Chapter 2
[Luke 2:1] -- Now it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. The Son of God, about to be born in the flesh, chose for Himself His parents as He willed, and the place of His birth as He willed, and brought them to that place before He was born as He willed. Thus, also, at the time which He willed, indeed, which He, with the Father and the Holy Spirit, had decreed from ages, and had foretold through the mouths of the prophets, He entered the world to save it. For, just as He was born of a virgin mother, demonstrating that the glory of virginity and the angelic honor of purity was most pleasing to Him, so also, born at the most peaceful time of the world, He showed that He sought and loved peace greatly. He indicated that He would always deign to visit the followers of peace and love. Concerning this, He Himself promised to the faithful, saying: For where two or three are gathered together in my name, there am I in the midst of them (Matt. XVIII). For what greater sign of the most perfect kingdom, and the most beautiful, as far as men are concerned, could there be of peace than that the whole world is encompassed by a single census, and that all the farthest reaches of the world are comprehended in the same monetary declaration? Whose author and ruler, Augustus, according to the faith of histories, reigned in peace for twelve years around the time of the Lord’s birth, so that, with both foreign and civil wars being quieted throughout the whole world, he may be seen to have fulfilled even to the letter the spiritual prophecy of the prophet. The prophet indeed proclaimed with mystical voice the dispensation of Christ, saying: And in the last days the mountain of the house of the Lord shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it (Micah IV). Shortly after, he also took care to describe the state of that most sacred time: And they shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war anymore. O house of Jacob, come ye, and let us walk in the light of the Lord (Ibid.). Not only did this new census of the world testify to the advent of that supreme king who would enroll His chosen ones, gathered from all directions of the world, in the book of eternal happiness, but it also aided the leaders of his kingdom with the peace of his governance. For surely, with the nations subdued by the storm of wars, the shadow (so to speak) of the Roman name, terrible at that time, protected the disciples of Christ, who were to preach to the world, from the fervor of arising seditions wherever they might wish to go for the sake of the word. Therefore, the decree went out from Caesar Augustus that all the world should be enrolled, for the decree of Christ the King was impending, by which all the world would attain salvation. He who fulfilled the name of Augustus most perfectly, desiring his own to grow and himself sufficient to increase them, commanded that the censors sign those subject to his expedition not with the removal of money, but with the offering of faith. Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved (Mark XVI).
[Luke 2:2] -- This first census was made when Cyrenius was governor of Syria. And all went to be registered, each to his own city. This census taken during the time of Cyrenius is also mentioned by the illustrious Hebrew historian Josephus, in the eighteenth book of Antiquities, as follows: "Cyrenius, a man who through the consent of the Roman Senate ascended through various magistracies to the rank of consul, distinguished in other respects, came to Syria with a few companions, sent by Caesar to give law to the nations and also to be the censor of patrimonies." Therefore, the phrase: "This first census was made when Cyrenius was governor of Syria," indicates that this census was either the first of those which encompassed the entire world, because many parts of the lands are often recorded to have been described, or certainly the first it began then, when Cyrenius was sent to Syria. And as then, under the reign of Augustus and governance of Cyrenius, everyone went to be enrolled, each to his own city, so now under the rule of the Church presiders, that is, the teachers, indeed persuaded and promised rewards by Christ, let us all go, no one being excluded from the census of justice. Let us come to Him, who toil and burdened, and He will give us rest. Let us take His yoke upon us, and learn from Him for He is gentle and humble in heart, and we will find rest for our souls (Matt. XI). For this is our city and fatherland, namely the blessed and heavenly rest of souls, to which