, quod dictum erat illis de puero hoc; participes facti nuntii optimi et salutaris etiam alios in communionem beneficii vocare student; est enim bonum, ut aiunt, diffusivum sui; praeterea audierant ab angelo fore istud gaudium omni populo, qua voce se quoque admonitos putabant, ut faustissimo nuntio aliis allato tempus salutis iam adesse significarent; v.18 ef omnes qui audierunt mirati sunt et de his quae dicta erant a pastoribus ad ipsos; in bonis itaque spes salutis excitata est et ita nativitas Iesu gaudium attulit. Sed nuntium hunc apud haud multos esse fide susceptum neque fere extra fines Bethlehem esse pervulgatum , discimus ex Matth. 2,3; neque id mirum videri potest, cum modus adventus salvatoris in tanta paupertate et obscuritate quam longissime recederet ab exspectatione Iudaeorum et ceteroquin tempore subsequente nihil cerneretur in puerulo quod iterum iterumque admirationem moveret. Pauci itaque illi qui credebant cum silentio exspectabant salutare Domini; reliqua turba longe aliis curis occupata rem mox neglexit. B. Virgo autem fuit arca continens divinorum eloquiorum arcana (S, Bon.)
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v. 19 Maria autem conservabat omnia verba haec, xosypara vite explicat Theoph., res gestas scil. et dictas, conferens in corde suo; quae scil. a pastoribus dicta et. narrata erant de nuntio angelico et cantico, quae alii audientes admirabantur, haec omnia in animo reposuit eaque etiam comparabat iis quae iam ipsa edocta et experta erat, mysteriis nempe quae ei angelus nuntiaverat et quae tunc impleta erant. Omnia maxime consona esse inter sese intelligebat; admirabatur quomodo Deus qui mysterium et Elisabeth et Ioseph revelaverat, dignitatem infantis angelico ministerio patefecisset pastoribus; inde profecto et maximam hausit laétitiam et novis argumentis fidem quam ab initio conceperat confirmavit (cf. To/.). Haec omnia quae fiebant fideliter custodivit in corde de iis secum meditans eaque pie recolens, ut postea, cum tempus advenisset, ea nota faceret apostolis. En quomodo hisce verbis ipse evangelista clare indicat unde tandem ea acceperit quae dw %<y narrat. Bene iam Caz. notat : conservabat omnia, relatura post glorificationem Jesu apostolis. Pastores sicut antea commendati sunt fide, pietate, evangelizandi studio, ita nunc commendantur in ipsorum gratiarum actione
2:20
v. 20 et reverst sunt pastores glorificantes et laudantes Deum in omnibus quae audierant, quae scil. ad praesepe Domini narrata acceperant, et viderant, utraque autem quae ibi compererunt et oculis spectarunt, omnino congruebant iis de quibus ab angelis edocti erant, sécut dictum est ad illos; alii referunt audierant ad solum angeli nuntium, sed cum pastores revertantur a praesepio, cum viderant spectet ad eorum in loco nativitatis commorationem et aptius subiungatur sicut dictum est, si pertineat ad utrumque, prior acceptio erit praeferenda. Sed obiiciunt non esse narratum quidquam de sermonibus habitis ad praesepe quibus pastores discere potuissent aliqua ad nuntium angeli confirmandum. Verum ibi colloquia esse habita elucet ex v. 19; Maria scit et secum perpendit quae pastores narrabant de angeli nuntio etc. ; et quis negaverit b. Virginem aliqua adiunxisse quibus fides et laetitia pastorum augeretur et nuntius angeli corroboraretur ? Angelorum apparitiones rationalistae ad fabulas reiiciunt. In annuntiatione et nativitate Iesu eas esse confictas quandoque asserunt secundum eum modum quo iam in vetere testamento conceptio et nativitas Samsonis per angelum annuntiatur (ud. 13, 3). Porro cum Matth. 1, 25 et 2, 1 solum referatur Iesum natum esse in Bethlehem, ansam arripiunt hanc narrationem Lucae traducendi ut mythum posteriorem, quo res magis soleant augeri et miraculis ornari. Ad quod confirmandum monent inter alia, apud Matthaeum 1, 20 angelum solum apparere in somnio, apud Lucam vero vigilantibus, noctu et interdiu (4, 14. 28). Verum omnes eiusmodi obiectiones deprehenderentur frivolae, si agnoscere vellent in Jesu Filium Dei incarnatum. Nam tum non offenderentur conceptu virginali; non offenderentur talem conceptum et nativitatem per angelos annuntiari; tum quam maxime credibile esset quod Lucas postquam omnia sedulo ab initio perquisivit mira verborum perspicuitate et simplicitate (quod est veri indicium) refert. Tum ut negarent conceptum virgineum non recurrerent ad miserrima illa effugia quae afferri solent, ut probent in parte narrationis quae antiquissima sit nihil de eo contineri, immo eum plane excludi. Afferuntur enim Mariam dici uxorem, coniugem, sermonem esse de patre Iesu, de conceptu virgineo, nihil sciri a Nazarethanis; proinde hos locos nobis referre sententiam pristinam , quam « redactor posterior » omnino exstirpare voluerit inventis et insertis iis quae nunc apud Matthaeum et Lucam legantur ad conceptum virgineum probandum. Sed haec sane excogitata sunt ingenio sat rudi. Nam ille « redactor » voluit sententiam illam priscam removyere, et quo efficacius illam amoveret finxit sat multa, et tamen adeo hebes erat et stupidus, ut relinqueret variis in locis parentes, patrem etc.? En tali sententiae subscribunt « critici »! Addunt parthenogenesina Graecis antiquae mythologiae peritis esse invectam, inter Iudaeos fuisse quoque Essenos qui matrimonium minime honorarent, immo fabulas talmudicas narrare de matre Moysis virgine — quare explicari, cur Christiani demum in eandem pervenerint opinionem, quam ipse Iesus nunquam de se profiteatur. Sed merum ac pulidum commentum est in Ecclesia apostolica prisca sententiam de conceptu virginali fuisse incognitam. Quid apostoli docuerint nobis prostat in evangeliis et doctrina evangeliorum est doctrina prisca et antiquissima. — Ceterum, ut dixi, omnes eiusmodi obiectiones enascuntur ex eo quia fidem in Iesum, Filium Dei, abiecerunt. Ad hance fidei negationem fulciendam vel cohonestandam inventae sunt illae hypotheses de « redactore » qui veterem opinionem de partu naturali sua nova sententia de supernaturali destruere vult et tamen adeo incautus fuit et imprudens et negligens et caecus, ut quod plane ex omnium mente vellet delere nihilominus in compluribus locis intactum reliquerit — ad solatium puto et institutionem rationalistarum. h) Puer Iesus factus sub lege 2,21-40. eS tum est ab Angelo priusquam in utero conciperetur. TPO tod svAAn—OAvar adtov év tH xotdle. 22. Kat Ste endyodyoav at hudoat xada- Propod adtiv, xatk tov vduov Muvedus , ayiyayov adtoy ete ‘TepocdAvpe, napactijcat tH Kool, 23. xaftos yéypantae év vou. Kuplov, “Ott nav decey Stavotyov urtoay &ytov te Kuote xAnOyaetaty 24. xad tod dobvat Ouclav, xatz tb elonudvoy év a vouw Kuptov, Zedyog tovyédvwv 7} 30 voo- Gods mEptotepay. 25. Kat tod, dvOpwros Fv ev ‘Iepovcadhy, @ Bvoua Louebv, xat 6 dvOownos obtos Stratos xat edrabyg, mpocdeydusvos rapdxinaty to¥ “lapank, zat Tvetua Fv “Aytov én” adrév: 26. zal Fv adti zeypnpatiouevoy bro tod IIvevuatos tod “Aylov, py ietv Odvatov rotv (7) dv toy tov Xor~ otov Kupfov, 27. Kat 7Oev év tH Mvedpate vets to matdlov, “Incodv, tod notyioa ad- Tous zatTx TO elOtcuévoy tod vdmov zéEol avtov, 28. xal adtos 2débato adto cic tks dyndhasg xat edadyynosy ‘tov Osdyv xal etnev- 29. Nov d&rodvets tov doddév cov, déonota, nate TO 7d cov, ev elp7ivy* 30. Str etdov ot dobarwol pov to cwrijotdyv cov; 31. 9 ArTOlpacas xatk modownov mdvtwy tiv aéiy: 32. ods ets aroxdhudty eOvdv, zat ddEav aod cov “Isparh, 33. Kat jv 6 natie ad- Tod xal H prtne OavpdCovtes Ext tots Aahovugvorg meot adtot. 34. xat edddynoev adtobs Supedv, zal etnev meds Maou thy untéox adtod, “ldob, odtos xettar els nrddstv xal dvdotacty moAhdv 2v tm “Iopanh, nar els oypetoy ayttheydpuevovs 35, xar cov adtis thy duyty Pteredcetat dopoata’ Brug Qy droxadvelcty &% modhiiv xapdidv dta- Aoytaol, 36. Kat jv “Avva moogittc, Ouydtne Da. vou A, &% ouAts “Aczip* abty npobe6yxuta dy Hugoats moAhats, Crjoaca pete avdooc Err inte dnd tis mapOevelag adbtijcy 37. xat abtn yea fws erédy dydorjxovta tesodpwy, H odx Goletato tod ftepod, vnotelats xat Serjocary vouta xat hudoay- 39. Et ut perfecerunt omnia secundum 39. Kor te etédeoay mévta ta xatk tov legem Domini, reversi sunt in Galilaeam | véuov Kuplov éxgotpepav etg tay Tadtdatay, in civitatem suam Nazareth. 40. Puer | ets mdAw Eautiiv NaCapér. 40. To 8& natdtov autem crescebat et confortabatur, plenus | 7¥éavev xat éxpatarotto rAynpobusvov sovia: sapientia; et gratia Dei erat in illo. nor ydors Oecd Fv ex” adtd. Quod S. Paulus de Filio Dei Iesu Christo dicit : semetipsum exinanivit formam servi accipiens in similitudinem hominum factus et habitu inventus ut homo; humiliavit semetipsum factus obediens (Phil. 2,7) et : debuit per omnia fratribus similari (Hebr. 2,17), id sicut in eius nativitate expressum cernitur, in reliquae quoque vitae ratione nobis palam proponitur. Jam evangelista secutus vestigia et doctrinam eius quem magistrum habuit, S. Pauli dico, ostendit Iesum factum sub lege ut eos qui sub lege erant redimeret (Gal. 4,5; cf. S. Cyr. Amor. cat. Cr.)
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v. 24 et postquam consummate sunt divs octo ut circumcideretur puer scil. die octavo quo oportuit fieri circumcisionem (Gen. 17,12); ea caerimonia fiebat quis membrum populi Dei; erat ea signum foederis quod Deus iniit cum suo populo (Gen. 17,13) et sollemnis sponsio ab eo qui eam suscepit se esse debitorem universae legis faciendae (Gal. 5,3). Et qua talis circumcisio signum quoddam est gratiam portendens et symbolum circumcisionis cordis, qua mali affectus et concupiscentiae pravae cohibentur atque purgantur (S. Cyr.). Ex qua eius significatione simul patet quatenus Iesus se humiliayerit hane subiens caerimoniam. Non quidem dici potest cum aliquibus (Lap. v. g.) cireumcisionem esse signum peccati elusque quasi stigma et cauterium; nam appellatur a S. Paulo signaculum iustitiae fidei (Rom. 4,11) et qui circumciduntur, opprobrium Aegypti abstulisse dicuntur (Ios. 5,9); nihilominus cum significet necessitatem circumcisionis cordis, habet aliquam ad peccatum habitudinem ideoque Iesus eam suscipiens personam quasi peccatoris induit spondetque se legem observaturum et pro peccatoribus dolorem et mortem subiturum, ut eos a maledicto legis redimat eisque adoptionem filiorum Dei tribuat. Quod in suscipiendo baptismo postea dixit : sic enim decet nos implere omnem iustitiam (Matth. 3,15), id re ipsa iam in circumcisione opere explet. Primitias fundit sanguinis pignus totius sanguinis pro nobis effundendi. — Notandum est quam consulto evangelista efferat Iesum factum sub lege monens de lege Moysis eiusque mandatis v. 22.23. 42; idem hoc loco innuit seribens jyzpo duct vod mepiteuety 3 genetivo enim significatur ad quid tendat illud temporis spatium vel qua re complendum sit ac determinandum. “ In circumcisione nomen imponebatur; vide ad 1,59; vocatum est nomen eius Tesus, xo: xrAq explicant x2 vel tamquam particulam inducentem apodosin (cf. hebr. 1 quandoque; veluti : tum vocatum est, da wurde genannt; cf. Schanz, Keil) vel notione etiam : postquam consummati sunt... etiam nomen ei impositum est (Wezss) ; de nomine Iesu vide ad Matth. 1,21; prae multis illis ac praeclaris nominibus quibus Messias apud prophetas eee (Is. 7,14; 9,6. Ter. 23,5.°6. Ez. 34,23. Os. 3,5. Mich. 5,5. Zach. 3,8), nomen elegit quod | totum spirat Dei masereutic clementiam et peceatoribus spem salutis quam maxime praebet; eo nomine quoque impletum iri enuntiatur quod in Iosue et Iesu sacerdote (Zach. 3,5 seq.) portendebatur ; guod vocatum est ab angelo, priusquam in utero conciperetur; cf. 1,31; voluit evangelista docere nec casu nee humano consilio, sed divino factum fuisse, ut Christus ita vocaretur (Ma/d. Tol.) ; nomen esse coelitus inditum et proinde Christi opus et officium, eius pro hominibus naturam et destinationem eo nomine declarari; neque enim aliud nomen nobis datum est in quo oporteat nos salvos fieri (Act. 4,12). Ipso nomine iam edicitur Christum esse totum in nostrum bonum, in nostram expensum salutem. De eo nomine vide Salm. t. 3 tract. 37, Cord. cat. p. 46 seq. Aptissime quoque in effusione sanguinis vocatur Jesus, quoniam sanguinis sui effusione et. oblatione factus est causa salatis omnibus obtemperantibus sibi (Hebr. 5,9). pro matre; alterum praeceptum pro primogenito Ex. 13, 2. Num. 18, 15. Uti Iesus circumcisionem subiit legem adimplens, ita mater eius quaecumque lege praescripta erant mulieribus post partum fideliter observavit. Ipsa quidem erat sanctissima neque quidquam in partu occurrerat quod immunditiem legalem contrahere poterat, erat quippe virgo in partu ; at cum hoc mysterium esset plane absconditum, b. Virgo ne quis offenderetur (Ma/d.), iam tenebatur legis praeceptum mulieribus impositum implere neque qua erat humilitate et simplicitate, ullo modo sé ab ea lege eximere volebat;
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v. 22 et postquam impleti sunt dies purgationis erus.i. e. dies quadraginta post editum puerulum (Lev. 12,2. 4), ecws ad b. Virginem erit referendum; et cum ad praeceptum illud mosaicum alludatur, eadem verba adhibentur Ley. 12,6; graece plerumque «<év; intelligi Mariam et loseph opinantur Euth. Schanz, Fil. Keil, Weiss. At nescio quo sensu de Loseph asseri possit aliquid quod ad notionem xafzesycd accedat; censent quidem eius, utpote qui pater existimabatur, fuisse ut primogenitum quinque siclis redimeret (Schegg, Fil. Kez/); sed etsi id concesserimus nondum habetur quod ad significationem xa$apicyod trahi possit. Id vero cerni potest sine ullo negotio in oblatione primogeniti qui Domino sistendus erat et ipsa hac oblatione significatione quadam consecrabatur, quae consecratio haud difficile nomine x2$ag1cu.03 comprehendi _ potest. Quare adz@v ad matrem et infantem — uterque quippe consecratione quadam Domino sistebatur — spectare dicendum erit (uti variis de causis censent Orig. Cai. Salm.); secundum legem Moyst, Lev. 12,2 seq.; tulerunt ellum scil. parentes eius; cf. v. 27; 7n Lerusalem, ut sisterent eum Domino
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v. 23 sicut seriptum est in lege Domint: quia omne masculinum adaperiens vulvami. e. primogenitum quod primo e vulva egreditur allisque quasi viam egrediendi aperire censetur (cf. Mald. Luc. Lap. Ipr.), sanctum Domino vocabitur; Ex. 13,2. Num. 18,5. Pro primogenitis filiis totius populi Deus levitas in ministerium sacrum assumpsit;
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v. 24 et ut darent hostiam, secundum quod dictum estin lege Domini, par turturum aut duos pullos columbarum, quae hostia offerenda erat pro matre Lev. 12,8. Haec oblatio pauperum erat; alii enim agnum anniculum debebant offerre. Quare ex hac oblatione merito infertur b. Virginem filiam David ad tantam esse egestatem redactam, ut non invenerit manus eius nec potuerit offerre agnum. Ecce tabernaculum David quod decidit (Am. 9,11). Iesus autem, ut apostolus monet, cum esset dives, propter nos egenus factus est, ut illius inopia nos divites essemus (2 Cor. 8,9). lam in parentibus amplectitur Iesus paupertatem, quam postea beatam praedicaturus est ef tamquam adiumentum perfectionis laudaturus et consulturus. Cum in vulg. legatur Lev. 12, 2: mulier si suscepto semine pepererit masculum etc., LXX yovy Fre dv aesne een etc., multi collegerunt b. Virginem quae ut virgo conceperat ipsis legis verbis eximi a praecepto purgationis, immo consulto esse positum divina providentia suscepto semine, ut conceptus virgineus portendatur et ab ea lege liberetur (ef. S. Cyr. Bed. Theoph. Buth. cat. Cr. Tol. Salm. Cord. Luc. Ipr.). Veruam notandum est esse valde dubium sitne talis significatio textus originalis. lam Jans. Mald. monent textum hebr. potius vertendum esse : si prolem (semen) produxerit et genuerit masculum; eiusque acceptionis quoque mentionem faciunt Salm. Luc. eamque recentiores, uti Knobel, Keil, Dillmann (ad Lev. 12, 2) omnino sequuntur explicantes y177n 12 sisemen (prolem) produxerit (cf. Gen. 1, 11 seq.). Neque immerito advertit Zans., si Moyses eam excepisset, quomodo dici posset secundum eius legem dies purgationis esse impletos? Sed per se patet b. Virginem in conceptu et partu ab aliarum mulierum conditione plane alienam nullo modo indiguisse aliqua purgatione. Verum ut filius eius faclus est sub lege, ita ipsa quoque omnem legem observabat. Et cum mysterium conceptus esset ignotum, morem ac consuetudinem aliarum debuit sequi. Cum dicatur : omne primogenitum adaperiens vulvam (Ex. 13, 2), putarunt haud pauci eam legem nullatenus spectare ad Iesum, utpote qui ex virgine sine ulla virginitatis laesione natus sit (cf. Alb. Car. Tol..Salm.); alii e contra ea lege unum designari Iesum arbitrabantur; nam reliqua primogenita iam apertam invenire vulvam, « solus autem Christus nondum apertam supernaturaliter aperuit ef clausam naturaliter servavit » (Huth. Theoph.}. Verum hoc alterum subtilius excogitatum esse, utreliqua mittam, patet legenti Num. 18, 15. Atque quod spectat ad prius, iam Mald. Lap. Luc. Ipr. advertunt eam dictionem adhiberi ad primogenitum designandum. Iesus autem ei quoque legi se subiecit quia eum decuit omnem implere iustitiam. Tesus qui teste S. Paulo ingrediens mundum dixit : corpus aptasti mihi, ecce venio, ut faciam Deus voluntatem tuam (Hebr. 10,5. 6), cum in templo sisteretur, hanc suam ad Patrem pro hominum redemptione oblationem instauravit eique oblationi se comitem ac sociam adiunxit b. Virgo quae et filium suum et se ad omne beneplacitum Patris pientissimo animi effectu sistebat et offerebat. Verum dum Maria cum summa animi demissione communem mulierum immundarum morem sequeretur atque divinus quoque puerulus quasi esset unus de communi hominum stirpe sisteretur Domino ac quinque siclis redimeretur, Deus Filium suum incarnatum denuo singulari modo praedicari et agnosci vult, ita ut sicut in praesepio, hic quoque ex humili quasi involucro resplendeat ac cernatur divina maiestas;
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v. 25 e/ ecce homo erat in Terusalem, cui nomen Simeon et homo yy Justus et timoratus, svhashz apud LXX Mich. 7,2 pro hebr. 715m pius, sanctus, -religiosus (cf. Lev. 15,34 pro hebr. 175 se separare ab immunditie; 2 Mach. 6,11 <dda6H¢ reverenter; cf. Schleusner, Thes. II p. 558); unde designatur is qui iustus est non communi quadam ratione, sed qui omnia maxima religione ac reverentia Dei observat quae ad iustitiam coram Deo spectant (cf. Schanz) ; erspectans consolationem Israeli. e. salutem messianam; nam Messias consolabitur lugentes in Sion (Is. 61,2; cf. 40,1) indeque apud rabbinos quoque unum ex nominibus eius est menachem consolator (cf. Schoettgen, Horae hebr. Il p. 18; Ed.\p. 155. 175. 198) et salus et liberatio messiana consolatio 41273 appellatur (cf. Lightfoot ad h. 1. Wetstein, Wiinsche p. 418). Neque tamen dicendus est cum cat. Cr. Simeon exspectasse liberationem populi aiugo Herodis et Romanorum (forte id quoque, ait Theoph.); nam aliud ipse nobis cantico suo manifestat. Notat Wetstein : « cum hic mentio fiat Simeonis, cuius pietas eo tempore celebrata fuit , vix alius intelligi potest quam Simeon pater Gamalielis de quo Act. 8, 34, et filius Hillelis quem Iosephus Pollionem appellat ». Hunc Simeonem praesidem synedrii fuisse dicunt anno 13. Proinde ad nostrum Simeonem qui mox e vivis se excessurum sperat nullo modo tempus congruit. Ceterum esse valde incertum exstiteritne iste Simeon pater Gamalielis, contendit Schiirer 1. c. Il p. 299 argumentis non omnino levibus; cf. etiam Hd. I p. 198. In Protoevangelio lacobi cap. 24 scribitur eum fuisse sacerdotem. Verum si fuisset evangelista rem non tacuisset, cum alias eius conditiones tam accurate explicet (/ans.). Ceterum nomen Simeon erat frequentissimum. In Pseudo-Matthaei evangelio scribitur cap. 145 eum fuisse annorum centum duodecim. Quanta pietate fuerit Simeon, etiam apparet ex sequentibus : e/ Spiritus sanctus erat in eov.
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26 et responsum acceperat a Spiritu sancto, yeqparttew oracula edere; unde divino oraculo erat edoctus et ab ipso Spiritu sancto didicerat, non visurum se mortem (cf. Ps. 88, 49. Toan. 8,54. Hebr. 11,5; similiter Ps. 15,10; 48,11. Eccl. 8,16 hebr. ete.) nese prius videret Christum Domini; ab eodem autem Spiritu sancto etiam edoctus erat de vera natura salutis messianae. Et nunc eius peculiari impulsu motus ad templum accessit;
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v. 27 ef vent? in spiritu in templum, & x nvedpacr ef. Matth. 22,48 similiter 12,28. Et eodem s. Spiritu doctore in puerulo a pauperibus parentibus inducto agnoscit Messiam; ef cum inducerent puerum Tesum perentes eius, quo sensu parentes, elucet ex 1,35, est modus brevis loquendi quem evangelista post 1,35 et 2,5 adoptare potest sine ullo periculo erroris inducendi; insuper haec erat eo tempore opinio omnium qui videbant sacram familiam, esse vere parentes, neque aliter esse tum potuit; quare hac quoque de causa ita evangelista loqui potuit , w/ facerent secundum consuetudinem legis pro eo, Ex. 13,2 et Num.
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18, 16, v. 28 et epse accepit eum in ulnas suas, maiore donatur favore; promissionem habuit videndi Christum, iam permittitur ei tangere eum et amplexari. Quanta exsultatione amoris animus eius abundaverit, cum manibus tenebat puerulum divinum, concludi potest ex eo quod tali gaudio perfusus iam ultra nihil hisce in terris desiderat, sed unice mortem in votis habet. Deo itaque laudes dixit et gratias egit : et benediztt Deum 2dibyqcey laudibus celebravit et de ipso puerulo praeclarissimum. edit testimonium quod non poterat discere nisi a Spiritu sancto; ef dixvit
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v. 29 nune dimittis servum tuum Domine secundum verbum tuum in pace, nunc cum expletum est quod Spiritus s. ei promisit, cum scil. vidit Christum Domini, dmzttis, me e statione et servitute dimittis; cum dicat servum tuum, haec videtur esse explanatio maxime obyia; est quippe vita quasi servitus Deo praestanda, est servitus ob vitae molestias saepe dura, aqua discedendi iam copia ei fit secundum verbum twum, ex oraculo scil. concludit se moriturum simul ac Christum viderit; alii supplent : me dimittis e vita (Euth. cat. Cr. Luc.), vel e vinculis quasi et carcere (Or7g. Amor. Cyr. Theoph. Ians.). Gam enim € promissione Spiritus s. vita ei non alia de causa producta esse videatur nisi ut Christum videret (Ma/d.), merito dicit tempore praesenti : nunc dimittis; animo vero quieto et tranquillo et plane felix e statione discedit 7m pace, in pace cogitationum, intrepiditatis, gaudii (Euth.), animo scil. laeto et voti compote (Luc. Jans.); simili modo olim locutus est Iacob patriarcha viso Ioseph filio quem ut mortuum planxerat : iam laetus moriar quia vidi faciem tuam (Gen. 46,30); in pace
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v. 30 quia viderunt oculi mei salutare twum; emphasis est, ut Tans. ait, in eo quod dicit ocwlt mei: non iam fide solum et mente vidi salutare tuum, quemadmodum patres mei, sed hisce meis corporalibus oculis. Valet quippe de eo quoque quod Christus postmodum de apostolis dixit : vestri beati oculi quia vident..., amen dico vobis, quia multi prophetae et iusti et reges cupierunt videre quae vos videtis et non viderunt (Matth. 13,16. Luc. 10,24);
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v. 31 quod parasti ante factem omnium populorum, salutem messianam omnibus destinari Simeon clare enuntiat et ea re simul ostendit quam bene doctus a Spiritu sancto intellexerit oracula prophetarum (Is. 2,2 seq. 11,10; 19,245 25,6; 40,5; 42,4; 60,5 seq. Ez. 16,61. Am. 9,12. Mich. 4,1 seq. Ps. 86,4 etc.) ef quam longe absit ab ea Iudaeorum invidia qua gentes in societatem salutis messianae admitti nolebant (ef. Act. 13.45; 17,5. 13. 1 Thess. 2, 16). Salutem messianam a Deo omnibus proponi ait; sed quod omnibus est commune, gentibus et Iudaeis, id utrique appropriat ratione speciali singulis propria :
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v. 32 lumen ad revelationem gentium, gentibus quae vera Dei cognitione et revelatione divina carebant apte dicitur allatum iri lumen, quo tenebrae errorum et ignorantiae dissipentur mentesque veritatis luce illustrentur. Notum est salutem messianam et Messiam a prophetis iam annuntiari lucem gentium (cf. Is. 9,2; 25,7; 42,6; 49,6; 52,10; 60,3). Habet, ut AJd: ait, alia littera (lectio varians) : ad illuminationem gentium, et ita exponunt revelationem anoxcrud Theoph. Bed. Ipr. Schanz; alii : lumen quod gentibus manifestum fieri debebit (Mald. Luc. Weiss) vel lumen quod revelationem divinam afféret gentibus (cat. Cr. Jans. Kezl). ludaeis qui institutione divina iam aliquatenus edocti erant Messias praeprimis et salus messiana erit materia gloriae et gloriam plebis tuae Israel, est enim salus a Judacis (loan. 4,22) et gentes conversae « debitores sunt eorum » (Rom. 15,27) iisque primo salus messiana est annuntianda (Act. 13,46. Rom. 1,16) et ea ratione illum gerunt principatum de quo prophetae quandoque loquuntur (Is. 14,1. 2; 49,22 seq. 60,10. ler. 31,7. Am. 9,12. Zach. 14,16); praeterea iam a prophetis praedictum est fore ut gloria Domini tempore messiano eximie reveletur in Jerusalem (Is. 4,5. 6; 35,2; 40,5; 46,13; 52,1; 60,1. 2. 19. Os. 14, 7. Agg. 2,8. 10. Zach. 6,13), et ipse Messias insignem attulit eis gloriam, quod ex illis sit propagatus, ut indicat apostolus (Rom. 9,4. 5; Euth. Theoph. Bed.), quod suam illis solis praesentiam exhibuerit, apud eos solos miracula fecerit et prophetias eis datas impleverit (Ma/d.). Quod ultimo loco mentio fit Israel, aliqui acceperunt ideo quia caecitas ex parte contigit in Israel, donec plenitudo gentium intraret et demum in fine Israel,salvus fieret (Rom. 11,25. 26; Bed. Alb.). Verum id ex ea collocatione erui nequit; praemittitur enim salutem messianam esse a Deo omnibus populis, ergo etiam Iudaeis, paratam et palam propositam. Uti S. Bon. notat, laudatur Christus eo in cantico ut salus, lux, gloria; et in his ait consistere perfectam Christi commendationem et magnificentiam , immo totius evangelicae historiae quandam brevis-' simam comprehensionem. Fuit mirandi argumentum non minimum quod audirent puerulum agnosci et praedicari tamquam salutem omnibus a Deo propositam, et perciperent in ipsa urbe Ierusalem Spiritum sanctum mysterium hoe iam pio seni revelasse
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v. 83 e¢ erat pater eius, quod in aliis legitur — foseph, emendatione ortum est ab iis quibus patris nomen immerito erat offensioni; at bono sensu vocari potest pater, non solum quia ab omnibus tum temporis mysterii adhue ignaris pater aestimabatur adeoque, ut Beda dicit, opinionem exprimebat vulgi quae vera historiae lex est, sed potissimum, quia pater erat legitimus (lans.) ex lege coniugii et Iesus erat filius proprius et legitimus, ipsi legitime ex uxore virgine in sanctissimo coniugio divino munere datus (Luc.; similiter S. Aug. de cons. ev. 2,1; Bed.; vide quae adnotavi in Comment. Matth. I p. 43) e¢ mater mirantes super his quae dicebantur de illo ; Simeon enim non solum agnovit Messiam, sed etiam quod angelus non enuntiavit clare profitetur eum fore salvatorem omnium, lucem gentium, gloriam Israel. Etsi b. Virgo haec non ignoravit, tamen mirari poterat quod iis conditionibus, modo inexspectato, a sene simulac puerulum vidit praedicantur. Insuper verum est quod Luc. advertit, eiusmodi mysteria quoties in memoriam et considerationem revocentur, toties novam admirationem et gaudium excitare. Simeon autem qui adeo exsultat puerulo conspecto, quomodo non gratularetur parentibus eius eosque beatos praedicaret?
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v. 34 e¢ benedixit lis Simeon 2dioyno<v 3 inde aliqui concluserunt Simeonem fuisse sacerdotem (Caz. Tol. Dion. Salm. Sylv.); verum iam Jans. notat plane inefficax esse argumentum, cum simpliciter accipi possit senem illis | fausta adprecatum esse vel eos felices praedicasse quod tanti pueri parentes esse meruerint; quo sensu etiam S. Bon. verbum accipit. lam coeptum est impleri illud : beatam me dicent etc., sed simul matri indicat fore ut filius plurima sustineat et ipsa acerbissimo dolore sit percutienda; e¢ dixit ad Mariam matrem eius : ecce positus est hic in ruinam et in resurrectionem multorum in Israel; a prophetis praedictum erat solum reliquias fore salvas, Dominum fore infidelibus in Israel et Ierusalem in lapidem offensionis, in laqueum et in ruinam, tempus salutis messianae fore etiam tempus ultionis, inimicos Dei et Messiae iri prostratum ; frustra populum incredulum ad salutem capessendam provocari (Is. 8,14; 10,22; 49,26; 50,411; 51,23; 61,2). Si autem salus oblata reiicitur, eo maior erit damnatio, quo maior salus et opportunitas ea potiundi exsistebat. Dicitur positus in ruinam eo modo quo Christus quoque loquitur : in iudicium in hune mundum veni, ut qui non vident vidéant et qui vident caeci fiant (Ioan. 9,39) et : si non venissem et locutus fuissem eis, peccatum non haberent, nunc autem excusationem non habent de peccato suo (loan. 15,22; cf. Rom. 9,33. 4 Cor. 1,18). Misit Deus Messiam quamvis certo sciret maiorem ludaeorum partem impacturam in eo, iri offensum cius humilitate, scandalo crucis; qua praescientia non obstante dum exhibuit eum, dicitur eum posuisse in ruinam, quo modo saepe loqui solent s. litterae. Verum si illud im rwinam triste quid sonat, alterum in resurrectionem gaudium annuntiat multos ex conditione miseriae et mortis spiritualis ad veram et beatam vitam iri adductum. Porro explicat, unde alii sibiruinam et exitium sint ipsi machinaturi (Cai. Tans.) et in signum ce contradicetur ayihzyoyevey cui contradicitur; est cqusioy, ignorari nequit, omnibus se offert conspicuum ; verum in iis qui pereunt quia caritatem veritatis non receperunt (2 Thess. 2,10) Christus eiusque doctrina et opera odium reperiunt implacabile. Nam hominum superbia et malae concupiscentiae intumescunt in eum qui submissionem, abnegationem exigit. Quantopere contradictio et oppositio in eum aucta sit, narrationibus evangelicis satis proditur neque post Jesu in coelum ascensionem cessavit. [pse erusque Ecclesia semper infidelibus est signum cui contradicitur, sicuti crux Iesu et mors, pretium redemptionis et fons gratiarum, Iudaeis est scandalum et gentibus stultitia (1 Cor. 1,23). Quod Iesus expertus est, etiam eius experientur discipuli; recogitate enim eum qui talem sustinuit a peccatoribus adversum semetipsum contradictionem; ut ne fatigemini animis vestris deficientes (Hebr. 12,3). Et si fillus oppugnationibus, persecutionibus est expositus, quae erit matris pars?
2:35
v. 35 ef tuam ipsius animam pertransibit gladius, non corporis transfixio et tormenta, sed animae significantur; uti contradictio adversus Iesum culmen et fastigium attigit in crucifixione, ita anima matris gladio doloris transfixa est, dum stabat mater dolorosa iuxta crucem videns filii cruciatus et mortem acerbissimam; « gladio enim propemodum sancta Virgo transfigebatur, dum crucifixum videret quem ipsa secundum carnem genuerat » (S. Cyr.); gladium enim nominat dolorem acutissimum maximeque dividentem qui penetravit cor matris, dum filius eius cruci affixus est (Hath. sim. Bed. Alb. Bon. Car, Dion. Salm. Lap. Sylv. Cord. Calm. Schegg, Schanz, Fil. cf. Suarez in 3 p. qu. 27 disp. 4 s. 3n. 5. 6). Alii gladium intelligunt ferrum quo Christus transfixus est et quo simul anima matris est vulnerata (Y'o/. Mald. Luc. qui duplicem gladium linguae et ferri ingerit); sententia quidem haud multum discrepat, sed modus explicandi est aequo subtilior. Reiici autem debet quod habet Orig. cat. Cr. auctor quaest. novi et vet. test. qu. 73 (M/. 35,2268, quem non esse S. Augustinum notandum est contra Fv.) intelligi gladium dubitationis in fide, quae sententia iniuriam b. Virgini infert!; insuper tropus esset 1. Quam sententiam alii quoque in catena Corderii proponunt, uti S. Basilius, Metaphrastes. Ibi recitatur locus quoque Origenis plane contrarius ei opinioni quam in hom, 17 in Lucam exprimi certum est; omnis quippe dubitatio ab anima eius excluditur et gladius addit : fortassis (taxa) gladium dicit scandalum quo offensa fuit videns crucifigi Dominum. satis mirus neque ullo modo cum antecedentibus cohaerens. Alii gladium contradictionis explicant (Jans.); sed non erit omittendum quo demum facinore contradictio illa sit ad culmen perducta. En quae sit pars et sors b, Virginis futura. Praedicatur beata; at eius in hac vita beatitas etiam in eo consistere dicitur, ut intimis animi doloribus particeps evadat perpessionum Christi. Annuntiatur pastoribus gaudium, matri gladius doloris acerbissimi. Quo quis propior est Iesu, eo magis hisce in terris socius erit perpessionum, postea utique gloriae. Christi autem persona et opus et persecutiones quibus impetitur in eum a Deo diriguntur finem, wt revelentur ex multis cordibus cogitatones, refertur hoc, ut bene notat Luc., ad totum id quod praecedit significatque wt non solum eventum et consecutionem, sed causam et finem. Cum enim Christus appareret, manifestum factum est qui sint vere cultores Dei; secreta cordium, malitia ducum et principum in Israel eorumque perversitas et apostasia a Deo pariter nota fiebant. Simulac lux venit in mundum, opera hominum manifestabantur, dilexerunt homines magis tenebras quam lucem; erant enim opera eorum mala (loan. 3,19). Magna quaedam itio in partes effecta est, uti Christus dixit non pacem se mittere, sed gladium; Iudaeis quoque larva pietatis detracta est, quia manifesta opera Dei attribuebant diabolo, ita ut Christus eos diceret ex patre diabolo esse et huius patris desideria facere (loan. 8,44). Eo tempore demum patebat quantopere deflexissent plerique ab illa notione instaurationis messianae quam prophetae tradiderunt consistere potissimum in vera iustitia et sanctitate. Simili modo dicit apostolus : oportet et haereses esse, ut qui probati sunt manifesti fiant (1 Cor. 11,19). Atque hodiedum persecutiones et tribulationes quas vel singuli vel Ecclesia experiuntur Christi ad exemplum lapis sunt quasi lydius quo vera pietas a fucata discernatur. __« Prophetavit itaque Simeon, prophetaverat Virgo, prophetaverat copulata coniugio; debuit etiam vidua, ne qua aut professio deesset aut sexus; et ideo Anna et stipendiis viduitatis et moribus talis inducitur, ut digna plane fuisse credatur quae redemptorem omnium venisse nuntiaret » (S. Ambr. Bed.)
2:36
v. 36 et erat, tum temporis exsistebat, non ut aliqui volunt, tum aderat in templo; nam id demum refertur in y. 38 Anna prophetissa, spiritu prophetico praedita (cf. ON122 Ex. 15,20. 2 Reg. 22,14. 2 Chron. 34,22), quo spiritu hominibus sermo fit ad aedificationem et exhortationem et consolationem (1 Cor. 14,3) et etiam futura quandoque praedicuntur et occulta manifestantur (1 Cor. 14,25), filia Phanuel de tribu Aser; propter historiae certitudinem et fidem conciliandam nomen eius proprium ac patris tribusque refe~ runtur, utque ab aliis quae eodem nomine vocabantur secerneretur (Tol.); haec processerat in diebus multis (hebraismus est; cf. Gen. 18, 11. los. 23,4 et supra 1,7; additur muzltis, ut provectae admodum aetatis fuisse significetur) e¢ vixerat cum viro suo annis septem a virginitale sua; virgo itaque nubilis, forte annorum 15, uti fere assolebat, in matrimonium erat collocata; post septem annos vidua est facta neque secundas contraxit nuptias, quamvis esset vidua satis iuvenis. Eiusmodi continentia celebratur laude; cf. Iudith 15,11 confortatum est cor tuum eo quod castitatem amaveris et post virum tuum alterum nescieris, et apud gentes quoque honori ducebatur, uti Josephus (Ant. 18,6.6) narrat Antoniam magno in honore fuisse apud Tiberium, quia florente adhuc aetate vidua manserit; tales viduae etiam apud Christianos in honore habebantur (cf. 4 Tim. 5,9);
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v. 37 ef haee vidua usque ad annos octoginta quattuor, non anni 8% viduitatis exprimuntur (Ambr.) sed aetatis, uti fere omnes explicant (cf. Alb. Mald. Tol. Tans. Lap. Schegg, Schanz, Fil. Weiss); quia ut ait Luc., eo adhue tempore vacasse nocte ac die ieiuniis et orationibus dicitur, non fit verisimile eam annos circiter 106 habuisse, cum aetas centenaria non videatur continuos huiusmodi labores ferre posse. Haec vidua in se iam expressit quod praecipit apostolus : quae vere vidua est, instet obsecrationibus et orationibus nocte ac die (1 Tim. 5,5), quae non discedebat de templo reiuniis et obsecrationibus serviens nocte ac die, hazesboucx cultum Deo exhibens religiosum ieiuniis et orationibus, idque assiduitate maxima et constantia; non discedebat de templo, dicitur locutione vulgari per hyperbolen, sicut qui valde familiaris alicui est, dicitur ab eius latere nunquam recedere (Ma/d.); proin frequentabat templum assidue et plurimum temporis ibi orationi dabat, simili modo quo apostolus scribit : non cessamus pro vobis orantes (Tol. lans.). Ita plerique ; aliqui tamen eam accolam templi fuisse et in exteriore templi parte, ubi exedrae seu cellae aedificatae erant, habitasse existimant, eo fere modo quo dicitur Ex. 38,8 (mulieres excubabant in ostio tabernaculi) et 1 Reg. 2,22 (cf. Baronius, Apparatus ad ann. eccl. n. 50 et ad annum in. 44; Luc. Lamy, Keil). Commendatur itaque a spiritu prophetico, ab aetatis maturitate, a continentia, a cultu divino assiduo, ab abstinentia; « devotae conversationis et venerandae pariter aetatis dignaque per omnia quae Domino incarnato testimonium ferret Anna fuisse docetur » (Bed.) y.
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38 et haec ipsa hora superveniens confitebatur Domino a 0wycreysize vicissim laudibus celebrabat Deum, scil. de Messiae adventu, id quod ex sequentibus pariter colligitur, sicut ex antecedentibus (v. 30 seq.) patet; e¢ loguebatur de illo, scil. de puerulo , omnibus qui exspectabant redemptionem Israel; simul ac ipsa novit salutare Dei, nuntium adeo faustum sollicita est cum lis communicare qui eandem spem messianam fovebant. Legitur in codicibus : redemptionem Ierusalem (vide lect. var. quam lectionem esse genuinam iam Luc. perspexit; eam autem mutatam esse ex eo explicat quia de redemptione Israel passim in Scriptura legatur) ; consideratur enim Ierusalem eodem modo quo apud prophetas saepe ponitur pro regno messiano ; idque fit merito, quia in urbe principali et centro theocratiae vel regni Dei facillime totum Dei regnum significatur (cf. Is. 40,2; 51,17; 52,1; 60,1 etc.; vide quae notavi in Comment. Ez. p. 544). Qualem autem redemptionem pii exspectaverint, colligitur ex verbis Zachariae (1,77) et Simeonis. Denuo monet evangelista omnia ex legis praescripto esse peracta, scil. in purificatione legali matris,.in primogeniti oblatione et redemptione y.
2:39
39 e¢ ut perfecerunt omnia secundum legem Domini, reversi sunt in Galilaeam in civitatem suam Nazareth (cf. 1,26; 2,%). Modo loquendi innui videtur, si sensu obvio res consideratur praesentatione facta eos reversos esse in Nazareth. Neque hoc videtur esse improbabile. Cum autem Ioseph redux ex Aegypto habitare vellet in Bethlehem (Matth. 2,22), assumendum erit eum rediisse in Nazareth ut rebus ibi compositis domicilium transferret in Bethlehem, ubi revera post praesentationem cum magi advenirent sacra familia habitavit; vide quae dixi in Comment. Matth. I p. 110. Sed alia quoque explicatio probabilis afferri potest. Cum enim evangelista in v. 40 statim transeat ad pueritiam Iesu describendam, censeri omnino poterit. mentionem intulisse de Nazareth in v. 39 quia ibi puer adolevit; proinde eum omissa narratione de adventu magorum et de fuga in Aegyptum et reditu properasse ad designandam urbem in qua Iesus adolevit (S. Aug. de cons. ev. 2,5; Luc. Schegg, Schanz, Fil. Keil);
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v. 40 puer autem crescebat et confortabatur; haec duo ad corpus pertinent; erescebat corporis mole et confortabatur membrorum robore; temporis progressu et statura procerior et membra robustiora efficiebantur (To/.); iam quae ad animam spectabant : plenus sapientia et gratia Dei erat in illo zx’ a6 super illum; humanus Iesu intellectus instructus est scientia ex visione Dei hausta, scientia infusa; est plenus sapientia ab initio, uti communis est doctrina theologorum scholasticorum (cf. ex interpretibus v. g. A/b. Car. Tol. Mald. Luc. Lap.); anima eius humana ornata est maximo quodam gradu gratiae sanctificantis; non enim ad mensuram dat Deus spiritum (loan. 3,34). Unde Deus Pater quoque ei testimonium perhibet : hic est filius meus dilectus in quo mihi complacui (Matth. 3,17. Lue. 3,22). Atque Messiam fore plenum sapientia et gratia, iam apta et consentanea videantur. 2,41, Kat éxopsbovto of nat” Etog el “Ieoovcakqy tH é L c \ oo > meoya. 42. nat ote eyéveto etiiv Subdexa dvabawvovtwy adtiv xatk to oe gue Ev zt) bnoatodwety adtods, Onémetvey ‘Iepovcmaru." xat odx Fyvwsay yovets avtov- 44, Piet eee 6s adtoy 2 ~ > sz Y vat €v tH suvodia, 7AQov hudoag dd0v, Any & abate Eyes 2 ~ rf \ za dveCytovy adtoy ev tots ovyyeveaiy xat Totg yvwotots’ 45. 5 atosbay lg avtov. 46. Kat éyéveto pstk hugoug tpets le d&valntovvtes sOcov adtoy év ta fept, xale{duevov ev wesw Tdv Owacxdrwv, xal dxobovta adtady zat ercowteivta adtods. 47. elotavto O& mavteg (of duovovtes adrod) éxt tH cuvecer 48. Kot tédvrec adtoy ée€exddynoav’ xal cinev mods adtov 4h pazne oStws; tod, 6 natijo cov xdym ddvveduevot adtod Téxvov, tl eéxolysas juty eCyntovudv oe. 49. nat etmev mods adtods, Tl Ott eCytetté pe To mateds pov det efval pe; 50. Fee Weak ea 2 ~ 3 od% FOette Gtr év tots paca PA \ > 2. => ta " d , ate adtOt Od GauVxav to S7ju% 0 eAcAnoey ad cots. 51, Kat xaté6n pet” adtiiv, rat 7dOev stg NoCapésxat yy Srotaccduevos adtote. nat H pajcyo adrod Sretiper névta te priate 2v TH xapdla adtijic. 52. zat "Incots mpoe- sapientia. In v. 48 e nam et propinqui tui et ego; dolentes et tristes ade fflqr dub (marg) gat syr (cu) ger lich; D odvy. xat Avmovpevor. In v. 49 otdate D, nescitis it Ir Tert gat Cyr Thdrt. In v. 51 absqae tava N* BD M ae arm. In v. 02 aetate et sapientia pler it lich, uti D L cop syr (cu, sch, hr) Or Epiph Cyr Amphil Thdrt; addit ev hier et in intelligentia (NM1229275), sin tat statura et sapientia et gratia (sin -v. 41 in festo azymorum pascha; v. 47 audiebant et stupebant de sapientia eius etc. v. 48 et quando invenerunt eum parentes eius, stupebant; in dolore multo quaerebamus). Pergit evangelista Iesum ostendere factum sub lege, et simul probatur quam recte modo dixerit eum plenum sapientia (v. 40; ita nexum. adstruunt Orig. Cyr. cat. Cr. Theoph. Tans.); \esus autem nunc ipse primum divinitatis suae specimen exhibet (Ma/d.); sicut enim antea conditio eius humilis et per angelos et per Simeonem Annamque coelesti revelatione est illustrata et ornata gloria, ita nunc ipse dum legis praeceptum humilis et obediens subit aliquem suae dignitatis radium emittit hominesque ad tempus plenae suae manifestationis praeparat;
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v. 44 et ibant parentes eius per omnes annos in Ierusalem in die sollemni paschae 7% 0977 in festo vel ad festum; cf. Ex. 34,23. Deut. 16,16; feminae quidem non tenebantur lege eundi in urbem; religionis ac pietatis causa poterant ire, id quod b. Virginem non omisisse hoc loco docemur. Vix enim verbis narrationis permittitur sentire cum Scheqg, b. Virginem hoe demum anno cum Iesus prima vice ascenderet etiam ascendisse, non autem annis praeteritis, ne scil. per aliquot dies a filio separaretur; obstat ei opinioni quoque in
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v. 42 ascendentibus illis secundum consuetudinem ; unde bis idem de parentibus asseritur ; v. 42 et cum factus esset annorum duodecim, qua scil. aetate ex rabbinorum quoque placitis puer initiandus erat ad ietunandum et ad observationem legis, censebatur maturus (cf. Lightfoot ad h. 1.; Welstein, Patritius, de evan. lib. 3 diss. 38 cap. 1; Wiimsche) et appellabatur 47175 72 filius legis, ascendentibus illis lerosolymam secundum consuetudinem diet festi aabayeyzwy participium praesens coniunctum cum bxépetvey ponitur pro tempore imperfecto; unde explica : dum ea vice iter ad festum facerent, accidit ut puer remaneret (cf. Winer l. c. § 45,1), subest quippe notio eiusdem temporis quo uterque eventus contigit, v.43 consummatisque diebus, non erat necesse per dies septem remanere in urbe, per quos dies panes azymi erant comedendi (Lev. 23,6. Deut. 16,6 seq.), sed iam licuit die tertio discedere (Lightfootad h.1.), cum redirent, remansit puer Iesus in lerusalem; quaerunt ascenderitne Iesus ea aetate prima vice. Eum iam antea saepius ascendisse aliqui censent (cf. Jwvencus 1 v. 284; Bed. Mald. Tol. Fil.) et Madd. inde arguit quia dicitur eo anno remansisse , quasi msinuet evangelista aliis annis ascendisse quidem sed non remansisse. Sed convenientius omnino videtur utlesus prima vice cum in templo se sisteret aliquem maiestatis suae ederet splendorem et cum adeo accurate annus notetur, evangelista idem indicare censendus erit (cf. Schegg, Schanz, Weiss) '. — Tesus aerto consilio remansit insciis parentibus. Ostendit scil. quale esset suum officium ad quod peragendum a Patre missus erat et in quo soli Patri erat subditus. Erant enim, ut Zo/. Cord. hue adnotant, operationes Christi in duplici cierentil: aliae communes, propriae aliae, quas scil. ut redemptor faciebat et quae magis ad eius divinitatem pertinebant. In communibus voluit subiici parentibus, in propriis vero soli Patri erat subditus. Voluit ergo parentibus insciis remanere, ut qui in multis hactenus obedierat, significaret se habere quaedam alia in quibus non ipsis subdebatur, sed Patri coelesti. Et ad demonstrandum apte tempus elegit pueritiae, in quo magis quam in aetate adulta filii obedire debent; ef non cognoverunt parentes ecius, non adverterunt eum remansisse ; fuerunt quidem ex acatholicis qui Mariam gravissimi peccati et negligentiae accusarent quod filium perdidisset. At hodie generatim de ea accusatione silent. Atque nullam ea in re intervenisse parentum culpam, S. Lucas satis declarat
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v. 44 exist¢mantes autem lum esse in comitatu*, cum socils itineris, quia turmatim proficisci solebant in eiusmodi occasione, venerunt iter diez, iter diei peregerunt; noverant filii virtutem et sapientiam ; insuper puer annorum duodecim in regione orientali iam satis est maturus; proin non erat cur eum cum aliis proficisci vel parum antecedere non putarent aut cur ea de re essent solliciti. Vespere autem cum variae turmae in mansione vel in hospitio colligerentur reguirebant ewm inter cognatos et notos,
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v. 45 et non invenientes regresst sunt in Ierusalem, altero scil. die iter peractum remensi sunt reguirentes ewm
2:46
v. 46 et factum est post triduum, scil. ex quo profecti erant ab urbe, unum diem consumpserunt iter ee facientes ab urbe, alterum dum ae tertio die eum invenerunt; ita communiter explicant; ef. Huth. Alb. Caz. Tans. Tol. Mald. Lap. Luc. Ipr. Lamy, Calm. Schegg, Grimm, Schanz, Fil. keil, Weiss, Sp. et haud immerito notat Luc. : « erediderim quod mox ut licuit summo mane parentes Iesu templum adierint, persuasi illic fore potius quam alibi, si sponte Ierusalem remanserit, ob singularem eius quam perspectam habebant erga Deum pietatem; et fieri potest, ut erat templum vastum, quod diu quaesierint in templo ». Neque enim cogitandum est parentes eius per duos vel tres dies cursitasse per domos notorum vel per hospitia, diversoria, regiones urbis eum quaerentes et tertio demum die illis venisse in mentem ut ingrederentur templum. Verum quo dolore affecti sint, dum vespere in hospitio Iesum non invenerint, quam tristem.egerint noctem, quo animorum cruciatu iter remensi sint, sane. difficile verbis explicabitur. Sine dubio b. Virgo oraculi Simeonis recordata iam doloris gladio animam suam transfigi persensit. Cum scirent quis esset puer ignorare quidem non poterant id neque casu neque negligentia pueri accidisse, verum subesse con- ‘silium divinum. At quia subito ipsis insciis puer ab eis recessit, quid tandem rei subesset eos maxime sollicitos et incertos habebat. Post tres igitur dies, ex quo remanserat in urbe, invenerunt tllum in templo sedentem in medio doctorum audientem illos et interrogantem eos, vy péow i. e. inter doctores, « nec enim ut opinor significatur illum loco doctorum consedisse, ut quidam intelligunt; nam nec evangelista tamquam doctorem sed tamquam discipulum sedisse indicat, cum audisse tantum et interrogasse dicit, quae sunt discipuli partes » (Ma/d.) et Iesum sedisse inter eos tamquam discipulum explicant Bed. (quasi exemplar humilitatis audire prius et interrogare doctores quam instruere quaerit indoctos) Tol. Jans. Salm. Lap. Luc. Ipr. Lamy, Calm. (« perperam a pictoribus exhibetur more magistri honestissimo in loco sedens ») Patretius 1. c. cap. 2 n. 15; Fel.; alii malunt eum doctoris partes egisse et in loco honorifico consedisse (ef. Schegg, Grimm', Schanz). Iesus sane eas posuit interrogationes et interrogatus eas dedit responsiones quibus alios fructuose doceret. Fuisse autem disputatum de tempore, adventu, officio Messiae aliqui haud improbabiliter existimant; in evangelio infantiae arabico disputatio inchoatur a quaestione Jesu : Messias cuius est filius (et sequitur illud apud Matth. 22,43 seq.), dein Iesus explicat libros et legem et praecepta et statuta et mysteria quae in libris prophetarum continentur; sed tum tractatur astronomia, numerus sphaerarum ete., etc. (cap. 50-52). In more positum erat, ut discipuli vel quicumque aderant doctorem de re quapiam tractantem interrogarent eique varia proponerent dubia. Eiusmodi disputationes habebantur non in ipso sanctuario, sed sive in atrio gentium sive in conclavibus vel exedris quae ad templum proprie dictum adiecta erant; iseoy dicitur totum templi aedificium, yzésaepius solum sanctuarium. Apud talmudistas sermo est de domo doctrinae prope templum (n12 wT). Iesum autem non modo aliorum discipulorum se habuisse , verum aliquid naturae suae altioris manifestasse , ita ut omnes admiratione summopere percellerentur quasi viso grandi miraculo, declaratur v. 47 stupebant 2&{scayz0 quasi ecstasi capti et sui prae obstupefactione iam non compotes, autem omnes gui eum audiebant super prudentia et responsis erus, quod scil. puer duodennis tanta rerum sacrarum intelligentia praeditus esset ; et cum audissent doctores eum sapientissime interrogantem , ipsi quoque ei quaestiones ponebant, quibus supra aetatem et opinionem respondebat, ita ut omnes in suam verterit admirationem non intelligentes qui fieri posset, ut puer de tantis rebus tam accurate cogitaret et plus quam senilem sapientiam proderet comitatam rara adeo vultus, gestus, linguaeque modestia. Quo tempore pueri sapientiae capaces esse incipiunt, voluit admirandae sapientiae intus in se latentis gustum dare et futuri muneris sui specimen edere, tum ut doctores excitaret ad cogitandum etinquirendum de Christi adventu, tum ut cum postea doceret facilius ab ipsis reciperetur, quod ait Ewch. (Luc.). Uti scil. narratione pastorum, uti per Simeon et Annam, ita iam per seipsum dari voluit documentum quo pii Israelitae admonerentur instare tempus redemptionis Israel; sunt haec quasi quoddam diluculum et lucis appropinquantis indicia, quibus solem iustitiae mox esse oriturum significatur. Parentes autem Iesu cum omnes admiratione attonitos a Iesu ore pendere cernerent
2:48
v. 48 widentes admirati sunt texhayqsay obstupuerunt, subita rei novitate perculsi; nam eousque puer nihil palam ediderat quo suam declararet dignitatem. Quam si manifestandi tempus iam adsit, curid coniunctum esse debet cum summo parentum dolore? et dixit mater eius ad illum, quod mater prae affectus magnitudine prior loquatur, nemo mirabitur : /ili, quad fectsti nobis sic? ecce pater tuus et ego dolentes quaerebamus te; verba haec non sunt cum S. Bon. dicenda corripientis matris, sed manifestantis affectum suum et dolorem, quod filius parentibus inconsultis cum tanto eorum dolore remanserit (Jans.); vel potius interrogatio est admirantis et causam ignorantis cur sic cum parentibus egerit et dolorem iis attulerit (7o/.). Causam _ quam ignorat et propterea admiratur ex filio, quem utpote irrepre- ? hensibilem noverat nihil absque iusta causa agere, intelligere desiderat (Luc. Mald. Lap.). Notant quogue ne in ordine quidem nominis Mariam primas sibi partes attribuisse neque se Josepho praetulisse sed sibi eum utpote maritum praeposuisse, quamvis non natura sed sola coniugii lege et fama esset pater. Sunt qui putaverint haec matrem dixisse cum dimissis doctoribus solus esset cum parentibus puer (Jans. Mald. Tol. Lap.). Sed dubito num recte. Nam in responsione Iesu aliud continetur indicium suae dignitatis altioris et cum totus iste eventus ad indicandam Jesu naturam divinam dirigatur, hoc insigne documentum non poterit censeri quasi intra parietes domesticos latuisse. Dein affectus quoque vehementia suadetur matrem simul ac filium viderit in ea prorupisse verba. Jesus ad duo quae mater dixerat respondet; incipit autem ab ultimo (Tol.)