we were created by God Christ at the beginning of this nascent age, and to which we have been re-created by the man Christ at the end of the ages. To which, indeed, the city of peace and quietness we strive to go and offer treasures to our King, growing daily in the progress of virtue and faith, to behold the eternal joys of the heavenly light, and to despise both the prosperous and adverse things of the world for acquiring these, and having acquired them, to offer to God as a precious gift, cleansed from all defilement of flesh and Spirit (II Cor. VII). But if we more diligently inspect the type of coin that was paid to Caesar, we will also prove ourselves not lacking in devotion to purify it, which we can better search for and find from the Gospel itself, where, being tested about rendering tribute to Caesar, the Lord said: Show me the coin for the tribute. And they brought him a denarius. And Jesus said to them: Whose is this image and inscription? They said to him, Caesar's. Then he said to them: Render therefore to Caesar the things that are Caesar's, and to God the things that are God's (Luke XX). First, it must be noted that the denarius, which had ten coins, was paid to Caesar, titled with his image and inscription, which is even evident from the name. Next, it must be inferred that, by the Lord's command, things that are Caesar's should be rendered to Caesar, and things that are God's to God, diligently showing us also that we must offer to God our King the decalogue of the law in the likeness of the royal denarius, that is, with an entire heart to keep the love of God and neighbor, of which one, perceived by three, encompasses the other seven. In this sacred denarius of Scripture, marked with the ten heavenly commandments like gold coins, whoever knows to gaze upon the face and name of the eternal King, that is, the recognition of the divine will, will find it. Whatever one perfectly believes, hopes for, loves in the tablets of one's heart, is inscribed by the pen of diligent correction. And we carry this denarius with us, as if closed in a purse on the way, knowing how to say with the Psalmist: The light of your face is signed upon us, O Lord, you have given gladness in my heart (Psalm IV), yet we preserve that seal of faith and joy of hope and charity in our hidden meditation of conscience stored with God as witness. But arriving in the homeland to our King whose vision we thirst for, to behold him in his beauty with all the effort of virtue and the entire intention of the mind, we hasten to bring forth the good gifts of our good conversation, which were hidden on earth and shall be crowned in heaven, when what we said in the dark shall be spoken in the light, and what we spoke in the ear in closets shall be proclaimed on the housetops (Matt. X).
[Luke 2:4] -- Joseph also went up from Galilee, from the city of Nazareth, to Judah, to the city of David, etc. By divine arrangement, the census registration was decreed in such a way that everyone was ordered to go to their own homeland. Not only for the mystery we spoke of, but also so that the Lord, conceived elsewhere, born elsewhere, could evade the fury of Herod more easily. If He had been born to parents from Bethlehem, a cunning pursuer might have suspected their sudden flight, especially since everyone knew they were of the lineage of David, from whom Christ was to come. David himself bears witness to this with his name, homeland, and office. David, for his name means "hand of the strong" or "beloved." The name is derived both because he courageously struck down the giant and because he was handsome in appearance and had a pleasing face; but in a deeper mystery, prefiguring Him who was to be born of his house and family, who would singularly conquer the prince of this world, beautiful beyond the sons of men (Ps. 44), and He Himself born in Bethlehem and a shepherd of intellectual sheep, that is, the simple souls. We must particularly observe this great and benevolent humility of Him who consented not only to incarnate for us, but also to be born at a time when He would be registered in Caesar's census and thus subject Himself to servitude for our liberation. Peter suggests this to us as a path of His humility (for He did not come to change conditions, but minds): "Be subject," he says, "to every human creature for God's sake, whether to the king as the superior, or to governors as sent by him" (1 Peter 2). His co-apostle Paul also says: "Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor. Owe no man anything, but to love one another" (Rom. 13).