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v. 49 et act ad clos, utrumque parentem alloquitur, quia mater munis erat (Luc.), guid est quod me quaerebatis? non erat causa vobis nis, consolationis et defensionis cuiusdam; instructionis, docet enim quod factum est consilio ac mysterio divino gestum esse; consolationis, quia causam dolendi et sollicite inquirendi non fuisse dicit; defensionis, quia causam illis dolendi et anxie quaerendi se dedisse tacite negat, quasi diceret : non ego vobis causam huius cruciatus et inquisitionis dedi; non enim feci quidquam propter quod revera me dolentes quaerere debuissetis; vos pro amore vestro et quia ignorabatis rei mysterium causam vobis ministrastis » (Zo/.). Idque clarius enuntiatur et probatur et simul ad priora matris verba respondetur : nesciebatis quia in his quae Patris met sunt oportet me esse? quasi dicat : merito vobis in mentem venire debebat quod alioquin sciebatis (Jans.) , scire et cogitare poteratis ex iis quae de me perspecta habetis, me dum a vobis recesserim nihil aliud potuisse facere nisi obsequi voluntati Patris mei et ea agere quae Patris mei sunt; hine colligere poteratis causam absentiae meae simulque non esse cur de me essetis anxii et solliciti. Simul respondet ad illud : cur fecisti nobis sic? nimirum quia oportet me esse in his quae Patris mei sunt, in quibus a vobis non pendeo. Dicens Patrzs met « simpliciter et aperte qui sit verus sibi pater nobis pariter et illis insinuat » (Bed.) et merito scribit S. Cyr. + hic primum veri Patris manifestius mentionem infert suamque detegit deitatem (Theoph. Euth. Tol. lans. etc.); nam loquitur de suo patre quem plane alium esse a loseph ipso joquendi modo patet, dicit se esse debere in iis quae Patris sui sint, dum in templo versatur et in domo Dei, unde etsi +x +00 nxzz04¢ pou latiore modo explicanda sint de negotiis et muneribus quae Pater ab eo exigat, tamen ex ipso loco quo est et loquitur et Patris sui rebus occupari se asserit Deum Patrem esse intelligendum haud difficile consequitur. Sunt quidem qui cx <0 TAT PO you de templo explicent, ita ut Christum dicere putent : debuistis scire me esse in templo, quare non opus erat me quaerere (cf. Orig. Cyr. Leo, ep. 16,2; M. 54,697; Euth. Dion. Fab. Calm. Lamy, Schanz, Keil, Weiss, Sp., immo versio syriaca praebet : in domo patris mei). Dictione quidem graeca potest templum designari (cf. Wetstein, et losephus c. Ap. 1,18 ex Menandro 2y zots zed Ards templum Iovis nominat), qua in notione tamen numerus pluralis rarissimus est. Insuper videtur expositio nimis arcta neque satis consentanea, si statuitur parentes ex lis quae de Iesu sciebant debuisse unice concludere eum esse in templo. Magis obvia, amplior, verbis quoque magis accommodata est acceptio plurimorum agi de iis generatim ad quae peragenda a Patre missus sit, de negotiis Patris quae pertineant ad munus a Patre sibi demandatum, uti Christus alibi dicit : me oportet operari opera elus qui misit me; sicut mandatum dedit mihi Pater, sic facio; quae placita sunt ei facio semper (Ioan. 8,29; 9,4; 14,31). Qua significatione Cat. Salm. Mald. Tol. Luc. Lap. Ipr. Cord. Sylv. Patritius , Bisp. Schegg, Rewschl, Grimm, Fil. verba accipiunt; alti, ut Alb. Jans. utramque explanationem proponunt.. | Sed totam et perfectam horum verborum significationem eo tempore nondum assecuti sunt
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v. 50 e¢ zpsi non intellexerunt verbum quod locutus est ad eos; dici nequit cum Beda non eos intellexisse verbum quod de divinitate sua, de Patre, locutus sit, neque cum Eus¢h. non intellexisse de templo esse sermonem; sed eos sensum verborum non perfecte apprehendisse (cat. Cr. Jans.) neque plane perspexisse quae sint negotia Patris (Salm. Mald. Cord.) vel potius non attigisse rationem qua munus suum esset obiturus neque rationem eorum quae iam tum ab eo agebantur (Z'ol. Luc. Lap. Ipr. Calm.) quibus praemonstravit quoque fore ut matris anima doloris gladio transfigeretur, neque quo pacto ista cum doctoribus disputatio pertineret ad negotia Patris et ad Iesu munus et officium, quod separatione a parentibus facta esset obeundum. « Nec est inconveniens ullum affirmare b. Vir- ginem non omnia mysteria a principio intellexisse, sicut enim in gratia et caritate suscepit augmentum, ita et in fide, non quantum ad certitudinem et firmitatem, quia semper constantissime credidit, sed quantum ad dilatationem et extensionem quandam quia multa temporis successu novit quae prius non noyerat » (ol. sim. Jans. Salm. Sylv.). Notat. Zol. : « durum videtur quibusdam recentioribus verbum hoc, idcirco. 148 Luc. 2,50-54. violentas et singulares proferunt expositiones. Quidam asserunt referendam esse hanc sententiam non adb. Virginem et Ioseph sed ad auditores illos de quibus superius dictum est : stupebant qui eum audiebant, hosque dictos non intellexisse affirmant. Quae expositio quam dura sit nemo non videt, cum relativum (ipsi) proximas personas referat. Quidam alii de solo loseph interpretantur, per synecdochen positum esse utrumque pro uno solo aflirmantes. Haec exposilio parum est accommodata; nam sicut ad utrumque sermo Christi factus narratur absque synecdoche,. ita etiam de utroque simul dictum est quod sequitur ». Ad hos quos 7o/. carpit pertinet Cai. quiscribit : « si parentes monstrantur, intellige verum per synecdochen ; quia loseph non penetravit haec; beata autem Virgo intellexit, quae plenius didicerat divinitus incarnati Verbi mysterium. Si autem audientes monstrantur, patet sensus; quoniam non intellexerunt ipsum esse naturalem filium Dei ». Verum ad b. Virginem quoque verba referenda sunt cui attribuitur solum, ut Swarez ait, carentia scientiae alicuius rei, quae ad ipsam illo tempore minime spectaret (in 3 p. qu. 38 disp. 19 s. 6 n. 7). Postquam praeludium quoddam futurorum exhibuit et quodam maiestatis suae radio templum illustravit hominibusque lucem messianam manifestavit, ad vitam communem et obscuram revertitur
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v. 51 ef descendit cum ets et ventt Nazareth et erat subditus alls, ypse, Verbum incarnatum, parentibus; utiin paupertate et obscuritate mundum ingressus est, ita vitae suae adeo pretiosae spatium longe maximum transigit in humili obedientia et subiectione odzotaccduevoe. Inobedientia primus Adam peccavit, obedientiam nos docet is qui venit instauraturus quae per Adam amiseramus. Superbia homo a Deo recessit, humilitate eam superbiam expiat et vincit Salvator. Et cum longe maxima hominum pars vitam degere debeat in conditione communi, in submissione, in labore, eam conditionem Servator suo exemplo consecrare voluit ratione singulari. In quibus subiectus fuerit parentibus, patet ex ratione vitae quam degit familia pauper et obscura. Insuper id satis clare demonstratur eo quod incolae Nazareth eum non aliter norunt nisi tamquam filium fabri et fabrum (vide quae notavi ad Matth. 13,55 et Marc. 6,3). Humiliavit semetipsum factus obediens, exinanivit semetipsum formam servi aceipiens et habitu inventus ut homo (Phil. 2,7. 8); e¢ mater eius conservabat omnia verba (haec) in corde suo, ef. v. 19; cuncta quae dici et geri videbat de Iesu et a Iesu. Quanta cum admiratione divini consilii consideraverit vitam Iesu humilem eiusque obedientiam et submissionem, potius meditandum erit quam verbis explicandum. Angelus adeo magnifica de eius prole annuntiavit : dabit illi Dominus Deus sedem David patris eius etc. ; et ecce filius tamdiu manet in oppido contempto contemptae regionis Galilaeae in vitae conditione obscura! estne hoc praeludium et via ad thronum David erigendum et ad populum suum a peccatis faciendum salvum? Contemplans talia divini consilii mysteria b. Virgo adorat divinam voluntatem sese ei subdens : ecce ancilla Domini. | . Quid Jesus gesserit usque ad annum trigesimum, brevissimo compendio describit evangelista; quoad parentes : erat subditus illis; quoad se, manifestat triplicem progressum
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v. 52 et Jesus proficiebat sapientia etaetate et gratia apud Deum et homines ; distinguunt theologi in anima Christi scientiam triplicem : visionis beatae, infusam, acquisitam. Progressus solum esse poterat in scientia acquisita seu experimentali. De qua re ita S. Thomas, scientiam beatam et infusam a principio habuisse Christum perfectam; « sed scientia acquisita causatur ab intellectu agente qui non simul totum operatur sed successive; et ideo secundum hane scientiam Christus non a principio scivit omnia, sed paulatim et post aliquod tempus, scil. in perfecta aetate; quod patet ex hoc quod evangelista simul dicit eum profecisse scientia et aetate » (3 p. qu. 12 art. 2 ad 1) vel, ut verbis utar Swarez - dico, animam Christi non habuisse a principio creationis suae eam humanam cognitionem quae in experientia rerum consistit atque adeo successione temporis in ea profecisse. Christum non solum in sensuum experimento, verum etiam in intellectu acquisivisse mediis sensibus novam aliquam experimentalem cognitionem et species intelligibiles ad“illam necessarias quas ab initio non habuit, est vera conclusio et communis theologorum (in 3 p. qu. 12 disp. 30 s. 2 n. 9). Alii profectum quoque eo explicant quod aetate procedente magis sapientiam sibi inditam manifestavit; fuisse profectum quoad ostensionem, sicut dicimus solis augeri splendorem, quando nobis lucidior apparet, quamvis in se eius splendor semper sit idem (cf. Orig. Euth. cat. Cr. Bon.) vel eum profecisse non habitu sapientiae, sed actibus, operibus, verbis, quia procedente aetate opera sapientiora edebat et verba sapientiora loquebatur (cf. Caz. Tol.). Profecit qrxig, qua voce et aetas et statura corporis designatur. Utro sensu accipienda sit difficile decernitur, cum utraque notio aptum fundat sensum. De statura vocem interpretatus est Syrus et eam acceptionem praeferunt Fil. Keil, Weiss, dum alii explicationem interpretis latini adoptant, Profecit y4ern gratia apud Deum, quia toto tempore maxima virtutis opera perficiebat; quare multitudine et excellentia operum Deus sibi in eo complacuit et opera illa gratissima habuit. Neque tamen internum gratiae augmentum in anima Christi est admittendum. Profecit gratia apud homines, quia pro ratione actatis in dies magis illas virtutes, dona, opera exhibuit quibus puerulus, puer, iuvenis aliis exsistit,carus omniumque in se amorem, benevolentiam, laudem convertit. Sententias Patrum de hoc loco sollerter collegit Petavius , de Incarnatione Verbi lib. XI cap. 2; earum compendium proponit hoc : complures illorum Patrum qui inscitiae aliquid in homine Christo initio fuisse significant et videlicet sciendi accessionem et profectum, magis id xatk cvyympyow et concessione quadam usurpasse, ut Arianos et Eunomianos abundantiore vi argumentationis obruerent quam quod revera et ex animi sui sententia istud asseveraverint. Sunt tamen plerique qui profectum illum Christi in scientia et gratia sic interpretantur, ut ad speciem referant et ostensionem, id est gavépwow, quod pedetentim maioribus ac perfectioribus indiciis latentem in se gratiam ac sapientiam proderet. — De iisdem Patrum sententiis vide quae scripsit Stentrup, de Verbo incarnato, Oeniponte 1882, II p. 1144 seq. qui subinde ostendit Petavium aliquorum Patrum. mentem ac senten- -tiam non recte explicasse ; praeterea vide p. 1084. 1094. 1267. De plenitudine scientiae et gratiae in Christo et de modo quo profectus asseri potest vide S. Thomam, opus. 1 c. 224; 3 p. qu. 7-12; et adeam partem Suarez disp. 18 et 25 seq:, Vasquez disp. 44 et 50 seq.; de Lugo disp. 16-21. Ex recentioribus cf. Lieber, iiber das Wachsthum Iesu etc. Mainz 1850; Card. Franzelin, de Verbo incarnato, thes. 41, III n. 4 et thes. 42, Il; Romae 1874 p. 410. 427 seq.; Pra in periodico Etudes religicuses etc. anno 22. ser. 6 vol. 2 p- 204 seq. (1878, II); Scheeben, Handbuch der katholischen Dogmatik, 1882, III p. 181. 186 etc. — De eadem re ego quoque scripsi in periodice Stimmen aus Maria-Laach XVI p. 8 seq. 2. Proxima ad ministerium Christi praeparatio 3,1-4,13. a) Praedicatio praecursoris 3,1-20. 3,1. ’Ev Erer 68 mevtexatdexdtw tH¢ hye- tamopevouevors SyAots Barticbtjvar bx? ada tod, Tevvijuata eytdvav, th brédetkev Suty guyety ard tis eAAodons doy%s; 8. noj= Gate ovv aktovs xapmovs tis petavolac nat wn apencle Adysw ev Eavtots, Matéow zyowev Tov *AGoadus Adyw yk butv, Ste duvazat 6 Ocbe gx tiv AlOwv todtwy eyetoat teva ti "AGoadu, 10. Kat exnouwtwy adtoy of Sydor, Aé= yovrss, Tt odv xotfowusv; 11. d&noxzprletc de gheyev adzotc, “O Eymy dbo yitdvas pctaddtw tH wn eyovtt zal 6 Eywv Bordpate duolws motettw. 12. ~H\Oov O& zat tedtovat Banttobajvar, xat etroy mpog odtov, At- 13. 6 8& etrev mpos abtodc, Mydiv zAdov nape to dtate= taywévoy buty npdacete. 14. “Exnoudtwy dé ster \ r Tr if adtov zat otoatevduevot Agyovtes, Ti zot7- \ c ~ Ss > ~ 7 Gwiney “aL Huets; xal ctmev adtotc, Mydéva > St r a \ > aly Gtacelonte, pnde ovxopavtyjanre: xat ae zstabe tots dbwvlors butsy. 15. Ipocdoxéivtog 6 to¥ Aaod, xat d1a- Roy Copévwy ndvtwv @v tats napdiatg adtédy meet tov pyrote adtOs sty Xowotds, 16. amexolvato Aéywv xnaow 46 "Iwdvyg, Ey pév Udatr Bantigw bya Zoyetat 5& 6 toyvpdtsods pov, od odm cit txavog Atoat tov tudvra tov brodnpatwy abtod: adths Sua Banticer ev Iveduare \ 2 ~ > ~ De x), ps CF yeret adtod Sraxabapat tyv &Awva adtod xa ouvayayety tov attov ete thy anobyxny avtod, To 38 kyvpov xataxadact mug. d= o6gotm. 18. ToAA& piv odv zat Etepx napa a ‘ N 4 noddv ednyysAlCeto tov adv. 19. 6 Ge “Hoong 6 tetpdoyns, eArcyydpevos bx ~ in > fond X ~ avtod mept “Howdicdog tis yuovatnos tov AdcApod. adbtod, xa nept ndvtwy wv éxot- “or todto ext na&awv, xacéxActoev TOV “Iwdplanities vias Deo nostro; v. 6 et revelabitur honor Domini et videbunt eum paritler omnis caro; in v. 12 om magister; v. 15 et qui audierunt eum, cogitabant apud se de Ioanne et dicebant etc. v. 19 cum corriperet eum Ioannes propter Herodiadem uxorem fratris sui Herodis). Secundum S. Marcum (1,1) initium evangeli Jesu Christi computatur a praedicatione Ioannis baptistae. Idque merito; nam Joannes non solum in Spiritu et virtute Eliae praecessit ante eum parare Domino plebem perfectam (Luc. 1,17), verum summa elus praedicationis : poenitentiam agite, appropinquavit enim regnum coelorum (Matth. 3,2) erat eadem a qua Christus quoque suum praedicandi officium exorsus est (Matth. 4,17). Hoe itaque initium evangelii Iesu Christi evangelista prophetae diligenter notant tempus regum ad oraculorum veritatem comprobandam, ita Lucas quoque historiographus, quemadmodum 1,1-% indicato suae inquisitionis fonte et studio fidem suae narrationi conciliavit, eodem modo nunc designatione temporis rem quam refert auctoritate donat et fide. Et si apud homines rerum eventus et vicissitudines describi solent addito nomine principis et anno regni eius adiecto, ut certa et firma eorum habeatur memoria, quae res gesta dignior est quae annalibus omnium gentium commendetur et inscribatur quam salutaris evangelii praedicationis initium?
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L'histoire ne sait rien d'un recensement général au temps d'Auguste. — Elle sait en tout cas qu'il ἃ fait recenser les Gaules, l'Égypte et la Syrie, et le Br'eviarium dont parle Tacite suppose bien un recensement général (Ann. 1, 11), qui semble même indiqué par Dion Cassius (αν, 35, 1.). Cette réponse nous paraît toujours très solide, on peut voir le détail dans ΗΒ. 1911 p. 66 ss. —
2:2
Un cens romain ne pouvail pas amener Joseph à Bethléem, encore moins était-il nécessaire d'amener Marie. — On trouvera au v. 2 la réponse à cette objection, réponse que les papyrus égyptiens rendent aisée en ce qui regarde Joseph. La présence de Marie s'explique aussi par son origine davidique, sans parler de ce qui ἃ pu paraitre convenable aux deux époux. —
ἡ (5 V) plutôt que om. (TH).
2:3
Un cens romain h'eùl pu avoir lieu sous Hérode en Palestine. — Schürer avançait ici plus qu’il ne savait du privilège des reges socü, dépendant en somme de la volonté impériale. Or vers la fin de son règne, Hérode était en très mauvais termes avec Auguste; ef. ΒΒ, L. ἰ. p. 69, et ce qui est dit du serment des Paphlagoniens dans Le Messianisme... p. 14 5. —
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Joséphe ne sait rien d'un cens romain au temps d'Hérode et regarde plutôt le cens de l'an 7 ap. J.-C. comme un événement nouveau, qui a déchaîné la révolte. — Josèphe ἃ probablement embrouillé les faits. Nous ne consentons absolument pas à révoquer en doute le recensement de l'an 7 ap. J.-C., mais les révoltes de cette époque ne furent certes pas les premières, et il semble bien qu'il y eut deux Judas révoltés en Galilée (ΕΒ. L. ἰ. p. 75). —
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Un recensement ne peut avoir été exécuté sous Quirinius au temps d'Hérode, parce que ce personnage, Publius Sulpicius Quirinius, n'a jamais élé gouverneur de Syrie au temps d'Hérode. — Cette difficulté n’est pas encore parfaitement éclaircie. Notons a) qu'on ne tient plus pour fausse l'inscription de Q. Aemilius Pal. Secundus (CIL ΠῚ, Supplément, n° 6687) qui fit le recensement d'Apamée sous les ordres de Quiririus. Ge recensement n'a rien à voir avec la ‘Palestine. Quirinius fut donc chargé de recenser la Syrie indépendamment du cens restreint à la Palestine, lorsque celle-ci fut incorporée à la “-Ἕ Il va de soi que l'opération Αὐγθύστου ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην “αὕτη ἡ ἀπογραφὴ πρώτη n'a été faite alors en Palestine que pour mettre la Palestine au niveau de la Ϊ Syrie, dont le cens est donc antérieur. δ) L'inscription incomplète de Tibur est toujours {depuis Mommsen) attribuée à Quirinius, et prouve qu'il fut deux fois gouverneur de Syrie, legatus Augusti propraetore. La première légation n’a pu avoir lieu peu avant l'été de 750, car Quintilius Varus (6-4 av. J.-C.) eut à dompter l'agitation qui éclata après la mort d'Hérode, mais elle a pu trouver place aussitôt après. D'autre part M. Ramsay, d'après une inseription découverte par lui à Antioche de Pisidie en 1912 (The Expositor, nov. 1912), propose de placer la légation de Quirinius beaucoup plus tôt, de 10 à 8 av. J.-C. Et ses raisons sont fortes (RB. 1913. p. 617), mais s'il fallait placer si tôt la naissance de Jésus, comment n'aurail-il eu qu'environ trente ans la quinzième année de Tibère (1, 4)? Il y ἃ donc une difficulté à concilier le texte de Le. avec l’histoire. Nous avons essayé de le faire par l’exégèse, en interprétant : « ce recensement fut antérieur à celui qui eut lieu Quirinius étant gouverneur de Syrie » (ΕΒ. 1911, p. 80 ss.), et cette traduction nous parait toujours plausible, Et d’ailleurs la divergence avec l'histoire est-elle si grande? Supposons un recensement commencé par Quirinius vers l'an 8 et continué par Sentius Saturninus (9-6 av. J.-C.) comme le veut Tertullien (adv. Mare. 1v, 19), ou commencé plus tard par Varus et terminé par Quirinius après la mort d'Hérode. Luc n'avait-il pas le droit de désigner l'un ou l’autre comme ayant eu lieu au temps de Quirinius? Or on ne peut refuser l'une ou l'autre supposition quand les découvertes ont toutes jusqu'à présent été en faveur de Luc. Si l'on s’obstine à dire qu'il a confondu les deux recensements, ce n’est plus de la eritique sereine et impartiale. Car il faut supposer que Luc n'a eu aucun soupçon du règne d’Archélaüs, qui ἃ duré dix ans et que Mt. a connu (τι, 22), et de plus qu’il a transformé le recensement de l'an 6/7, en un recensement universel, dans la même phrase où il semble distinguer plusieurs recensements. 4) Ἐγένετο à... ἐξῆλθεν la même tournure que 1, 8; el plus loin n, 6. Ce cas est typique, à cause de Ja mention de la circonstance du temps (cf. {ntrod. — ἐν ταῖς ἡμέραις ἐχείναις se reporte à τ, 5. Il ne s'agit pas du temps de la naissance de Jean, encore moins de sa retraite au désert, mais de l'époque historique où débutent les événements relatifs à Jésus. Luc ne parle pas du règne d'Hérode; s'il l'avait cru terminé dans l'intervalle assez court qui va de la première apparition de Gabriel à la naissance du Sauveur, il est probable qu'il l'aurait dit. — δόγμα se dit dans Polybe des sénatus-consultes. Le mot était opposé à ψήφισμα ou vole de l'assemblée du peuple, et pouvait, à plus forte raison se dire de l'empereur seul. Sur ee décret, cf. RB. 1911, 60-84. Wileken nole au sujet des recensements d'Égypte tous les quatorze ans que celui de 61/62 ap. J.-C. est altesté directement. Celui de 19/20, l'an 6 de Tibère, est certain il’après les déductions tirées des papyrus. « Toutes les vraisemblances conduisent à admettre qu'Auguste a introduit ce recensement, et qu’il a déjà eu lieu en 10/9 avant ou 3/6 ap. J.-C. » (Gruntzüge und Chrestomathie der Papyruskunde, 4. p. 192 en 1912). Ce peut très bien être en vertu d’une mesure générale ui serait celle dont parle Dion Cassius en l'an 41/10 av. J.-C. (Liv, 35, 41 Cette mesure a pu être différée en Judée, par égard pour Hérode, mais appliquée ensuite au moment de la brouille d'Hérode avec Auguste vers l’an 8 av. J..C. dos. Ant. XVI 1x, 3). L'écriture Ayouszo (Ν (ἡ A) reflète une prononciation assez répandue alors, « pour av. — ἀπογράφεσθαι au présent, indique l'ouveriure du recensement; il a pu se prolonger et même s’exécuter par actes successifs, tandis que ἀπογραφῆναι eùt indiqué une opération terminée, comme dans Malalas ὥστε ἀπογραφῆναι (Ramsay, Was Christ born at Bethlehem p. 123 s.). Le verbe indique l'action dite ἀπογραφή, ou recensement des personnes ct des biens, quel que soit le but ultérieur du recensement, impôt personnel, impôt immobilier, service militaire etc. En Égypte où cette opération avait des nuances très varices, on voit qu'elle remplaçait ce que nous nommons l'état civil. La terre habitée est naturellement celle qui relevait de l’Empire, peut-être même seulement [68 provinces gouvernées par l'Empereur. 9) αὕτη, et non αὐτή, qui voudrait dire : le recensement lui-même, c’est-àdire le recensement par excellence, eut lieu plus tard sous Quirinivs; car dans cette hypothèse on ne saurait que faire de πρώτη. Je lis à devant ἀπογραφή avec tous les mss. sauf BD sa. et trois cursifs, et Eusèbe; on (même Soden) cite encore N, mais ce ms qui avait d'abord écrit χυτὴν ἀπογραφὴν ἃ rayé le dernier v et changé lc premier en n, et rien n'empêche de reconnaitre là le premier copiste, corrigeant une erreur évidente. L'article est d'ailleurs normal avec οὗτος, l'attribut est alors πρώτη. Si l’article était omis, αὕτη deviendrait le sujet : ce fut le premier recensement; ef. Thuc. 1, 55 αἰτία αὕτη πρώτη ἐγένετο, Ce qui mettrait encore davantage l'accent sur πρώτη. Or on ne voit pas pourquoi Luc ticndrait tant à dire que ce recensement fut le premier. N ἃ lu ἐγένετο πρώτη (Ti), ce qui favoriscrait la traduction : « eut lieu avants, mais on ne peut guère se fier à ce seul codex. Cependant Origène latin a haee fuit descriptio prima, comme dans εἰ, haec fuit professio prima, avec D αὐτῇ ἐγένετο ἀπογρᾶφη πρωτη. — ἡγεμονεύοντος peut avoir un sens assez vague; Lie parlera même de l'yeμονία de Tibère et dira ἡγεμονεύοντος de Ponce Pilate qui n'était que procuraleur (vi, 4); mais ici le sens est déterminé par τῆς Συρίας. [l s'agit donc du gouverneur de la Syrie, province impériale, Legatus Augusti propractore Syrire. Les différentes orthographes grecques du nom propre de ce gouverneur indiquent P. Sulpicius Quirinius. On sait que Quirinius fit le recensement de la Syrie (CIEL, IH, Suppl. 6687) et, d'après Josèphe (Ané. XVII, aux, 59 il fit aussi le recensement de La Judée après la déposition d'Archélaüs (vers l'an 7 ap. J.-C.) D'après l’auteur juif ce recensement donna lieu au soulèvement de Judas le Galiléen (Ant. XVIIL, 1, 1 etc.). C'est à ce recensement que Luc ou plutôt Gamaliel fait allusion dans les Actes (v, 37). Que veut dire ici Luc? Le génitif absolu a été interprété : « du temps de Quirinius » (syrsim sah. boh. latt.) ou : « par [les soins de] Quirinius » (Vg.- Clem.). La seconde traduction en dit plus que ne permet le texte. La première ne peut vouloir dire que le recensement du monde romain se fit au moment où Quirinius était gouverneur de Judée. Le sens serait donc que le recensement, ordonné pour le monde romain à une époque quelconque, s'est effectué en Palestine pendant que Quirinius élait gouverneur de Syrie, L'intention eût été de dater plus précisément la naissance du Sauveur; mais pis pourquoi la date vague du v. 1? Pourquoi cette autre dale précise en apparence, mais qui n apprenait rien à personne, ni aux ignorants qui ne savaient pas le temps de la légation de Quirinius, ni aux savants qui en connaissaient deux? pourquoi dire que ce recensement fut le premier, ce qui revient toujours à dater un événement mondial de la légation de Quirinius? Tout s'explique si Luc a voulu distinguer ce premier recensement d'un autre apparemment plus connu, qui eut lieu du temps de Quirinius, le recensement par excellence des Actes (ν, 37). On obtient ce sens en donnant à πρώτη le sens de « avant ». On a objecté que πρῶτος comme πρότερος, ne peut signifier « antérieurement à » que si le nom comparé exprime la même idée que le sujet (encore Arroxs Meyer, Die Schatzung bei Christi Geburt in ihrer Bezichung zu Quirinius, 1908); mais ce nom comparé peut être sous-entendu (cf. ΕΒ. {. l. p. 81 s.). Aux exemples cités il faut ajouter II Regn. XIX, 43 (44) πρωτότοχος ἐγὼ ἢ σύ el surtout ὁ λόγός μου πρῶτός μοι τοῦ ᾿Ιούδα, « ma cause l'emporte sur celle de Juda ». Le v. se présente comme une parenthèse destinée à préciser non la date de la naissance du Sauveur, mais le recensement lui-même. Si au contraire Luc avait entendu identifier le recensement du temps d’Hérode avec celui que fit Quirinius une dizaine d'années plus tard, il ne devait pas écrire πρώτη. De toute façon les défenseurs de Luc qui placent son recensement lors d'une légation de Quirinius en l'an 8 ou en l'an 3 av. J.-C., doivent nier le recensement de l'an 6 ap.3.-C., car Le. ne peut avoir dit : « le premier recensementeut lieu sous Quirinius», s'il y en avait eu un second sous le même fonctionnaire. 3) Schürer (Geschichte.…, 1, 524) a objecté que le recensement étant fait à la mode romaine, Joseph n'avait pas à se rendre à Bethléem, mais au chef-lieu du district qu'il habitait. Mais on ne voit pas pourquoi les Romains ne se seraient pas accommodés aux usages du pays en Judée comme en Égypte, où le but était de recenser chacun d’après sa patrie, ἰδία. Le terme de κατ᾽ οἰκίαν ἀπογραφαί ne se lrouve que dans le texte de 61/62 ap. J.-C., mais tout perte à croire que l'usage existait déjà. Wilcken (op. ἐ. p. 193) conclut : « par conséquent les sujets étaient invités à se rendre chacun dans sa patrie, pour fournir les déclarations — tout à fait comme Luc (Évangile u, 1 ss.) le raconte pour la Judée ». D'ailleurs si l’on exigeait des prêtres des titres généalogiques en règle, on était évidemment moins sévère pour un recensement. Chacun sait en Orient à quel clan ou groupe de famille il appartient, sans autre preuve qu'une situation sociale avérée; la mesure n'était donc pas impraticable, et moins dure dans la Judée même au sens le plus large, qu’en Égypte. ἡ Or en lan Re om après J.-C. Gaius Vibius Maximus, préfet d’ Égypte, ordi nait : τῆς χατ᾽ ol[xlav ἀπογραφῆς συ]νεστώσης] | ἀναγχαῖον [τοὺς ἀποδημησάντα]ς καθ᾽ ἤ[ντινα] | δήκοτε αἰτίαν ἀπὸ τῶν ἑαυτῶν | νομῶν προσα[ναγχάσαι ἐπα[νελ] | θεῖν εἰς τὰ ξαυ[τῶν εἸφέστια ἵνα] καὶ τὴν συνήθη [οἰκονομίαν ris ἀπο] γραφῆς πληρώσωσιν (Pap. Lond. HI, p. 125), c’est-à-dire qu'à l'occasion du recensement par maisons, tous ceux qui s'étaient éloignés de leurs régions pour quelque cause que ce füt devaient rentrer chez eux pour accomplir les formalités habituelles du recensement. La restitution des lacunes pourrait être conçue un peu différemment, mais le sens général n’est pas douteux. C'est exactement ce que suppose Le. L'inscription de Mesembria en Thrace (Cacxar, Inscript. Graecae ad res rom. pert 1 n° 769) ordonne seulement à ceux qui travaillent dans les champs de rentrer en ville pour le recensement. πάντες n’est pas déterminé par Συρίας (contre Schanz), mais se rapporte plutôt, devant ἀναγράφεσθαι, à l'édit d'Auguste. La perspective est générale mais se réduit à la Judée dans l'intention de l'auteur qui n'a pas à s'occuper du reste du monde. 4) Comme tant d'Orientaux de nos jours, Joseph ne résidait pas au lieu où habitaient les siens, sans avoir pour cela perdu le souvenir de ses attaches de famille. Nous voyons par Esdr. vi et Neh. vir, qu'au retour de la captivité les Israélites étaient rattachés à des groupements qui pouvaient compter plus de trois mille personnes ou une cinquantaine seulement; c'est le ntan ΠῚ ou La nnaw%. Ilest probable qu’à Bethléem un très grand nombre de personnes se disaient du clan de David, sans même prétendre descendre de lui. Les deux mots ἐξ οἴχου καὶ πατριᾶς indiquent que Joseph était vraiment descendant de David et appartenait à son clan. Le second terme serait inutile s'il n'indiquait l’attachement au sol, car tout le clan n'avait pas quitté Bethléem, et c’est pour cela que Joseph devait s'y faire inscrire, comme David lui-même avait dù s’y rendre pour un sacrifice de clan (1 Sam. xx, 29). La ville de David dans PA. T. est la citadelle .»» Jérusalem prise par David et où il avait son tombeau (I Reg. ur, 13 viu, 1; ΙΧ, 24), mais sa nn comme son lieu mm avait droit à ce nom.(cf. Jo. vn, 42). Luc ne dit pas qui était Joseph, parce qu'il l'a déjà nommé (1, 27), mais s'il dit ici expressément qu'il était de la maison de David, c’est, a-t-on dit, parce Smoypéasba: σὺν ἴω, τῇ. Luvrersunéor αὐτῷ, οὔσῃ pré 6 Ἴγέ- qu'il n'avait parlé en cet endroit que de l'origine de Marie. D'autre part il a pu répéter cette circonstance comme il rappelle le nom de la ville de Nazareth. Ὁ) ἀπογράψασθαι est ici neltement à la voie moyenne; à l'aor. parce qu’il s’agit d'un seul acte, tandis que ἀπογράφεσθαι v. 1 et 2 ouvrait une série. Le moyen convient bien à v. 3 et même à v. 1 aussi bien que le passif. Il serait étrange que Luc ait varié les voix du verbe. Ea présence de Marie, si violemment attaquée, parait aujourd'hui très naturelle. En Égypte les femmes devaient aussi se présenter pour fournir un véritable signalement : « C'est pour cela que, d'après la légende de Luc, — Joseph et Marie devaient se rendre à Bethléem » (Wilcken, 1. 1. p. 194). On peut donc rapporter σύν à ἀπογράψασθαι. Mais comment Luc aurait-il emprunté ce détail aux usages égyptiens? Tout porte à croire qu'il en était de même en Judée. Marie avait à se rendre à Bethléem soit comme appartenant à la maison de David, soit comme femme de Joseph. Luc ne donne pas la première raison (ajoutée par δ) δέῃ et quelques latt.); il y pense peut-être puisqu'il dit que Marie était fiancée, el cela s'entendrait bien s’il a indiqué déjà l'origine de Marie (1, 27). Mais il est plus probable que Marie vient à Bethléem comme étant officiellement la femme de Joseph. Si Luc ἃ évité ce terme, c’est pour insister sur la virginité de Marie. Joseph ἃ été mis au courant de la visite de l’ange, comme ‘Lacharie, sans que Le syrsin. porte : « … nommée Bethléem, 5 dit et Marie sa femme à be aur. uxore sua) qui était il, afin d'y être inscrits, car ils étaient tous deux de la maison de David. » La leçon τη yuvatxe αὐτοῦ est assez compromise par l'addition du syrsin, celle τὴ euv. avr. yuvax est une synthèse assez maladroite. — οὔσῃ ἐγχύῳ est une simple circonstance, préparant ce qui suit, non la raison pour laquelle Joseph ne s’est pas séparé de Marie. Le voyage de Nazareth à Bethléem pouvait se faire commodément en quatre jours en traversant la Samarie, soumise à Hérode comme la Judée. Les étapes ctaient vraisemblablement ce qu'elles sont aujourd'hui, par une division très naturelle, Djenin, 6) Pour ἐγένετο cf. τι, 1; pour ἐπλήσθησαν cf. 1, 57; ai ἡμέραι remplacent ὁ χρόνος, mais la phrase est sur le même rythme, ce qui indique un même auteur. Le texte ne dit pas et ne suggère même pas que l’enfantement ait eu lieu plus tôt que Marie ne l'attendait. Mais il n’est pas dit non plus que la naissance du Sauveur ait cu lieu aussitôt après leur arrivée à Bethléem; il a pu s'écouler plusieurs jours.
ἐμνηστευμενη (T H) et non μεμνηστευμένη (SV). — om. γυναῖχι α. over (T H) el non add. (S Y).
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L'expression très simple #rexev ne dit rien des circonstances de cet inelfable enfantement. Le protévangile de Jacques (xix 8.) ἃ tenu, en affirmant la virginité de Marie, à la faire constater par une sage-femme, et ce trait a souvent été représenté par la peinture et les mosaïques; cf. Tert. de carne Christi xxui, et contra Marc. τι, 413 1v, 24 et Clém.-Al. Stromates vi, 889 5, La virginité perpétuelle de Marie est un dogme de la tradition. La réserve de Luc est d'ailleurs de bon goût; la piété, au lieu de s’appesantir sur des détails, s’en rapporte à Dieu pour que tout sé soit passé d’une manière digne de son Fils et de la pureté éminente de sa mère. — τὸν πρωτότοχον signific le premier-né, au sens physique. On ne saurait prendre iei ce mot comme signifiant « particulièrement cher », sens qu'il a parfois dans l’A. T. où le sens figuré est suggéré par le contexte; cf. Ex. 1v, 22; Ps. Lexxvur (89), 27; Jer. xxx1, 9; Job xvur, 13; Zach. xu, 10, cf. Ps.-Sal. x, 8 ὡς υἱὸν ἀγαπήσεως,.. ὡς πρωτοτόχου. D'autre part il ne serait pas moins faux d'en conclure que Marie ἃ eu d’autres enfants. Un premier-né peut n'avoir pas de successeur, et il porte ce nom aussitôt après sa naissance (en hébreu 32), parce que la première naissance (979 9 922 Ex. χα, 2; xxx1v, 19 : πᾶν πρωτότοχον [πρωτογενὲς] διανοῖγον πᾶσαν μήτραν) obligeait les parents à certains devoirs. Mais Plummer demande pourquoi Luc ne l’a-t-il pas nommé « unique μονογενῆ, comme vn, 12; vi, ἀξ; 1x, 38? C'est qu'il ne se sert de cette expression que pour produire un pathétique spécial; par exemple il ne le dit pas de Jean (τ, 57). IL ἃ dit ici πρωτότοκος pour préluder à la scène de la purification (π, 22). Le dilemme de Lucien (Demonar 29) : εἰ μὲν πρῶτος οὐ μόνος, el δὲ μόνος οὐ πρῶτος ne résout pas toute la question, et Euth. avait déjà rappelé Is. xuv, Ὁ : Ἐγὼ πρῶτος καὶ ἐγὼ μετὰ ταῦτα, πλὴν ἐμοῦ oùx ἔστιν θεός (cf. Heb. 1, 6; x1t, 23). Et on lit Ps.-Sal. xvim, 4 : à παιδεία σοὺ ἐφ’ ἡμᾶς ὡς υἱὸν πρωτότοχον μονογενῆ qui est décisif. D'ailleurs Luc a évité à dessein toute allusion aux frères de Jésus. S'il ἃ employé ici πρωτότοχον, c'est qu’il l’a pris dans le sens hébreu légal de bekor. Sur les frères de Jésus, cf. Comm. Marc, p. 72 ss. — ἐσπαργάνωσεν est bien un indice que Marie n'a pas éprouvé les douleurs de l’enfantement. Sans doute on peut citer des cas extrardinaires, comme cette femme de Bethléem de nos jours qui ayant accouché en ramassant du bois est revenue avec son enfant sans abandonner son fagot, mais les cas semblables ne sont pas ordinaires. Luc semble avoir voulu écarter du berceau de Jésus toute curiosité indiscrète, tout empressement gênant. Marie suffit à tout nulla ἰδὲ obstetrix, nulla mulierculurum sedulitas intercessit; ipsa pannis involvit infantem : ipsa et mater et obstetriæ fuit (Hwr. Adv. Helvid, P. L., XXII, 192). Le verbe σπαργανοῦν dans Jab. xxxvur, 9 et EX. xvi, 4. — φάτνη est la mangeoire des animaux (x, 15), la crèche. On emploie aujourd'hui pour faire manger les chevaux sur la route des mangcoires mobiles qu'on pourrait transformer en un pauvre berceau. Luc semble indiquer la ‘mangeoire fixe, car il ajoute, « parce qu'il n'y avait pas de place pour eux ils étaient donc dans une étable, lieu indiqué par la présence de la crèche. — χατάλυμα dans Le. xxi, 41 semble indiquer la chambre destinée aux hôtes, mais ce mot est emprunté à Me. σιν, 14, et quoique Luc dise πανδοχεῖον (x, 34) pour une auberge, ce doit être le sens ici. κατάλυμα, avec l'art., est l'hôtellerie (Khan) où tout le monde peut attacher ses bêtes et s'arranger pour dormir près d'elles. Joseph et Marie n'y avaient pas trouvé de place, du moins de place convenable. S'ils étaient installés dans une écurie, il serait assez naturel que ce fût dans une grotte, car sauf les khans, ce sont surtout 165 grottes, plus que les habitations ordinaires, qui sont habitées en commun par les hommes et par les animaux. Le protévangile ἃ rendu ce fait plus vraisemblable en supposant que, Marie s’apercevant en cours de route de l’enfantement prochain, les voyageurs se sont réfugiés dans une grotte (Prot. Jac. xwr). Cette grotte, près du bourg, σύνεγγυς τῆς χώμης est mentiennée par Justin (Dial. rxxvm), et par Origène (adv. Cels. 1, 51). Il n'y ἃ aucune raison de penser que la grotte ἃ été empruntée à Is. xxxin, 16, où l'idée est celle d'une grotte élevée qui sert de forteresse, et sans allusion messianique. Justin a donc ἀὰ s'appuyer sur une tradition déjà existante. En tout cas la grotte traditionnelle n’a pas été choisie d’après le protévangile, car elle est plutôt au delà de Bethléem qu'en decà pour des personnes venant de Jérusalem (cf. Bethléem, le Sanctuaire de la Nativité, par les Pères Vincent et Abel, Paris 1914). Le syrsin. a supprimé ἐν τῷ καταλύματι : on peut donc l'entendre que Jésus a été placé dans une mangeoire (mobile) parce que Joseph et Marie n'avaient pas d'autre endroit pour le mettre. Ce sens a été soutenu même avec ἐν τῷ καταλύματι, « dans la chambre » où ils étaient (Srrrra, Zeitschrift für die neut. Wiss. 1906, 281-317), mais τόπος et αὐτοῖς suggèrent qu'il n'y avait pas de place pour eux, non qu'il leur manquait un berceau pour l'enfant. Le bœuf et l’âne étaient à leur place dans une écurie. Origène le premier a fait allusion à Is. 1, 3 (Hom. 13, P. G. XIIL, 4832); saint Jér. a une application plus directe dans l'éloge de Paule : postquam vidit sacrum virginis diversorium et stabulum, in quo agnovit bos possessorem suum et asinus praesepe domini: sui (P.L. XXII, 884). Le Ps. Matth. (Tisch. p. 80) renvoie aussi à Habacuc 1, 2. Cette scène était faite pour la peinture. A la catacombe de saint Sébastien, on a pu distinguer sur une peinture très effacée la mangiatoia in forma di una tavola stretta con quattro piedi, su di essa… stava il Bambino Gest, nello sfondo appariva il capo di un asino ὁ di. un ‘bue e al disopra il busto del Salvatore (WixperT, Le piture delle catacombe romane, 1, 187). La peinture est de la seconde moitié du 1v° 5.; la forme de la mangeoire indiquerait qu'elle était mobile. La haine de Jérôme pour les apocryphes donne à penser que l'idée n'est pas venue par leur canal, Ὁ D: 00 5
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A peine est-on sorti de Bethléem du côté de l'est, que les champs cultivés font place aux pâturages, et la nature du sol indique qu'il en fut toujours ainsi. Si les troupeaux appartiennent à des habitants du bourg, ils les ramènent pendant l'hiver dans les étables. Mais les pasteurs bédouins, — et c’est le plus grand nombre — sont naturellement toujours sous la tente, et les troupeaux toujours dehors. Il y ἃ aussi dans le désert des parcs à bestiaux avec une petite cabane pour les bergers. On peut dire de ceux-là aussi qu'ils veillent la nuit sur les troupeaux. Lightfoot (p. 496) a cité b. Chabb. 45b et Besa 402 haec sunt pecora eremi, ea nempe quae prodeunt pastum circea tempus Paschatis, et pascuntur in campis et domum redeunt ad pluviam primam, complété par Nedarim 632 et Taanith 69 Quaenam est pluvia prima? Incipit tertio mensis marheshvan : media est septimo, ultima decimo septimo. Sic ἢ. Meir : at R. Judah dicit, Septimo, decimo septimo, et vicesimo primo. Mais il est clair que la pluie n’obéit pas ponctuellement à ces décisions rabbiniques qui indiqueraient le début de novembre. Il est ordinaire que la première pluie sérieuse tombe vers 16 15 nov. Cependant en 1910-1941, on l’a attendue jusqu'au 14 janvier, et nous avons constaté 26 degrés centigrades à l'ombre une autre année le 27 décembre. D'ailleurs le Talmud ne parle que des troupeaux qui ont des étables dans les villes, ce qui est le petit nombre. On peut comparer les bergers des environs de Bethléem au Daphnis de Parthénius (τοὶ. scrépt. 29) qui βουχολῶν κατὰ τὴν Αἴτνην γειμονός τε xx θέρους ἠγραύλει. Le texte ne peut donc servir à déterminer avec certitude la saison de l’année. &ypavkéw ne signifie pas ici passer la nuit, mais vivre aux champs; cf. l'exemple cité et PLur. Numa, IV. L'hébreu dit ΠΣ aw d'un seul jet (Num. 1, 53) mais en grec lorsqu'on emploie un substantif de même racine que le verbe, on le qualifie par un adjectif ou par un génilif : ἐμὲ ὁ πατὴρ τὴν τῶν παίδων παιδείαν ἐπαίδευεν (Χέν. Cyr. vi, 3, 37). Il faut donc joindre τῆς νυχτός à φυλαχάς au lieu d’en faire un gén. de circonstance.