[Luke 2:6] -- It came to pass while they were there, the days were completed for her to be delivered, etc. Well, the Lord is born in Bethlehem not just for the indication of the royal lineage but also for the sacrament of the name. For Bethlehem indeed means "house of bread." He himself is the one who said: "I am the living bread that came down from heaven" (John VI). Therefore, the place where the Lord was to be born was called "house of bread" beforehand, because it was surely destined that he would appear there in the material of the flesh, who would refresh the minds of the elect with inward satisfaction. But up to this day, and until the end of the world, the Lord ceases not to be conceived in Nazareth and to be born in Bethlehem, whenever any of the listeners, having received the flower of the word, makes himself the house of eternal bread. Daily he is conceived in the virgin womb, that is, in the minds of the believers through faith, born through baptism. Daily the Church, Mother of God, following her master teacher, from the wheel of worldly conversation—which Galilee signifies—ascends to the city of Judah, namely, confession and praise, and pays the tribute of its devotion to the eternal king. Which, in the example of the ever-blessed virgin Mary, being both wedded and immaculate, conceives us a virgin from the Spirit, gives birth to us a virgin without a groan, and, as if assigned to another, but made fruitful by another, is joined visibly to the Pontiff assigned over her, but is filled invisibly with the virtue of the Holy Spirit. Whence also Joseph is well interpreted as "increased". This name clearly indicates that the earnestness of the speaking master avails nothing if it does not receive the increase of heavenly assistance to be heard. But that Mary is described as having given birth to her firstborn son is not to be taken according to the Helvidians, as though she also begot other children, as if he cannot be called firstborn unless he has brothers, just as he is usually called only-begotten who lacks brothers. Because both the testimony of the law and clear reason declare that all only-begottens can also be called firstborns, but not all firstborns can be called only-begottens. This means not only being firstborn after whom others come, but also everyone before whom no one else has issued from the womb. Hence, because every male that opens the womb is commanded to be called holy to the Lord, whether brothers follow or do not follow, what is first born from the womb is rightfully to be consecrated as firstborn. Truly by a higher reason, the Son of God appearing in the flesh, both according to the excellence of divinity the only-begotten of the Father, and according to the brotherly fellowship the firstborn of all creation. Concerning this it is said: For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brethren (Rom. VIII). Concerning that he said: And we beheld his glory, the glory as of the only-begotten of the Father (John I). Therefore, he is the only-begotten in the substance of the Deity, the firstborn in the assumption of humanity. Firstborn in grace, only-begotten in nature. Hence he is called brother and Lord. Brother, because firstborn; Lord, because only-begotten.
[Luke 2:7] -- And she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn.—What shall I render to the Lord for all the things that he hath rendered to me? For what is greater than all praise: A little child is born to us, so that we might become perfect men? He who clothes the whole world in varied attire is wrapped in cheap swaddling clothes, so that we might be able to receive the first robe. By whom all things were made, his hands and feet are bound in the crib, so that our hands might be freed for good works, our feet directed into the path of peace. To whom heaven is a seat, he is contained in the narrowness of a hard manger, so that he might open up the joys of the heavenly kingdom for us. He who is the bread of angels, is laid in a manger, so that we, like holy animals, might be fed with the grain of his flesh. He who sits at the right hand of the Father needs a place in the inn, so that he might prepare many mansions for us in the house of his Father. Although the fact that he is born not in his parents' house but in an inn and on the way can be understood more deeply through its meaning. For he himself said, "I am the way, and the truth, and the life" (John 14). Therefore, he who remains truth and life by the essence of divinity, by the mystery of the Incarnation became the way, by which he might lead us to the homeland where we could enjoy truth and life.