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ἐφίστημι, sept fois dans Le., onze fois dans les Actes et seulement encore trois fois dans le reste du N. T. (Pastorales), est donc du style de Luc; cf. pour une apparition soudaine xxiv, #; Act. xir, 7 (ἄγγελος Κυρίου ἐπέστη); xx, 11. Thesaurus : saepe dicitur eliam de diis apparentibus. L'expression est done empruntée au grec ordinaire plutôt qu'à la Bible grecque. Il n'en est pas de même de la gloire du Seigneur, qui parait souvent dans l'A. T., ordinairement dans une nuée (Ex. xvi, 20; Num. x1v, 10). Mais elle apparaissait aussi comme un feu τὸ δὲ εἴδος τῆς δόξης χυρίου ὡσεὶ πῦρ φλέγον (Ex. xxiv, 17), ce qui convenait surtout la nuit (Ex. xm, 21 s.); cf. Tit. u, 18; Ap. χχι, 23. Dans le N.T. la gloire du Seigneur ou la gloire de Dieu n'a plus ordinairement le sens d'une apparition sensible. La clarté n'environne pas bond pour l'accréditer comme messager de Dieu (Mt. xxvur, 3; Le. xxiv, 4), mais les bergers. Leur groupe se trouve en pleine lumière, pour eux le jour succède à la nuit. Sur la peur à sn ᾧ des apparitions, cf. 1, 12. Ô
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εὐαγγελίζομαι mot qui ne se trouve ni dans Me. ni dans Jo., dent Mt., χι, 5 (citation) mais souvent dans Le., dans Act. et dans Paul, est venu peut-être à Luc de Paul ou à tous deux des L XX; Le. (1v, 18) cile 15. zxr, 1 et Paul (Rom. x, 45) cite Is. Li, 7; ou plutôt encore de Jésus lui-même, auquel Le. le prête (ιν, 48.43; vu, 22; χνι, 16), et qui ἃ pu employer le mot en araméen (992). Euc s’est plu à l’employer dès le début de l'histoire évangélique (τ, 19); avec un pareil verbe, χαρά est plutôt un objet de joie qu'un sentiment de joie; cf. Acl. x, 36, car ordinairement après εὐαγγελίζομαι au moyen on trouve l’objet annoncé, le royaume, le Christ, etc. — ἥτις pas plus qu'au v. #4 ne semble avoir ici une valeur propre, distincte du simple relatif; à supposer que Luc ait conservé le sentiment de la nuance classique entre ὅς et ὅστις, il est certain qu'il ne l'a pas toujours observée. La joie était un thème messianique, spécialement à l’occasion de la naissance de l'enfant divin. Dans Is. 1x, 4 ss. la lumière luit dans les ténèbres, la joie est annoncée, puis 16 prophète ajoute : car un enfant nous est né. Cette joie est annoncée aux pasteurs, mais elle est destinée à tout le peuple d'Israël; c'est le messianisme des prophètes, comme au eh. 1, sans allusion à l'universalité de la rédemption (syrsin et pes. : « pour tout le monde »). A1) D'après le v. 40, le ὑμῖν de ce verset comprend tout le peuple. Celui qui est né est désigné comme σωτήρ, « Sauveur », terme que nous sommes habitués à attribuer à Jésus, mais qui n'est ni dans Le. ailleurs qu'ici et Act. v, 31; x1n1, 23, ni dans Mc. ni Mt., une seule fois dans Jo. 1v, 42, dans Eph. v, 23; Phil. τὶ, 20, dans les pastorales, II Petri, [ Jo. τν, 14. Dans l'A. T., c'est un attribut de Dieu (comme Le. 1, 47), quoiqu'il se dise aussi de ceux que Dieu envoie pour délivrer son peuple de ses ennemis (Jud. πὶ, 9). Il répondait à l'usage des dynastes grecs qui prenaient le nom de σωτήρ comme accompagnant lapothéose (cl. ZntW. 1904, 335 ss.); on lit Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ à Halicarnasse au ane 5. av. J.-C. (The collection of Ancient greek Inscriptions in the British Museum 1v, 1, n° 906). Les villes hellénistiques d'Asie avec Éphèse avaient déjà salué Jules César : τὸν ἀπὸ "Ἄρεως χαὶ ᾿Αφροδε[ἤτης θεὸν ἐπιφανῆ καὶ χοινὸν τοῦ ἀνθρωπίνου βίου σωτῆρα (Dirr. Sylloge, 547), lorsque l'ange donna ce nom à Jésus qui le garde encore. L'ange ajoute que ce Sauveur est le Messie attendu, qu'il qualitie de Seigneur. L'habitude de dire « le Messie du Seigneur » a entrainé la syrpal à écrire ainsi avec Éphrem (Moes. 27); pour éviter ce pli syrsin. et pes. ont écrit le Seigneur Messie, C’est très volontairement que Luc ἃ écrit Κύριος et non Κυρίου. Cette expression précise est unique dans le N. T. Elle se trouve par erreur de traduction dans Sam. ιν, 20, pour le Messie de Iahvé et aussi dans Ps.-Sal. xvu, 36 (cf. litre du Ps. xvni), où il n’est pas certain que ce soit par erreur ; la traduetion syriaque découverte par Rendel Harris avec les odes de Salomon suit le grec. I] est donc possible que l'expression Χριστὸς Κύριος ait existé avant Jésus. Dans Luc en tout cas l'absence de l'article, si fréquente dans les deux premiers chapitres (cf. δόξα Κυρίου v. 9), n'empêche pas que Χριστός signifie « le Messie ». Κύpros servait d’épithète aux dieux du paganisme ou aux empereurs divinisés, mais il se plaçait avant le nom, τῷ κυρίῳ Σεράπιδι « au Seigneur Sérapis » etc. Luc la probablement placé après pour indiquer que le Christ est le (seul) Seigneur l'absence de l’article devant Κυρίῳ s'explique de la mème manière que devant Χριστός, il n’y ἃ qu’un Seigneur et qu’un Christ. — ἐν πόλει Δαυίδ se rapporte à ἐτέχθη; c'est une désignation messianique (cf. Mt. n, 5), que les rabbins n'ont pas complètement perdue de vue (Le Mes-
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τὸ a. σήμειον (T 5 V)et non οὔ". (H).
σημεῖον. D'après Schanz. Knab. l'ange indique à quoi les pasteurs reconnaîtront l'enfant dont il vient de leur dire qu’il est le Messie. C’est assurément le plus simple selon nos idées. Mais la phrase est conçue sur un type consacré (I Regn. x, 2 : καὶ τοῦτό σοι τὸ σημεῖον, 15. xxxvi, 30; xxxvin, 7) pour indiquer un signe de la certitude d’une promesse divine; c’est le nn de 15. vn, 14. On objecte que la situation de l'enfant dans une crèche prouve beaucoup moins son caractère de Messie que l'apparition surnaturelle. Aussi n'est-ce pas la question. Il n'est pas nécessaire que le signe soit un symbole. L'idée parait êlre ici de confirmer une annonce surnaturelle, dont on peut craindre qu’elle ne soit une illusion, par un fait très ordinaire, mais d'autant moins suspect qu'il appartient à la vie de tous les jours, tout en demeurant discernable, comme dans 1%. εὐδοχιας (TH S).et non εὐδοχια (V). 1 Regn. x, 2. Les pasteurs comprendront en voyant l'enfant tel que l'ange l'a décrit, que ses paroles s'appliquent à une réalité très concrète. δ — ἐσπαργανωμένον est, d'après Schanz, trop ordinaire pour faire partie du signe; καί aurait été ajouté après coup. Mais le signe se compose de ces deux choses qui paraissent contradictoires; un enfant aurait pu être jeté dans une crèche, alors on n'en aurait pas pris soin. L'étonnant est qu'on l'ait enveloppé de langes pour le déposer ensuite dans une crèche, ce que n'auraient pas fait des habitants de Bethléem. ἐν φάτνῃ sans art. parce que les pasteurs n'en ont pas encore entendu parler; mais l'art, au v. 16.
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Un ange suffisait pour parler aux pasteurs. La scène change. C'est le ciel qui se réjouit d'un événement aussi favorable à la terre et par là même glorieux pour le ciel; aussi ne sera-t-il plus question du seul peuple d'Israël. — ἐξαίφνης, l'apparition du v. 9 n'avait pas été moins subite, mais l’extraordinaire est que toute une multitude apparaisse à la fois. πλῆθος (sans article) indique un grand nombre, mais sans épuiser le nombre presque infini de l'armée céleste (Dan. wir, 10). Ce sont les anges, quel que soit le sens primitif de Tahvé sebaoth. Les Anges louent le Seigneur à cause de ses œuvres (Ps. cxLvin,
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Le sens dépend de la lecon εὐδοχία ou εὐδοκίας. La première est devenue commune chez les Grecs, avec les Syriens (Aphr. syrsin. pes. pal.), l'arménien, le bohaïrique, tous les Pères grecs, même Cyrille de Jér. (mss.), depuis le quatrième siècle. Je croirais même qu'Irénée avait cette leçon, car il coupe après paæ el regarde ce qui suit comme une explication : qui suo plasmati, hoc est, hominibus, suam benignitatem salutis de caelo misit (Stieren 459); la lecon hominibus bonae voluntatis est donc peut-être due au traducteur latin, ainsi que N et B ont élé corrigés en effaçant le C. Mais on ne peut en dire autant d'Origène dans le Commentaire en latin, qui explique bonae voluntatis, à moins que le traducteur n'ait tout à fait changé son texte. Il a ici trois fois bonue voluntatis contre trois fois εὐδοχία sans s'expliquer (1, 374; π|, 714, simple citation; 1v, 15 ebdoxla sans allusion à Luc). La lecon εὐδοκίας est celle des anciens mss NX ΒΑ D W (( manque), sah. go. latt. vg. 11 faut probablement y ajouter le Diatessaron (contre Hort), du moins d’après Éphrem de Mæsinger (p. 27), qui porte : Deo gloria ex libera voluntate, et ensuite : et pax in terra, non bestiis et brutis, sed spes bonis filiis hominum. Pour ranger Éphrem avec les autres syriens, il faudrait lire spes bona. Quoi qu'il en soit, eddoxix; ne peut être une leçon occidentale à cause de sah. ni égyptienne à cause de go. et de D. C'est donc la lecon la plus ancienne, or en Orient et remplacée par une lecon plus facile. En effet la lecon εὐδοχία est en elle-même plus aisée : à la naissance du Messie le bon plaisir de Dieu se répand parmi les hommes. Mais cette leçon ne cadre pas avec l'ensemble des paroles angéliques qui forment un distique où chaque terme a son parallèle. ἐν ὑψίστοις est opposé à ἐπὶ γῆς, δόξα à εἰρήνη et par conséquent θεῷ à ἐν ἀνθρώποις, de sorte que le dernier mot doit se rattacher à ἀνθῥώποις et par conséquent se lire εὐδοκίας. Autrement il faudrait couper en trois morceaux, δόξα ἐν ὑψίστοις θεῷ — χαὶ ἐπὶ γῆς εἰρήνη — ἐν ἀνθρώποις εὐδοχία et le troisième terme ne serait guère qu'une redite ou tout au plus une explication du second, pour dire que cette paix, qui règne sur la terre et parmi les hommes, vient du bon plaisir de Dieu. La lecon εὐδοχίας, plus difficile en soi, est donc dans le rythme. Il faut cependant l'expliquer, car il y aurait lieu de la rejeter si elle était tout à fait impossible. On oppose qu'elle semble faire une catégorie parmi les hommes quand ce n’est pas le moment. Au moment de la naissance du Sauveur tout doit être à la joie, les anges ne doivent annoncer aux hommes que le bienfait de Dieu offert à tous. Et c’est bien probablement ce qui ἃ fait le succès de la leçon εὐδοκία. D'autre part, dans tout ce qui précède, Lue ἃ toujours eu soin de marquer que le salut pour les hommes est une conversion et suppose certaines dispositions morales (1, 17. 51 ss., 76 s.). La paix, même la plus étendue, n'est 4 donnée qu'à ce prix, cf. Is. Lvir, 49 ss. « paix sur paix à ceux qui sont loin et ἡ à ceux qui sont proche... point de paix pour les impies ». 1] n'est donc pas étonnant que mème la paix du Sauveur soit réservée à des hommes remplissant cerlaines qualités. Aussi εὐδοχίας marque-t-il forcément une certaine catégorie il ne s’agit pas de tous les « hommes qui désormais ont trouvé grâce », accepted mankind, car εὐδοκίας est un gén. de qualité (cf. van Kasteren, RB. 1894, 59). Mais sont-ce les hommes qui ont la faveur de Dieu, au sens objectif, à l'inverse des τέχνα ὀργῆς (Eph. τι, 3), ou ceux qui sont disposés envers Dieu de telle ou telle manière, comme οἱ υἱοὶ τῆς ἀπειθείας (Eph. n, 2; v, 6; Col. im, 6), τέχνα ὑπακοῆς (1 Pet. τ, 14) et dans Le. ὁ οἰχονόμος τῆς ἀδικίας (xvi, 8); ὃ χριτὴς τῆς ἀδικίας (χνπι, 6)? Les modernes sont pour le premier sens, sous prétexte que εὐδοκία (héb. tx) signifie comme dit Suidas : τὸ ἀγαθὸν θέλημα τοῦ θεοῦ. Mais en réalité εὐδοχία peut se dire soit des hommes, soit de Dieu, et signifie simplement une volonté bien disposée; voir pour ce sens : Rom. x, 4 ; Phil. 1, 15 et Ps.-Sal. m1, 4) à εὐδοκία αὐτοῦ διὰ παντὸς ἐναντίον Κυρίου, en parlant du juste. Dès lors, après ἀνθρώποις, le mot εὐδοκίας doit s'entendre d’un sentiment humain, selon le sens le plus ordinaire du génitif de qualité; s'il s'agissait de Dieu, il eût fallu ajouter αὐτοῦ. C’est le sens naturel du latin bonae voluntatis : ut intelligas pacem Christi non debiti esse sed meriti, non enim eam meretur conditio sed voluntas (Ps. Ambr. P. L. XVII, 612) et Bède : hoc est, eis qui suscipient natum Christum (P. L. XCH, 333). Ce sens ne prétend pas nier la grâce, néces- 15. om, καὶ οἱ ἀνθρωποι α. οἱ ποίμενες (T H) et non add. (5 V). — εἔλαλουν (TH) plutôt que εἰπὸν (S V). saire pour que la volonté soit bonne, mais conslale simplement que la paix sera le partage des hommes bien intentionnés. On peut croire avec Merx que la tradition a toujours avancé dans le sens de l'universalisme. Mais il a tort de postuler pour ἄνθρωποι εὐδοχίας un hébreu 7 ΣΝ signifiant « les Juifs ». Ce n'est pas sans raison que les anges emploient un terme plus large. C'est aussi une erreur de Merx de regarder à comme primilive la lecon sans ἐν, avec les latt. et tous les syrr. (Aphr. Diat.- ar. Syrsin. pes. pal.), οἱ lrénée, mème dans son explication (ur, 10, 4). Car tous les mss. grecs ont ἐν, et cette lecon est préférable en elle-mème. Elle est difficile, car εἰρήνη dans l'A. T. se construit toujours avec le datif de la personne, mais ici, avec ἐν, cela veut dire que la paix règne (ou régnera) parmi les hommes, ce qui est une idée franchement messianique au sens ancien, tandis que la paix donnée aux hommes en lesquels Dieu se complaît a plutôt une saveur paulinienne. Il va de soi d'ailleurs que cette paix est un don de Dieu et une des prérogatives du Messie nouveau-né (Is. 1x, 7). Jérôme ἃ sûrement écrit ἐν hominibus (WW contre Clém.). Field ἃ précisément raisonné de ἐν pour soutenir la lecon εὐδοκία, car le verbe εὐδοχεῖν, traduisant ΠῚ s'emploie avec ἐν, par ex. Ps. cxLvir, 11. Mais si cela est tolérable dans un grec de traduclion avec le verbe, on ne trouve nulle part εὐδοκία avec ἐν ; cf. Ps.-Sal. vin, 39 sans ἐν : ἡμῖν χαὶ τοῖς τέχνοις ἡμῶν ἣ εὐδοχία, Field ajoute que la phrase est sur le thème de Prov. xiv, 9 d’après la traduction de Symmaque : καὶ ἀναμέσον εὐθέων εὐδοκία, mais ἀναμέσον n’est pas ἐν au sens de 3 737; de plus les LXX ont traduit autrement, et l'idée est en effet différente de celle de Luc. Aujourd'hui les critiques textuels et les exégètes se rangent presque unanimement à ce qu’on a appelé le texte catholique. Faut-il sous-entendre ἐστί ou ἔστω (ou en)? Peu importe, il est certain que le nouvel ordre est désormais décrété dans le ciel et sa réalisation commencée, mais la réalisation complète est 10) Après ἄγγελοι le texte recu lit καὶ ot ἄνθρωποι devant οἱ ποιμένες, « les hommes aussi, à savoir les bergers », ce qui ἃ incontestablement une saveur Ἵ sémitique {permulatif), mais est exclu par les meilleures autorités. — διέρχομαι est un verbe favori de Lue (Le. οἱ Act.;; ὃ après un impératif est presque igitur, pour confirmer la résolution. ἕως suppose une certaine distance. La tradition a placé le champ des pasteurs à une demi-heure environ à l’est de Bethléem, plus bas d'environ deux cents mètres; la température de ce lieu est déjà sensiblement plus douce. Il est dominé par l'église de la crèche. τὸ ῥῆμα τὸ γεγονός comme τὸ γενόμενον ῥῆμα (Act. x, 37) dans un discours de Pierre; par conséquent ῥῆμα « Chose », comme τ, 37. 65.
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ἀνεῦραν indique une certaine recherche; les pasteurs ont dàù aller à la découverte. Le style de Lue est précis, il consiate le signe, sans rien dire ui suggérer des sentiments des acteurs. Marie est nommée avant Joseph: c’est toujours elle que Luc ἃ en vue (Syrsin. a l'ordre inverse).
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γνωρίζω, comme au v. 15, grande simplicité de style. La vg. a cognoverunt, qui ne peut s'appuyer que sur Phil. 1, 22, contre tous les autres cas du N. T. D'ailleurs le v. 18 prouve que les pasteurs ont parlé. Ici ῥῆμα doit avoir son sens grec de parole, mais indique encore plutôt le contenu du discours que le discours lui-même.
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λαλεῖν répété, comme auparavant yvwp%w. Le style est à peine soigné, ou plutôt a le laisser aller sémitique. L'étonnement du public n'implique pas une impression bien profonde, et Luc ne dit même pas qu'on ait ajouté foi aux paroles des pasteurs qui ne pouvaient alléguer qu'une vision nocturne. Tout autre est l'attitude de Marie.
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Μαρια (T H) plutôt que Μαριαμ, (S V).
Tandis que les gens de Bethlévm s'étonnèrent ou même admirèrent (ξθαύμασαν mor.) une fois, Marie conservail (συνετήρει impf.) ou même observait (Sir. 1v, 20 συντήοησον χαιρόν) selon le double sens de W9w (aram. 92), comme dans Dan. (vu, 28) Théod. (A) τὸ ῥῆμα ἐν τῇ χαρδίᾳ μου συνετήρησα (B διετ.). Si l'on prenait le verbe dans le sens d'observer, δήματα significrait les choses mais avec le sens de conserver, comme dans Daniel, ce sont les paroles, soit velles des bergers, sait celles de l'ange ou d'Élisabeth, sans exclure d'ailleurs la réflexion sur les événements eux-mêmes, exprimée par συνδάλλουσα, cf. Jos. Ant. ἢ, v, 3 ouuéalbr τῷ λογισμῷ. Chacun de 665 faits avait en lui-même une clarté convaincante, mais réunis ils jetaient plus de lumière sur le mystère que Dieu avait accompli en elle et sous ses yeux. Luc indique ic discrètement à quelle source il a puisé; pour connaître tel événement. il eût pu consulter laalôt les uns, tantôt les autres, mais pour en posséder l'enchaînement on ne pouvait s'adresser qu'à Marie qui en avait fidèlement gardé le souvenir.
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Luc tient à ramener les bergers chez eux, et exprime à ce sujet leurs sentiments. Glorifier Dieu et le louer sont des termes à peu près synonymes; mais comme on le glorifie plutôf de ce qu'il est en lui, et qu'on le loue de ses œuvres, l’ordre des mots exprime une nuance délicate. Ce que les pasteurs avaient entendu et vu était bien tel qu'on leur avait dit; ἤκουσαν ajoute à la plénitude de l'expression quand il s’agit de constater, et rien n'empêche que Marie et Joseph aient dit aux pasteurs des choses qui ont confirmé ce qu'ils voyaient. D’autres expliquent : sur ce qu'ils avaient entendu des anges, et sur ce qu'ils avaient vu tel qu'on le leur avait dit. Mais καὶ εἶδον ne peut signifier « et parce qu'ils avaient vu ». — ἐπὶ πᾶσιν αἷς, attraction du relatif. 24. La CIRCONCISION ET LE NOM DE JÉsUS.
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Le syrsin. écrit : « et quand furent remplis huit jours, l'enfant fut circoncis et son nom », etc., ce que Merx déclare original. Le traducteur a simplement lenu à dire en toutes lettres ce que Luc donne suffisamment à entendre par une phrase écrite sur le rythme de 1, 57 et τι, 6. Le καί devant ἐκλήθη ἃ été omis par les latins parce qu'il est peu naturel; en effet il forme une sorte d'apodose, répondant au Ἵ consécutif, et ne serait nécessaire que si la circoncision avait été expressément mentionnée. Aucun détail, à la différence de la circoncision de Jean, car le nom de Jésus avait été indiqué par l'ange (1, 31) et Joseph, mis dans la confidence, accepta volontiers ce nom qui signifiait Sauveur. La concordance du nom avec l'annonce de la qualité de Sauveur (π, 41) était de ces choses que Marie avait sujet de comparer, car si l'araméen ne possède pas la racine ÿw*, du moins l’étymologie de ÿ'1w* devait être bien connue, L'art. manque devant ἧμέραι, suffisamment déterminé par ὀχτώ, — τοῦ parail avoir le sens final. Pourquoi Luc a-t-il raconté la circoncision qui n'avait pas grand intérêt pour ses lecteurs? C'est surtout, semble-t-il, parce qu'elle lui donnait occasion de mentionner le nom de Jésus, glorieux en lui-même, et par les circonstances. Autre est la question de savoir pourquoi en effet Jésus ἃ voulu se soumettre à cette cérémonie et en général à toutes les observances légales. Or cela paraît très convenable à son rôle de Messie, tel qu'il avait été ordonné par son Père. Venu non pour vaincre les ennemis d'Israël par des prodiges, mais pour racheter les pécheurs par sa mort, il devait jusque-là se conformer aux usages des pieux Israélites. L’éclat des manifestations angéliques ne change pas ce qui regarde sa personne; il est l'enfant qu'on trouve dans une ærèche et qui doit être circoncis le huitième jour. de tout ce qu'ils avaient entendu et avaient vu, comme il leur avait été dit. Ψ Ξ ΒΕ quand furent accomplis Le Π jours [après lesquels] il
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A lire Lev. χα, 6 χαὶ ὅταν ἀναπληρωθῶσιν αἱ fuéoat χαθάρσεως αὐτῆς, On serait conduit à lire dans Le. καθαρισμοῦ αὐτῆς (cf. Cyr.-Al. syr.), entendant la purification de Marie. Mais cette lecon se trouve à peine dahs un ms. grec cursif, et il est plus naturel d'entendre eëus de la Vg. comme une traduction de αὐτοῦ à cause de αὐτόν qui suit. Si le premier pronom est au singulier il représente Jésus et non Marie. Et cette leçon αὐτοῦ n’est point à dédaigner, étant celle de D, six minuscules, syrsin. (contre Plum.) sah. latt. (sauf qg) Vg.- Irénée (ur, 10, 5) et ok. n'ont pas de pronom. Mais guent Jésus était-il” soumis à la purification ? Jérôme l'entendait Lu du lui : Ingerantur dura ÉVANCILE SELON SAINT LUC. 6 25. avûp. nv (5 V) où ἣν ανθα. (T H). praesepia, vaqitus parvuli, octavae diei circumeisio, tempus purgatianis, ut probetur immundus. Non erubescimus.… (contra Helv. 1, 449). Mais e’est là un mouvement oratoire, et l'intention de Le. n'était pas de représenter Jésus comme souillé à ce moment, füt-ce des péchés d'autrui selon la doctrine de Paul (1 Gor. v, 21). On dirait donc que χκαθαρισμός dans cet endroit signifie raclrat, ou simplement expiation, comme dans Ex. xxx, 40 (B) : ἀπὸ τοῦ αἵματος τοῦ xafaprouoë où χαθαρισμός rend DV, et en effet le Thesaurus en fait un synonyme de καθάραιον « sacrifice expiatoire ». En droit strict, tout. premier-né mâle edt dù être immolé; le rachat était imposé pour les enfants, mais il avait toujours le earactère d'un saerifice de substitution, c’est-à-dire expiatoire. Deissmamn {Neue Bibelstudien, 24) cite de nombreux exemples où χαθαρὸς ἀπό τινος signifie libre d’une dette d'argent. On s'expliquerait cependant que cette leçon, difficile à entendre de Jésus, ait amené soit la suppression du pronom, soil son remplacement par αὐτῶν ou αὐτῆς. Mais d'après les règles que nous admetitons pour la critique textuelle, la lecoa authentique est αὐτῶν. Et peut-être est-elle encore plus difficile. Grammatiealement il faudrait l'entendre de Marie et de Joseph, qui sont le sujet de ἀνήγαγον. On en ἃ conclu (encore Klost.) que Luc s’est trompé, puisque Joseph m'avait rien à voir dans eelte cérémonie. Mais l'erreur serait. vraiment trop grossière. Absolument rien dans l'A. T. ne suppose l'impureté du père, ni même qu'il ait été contaminé par le contact de son épouse. On ne peut non plus entendre αὐτῶν .des Juifs qui ne: sant pas nommés auparavant. Luc aurait di. dire comme Jo. πι, 6 τῶν Ἰουδαίων. Il reste donc. à reconnaitre une phrase mal faite : « au moment de leur (de Marie et de Jésus) purification, ils (Joseph et Marie) le (Jésus) conduisirent ». D'autant que, en somme, la pensée de Luce est claire. Il s'occupe surtout de Jésus, le centre de toute cette scène, qui doit nécessairement être compris dans le pronom pluriel, mais il lui associe Marie en parlant des eolombes. Tous deux sont done associés dans le: rite, et c’est d'eux qu'il s'agit. Le mot καθαριαμός ἃ été ehoisi à cause de Marie, mais de facon à convenir à Jésus mieux que χάθαρσις qui était dans les LXX le terme technique pour Faccouchée. — ἀνήγαγον, naturellement Jeseph et Marie, regardés camme ses parenis; ef. ERegn. 1, 24 χαὶ πρασήγαγον ἐνώπιον Κυρίου, Luc ne parle pas encore du Temple (v. 27), mais c'est à cause du Temple qu'on va à Jérusalem, le séjour à Bethléem s'étant sans doute prolongé jusque-là. παραστῆσαι indique bien que l'enfant est comme offert en sacrifice, Rom. ΧΙ, 1 παραστῆσαι τὰ σώματα ὑμῶν θυ σίαν ζῶσαν, et cf. Jos. Ant. IV, νι, 4 κριοὺς παραστῆσαι, PoLvse χν!, 90, 7; Luc. deor. conc. 13.
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Cf. Ex. xur, 12 πᾶν διανοῖγον γνω» τὰ ἀρσενιχά... ἁγιάσεις τῷ χυρίῳ et Num. sv, 15 πᾶν διανοῖγον μήτραν. ... σοὶ ἔσται... τὰ πρωτύτοχα τῶν ἀνδρᾳιννν;ς. où il est évident que l’ensemble est simplement synonyme de πρωτότοχον. — L'expression doit être prise dans ce sens, non pour ce qu'elle décrit avec un réalisme primitif. Luc pensait d'autant moins à insister sur la manière dont Jésus était né, qu'il cite expressément la loi du Seigneur à laquelle il emprunte une locution toute faite. On ne peut donc rien conclure de ce texte contre la Virginité de Marie. Cependant la Loi étant impérative ἁγίασον (Ex. χη, 2) ou ἁγιάσεις (Ex. ταὶ, 12) à la manière des codes anciens qui s'adressent à une seule personne, Luc ἃ dû lui donner un tour plus général. Mais plusieurs Pères ont exagéré en voyant dans ἅγιος... κληθήσεται une allusion à la sainteté spéciale de Jésus. — χληθήσεται est synonyme de « sera regardé », plus encore que dans 32. 35 comme dans Ex. x1r, 46 ἣ ἡμέρα ἣ πρώτη χληθήσεται ἁγία, dont Lue a très bien su imiter le style législatif. — ἅγεον veut dire consacré (Lev. xxvn, 9 οἰς.). 2%) Dans καὶ τοῦ δοῦναι, le καί insinue le caractère double de la cérémonie, car, d'après la Loi (Lev. xu, 8), les deux pigeons étaient offerts par la jeune mère pour elle-même. Qui n'eût pas connu très bien la Loi devait supposer que le sacrifice était offert en vue de l'enfant, comme pour Samuel, at προσήγαγεν τὸ παιδάριον, χαὶ ἔσφαξεν τὸν μόσχον ([ Regn. 1, 24 s.), d'autant que le même sacrifice était exigé du naziréen devenu impur sans sa faute par le contact d'un mort : δύο τρυγόνας ἢ δύο νοσσοὺς περιστερῶν (Num. vi, 40, cf. Ex. v, 41). Dans le cas de la purification de la mère, l'offrande d'un des pigeons remplaçait un agneau pour ceux qui n'étaient pas riches. Joseph et Marie appartenaient donc à cette classe. L'expression ζεῦγος τρυγόνων ne se trouve que dans Lev. v, 44, à propos d'un sacrifice pour le péché; ce qui suggère de nouveau que le renvoi à la Loi est assez vague,
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Dans l'év. Luc n’emploie que quatre fois la forme grecque Ἰεροσόλυμα et environ vingt-six fois la forme hébraïque Ἱερουσαλήμ. qui est aussi plus fréquente dans les Actes. On peut voir là une tendance à l’archaïsme, d'autant que ni Mc. ni Jo. n'ont la forme hébraïque, et Mt. seulement xx, 37. Siméon est introduit comme un homme quelconque; à tout le moins il n’était pas prêtre il ne se trouve pas dans le Temple pour son office, il ÿ est amené par l'Esprit. ll est dans la manière des apocryphes d'en avoir fait le grand prêtre (Εν. de Nicodème, 1; Tisch. 389). On l’a identifié avec plus de vraisemblance à Siméon, fils de Hillel et père de Gamaliel, dont le nom seul ἃ été transmis (Chabbat 1) ἣν 26. om. αν a. En (S V) plutôt que add. (T Η). 28. om. αὐτου p. αγκαλας (ΤῊ V) et non add. (S). car la tradition juive ne lui ἃ prêté aucune parole. Hillel est mort vers l'an 1% ap. J.-C., mais à un âge fort avancé, on disait cent vingt ans.'Son fils pouvait avoir un certain âge à la naissance du Christ, et Luc ne dit pas qu'il fût un vieillard. Cependant le texte le suggère, et Siméon est plutôt un inconnu, d'une condition modeste, comme toutes les personnes qui figurent dans ces récits. — εὐλαδής, dans le N. T. Luc seul (Act. n, 5; vu, 2; xxn, 13), avec le sens de pieux; et en effet dans les LXX on lit, selon Les mss., εὐλαδής ou εὐσεδής (Sir. x1, 47; Mich. vu, 2). Le sens ancien du grec est « circonspect »; Platon l'a joint à δίκαιος, comme ici, mais dans le sens de prudent (force, justice et prudence, qualités d’un homme d'état, Polit. 311 B). Luc entendait probablement une piété très exacte, sinon scrupuleuse, circonspecte dans ses actions pour ne pas heurter les préceples. On la retrouve chez les chrétiens : are. καὶ εὐσεθῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι, προςδεχόμενοι τὴν μακαρίαν ἐλπίδα (Tit. πα, 13). προςδέγομαι « recevoir », mais anssi « attendre », Mt. xv, 43, Le. χχπτ, δι du règne de Dieu. Ici c’est la consolation d'Israël, selon le thème de Luc, qui se tient dans la perspective messianique pré-chrétienne. παράκλησις, en grec, « appel, prière » (syrsin. « et recevant la prière d'Israël cf. go. et e expectans praecem Isdrahel), mais dans les LXX toujours « con tion » (rac. 2112), comme dans Paacaris, Ep. 96 p. 278. La consolation suppose un deuil, comme la captivité de Babylone, pour la fin de laquelle Isaïe invitait à la consolation : καὶ παρεκάλεσεν (m3) τοὺς πενθοῦντας ἐν Σειών (Sir. xLwi, 24). Le retour de la captivité élait devenu le symbole de la délivrance messianique; on ἃ donc pu désigner les temps du Messie comme une consolation, même avant la ruine de Jérusalem en 70. Les âmes vraiment pieuses n'avaient pas attendu la ruine politique pour déplorer la situation d'Israël et soupirer après la consolation. Sur le titre de consolateur donné au Messie, cf. Le Messianisme… p. 246. — πνεῦμα est séparé de ἅγιον par nv, ce qu donne un sens moins personnel que 1, 35, et que 1, A5. 41. 67 (Plum.). — ir αὐτόν, Ie descend sur lui, super eum plutôt que in eo (Vg.).
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χρηματίζω, régler une affaire, donner une ΗΝ ὌΨΑ une réponse, aussi de la part de Dieu (Jos. Ant. V, τ, 14; X, τ, 3; XI, vu, 4), ou simplement avertir, enseigner, révéler (Mt. 11, 12. 22; Act. x, 22; Heb. vur, 5; xt, 7; χει, 25). La Vg. ἃ une propension à traduire le passif responsum accipere, encore Act. x, 22 où il n'y ἃ pas lieu. Ce sens est bien celui de la koinè, par exemple Pap. pour faire ce que prescrivait la Loi à son sujet, #8 il le prit dans ses bras, et il bénit Dieu et il dit : . Fayoum, 137 (1 s.), en parlant à un dieu : χρημάτισόν μοι, ἢ μείνωι ἐν Βακχιάδι; ἐμοὶ χρημάτισον, mais rien n’oblige à supposer ici ce sens spécial, puisqu'on ne voit pas que Siméon ait interrogé Dieu autrement La par son dis — L’Esprit-Saint, avec deux articles. — ἰδεῖν θάνατον pour expérimenter la mort; οἵ. Ps. LXXUX, 49; le sens d’expérimenter est assez fréquent pour ΠΝ, Eccle. vi, 16; 1x, 9; Jer. v, 12 etc.; l'expression est donc sémitique; cf. cependant Sopn. El, 205 : τοὺς ἐμὸς ἴδε πατὴρ θανάτους αἰχεῖς. — πρὶν ἢ ἢ ἄν est employé très correctement après une négation avec le subi. aoriste pour exprimer une action future qui doit être accomplie avant une autre : Eur. Méd. 276 χοὺχ ἄπειμι πρὸς δόμους, πάλιν, πρὶν ἄν σε γαίας τερμόνων ἕξω δάλω, ἢ omis par les attiques, est courant en ionien. Siméon était donc de ceux qui attendaient le Messie. L'expression χριστὸς χυρίου n’est pas employée une seule fois dans l’A. T. pour le désigner. Depuis l'institution de la monarchie on nommait ainsi le roi oint par fahvé pour régner sur Israël (I Regn. xxiv, 7. 11; xxvi, 9, 41. 16. 23; II Regn. 1, 44. 16 π, 5. 49. 21) ou un prince oint ou choisi par lui pour une mission (11 Chr. xx, 7); cf. Le Messianisme.. 213 ss.
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ἐν τῷ πνεύματι, poussé par l'Esprit-Saint; cf. iv, 13 1v, 44; x, 21. Le hicron est l'ensemble des bâtiments et des cours contenus dans l’enceinte sacrée. — ἕν τῷ εἰσαγαγεῖν peut signifier le moment où les parents entrent; c'est le cas ici, à cause du sens du verbe; autrement Luc aurait dit « après qu'ils furent entrés ». εἰσάγω neuf fois dans Luc (Év. et Act.), et Jo. xvin, 16; Heb. 1, ὁ pour le N. T. — τοὺς γονεῖς est cité comme une preuve que dans le prétendu document suivi par Luc, censé judéo-chrétien, Jésus élait fils de Joseph. Mais personne ne connait le texte de ce document, et, s’il était strictement légaliste, Luc s'en serait écarté beaucoup par la physionomie qu'il donne à la cérémonie qui l’eût empêché de changer un mot? C'est done simplement Luc qu'il faut expliquer : il ἃ dil les parents, selon l'apparence qui faisait loi pour le public, parce que c’est plus court et plus simple, d'autant qu’on peut être père adoptif, c'est-à-dire véritable père légalement sans être père selon la chair. Blass (136) regarde περὶ αὐτοῦ comme moins correct que περὶ αὐτόν, parce qu'il le rattache à ποιῆσαι, mais le verbe est trop éloigné; mieux vaut le rattacher à τὸ εἰθισμένον τοῦ νομοῦ comme ne formant qu'un terme, l'usage prescrit par la Loi. περὶ αὐτοῦ appuie d’ailleurs la lecon αὐτοῦ au v. 22. C'est délibérément que Luc met Jésus seul en scène, à propos d'une cérémonie légale où sa présence n'était pas exigée par la Loi. Ce n’est pas le fait d’un écrivain judéo-chrétien.
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καί introduit l’apodose ; αὐτός simplement « lui » ou « il » cf, 1, 22; 11, 50; x, 36, οἱ Introd. p. cxv. Il n’est point question du prêtre. L'enfant est naturellement porté par sa mère, Siméon le prend. L'inspiration du Saint-Esprit n’est pas mentionnée pour le cantique, non plus que pour le Magnificat, mais sa motion vient d'être indiquée (v. 27}. Siméon bénit Dieu; cf. 1, 64.
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Gen. xzvi, 30 « Israël dit à Joseph : je puis mourir maintenant, puisque j'ai vu ton visage et que tu vis encore ». Il y ἃ quelque exagération à comparer Siméon à la sentinelle chargée d'annoncer le retour d’Agamemnon (Escu.), comme si le vieillard se félicitait d'être relevé de son service. Les mots de δοῦλος et de δεσπότης n'obligent pas à regarder Siméon comme esclave de sa tâche. Dieu est le maître de la vie, il délie de la nécessité de vivre dans les épreuves (ΤῸ. πὶ, 6 ἐπίταξον ἀπολυθῆναί μέ, cf. Num. xx, 29). ἀπολύω signifie proprement délier, détacher, comme un navire qu'on détache du rivage, et c'est probablement dans ce sens qu'il est employé au passif pour mourir (Sora. Ant. 1268 ἔθανες, ἀπελύθης el au moyen, 1314). L'idée que la vie est un esclavage ou que Siméon était retenu en faction est moins naturelle. Désormais il peut aller en paix, comme Abraham (Gen. xv, 15), sans être préoccupé du funeste état de son peuple. — κατὰ τὸ ῥῆμά σου fait allusion à la promesse du v. 26; le vieillard comprend que sa fin est arrivée, puisqu'il n’attendait que ce signe.
Le Nunc dimittis, trois stiques, mais seulement deux idées. Siméon est délivré parce qu'il a vu le signe promis, et qui sera le salut pour les peuples θὲ pour Israël. Ce cantique semble toujours avoir été chanté le soir (Plum.) dans l'Église ; il a la mélancolie d'un adieu : « c’est le soir d’un beau jour
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τὸ σωτήριον adj. pris pour un subst. En soi c'est un synonyme de σωτηρία. L'expression est empruntée à Is. xr, 5, cité expressément par Luc πὶ, 6. Dans le cas présent, c'est presque une personnification pour le Sauveur, avec l’insistance sur la vue immédiate, attribuée aux yeux, cf. If Regn. xxiv, 8; Jer. xx, 4 et surtout Isaïe, xvu, 7; xxxur, 47. 20; Lxiv, 4, d'autant que la promesse du v. 26 portait sur la personne du Messie, et que Siméon tenait l'enfant.
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Siméon va maintenant décrire le salut; le v. 31 affirme seulement qu'il est préparé pour tous les peuples, c'est-à-dire qu'il leur est destiné. — κατὰ πρόσωπον l'indique déjà comme un phénomène ou un objet visible, exposé aux regards. L'idée est isaïenne (Is. n, 1 s.), même sans le symbole de la lumière.
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Mais c'est surtout comme une lumière qu'isaïe avait envisagé le salut, lumière qui éclaire les nations (Is. xcu, 6; xux, 6 εἰς φῶς ἐθνῶν) opposées ici à Israël, le peuple de Dieu. On ne peut dire si φῶς commande εἰς ἀποχάλυψιν et aussi (εἰς) δόξαν ou si δόξαν est en parallélisme avec φῶς εἰς ἀποχάλυψιν, Les deux sens sont possibles grammaticalement; le second est plus probable, car il y a crescendo sur Israël, et ce crescendo est plus complet et plus distinct si la gloire n’est pas une simple manifestation spéciale de la lumière qui regarde les Gentils. ΤΠ est encore plus difficile d'expliquer littéralement φῶς εἰς ἀκοχάλυψιν ἐθνῶν. D'après Schanz, c'est la lumière qui montre ce que sont les païens, à savoir des gens plongés dans les ténèbres; d’où l’on conclut indirectemenñt qu'ils doivent se tourner vers la lumière. D'après Plummer, le gén. ἐθνῶν est possessif; la lumière fournit une révélation qui doit appartenir aux nations. L'expression serait un peu contournée. Quoique ἀποκάλυψις signifie ordinairement action de découvrir, le sas d'instruction s'impose ici; l'expression est peut-être difficile à analyser, mais l’idée est claire : il s’agit d'une lumière qui dissipe les ténèbres ct qui éclaire les nations. C'est l'idée de 1, 79, avec cette modalité que les ténèbres sonl comparées à un voile (εἴ. Is. 1x, 2 σκότος χαλύψει γῆν) que fait disparaitre la lumière. Le salut apparaissant dans Israël rayonnera d'abord sur lui; les nations en ouvrant les yeux à cette lumière verront en même temps Israël dans cette gloire. Siméon se place donc exactement dans l'horizon d'’Isaïe. L'universalité du salut au sens large était isaïenne avant d'être paulinienne, et c'est Isaie que cilera Paul (Act. χπι, 47). Rien n'indique que la lumière, acceptée par les nafions, doive servir ensuile au salut d'Israël (Rom. τι, 32), ni qu'Israël pût hésiter à reconnaître un salut qui était sa gloire. Siméon en viendra à l’attilude des hommes; pour le moment il est en extase devant la beauté du plan divin; son cantique respire le plaisir des yeux en présence de la lumière. IL est d'ailleurs parfaitement en situation, ce qui est une garantie d'authenticité. Il est presque comique de constater que Galba a été salué en Égypte comme une lumière brillant pour lc salut des hommes : ἵνα δὲ εὐθυμότεροι πάντα ἐλπίζητε παρὰ τοῦ ἐπιλάμψαντος ἡμεῖν ἐπὶ σωτηρίᾳ τοῦ πάντος ἀνθρώπιον γένους... Τάλθα τάτε πρὸς σωτηρίαν καὶ τὰ robe ἀπόλαυσιν... (Drrr. Or. Il p. 390).
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Ce verset marque combien avait été spontanée l’action du vieillard. H s'était emparé de l'enfant sans s'informer auprès de ses parents, et avait manifesté sa gloire. Ils ne pouvaient qu'être étonnés de cette évidente intervention de Dieu dans l'esprit du voyant. Outre que l'ange n'avait point parlé à Marie de la conversion des Genlils (Plwm.), l'étonnement ou l'admiration sont toujours 85. om. δὲ p. σου (ΒΕ) ou add. (T 5.0). en situation devant une énergie surnaturelle, et presque de style (1, 63; 11, 18. 88. ἵν, 08 Vin, 95; 1x, 88; χτιν, 15.421; VAE ἴ, Ἴνα, ARE AV, 15; MIE 98; τε prochain de cet étonnement ce sont naturellement les paroles du vieillard sur l'enfant. Si l'on voit dans cet étonnement la preuve que l’auteur ne connaissait pas la conception miraculeuse, il faut ajouter qu'il ne savait rien non plus - l’apparition de l’ange à Marie, ni de l'épisode des bergers. . 3%) Siméon les bénit, ce qui peut s'entendre dans le sens propre; ce privilège appartenait à son âge. 1] s'adresse à Marie par instinct prophétique; d’ailleurs les épreuves des enfants ne touchent-elles pas surtout le cœur des mères? — κεῖται « est destiné à », comme Phil. 1, 46 ; 1 Thess. m1, 3, en parlant de personnes; leemême sens est fréquent chez les classiques à propos de choses, par exemple dans Soph. au lieu du passif τέθειμαι, ex. : διδάξω — & σοι γήρως ἄλυπα τῇδε κείσεται πόλει (Oed. à Col. 1519), à propos des avantages réservés à Athènes. Il n'est donc pas nécessaire de voir dans κεῖμαι une allusion (cf. 1 Cor. in, 11) à la pierre angulaire d'Isaïe (vnr, 14). Si cette comparaison, fréquemment appliquée au Messie dans le N. T. (Mc. χα, 40; Rom. τὸ 38: Ἰ5Ρ6,. τὸ Act. 1v, 11), expliquerait bien πτῶσις, il n’est pas naturel qu'une pierre serve au relèvement. Le symbolisme n'est pas indiqué clairement; ce n'est pas celui d'une personne qui abat les uns, et qui relève les autres; l'enfant est plutôt regardé comme un objet à l’occasion duquel les uns — qui élaient ou croyaient être debout, — tombent, tandis que ceux qui étaient abattus se relèvent, et cela dans Israël; on tombe ou on se relève, selon qu'on prend parti pour lui; c'est ainsi qu’un signal bien ou mal compris peut entrainer le salut ou la catastrophe; il sera ce σημεῖον, comme Isaïe ct ses fils (Is. vin, 48) et sera mal compris; ἀντιλεγόμενον ne signifie que très rarement, « en litige, admis par les uns, nié par les autres », mais ordinairement au moins « contesté »; dans leN.T. ἀντιλέγω ἃ le sens de contredit ou même de nié (xx, 27; Jo. xx, 12; Act. χπὶ, 45; xxvin, 19.22; Rom. x, 21; Tit. 1, 9; π|, 9; cf. Os. 1v, ὦ et Heb. xu, 3). Les textes cités par MM. supposent tous une opposition, plus ou moins absolue. Done on rejette le signe, ceux du moins qui doivent tomber; lui-même est en butte à la contradiction. Dans le ps. Liv (55), 10, on parle αὐ ἀντιλογία dans la ville, et au v. 22 les paroles sont des traits : ot λόγοι αὐτοῦ... καὶ αὐτοί εἰσιν βολίδες, De même Ps. 1ivi (57), 5, la langue est un glaive aigu; et Ps. Lxur (64), 4 ἠχόνησαν ὡς ῥομψαίαν τὰς γλώσσας αὐτῶν. La comparaison de la langue ou de la parole avec l'épée était donc courante (εἴ. Heb. 1v, 12).
2:35
La première moitié du v. n’est pas une parenthèse; elle se soude à ce qui précède, tandis que la seconde moitié s'applique à tout ce qui est antérieur. Καὶ σοῦ δὲ αὐτῆς, beaucoup plus énergique que σοῦ tout seul. δέ (manque à B etc.), est à expliquer comme dans 1, 76. Dans quelle catégorie faut-il ranger Marie? avec son fils ou avec ses adversaires? La question ne se poserait même pas, si Origène, suivi par Amphilochius, Titus, et presque par Chrys. Bas. et Cyrille d'AL, n'avaient interprété l'épée du doute ou de l'infidélité. Cette subtile psychologie, comparant le doute à une épée qui pénètre à travers les puissances de l'âme, doit peut-être son origine à la métaphore de Heb. 1v, 12; en tout cas elle n’a rien à faire ici. Il faut mettre Marie ou avec son fils pour souffrir avec lui, ou avec ceux qui le contredisent. Or le premier sens est parfaitement naturel, et marque bien le lot de la mère. Tandis qu’on ne peut absolument pas dire des autres qu'en contredisant ou même en contestant le Messie, ils avaient l'âme transpercée d'un glaive par le fait d’autres personnes. La métaphore du doute exprimé par l'épée serait à peine tolérable si celui qui doute se perçait lui-même d'une épée. C'est peut-être pour cela que l’ancienne version syr. et saint Éphrem ont traduit : « tu te perceras d’une lance » (Burkitt cite Éphrem d'après Ichô ‘dad, ed. Harris, p. 34, cf. Mæs. p. 28 s.), mais il faut simplement constater que c'est un contresens. Le vieillard ayant en vue le Sauveur exposé aux contradictions, a un mot touchant pour la mère qui aura elle aussi l'âme transpereée du fait des mêmes ennemis. Il est étrange qu'après avoir expliqué ce passage correctement : la contradiction sera Lelle que le cœur de la mère en sera pour ainsi dire brisé, Klostermann ajoute : Le contexte scrait plus coulant si l’on entendait avec Gressmann : « celui-ci est destiné à être une pierre sur laquelle beaucoup tomberont, et un signe auquel on doit contredire — toi aussi tu dois contredire, et de la sorte il y aura aussi dans ton âme un déchirement, afin » etc. Depuis quand le rôle de l'exégèse est-il de substituer au texte des contextes plus coulants? Encore celui-ci n'est-il plus coulant qu'en supprimant un élément essentiel pour un Sauveur, le salut d’un certain nombre. D'ailleurs Siméon n’annonce pas à Marie qu'elle souffrira elle-même le martyre, et il ne fait pas allusion directement à la lance qui a percé le côté du Sauveur. Le glaive est celui de la douleur maternelle compatissante. C'est à juste titre qu’on a regardé le glaive comme le symbole de la douleur de Marie au moment de la Passion; mais on n’eût pu le discerner d'après les seules paroles de Siméon. — Le v. 34 se termine ensuite, avec ὅπως qui marque l'intention divine de cet étrange résultat du salut proposé. Dieu avait résolu que les cœurs se manifestassent. Ceux qui étaient simples et droits reconnaitraient le Messie, les autres seraient parmi ses contradicteurs. Saint Paul s’appliquait le même office : ἐν τοῖς σωζοgévots καὶ ἐν τοῖς ἀπολλυμένοις (1 Cor. π, 15), et l’Apôtre dit aussi que Jésus avait été un scandale pour les Juifs (1 Cor. 1, 24). Knabenbauer rappelle les 37. ews (T H V)et non om. (S). -- ον. τὴν ἃ. πολιν (TH) ou add. (S V). prédictions : seul un reste serait sauvé, Dieu serait une pierre de scandale pour les infidèles d'Israël et de Jérusalem, les temps messianiques seraient des temps de vengeance, Dieu punirait les adversaires du Messie; il appelait en vain un peuple incrédule (Is. vin, 1%; x, 22; xtax, 26; L, 11 Li, 235 xt, 2), mais aucun de ces textes n'insinue que le Messie lui-même sera rejeté par Israël. On ne pouvait le soupconner qu'en regardant le Serviteur de lahvé comme le même personnage que le Messie. Dans ce passage d'Isaïe (zu, 8 — zut, 42), la gloire alterne avec l’humiliation : « mon serviteur prospérera; il montera, grandira, s'élèvera bien haut; … la multitude des nations l'admirera, et les rois fermeront la bouche devant Lui. méprisé et, à nos yeux, néant » (Trad. Condamin). C'est ce qui expliquerait le mieux comment Siméon, après avoir dif que Dieu avait préparé l'enfant pour la gloire d'Israël, ἃ pu ajouter qu'israël, en partie du moins, ne le comprendrait pas. C'est la première révélation, dans le N. T., du véritable rôle du Messie, sous une forme très énigmatique, mais très appropriée à la circonstance, puisque la prophétie s'adresse à Marie, les souffrances du Christ n'étant marquées que par Île glaive qui doit traverser le cœur de sa Mère. Ge ne sont point là les caractères d'une prophé- \. :. die faite après coup. .
2:36
ἦν, « existait » (el non pas « était présente »} comme v. 25. προφῆτις comme Marie sœur de Moïse (Ex. xv, 20), ou Débora (ud. τυ, 4) où Houlda ἡ {IV Regn. xxn, 14; ΠῚ Chr, xxxiv, 22) en hébreu ΠΝ 32. non pas nécessairement une personne qui annonce l'avenir, mais qui vit dans le commerce de Dieu et donne aux autres de bons conseils ou même des avis surnaturels (οἴ, Ap. n, 20); on indique le nom de son père et de la tribu du père. Anne était avancée en âge; ef. 1, 7, mais avec πολλαῖς en plus, ce qui indique un très grand âge. — ἐν n’était pas nécessaire (Jos. xxm, 1; ΠῚ Regn. τ, 1). Mariée vierge, elle avait vécu avec son mari durant sept ans, Le syrsin. et Éphrem (Lamy III, 813) D . disent spi jours!
2:37
αὐτή ou αὐτηῦ Plutôt le premier, car le second indiqueraïl une nouvelle phrase et il faudrait sous-entendre un verbe (cf. vu, 42; vu, 42), tandis que les deux participes coordonnés (style de Luc, Hol£z.) semblent une parenthèse qui se lermine à τεσσάρων. Cependant χαὶ αὐτή ne signifie pas « elle aussi mais simplement « et elle » (cf. v. 28). Luc ne veut pas dire que sa viduité dura quatre-vingt-quatre ans (syrsin.), mais que, demeurée veuve, elle avait alors quatre-vingt-quatre ans. Veuve non remariée était une qualification honorable même dans le monde romain (sic compleæa est viduitatem tanquam genus pudicitine, Quanic. decl. 306) et dans Israël (Judith, xvi, 22), et dans l'Église primitive ([ Tim. v, 5. 9). Tandis que Siméon vivait à Jérusalem et était venu dans le Temple, Anne s'était arrangé un petit logis, probablement une simple couchette dans un réduit quelconque du Hiéron. Elle devançait ainsi l'idéal normal d’une veuve chrétienne, ἡ δὲ ὄντως χήρα... προσμένει ταῖς δεήσεσιν καὶ ταῖς προσευχαῖς νυχτὸς χαὶ ἡμέρας ([ Tim. v, 5). L'accusatif νύχτα χαὶ ἡμέραν n'indique pas une prière plus constante (cf. Act. xxvi, 7) que le génitif (ef. Apoc. var, 15 λατρεύουσιν αὐτῷ ἡμέρας καὶ νυχτὸς et Apoc. 1v, 8). Ces exemples prouvent que l’ordre n'importe pas non plus, « nuit et jour » ou « jour et nuit », même dans Luc xviu, 7; Act. 1x, 24.
2:38
ἐπιστᾶσα ef. v. 9, n'indique pas une apparition soudaine, mais pourtant à tout le moins qu'Anne n'était pas attendue, et que son intervention doit s'expliquer par un mouvement intérieur, l’amenant au moment voulu. Dans ἀνθωμολογεῖτο la prép. ἀντί ne donne pas le sens d’une réplique à Siméon, mais simplement qu'on tombe d'accord, qu'on reconnait ensemble ce qui est dû à Dieu; cf. 1 Esd. vin, 28 ἀνθωμολογεῖτο κλαίων et Ps. Lxxvi (79), 43; ΠῚ Macch. vi, 33; Test. Jud. τ, 3; Dan. (Lxx) 1v, 34. — καὶ ἐλάλει peut se rapporter au temps qui suivit. On dirait que la pieuse veuve s’empressa de porter la bonne nouvelle à tous ceux qu'elle savait soupirer après le salut. — περὶ αὐτοῦ s'entend de l'enfant, comme il est évident par le contexte général. La délivrance de Jérusalem est une expression qu’on pouvait déduire des prophètes (cf. Is. zu, 9; xe, 2), mais qui a étonné. D'où la correction ἐν avant Jérusalem (A D etc.) ou le changement de Jérusalem en Israël (Vg.-Clém. mais non WW).
2:39
παντα (T Η) ou ἀπαντα (S V). — excotpeday ΤΊ H) ou που ( V).
Syrsin. « Joseph donc et Marie, lorsqu'ils eurent achevé dans le Temple au sujet du premier-né tout ce qui est écrit dans la Loi, retournèrent en Galilée à Nazareth leur ville ». Ce véritable targum jette un jour peu favorable sur la valeur de ce texte. — C'est en cet endroit qu'on pourrait discuter l'accord de Luc et de Mt. Luc n'a parlé ni de l'adoration des Mages, ni du massacre des inno- cents, ni de la Fuite en Égypte. Schanz prétend que ces faits ne convenaient pas à son but de montrer en Jésus le Sauveur des pauvres et des humbles. Mais il se préoccupe aussi de l’universalité de la Rédemption, que présageait déjà la visite des Mages, représentant les Gentils. On concédera que Lue, même s’il ἃ connu ces faits ἃ pu avoir des raisons, ignorées de nous, de ne point les rapporter, mais, s’il avait connu un récit de l'enfance attribué à un apôtre, n'eût-il pas écrit autrement le récit de l'enfance, puisque, de l’aveu de tous, il est très difficile d'accorder les deux récits? Il est donc plus probable qu'il n'a pas connu le début de l’évangile de Mt. D'autre part on ne saurait prétendre que les faits qu’il raconte excluent les autres; il faut simplement dire qu'ils paraissent exclus selon la perspective qu'il a choisie. En fait, élant donnée la courte distance entre Bethléem et Jfrusalem, l’arrangement le plus commode pour Joseph et Marie était de venir à Jérusalem pour la Présentation et de retourner le même jour à Bethléem pour y préparer leur départ définitif. Luc n'affirme pas qu’en sortant du Temple la sainte famille a pris le chemin du nord. Elle ἃ pu se diriger d’abord vers le sud. Le v. 39 clôt donc tout le séjour en Judée et ramène Marie et Joseph à leur résidence ordinaire. La Fuite en Égypte n'était sans doute pas connue de Luc, et ne la connaissant pas il ne pouvait s'exprimer autrement. Mais il ne l’exclut pas. non plus. Les textes ont pu embarrasser des commentateurs habilués à prendre chaque expression dans son sens 16 plus strict, mais ils ne font pas difficulté selon les normes ordinaires de l’histoire. Quant aux faits eux-mêmes racontés par Mt., on doit renvoyer ici à ses commentateurs.
2:40
σοφια (H) ou σοφιας (TS V).
Le mot πνεύματι après ἐχραταιοῦτο n'étant pas authentique, mais emprunté à 1, 80, les deux premiers termes doivent s'entendre «le la croissance physique, accompagnée d'une vigueur correspondante. πληρούμενον, part. passif présent n'est point synonyme de πλήρης οἱ signifie que Jésus était rempli chaque jour davantage de sagesse, c’est-à-dire que son intelligence s’ornait de plus en plus dans un certain ordre. Étant parfaitement homme, il se développait, mais sans ‘aucun des obstacles du péché ou d’une hérédité plus ou moins vicite. N'étant pas moins homme par l'âme que par le corps, et étant donnés les rapports du corps et de l'âme, on ne comprendrait guère un développement unilatéral d'ailleurs Luc a bien entendu l'exclure. La grâce de Dieu, ou sa complaisance, reposait sur Lui, qui était Fils de Dieu par sa nature divine, et le chef-d'œuvre de la nature humaine (cf. Act. 1v, 33). Tout système devra donc tenir compte des textes de saint Luc, « qui établissent l'un et l’autre une corrélation si évidente entre le développement physique et le développement moral, qu'il semble difficile d'admettre que l’un fût réel et l’autre simplement apparent » (Mer Le Cauus, La Vie de N.-S. Jésus- Christ, 6° éd. 1, 236).
2:41
οἱ γονεῖς, même dans les mss. qui ont mis aux vv. 27, 33 et 43 Joseph et Marie, ou Joseph et sa mère; ce qui pronve que les corrections n'étaient point le fait d’un dogmatisme intransigeant (Plum.). Cependant ici beaucoup de latt. ont Joseph et Marie. Syrsin. a la traduction étrange « ses parents » dans le sens de proches parents, non de père et de mère, WIN. — κατ᾽ ἔτος est l’expression grecque; dans les LXX ἐνιαυτὸν κατ᾽ ἐνιχυτόν (DE. xiv, 22; 1 Regn. ds 7 I Macch. 1v, 59 etc.). — τῇ ἑορτῇ, à à l’occasion, au moment de la fête, pour la fête, datif de temps. Avec ἐν ce serait « durant la fête ». L'expression telle quelle, Jo. xur, 4. I est étrange que Luc suppose ici cette fête connue, tandis qu'il la présente à son public xxir, 4; c’est un indice qu'il suit ici une source, écrite ou orale, habituée à l'horizon juif. Les Israélites devaient se rendre trois fois par an au sanctuaire (Ex. xxur, 14-47; xxxiv, 23; Dt. xvr, 16), pour les fêtes des Azymes, des Semaines et des Tabernacles. Sans doute un très grand nombre, ceux qui étaient éloignés, n'y allaient qu'une fois par an ou même pas du tout. Les femmes n'étaient point obligées, non plus que les enfants, jusqu'au moment où ils étaient censés fils du précepte, ΠῚ 92, selon l'expression du Talmud (Baba mesia 963), ce qui avait lieu au moment de la puberté. Mais évidemment les femmes pouvaient accompagner leurs maris et emmener leurs enfants (1 Sam. 1, 24).
2:42
Si Luc avait pensé que Jésus vint alors à Jérusalem pour la première fois, n’aurait-il pas dit expressément que ses parents le prirent avec eux cette fois ίεχοντες avrov D)? L'âge de douze ans est plutôt dans sa pensée en rapport avec la scène qui suit qu'avec une obligation légale dont il n'est pas question pour l'enfant. L'âge de douze ans dans Ketoubot 50 et Ioma 82 est seulement cité comme le moment où l'enfant doit être tenu plus sévèrement et commencer à jeûner. — ἐτῶν, le génit. comme πὶ, 23; Act. τν, 22. — ἀναδαινόντων, partic. prés. d'habitude, au sens de l’imparfait. ἔθος dans le sens de rite, comme dans plusieurs papyrus (Derssmann, Neue Bibelstudien, 79).
2:43
τελειωσάντων indique que les saints pèlerins sont demeurés à Jérusalem durant les sept jours des Azymes, qui se terminaient par un jour solennel (Ex. ΧΗ, 45 s.). À défaut d'une obligation formelle, il y avait une raison de convenance, et l'opportunité de se reposer. — ὑπομένω expression choisie; ceux qui restent en arrière après le départ des autres. (XÉN. Banquet, 1x, 7; Act. xvu, 14). Le fait serait inexplicable si les parents de Jésus n'avaient pris l'habitude de lui laisser une certaine liberté, assurés qu'il serait toujours où il devait être. On pourrait certainement agir ainsi avec des enfants de cet âge qu'on sait raisonnables et avisés. 11 est inutile de supposer avec Bède et saint Bonaventure que les hommes allaient d'un côté et les femmes de lautre, de sorte que Joseph ἃ pu le croire avec Marie et réciproquement; du moins ce n’est pas l'usage actuel; on se groupe par familles pour faire un long trajet. C’est seulement dans la procession solennelle qui conduit une fiancée ou un enfant circoneis que les hommes et les femmes sont séparés. Les caravanes un peu nombreuses comportent toujours un certain désordre; on se retrouve à l'étape indiquée
2:44
συνοδία était devenu un terme technique pour caravane; Palmyre avait ses synodiarques ou chefs des grandes caravanes. On peut imaginer sur la voie de Jérusalem à Néapolis une longue file de gens ἃ pied, à âne ou à cheval, cheminant par groupes de parents ou d'habitants du même bourg, sur une longueur d’un ou même de plusieurs kilomètres. Il était difficile d'arriver en un jour à Naplouse (douze heures environ); l'usage est souvent de partir tard le premier jour et de faire la première étape plus courte. La tradition qui place le premier arrêt à El-Bireh n’est point dépourvue de vraisemblance (trois beures); on pourrait songer aussi à Gifneh (Gofna) où passait la voie romaine (quatre heures et demie de Jérusalem), maïs il serait difficile d'aller plus au nord.
2:45
ἀναζητοῦντες n'est pas le présent pour le futur, comme si les parents savaient dès lors qu’il leur faudrait chercher l'enfant à Jérusalem. 1} ἀνα! peutêtre été en retard, et s’efforçait de rejoindre. On pouvait espérer le retrouver sur la route. Tout le monde n'était pas parti le même jour. Marie et Joseph durent interroger anxieusement tous les groupes qu'ils rencontrèrent. C'est ainsi que se passa le second jour, eelui du triste retour.
2:46
Les trois jours peuvent être ealculés de différentes manières. Le plus simple est de dire : après trois jours de séparation ; c'est-à-dite qu'arrivés à Jérusalem le deuxième jour, ils trouvèrent l'enfant le troisième. Ce serait le même comput que pour la Résurrection (cf. Me. vin, 31; 1x, 81; x, 94). — ἐν μέσῳ ne doit pas être pris dans un sens trop strict (ef. vm, 7), comme si Jésus avait été placé au centre des docteurs, pour leur enseigner la Loi et les Prophètes, ou même les sciences naturelles, selon le style des apocryphes (Ex. arabe de l'enfance, Ἐ.- 111. La scène ἃ paru analogue à ce qui se passe dans l'Orient musulman; les maîtres enseignent dans les mosquées assis sur des escabeaux, les élèves rangés en cercle autour d'eux, assis sur des nattes. Les rabbins enseignaient eux aussi aux parvis du Temple dans quelque chambre ou galerie, assis sur quelque petit banc, les élèves à leurs pieds (Aet. xxn, 3). Le Talmud (Megilla 215) prétend que les élèves ne s'assirent qu'après la mort de Gamaliel 1; c'est une explication légendaire (Scnünen.. H, 386 note 52). Mais ce qui fait le propre de cette scène, c'est que Jésus n’est pas dans un groupe de disciples, car il n'aurait eu qu'un maitre. Les maîtres étaient donc s groupés, disputant entre eux, peut-être autour d’un savant d'une autorité exceptionnelle, car rien n'indique une prédication au peuple en l'honneur de la fête (contre Plum.). Dans ce cas Jésus n'aurait pu interroger, ce qui se faisait .«48. χαγὼ (T 5 V) et non xx εγω (H). --- ζητοῦμεν (H) plutôt que εζητουμεν (PS V). 51. ravta τὰ pruata (T H) sans ajouter saura (V), plutôt que τὰ pruata ἀπαντα (ὃ). 52, τὴ a. σοφία (S V) plutôt que om. (5 V). au contraire dans les discussions. Les maîtres, charmés de la bonne grâce et de l'intelligence de l'enfant, l'avaient laissé pénétrer dans leur groupe. I put done interroger et répondre, un peu comme l'un d'eux, et l’on imagine leurs graves figures s'éclairant d'un sourire quand il posait une question embarrassante pour les plus sages, ou répondait avec intelligence. On aimait à pressentir chez les jeunes gens de futurs docteurs en Israël. ὲ
2:47
ἐξίστημι mot employé par Mt. une fois (xu, 23), par Me. trois fois ἡμῶν le sens d’un extrême étonnement (nu, 12; v, 42, x1, 51; tandis que mm, 21 est différent comme II Cor. v, 13) et souvent par Luc (vi, 56; Act. πὶ, 7. 42; vin, 13; x, 213 x, 45; xu, 16), et bien conforme à l'impression produite dans ses écrits par une manifestation surnaturelle, stupéfaction supposant qu'on ne comprend pas, ou lerreur non moins ébahie.
2:48
ἐχπλήσσω « je frappe, j'étourdis », est encore plus fort que ἐξίστημι « je sors de moi ». L'intervention de la mère s'explique assez, sans même tenir compte de sa situation spéciale vis-à-vis de Jésus. Plus angoissée de la perte de son fils .et plus émue à sa vue, elle donne un libre cours à son affection, et s'efface en même temps en rappelant les devoirs du fils envers son père. Cela est exquis, et cela doit se lire dans le sens de Luc, lequel nous a avertis que Joseph n'est pas le père de Jésus, maïs qui nous ἃ habitués aussi à la situation de la sainte Famille devant le public. Le rapprochement avec Me. 11, 32 n’est que dans les mots; comment Luc aurait-il pensé qu'un épisode si différent tiendrait lieu de celui de Marc et adoucirait la fâcheuse impression qu'on eût pu en concevoir par rapport à Marie (contre Holz.)? La leçon ζητοῦμεν appuyée sur N B est confirmée par sah. ; elle est bien supérieure comme effet pathétique et comme naturel à ἐζητοῦμεν « nous te cherchions - soutenu par presque toutes les autorités.
2:49
τί ὅτι (Act. v, 4. 9) comme τίς ὁ εἶνε τι ὅτι, 1V, 36. — ἐν τοῖς τοῦ πατρός μον, d'après Knab. qui cite beaucoup de commentateurs, mais aucun Père « les affaires de mon Père », l'œuvre qui m'est confiée, comme dans Jo. vu, 29; 1x, 4; χιν, 31. La réponse serait un peu sévère; les parents de Jésus auraient dù savoir qu'il faisait passer avant tout le service de son Père. Mais lui auraient-ils refusé la liberté d'accomplir ce devoir? Dans le sens des Pères (Orig. Cyr. Léon, Euth. ctc.), Jésus répond en souriant qu'on devait bien s'attendre à le trouver chez son père. Il serait un peu trop explicite de rendre ἐν τοῖς « dans la maison », parce que l'expression est plus générale et indique plus expressément un rapport avec la personne. On ἃ cité Gen. χει, 51; Esth. vu, 9; Job xvir, 19; de mème Jos. 6. Ap. I, 18, d'après Ménandre, ἐν τοῖς τοῦ Διός, et pour son compte (Ant. XVI, x, 4) : ἦν δ᾽ αὐτῷ χαταγωγὴ ἐν τοῖς Ἀντιπάτρου « il était recu chez Antipater ». Moulton (p. 103) cite Tebfunis pap. 12, L 3 (ue siècle av. J.-C.) ἐν τοῖς Ausvréws, dans le bureau de, ou chez Amenneus; Paris, 49 (ne av. J.-C.) εἰς τὰ Πρωτάργου χαταλύσω, je descendrai chez Protarque Or. pap. 523 (n° ap. J.-C.) ἐν τοῖς Κλαυδ(ίου), invitation à diner chez Claudios. C'est probablement ec que signifie le syr. 2 Ν na, rendu un peu lourdement « dans la maïson de mon père » par Diat-ar. et arm. Les Pères avaient plus que les commentateurs à partir du xvi s. le sens vivant de cette locution. La parole paraît moins profonde, mais convient mieux à un enfant. Ce qui d'ailleurs importe le plus, c'est que Jésus nomme Dieu son Père dans un sens spécial, en opposant cette paternité à celle qu'on lui attribuait communément. L'enfant suppose que ses parents connaissaient ce rapport mystérieux. Sachant qui est mon Père, ne saviez-vous pas où vous deviez me trouver?
2:50
Ce verset ἃ beaucoup embarrassé la piété des exégètes, en particulier de Cajetan, qui a cru qu'il s'appliquait aux auditeurs, non aux interlocuteurs, ou tout au plus à Joseph. La difficulté c'est que Marie du moins connaissait bien la conception miraculeuse de Jésus, et la parole de Jésus avait déjà été précédée de celles des bergers, de Siméon et d'Anne. Mais aussi les paroles de Siméon avaient-elles provoqué l’étonnement des parents (v. 33). Luc qui nous a mis au courant du mystère veut simplement montrer qu'il contenait des ? profondeurs insondables. À mesure qu’il se déroulait, il dépassait l'intelligence qu’en avaient ceux mêmes auxquels il était confié. Si Jésus sur la Croix a dù subir l'abandon de son Père, pes l'âme de Marie n’aurait-elle pas connu des ve mystérieuses qui Ja pre dans une sorte d'obscurité? Peut-être cependant Luc n'aurait pas écrit cette phrase, si l'on n’en avait recueilli l'expression de la bouche de Marie. Au moment où la Mère de Jésus rappelait aux premiers chrétiens les souvenirs qu’elle avait conservés dans son cœur, elle pouvait bien dire que dans ces premiers et heureux temps elle n'avait pas compris tout ce que comportaient la nature et la mission de son Fils. Pourquoi avait-il dû se séparer d'eux pour être chez son Père? Première douleur imposée à la Mère, qui en présageait bien d’autres.
2:51
Luc ne parle pas de l’obéissance de Jésus comme un contraste avec son émancipation d’un jour, sans quoi il l'aurait mentionnée avant le retour à Nazareth. C’est le mot qui résume le mieux la situation du saint Enfant dans cette retraite obscure. Il était soumis, d’une façon constante (ἣν avec le participe) à Marie et à Joseph. On ne sait combien de temps vécut saint Joseph qui disparat ici de l'histoire. — διατηρέω, observer avec soin; cf. v. 19 et Gen. xxxvnr, 44. ῥήματα a plus clairement encore qu'au v. 19 le sens de « choses ». Par cette répétition, ‘Luc appelle de nouveau l’atiention sur nm qu'avait dans ces conditions le témoignage de Marie.
2:52
L'idée est esquissée dans 1 Regn. u, 26 (Lag.) : καὶ τὸ παιδάριον Σαμουὴλ ἐπορεύετο χαὶ ἐμεγαλύνετο, καὶ ἦν ἀγαθὸν μετὰ χυρίου καὶ ἀνθρώπων. Comparez aussi Sylloge 825, 18 (1 5. av. J.-C.) ὑπεστήσατό τε ἡλιχίχ προκόπτων χαὶ προαγόμενος εἰς τὸ θεοσεδεῖν, d’un jeune citoyen d’Istropolis, près d’une bouche du Danube (MM. Expositor, va, &1, p. 470). Luc ἃ mis en action le progrès physique en disant τὰ βρέφος (ν. 46); τὸ παιδίον (v. 40); Ἰησοῦς 6 παῖς (v. 43), ici Ἰησοῦς (Plum.). — rpoxértw d'abord transitif, allonger en frappant au marteau, puis intransitif, par exemple avancer en instruction, ἐν παιδείᾳ (Dion. Sic. ÆExc. 554, 69; Jos. Vita 2; Gal. 1, 14). Luc ἃ évidemment eu à cœur de constater ce progrès en sagesse, et son texte avait une grande valeur, soit contre les Docètes, soit contre les Apoliinaristes, qui refusaient une intelligence humaine à Jésus. Nous n'avons pas le droit de le prendre pour l'expression d’une simple apparence. Il est étonnant que ἡλικίᾳ ne soit pas en tête (où il a été replacé par Syrsin.); le sens ne peut être « en âge », ce qui était inutile à dire, surtout après v. 42, maïs en stature, ou plus généralement en développement physique. Il était naturel qu'à ce progrès correspondiît, selon notre manière de parler, une plus grande complaisance de la part de Dieu, et une plus grande faveur réelle de la part des hommes; sur cette expression, cf. Prov. πὶ, 4. Tandis que Jean était caché dans le désert pour être un jour manifesté avec éclat, Jésus grandissait sous les yeux de ses compatriotes, ravis de ses heureuses dispositions extérieures, mais peu portés par ce spectacle quotidien à lui attribuer une mission extraordinaire. DEUXIÈME PARTIE. L'INVESTITURE DE JESUS (πὶ, t-1v, 13. 1H, 4-6. ENTRÉE ΚΝ scèxE pk JEAN (cf. Me. 1, 2-8; Mt. mr, 1-12).
2:1
Augustus, Gaius Julius Caesar Octavianus (Gaius Iulius Caesar Octavianus Augustus)
Lk. 2:1-2, as he prepares to describe the birth of the Savior, relates: "In those days a decree went out from Caesar Augustus that the whole inhabited (world) should be enrolled. …
… Dan. 2, 13; 6, 8). In the religious sense of divine ordinances contained in the Mosaic law it is found in Jewish Hellenism (III Mach. 1, 3; Josephus, Apologia, 1, 24). In the New Testament the sense is that of ordinance, decree, whether imperial (Lk. 2, 1; Acts 17, 7), or of the Apostles (Acts 16, 4), or Mosaic (Eph. 2, 15; Col. 2, 14). All the preceding meanings are encountered
At the birth of Jesus (Lk. 2:1 ff.), in compliance with Augustus's census order, J. moved from Nazareth, where he lived, to Bethlehem, the city of David his father. …
His characteristic essays—diligent, learned, rich in erudition, but sometimes unbalanced and even false—can be read, for example, on Mt. 26:17 and Jn. 18:28, Lk. 2:1-5, etc. Raimondo Köbert
… Luke relates with satisfaction what is particularly favorable to the Gentiles (Lk. 1:1-10; 17:11-19). He shows consideration for the Roman authorities (ibid. 2:1-2; 3:1; 7:2-9).
… At the third mile from Bethlehem, Ps. 132, 8; Is. 7, 10-15; Gal. 3, 29-4, 7 are recited; alleluia, Ps. 110, 1; Lk. 2, 1-7." Furthermore, a homily by Chrysippus, a priest of Jerusalem, delivered on a feast day of the Madonna to his brother monks of St. Euthymius, illustrates the three readings of the Mass, …
… had reigned over the whole land of Israel, part of the country was entrusted to tetrarchs and Judea was placed under the government of a Roman procurator (v. PALESTINA, I). Rome is not named in the Gospels, but they speak repeatedly of her emperors (Lk. 2:1; 3:1; Mt. 22:17-21; Mk. 12:14-17; Lk. 20:22-25; 23:3; Jn. 19:12, 15; etc.) and of their representatives: the legate of Syria (Lk. 2:2), the procurator of Judea Pilate (Lk. 3:1; etc.). …
2:2
… October of 765 (A.D. 12). This reckoning is confirmed by the fact that Lk. 3:1 does not attribute to the Caesar any title of his own and exclusive (neither ἀρχή nor αὐτοκρατορία), but only the ἡγεμονία, which is also attributed to Pilate and to Quirinus (Lk. 2:2). Add to this the analogy with the second king of Egypt: Ptolemy II Philadelphus died at the beginning of the year 246 B.C. "in the 39th year of his reign." Now this numbering begins …
… Marcion., IV, 19) attributes to him the census of Lk. 2:2; 5) P. Quintilius Varus, ca. 6-3 B.C.; he harshly repressed the disturbances after the death of Herod (Fl. Josephus, Antiq. …
Quirinius (Κυρίνας, Κυρήνας), Publius Sulpicius
QUIRINIUS (Κυρίνας, Κυρήνας), Publius Sulpicius. - Imperial legate in Syria in the time of Augustus, known also for Lk. 2:2: «this census (ordered by Augustus) [which was the] first, took place while Q. was governing Syria», from a modest family of Lanuvium, d. in Rome in 21 A.D.
… procurator (v. PALESTINA, I). Rome is not named in the Gospels, but they speak repeatedly of her emperors (Lk. 2:1; 3:1; Mt. 22:17-21; Mk. 12:14-17; Lk. 20:22-25; 23:3; Jn. 19:12, 15; etc.) and of their representatives: the legate of Syria (Lk. 2:2), the procurator of Judea Pilate (Lk. 3:1; etc.). …
In New Testament times Syria is the Roman administrative district of the Syria provincia, which appears to have comprised in substance the ancient territories of the Seleucids, and therefore also Palestine (there are no well-founded grounds for doubt); it was governed by a governor (ἡγεμίαν: Lk. 2, 2, Vulg. praeses) who resided at Antioch, but acted through representatives in various centers, including the local dynasts, whom the Romans often left in place or installed with various titles. …
2:3
Quirinius (Κυρίνας, Κυρήνας), Publius Sulpicius
… Nor does the fact that Jewish customs were followed (Lk. 2:3) in a census imposed by the Romans create any serious difficulty; nor that such a census was conducted in the Kingdom of Herod the Great, since there are other examples of censuses …
2:4
… (Judg. 19); but the renown of B. in ancient Israel comes from its having been the homeland of the stock of David (Ruth 4, 17-22), who was anointed king there by Samuel (1 Sam. 16, 13), for which it is also called the city of David (1 Sam. 20, 6; Lk. 2, 4, 11). In the continuous guerrilla warfare between David and the Philistines, the latter came to take possession of B., which at that time appears organized for defense (2 Sam. 23, …
1. Spouse of Mary. — The appellation is contained explicitly in the Gospels: vir Mariae (Mt. 1:16, 19; cf. Lk. 2:4): it is the foundation of all the
… The city in the time of Our Lord was of no importance (Jn. 1:46), but it acquired importance afterward because of the events of Jesus' life (Mt. 4:13; Lk. 1:26; 2:4, 39, 51; 4:16) and because of the title "prophet of N." given to him (Mt. 21:11; Acts 10:38). In the 2nd century A.D. the city was inhabited by Jews, among whom Count Joseph of Tiberias …
2:5
greatness of St. J. The truth of this marriage is clearly attested in the Gospel, which calls J. "husband of Mary" (Mt. 1:19: ἀνὴρ) and Mary "consort of J." (ibid. 1:20-24; cf. Lk. 1:27; 2:5). J. and Mary, already betrothed at the time of the Annunciation, then inaugurate their living together (Mt. 1:24) and continue it forever (betrothal and leading of the bride into …
2:6
… meaning that God and the first witnesses gave it, has been transmitted by Luke (chap. 2): a Marian source, as he seems discreetly to wish to suggest (ibid. 2:19). The place that received God in his supreme manifestation and self-giving was Bethlehem (Lk. 2:6); more precisely a region in which there were shepherds intent on guarding the flock (ibid. 2:8); and in this a manger (ibid. 2:7), hence a stable. …
2:7
Divine Maternity of Mary, Blessed
… In Sacred Scripture Mary is presented as the mother of Jesus, conceived by her and brought forth (Is. 7, 14; Mt. 2, 11; Lk. 1, 31; 2, 7; Jn. 2, 1, 3, 5, 12; 19, 25-26; Gal. 4, 4). Jesus, moreover, is presented as God. Mary therefore, being the mother of Jesus, true God, is in a true and proper sense the mother of God. …
… Jesus is called the firstborn of Mary (ibid. 2:7) according to Jewish usage, which takes no account at all of the birth of other children (cf. St. Jerome, Contra Helvidium, 101); this is confirmed by the use of πρωτότοκος in the …
… discreetly to wish to suggest (ibid. 2:19). The place that received God in his supreme manifestation and self-giving was Bethlehem (Lk. 2:6); more precisely a region in which there were shepherds intent on guarding the flock (ibid. 2:8); and in this a manger (ibid. 2:7), hence a stable. …
… Davidic descent (ibid. 2:4). But the tradition of his Bethlehemite origin is authoritatively confirmed by St. Justin (Dial., 78, 10: PG 6, 637). In Bethlehem Jesus was born and was laid in a manger, since there was no place for them in the "inn" (Lk. 2:7). J. with Mary was present at the adoration of the shepherds (ibid. 2:16), and after eight days, in the rite of circumcision (which was performed by the mōhēl, and not by St. J.; …
2:8
… Tobit and accompanies him on the journey (Tob. 5, 5-12, 22); Gabriel appears to Zechariah (Lk. 1, 8-22), and to Mary (Lk. 1, 26-38); an angel appears several times to St. Joseph (Mt. 1, 20; 2, 13); the angels announce to the shepherds the birth of Jesus (Lk. 2, 8-15); an angel comforts Jesus in the agony of Gethsemane (Lk. 22, 43); an angel announces to the pious women the resurrection of Jesus (Mt. 28, 2-5); an angel appears to the centurion …
BETHLEHEM - The field of the shepherds in the locality Bethsur (Lk. 2:8-15).
… Marian source, as he seems discreetly to wish to suggest (ibid. 2:19). The place that received God in his supreme manifestation and self-giving was Bethlehem (Lk. 2:6); more precisely a region in which there were shepherds intent on guarding the flock (ibid. 2:8); and in this a manger (ibid. 2:7), hence a stable. …
2:11
… Alongside the traditional integral form ὁ χριστός Κυρίου (Θεοῦ), which persists only in the Lukan writings (Lc. 2:26; 9:20 [cf. Mt. 16:16]; Act. 3:18; 4:26), there appears in the Gospels (as already in Ps. Salom. 17:32; cf. Eccl. Gr. 46:19) Χριστός Κύριος (Lc. 2:11), a title in which messiahship culminates in the divinity that Jesus claimed (Mt. 22:42-45), and of which St. Paul was the herald. …
… If the prophetic name of Emmanuel alludes directly to the mystery of the divine Incarnation that was still to be accomplished, that of Jesus, announced by the Angel (Lk. 1:31; 2:21), better expresses the task of the Messiah already come among men as "savior" (Mt. 1:21-25; Lk. 2:11); but, with Cornelius a Lapide, Knabenbauer, Holzmeister, it must immediately be noted (cf. Mt. 1:22-23) that the name of Emmanuel, "God with us," that is, "God who is present to …
2. The New Testament. - The mystery of salvation was revealed in its integral concept, according to the divine good pleasure, at the hour willed by God (Col. 1:26), with Christianity, which is a great announcement and message of salvation (Luke 2:11; Rom. 8:3; Col. 1:13-14; Heb. 1:1-3; John 1:29, 36). Jesus came as Savior (Matt. 1:21; Luke 2:25, 30), and presented himself as such (Matt. 15:24; Mark 2:17; Luke 19:10; cf. Matt. …
2:14
"Gloria in excelsis Deo" (Hymnus Angelicus)
… The first part, the praise, very ancient on account of the characteristic testimonies of the sub-apostolic writers, goes back already to the 2nd century and is composed of a) the canticle of the Angels (Lk. 2:14), very close to an ancient messianic chant "Hosanna" (=Glory) in the form given by Luke (19:38) with reference to Ps. 117:25 ff.; b) exaltations of God in the form of acclamations; …
2:16
… origin is authoritatively confirmed by St. Justin (Dial., 78, 10: PG 6, 637). In Bethlehem Jesus was born and was laid in a manger, since there was no place for them in the "inn" (Lk. 2:7). J. with Mary was present at the adoration of the shepherds (ibid. 2:16), and after eight days, in the rite of circumcision (which was performed by the mōhēl, and not by St. J.; v. CIRCUMCISION) he imposed on the Child the name Jesus, revealed by the …
The account of Jesus' birth places M. in significant prominence (Lk. 2, 16). Among the particulars of the event, the Evangelist notes that M. personally gave the newborn his first care, from which the Fathers deduced that the birth had taken place without …
2:18
… most delicate in comparison with the coarse and exceedingly tasteless narratives of the apocrypha (cf. G. Bonaccorsi, Vangeli apocrifi, I, Florence 1948, p. 303). When the shepherds, warned by an angel, went to the grotto, to the people's amazement (Lk. 2, 18) Luke opposes the demeanor of M., who "kept (a lasting imperfect) these things in herself and pondered them in her heart" (ibid. 2, 19). M. compared (Gk. συνβάλλουσα) the revelations …
2:19
Cult of the Immaculate Heart of Mary
… Twice the Gospel makes express mention of the Heart of Mary, presenting it to us as a casket in which the deeds and sayings of Christ were gathered: "Mary," writes St. Luke, "kept all these things carefully, pondering them in the secret of her heart" (Lk. 2:19). And elsewhere: "And his mother kept all these things in her heart" (Lk. 2:51).
Luke drew, at least mediately, on the treasury of Mary's memories (Lk. 2:19, 51). He had the possibility of receiving precious information coming from Johannine circles (ibid. 9:54), from Peter (ibid. 22:8), from Cleophas (ibid. 24:18), from the deacon Philip …
… apocrifi, I, Florence 1948, p. 303). When the shepherds, warned by an angel, went to the grotto, to the people's amazement (Lk. 2, 18) Luke opposes the demeanor of M., who "kept (a lasting imperfect) these things in herself and pondered them in her heart" (ibid. 2, 19). M. compared (Gk. συνβάλλουσα) the revelations and the events, deepening in joy and humility the meditation of the mysteries of the Incarnation and of the birth of the Son. Eight …
2:21
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… Jesus too submitted to the law of circumcision (Lk. 2:21). But with the institution of Christian Baptism the obligation of circumcision ceased. …
… If the prophetic name of Emmanuel alludes directly to the mystery of the divine Incarnation that was still to be accomplished, that of Jesus, announced by the Angel (Lk. 1:31; 2:21), better expresses the task of the Messiah already come among men as "savior" (Mt. 1:21-25; Lk. 2:11); but, with Cornelius a Lapide, Knabenbauer, Holzmeister, it must immediately be …
… heart" (ibid. 2, 19). M. compared (Gk. συνβάλλουσα) the revelations and the events, deepening in joy and humility the meditation of the mysteries of the Incarnation and of the birth of the Son. Eight days after the birth came the circumcision of Jesus (ibid. 2, 21), with the imposition of the name already revealed to M. (ibid. 1, 31).
2:22
… The Most Holy Virgin conformed to the pious practice in force (Lk. 2:22). The Jews remained faithful to the prescription of the redemption of the firstborn even after the destruction of the Temple. …
… The subjection to the Law was shown in fulfilling, forty days after the birth, the command to redeem the firstborn (Num. 18:15-16) after having consecrated them to the Lord (Ex. 13:2). J. assumes the character of a victim offered to the Father (cf. the sacrificial sense of the word παραστῆσαι of Lk. 2:22 in Rom. 12:1; M.-J. …
… of the Holy Family, saw to the observance of the legal prescriptions: he went to Jerusalem with his Spouse and assisted at the rite of the Purification, offering likewise for the redemption of the Child a pair of turtledoves, the offering of the poor (Lk. 2:22 ff.). …
Purification (Candlemas), Feast of the
biblical narrative (Lk. 2:22 ff.), that the Most Holy Mary brought Jesus, 40 days after his birth, to the Temple of Jerusalem, to redeem him according to the Law (Lev. 12:2 ff., and Num. 18:15 ff.), meeting on this …
II Chron. 31:3; etc.; Eul. 3:2; Neh. 8:1-3. At the time of Christ t. designated the 5 Mosaic books (ὁ νόμος; Luke 10:26; ὁ νόμος Μουσέως; Luke 2:22) and sometimes, by its principal part, all the ancient Scriptures (ὁ νόμος; I Cor. 14:21).
2:24
… of her name (Luke 1:27), of her condition as a Virgin, spouse of Joseph (v.), an artisan of the house of King David; of her habitual dwelling at Nazareth, a village of Galilee (Luke 1:26-27; Matt. 13:55); of the modest resources of the little family (Luke 2:24). There is explicit mention of the kinship of M. (Elizabeth: Luke 1:36 and the "brothers" of Jesus [v. BROTHERS OF JESUS]), and implicit mention of her descent from the family of David. …
2:25
The Holy Spirit, even if his personality is not indicated with unequivocal clarity in the Incarnation of the Word (Lk. 1:35; Mt. 1:18), is certainly attested in connection with John the Baptist (Lk. 1:15), with Simeon (Lk. 2:25), with the baptism of Jesus (Mk. 1:9-11), with the blasphemy against him (Mt. 12:31-32) and in the promise of Jesus (Lk. 24:49). The testimonies of the Synoptics conclude with …
… But even though the bulk of rabbinic Judaism closed its eyes to the true sense of the future Messiah's mission, there were always devout souls who feared God, living by faith and in righteousness, awaiting the Savior (cf. Luke 1:75 ff.; 2:25 ff.; cf. M.-J. …
SIMEON, Saint. - "A righteous and devout man, who was awaiting the consolation of Israel, and the Holy Spirit was upon him" (Lk. 2:25). He had been promised that he would not die before seeing "the Christ of the Lord." He recognized him in the child Jesus presented at the Temple, uttered the Nunc dimittis (v.), and …
2:26
… Alongside the traditional integral form ὁ χριστός Κυρίου (Θεοῦ), which persists only in the Lukan writings (Lc. 2:26; 9:20 [cf. Mt. 16:16]; Act. 3:18; 4:26), there appears in the Gospels (as already in Ps. Salom. 17:32; cf. Eccl. Gr. 46:19) Χριστός Κύριος (Lc. 2:11), a title in which messiahship …
Semei (Heb. Šim'î "[The Lord] Has Heard Me")
… during Adonijah's attempt (I Kings 1, 8); a Levite among David's singers (I Chron. 25, 3). Mention should also be made of: a grandson of Levi (Ex. 6, 17 etc.); a Simeonite famous for his numerous offspring (I Chron. 4, 26 f.); an ancestor of Jesus Christ (Luke 2, 26, Gk. ŻĘṭ). …
2:27
The v. of M. in childbirth is presupposed by the narrative of Lk. 2:27, where any outside help is excluded: "She gave birth to her firstborn son and wrapped him in swaddling clothes and laid him in a manger." The term "firstborn" has led some to think …
2:29
"NUNC DIMITTIS." - Canticle uttered by the old Simeon (v.) on the occasion of the presentation of Jesus in the Temple (Lk. 2:29-32). The old prophet, who had received from the Spirit the promise
2:31
to survive until the coming of the Messiah, moved by the Spirit entered the Temple, took the Child in his arms and praised God, expressing his joy (ibid. 2:29-30) and foretelling the glories of the Savior (ibid. 2:31-32).
2:32
… The term ἀποκάλυψις (17 times elsewhere in the New Testament: Lk. 2:32, and 13 times in St. Paul, 3 times in 1 Pt.; ἀποκάλυψις: 26 times in the New Testament) means "revelation" of a hidden reality (mystery) and often has an eschatological sense; here …
… a noun): Mt. 5:47; 6:7; 13:17; as a plural it is synonymous with τὰ ἐθνή, which in the Septuagint translates the Hebrew haggājim (Ex. 34:24; Lev. 18:24, etc.; Is. 9:1), cf. Mt. 4:15; 6:32 and passim; in opposition to the Jews: Rom. 3:39; 9:24, etc.; Lk. 2:32; Acts 26:17, 23.
Servant of Yahweh (Heb. 'Ēbhedh Yahweh)
… compare Mt. 12:18-21 with Is. 42:1-4; Rom. 15:21 with Is. 52:15; Jn. 12:38 with Is. 52:1; Mt. 8:17 with Is. 53:4; Acts 8:32-35 with Is. 53:7-8; Lk. 22:37 with Is. 53:12. In these one observes fulfilled in Christ what is said of the S. of Y. (cf. also Lk. 2:32 - Is. 42:6; Mt. 11:5 - Is. 42:7; Rev. 19:13-15 - Is. 49:2; Mt. 26:67 - Is. 50:6). Jesus applies to himself Is. 53:12 (Mk. 15:28; Lk. 22:37). No one can doubt that the figure and the …
2:33
… turtledove or a pigeon for the lamb (Lk. 2, 24). In the Temple, the pious Simeon (v.), enlightened by the Holy Spirit, identifies the messianic nature and destiny of the little Jesus, to the "amazement" of M. and Joseph at the extraordinary revelation (ibid. 2, 33). Particular attention the man of God showed to M.
2:34
… To the epic struggle, in which Christ and the Virgin are the protagonists on one side, Satan and his own on the other, the aged St. Simeon also alludes in his prophecy (Lk. 2:34-35). For this reason in Catholic liturgy the Most Holy Virgin is honored as the warrior (cf. Song 6:9), vanquisher of all heresies, powerful help of Christians.
his own a source of suffering (Lk. 2:34-35). The predictions of Simeon begin to come true, the facts show concretely who the child is, brought back to Bethlehem. …
… He was present at the meeting with the pious old man Simeon, by whom he was "blessed" together with Mary, and he heard the fateful foreboding about the Son and the Mother (ibid. 2:34 ff.). …
(ibid. 2, 34-35), announcing to her an intimate participation in Jesus' destiny of contradiction: a "broad sword" (ἐγώσις) will pierce her soul; the Mother will be afflicted in the deepest seat of …
… At still other times scandal comes about through the very loving action of God in the world; as when it is said that the Savior has come for the fall and the resurrection of many, thus made a sign of contradiction (Luke 2:34). And blessed are those who will find in the humiliations of the Savior no cause of scandal (Matt. 11:6; Luke 7:23).
2:35
Devotion to the Sorrowful Mother
… Already in miniatures of the end of the 13th century one sees the figure of the Virgin who, at the foot of the Crucifix, shows her breast pierced by a sword, recalling the prophecy of Simeon (Lk. 2:35); after the institution of the liturgical celebration of the sorrows of the Virgin (1423), similar figures appear, but with 507 swords in the breast, either as images standing on their …
Holiness of Christ and of Mary
… The objections against the holiness of Mary have been drawn from the following texts: Lk. 2:35 ("tuam ipsius animam pertransibit gladius", understood with true exegetical aberration in the sense that the sword foretold by Simeon would be nothing other than a doubt in Mary's …
2:36
… Having come into the temple of Jerusalem on the occasion of the presentation of Jesus, she "gave praise to God and spoke of the child to all who were awaiting the redemption of Jerusalem" (Lk. 2, 36-38). "She never left the Temple" (ibid.), probably living in some adjoining room. …
… To the tribe of A. belonged the prophetess Anna (Luke 2:36).
… After the exile the censuses were modeled on the ancient tribal scheme, which however will have had purely topographical value, or even only conventional, remaining until the Christian era, in which Anna of the tribe of Asher is remembered, and Paul of Benjamin (Lk. 2, 36; Rom. 11, 1; Phil. 3, 5). There is also talk of the 12 tribes of Israel, to mean the totality of the chosen people in the messianic sense (Mt. 19, 28; Rev. 7, 5 ff.; 21, 12 ff.; cf. …
2:38
the Messiah, Herod asked the doctors of the law "where the C. was to be born," not whether the C. was to come (Mt. 2:1-4). The prophetess Anna, who was in the temple at the moment of the presentation of the child J., "spoke of him to all who were awaiting the redemption of Jerusalem" (Lk. 2:38). The old Simeon too "was awaiting the consolation of Israel" (ibid. 25). John the Baptist on the banks of the Jordan announced the imminent establishment of the Kingdom of Yahweh, …
2:39
The episodes narrated by Matthew and by Luke can easily be reconciled by admitting that the anxiety of St. Joseph (Mt. 2:18-25) took place after the Virgin's return from the house of Elizabeth (Lk. 1:50) and that the return to Nazareth, after the presentation in the Temple, of which Lk. 2:39 speaks, may have been either a provisional return of the Holy Family for the purpose of taking the household goods in order to settle at Bethlehem (where the magi find them), or the …
… After this event he probably returned to Nazareth, perhaps to settle his affairs (ibid. 2:39). After some months he is again in Bethlehem, at the time of the coming of the Magi: although the Gospel account (Mt. 2:1 ff.) makes no mention of J., it is beyond doubt that he …
In the episode of the visit of the Magi (v.), whose chronology is not easy to determine, M. alone is in prominence (Mt. 2, 11). Having fled to Egypt to escape Herod's persecution, the three from Bethlehem finally return to their homeland, withdrawing into Galilee, to Nazareth (ibid. 2, 19-23; Lk. 2, 39).
2:40
… This time he thought of settling in Bethlehem, but, admonished by the Angel, he left Judea, which was governed by Archelaus, and returned to Nazareth, where he stably dwelt with Jesus and with Mary (ibid. 2:22 ff.), seeing the Son of God grow under his eyes, in wisdom and grace (Lk. 2:40, 52), who was subject to him (ibid. 2:51).
2:41
In the New Testament, wāqīx means for the most part the Jewish paschal feast: Mt. 26:2 and parallels Mc. 14:1; Lc. 22:1; cf. Lc. 2:41; Io. 2:13-23; 6:4; 11:55; 12:1; 18:39; 19:14; Act. 12:4; Hebr. 11:28). It sometimes has, however, the sense of paschal supper, as in Mt. 26:18 f.; Mc. 14:16; Lc. 22:8-9, …
Of the long and silent period of Nazareth, which extends to the beginnings of Jesus's public life (some thirty years), only one episode is narrated by St. Luke: the paschal pilgrimage to Jerusalem, when Jesus had reached the age of 12 (Lk. 2:41 ff.). …
The long parenthesis of Jesus' adolescence is interrupted by the episode of the loss and finding in the Temple of the twelve-year-old Boy, who had accompanied his parents to Jerusalem on the occasion of a Passover (Lk. 2, 41-51). In this sorrowful circumstance,
2:42
Aelred (Aelred, Alred, Alred, Ealred, Ethelred) of Hexham, Saint
… PL 138, 784-98): chapters 47-65 propose meditating on the mysteries of the Lord with the method later developed in the Meditationes Vitae Christi (14th cent.) of the pseudo-Bonaventure; 4) De Iesu puero duodenni, a short ascetical treatise inspired by Lk. 2, 42-52, formerly attributed to St. Bernard (PL 184, 849-70); 5) Sermones de Oneribus, 32 sermons on Is. 13-16, forming a treatise on the various obstacles (onus, id est pondus) to Christian …
… This was the Temple that Jesus visited at the age of 12 (Luke 2, 42), where he taught in the "portico of Solomon"
2:46
Scribe (Heb. Sôphêr, pl. Sôphêrîm; Gr. Γραμματεύς)
The New Testament draws a most vivid picture of their activities under the porticoes of the Temple (Lk. 2:46), in the synagogues (cf. Acts 18:4) and schools (ibid. 22:3). Their mention recurs especially in connection with the polemics with Jesus or the reproaches that Jesus addresses to them: …
… At the age of 12 Jesus stayed with the teachers in one of the halls under the porticoes (Lk. 2, 46). Memorable are the episodes of the expulsion of the sellers, of the adulterous woman, of the solemn entry on the day of palms; he stopped in the gazophylacium, taught there on many …
2:48
Holiness of Christ and of Mary
… The objections against the holiness of Mary have been drawn from the following texts: Lk. 2:35 ("tuam ipsius animam pertransibit gladius", understood with true exegetical aberration in the sense that the sword foretold by Simeon would be nothing other than a doubt in Mary's soul); Lk. 2:48 ("Fili, quid fecisti nobis sic?", in which some wish to find an unjustified reproach); Jn. 2:3-4 ("quid tibi et mihi est, mulier", cf. F.-M. …
2. Father of Jesus. — Not only did the Madonna give St. G. the appellation "father of Jesus" (Lk. 2:48), which could be explained as a delicate deference, but so did the evangelist Luke himself (2:33), who moreover calls the two holy spouses together "parents of Jesus" (2:27, 41-43). …
2:49
… context, when we consider them in the light of the identical expressions recurring in other episodes of Jesus' life (for example, in the virginal conception of the Word [Lk. 1:34-37], in the transfiguration [Mt. 17:5], in the finding of Jesus in the temple [Lk. 2:49], and in what the Messiah preached about himself and his relations with the Father, ever more openly as he drew near to the Passion [cf. J. Lebreton, ibid., p. 286 ff.]).
… manifestations of grace and with a clearer light also at twelve years in the Temple, when he remains there unknown to his relatives, and then explains to them the mystery with the words: "Did you not know that I must attend to the things of my Father?" (Lk. 2:49; even if the words are to be understood in the sense of "being in the house of the Father," they always indicate the close union between the Son and the Father).
In Scripture the praises of obedience are most vivid, the distinguishing mark of the Redeemer, the cause of justification, while it warns that from disobedience every evil derives (Rom. 5, 19; Phil. 2, 8; Hebr. 5, 8; Lc. 2, 49; Io. 4, 34; 5, 30 etc.).
2:51
Cult of the Immaculate Heart of Mary
… as a casket in which the deeds and sayings of Christ were gathered: "Mary," writes St. Luke, "kept all these things carefully, pondering them in the secret of her heart" (Lk. 2:19). And elsewhere: "And his mother kept all these things in her heart" (Lk. 2:51).
… Angel, he left Judea, which was governed by Archelaus, and returned to Nazareth, where he stably dwelt with Jesus and with Mary (ibid. 2:22 ff.), seeing the Son of God grow under his eyes, in wisdom and grace (Lk. 2:40, 52), who was subject to him (ibid. 2:51).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.