[Luke 2:8] -- And there were shepherds in the same region, watching and keeping the night watches over their flock. And behold, an angel of the Lord stood by them, and the glory of God shone around them. With the most beautiful reason, with the Lord born, the shepherds watch, and by guarding their flock from the dangers of the night, they protect it. To show indeed also through this that that time has arrived, which the true and only good Shepherd once promised, saying: "Behold, I myself will seek out my sheep, and I will visit them, just as a shepherd visits his flock, and I will rescue them from all places where they were scattered on a cloudy and dark day." And a little later: "And I will set up over them one shepherd, my servant David, and he will feed them, and I will make the evil beasts cease from the land" (Ezekiel 34), etc. What was wondrously foretold by the prophet, we see more wondrously fulfilled by the Lord. The prophet Micah also remembers this time and place, saying: "And you, O tower of the flock, the hill of the daughter of Zion, to you it will come, and the former dominion will come, the kingdom of the daughter of Zion" (Micah 4). For the Tower of the Flock, which is called the Tower of Eder in Hebrew, is about a thousand paces east of the city of Bethlehem, foretelling these shepherds long before by the prophecy of its name, to which the angelic powers indeed came, appearing to the shepherds. Therefore, with the Lord born, let the shepherds watch over their flock of sheep, signifying by his clear dispensation, shepherds in the Church will keep watch over pure souls. To whom it is said: "Feed the flock of God which is among you" (1 Peter 5). But with the shepherds watching well, an angel appears, and the glory of God shines around them, because those who deserve to see sublime things before others are those who know how to diligently watch over the faithful flocks, and while they piously watch over the flock, divine grace shines more abundantly upon them. Similarly, an angel instructs Mary, an angel instructs Joseph, an angel instructs the shepherds. And the citizens of heaven testify to the Lord to be conceived, conceived, and born, so that they may sufficiently instruct mortals and ceaselessly offer their service to their author. For in the subsequent events—when He was tempted, when He was to suffer, to rise again, and to ascend to heaven—they are always reported to be present.
[Luke 2:9] -- And they feared with a great fear. And the angel said to them: Do not be afraid. Behold, I bring you good news of great joy that will be for all the people. Not for all the people of the Jews, of whom many were rebellious, but for all the faithful people gathered into one Church of Christ from all tribes, nations, and tongues, eternal and great joy is proclaimed.
[Luke 2:11] -- For today a Savior has been born to you, who is Christ the Lord, in the city of David. This is the first power, this is the kingdom of the daughter of Zion, which by the testimony of the aforesaid prophet was promised to come in the tower of the flock. Where it is noteworthy that the angel who indeed speaks to the shepherds in the watches of the night, did not say: This night but Today a Savior has been born to you. Indeed, for no other reason, but because he came to proclaim great joy. For where sorrow is signified to have been done or to be done at night, there often the night either is joined, or even alone is named. As it is said: All of you will fall away because of me this night (Matthew 26). And elsewhere: Truly I tell you, today, this very night, before the rooster crows twice, you will deny me three times (Mark 14). For it is not without reason that the angel appeared surrounded by such great light, so that it is said that the glory of God shone around the shepherds, that is, rays of light shone from every part of them, which is never added in the entire series of the Old Testament as so often when angels appeared. But mystically, he forewarned what the Apostle later openly warned, saying: The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light, let us walk properly, as in the day (Romans 13).
[Luke 2:12] -- And this will be a sign for you. You will find a baby wrapped in swaddling clothes and lying in a manger. The infancy of the Savior and the proclamations of angels and the testimonies of the evangelists have often been impressed upon us, so that it might be firmly fixed in our hearts what He became for us. For He was wounded for our iniquities, and He was made weak for our sins (Isaiah 53). And it should be noted more carefully that the sign of the born Savior is given, a baby not clothed in Tyrian purple, but wrapped in shabby clothes, not found in gold-adorned bedding, but in a manger. This is that not only the appearance of humility and mortality, but also of poverty, He took on for us. Because although He was rich, He became poor for us, so that through His poverty we might become rich (2 Corinthians 8). Although He was the Lord of the heavens, He became poor on earth, so that He might teach the earthly ones that through the poverty of the Spirit the kingdom of heaven can be acquired.
[Luke 2:13-14] -- And suddenly there was with the angel a multitude of the heavenly host praising God and saying: Glory to God in the highest, and on earth peace among men of good will. When one messenger announced that God was born in the flesh, immediately a multitude of the heavenly host flew down, breaking forth with one mouth in praise of the Creator, so that they may offer their service and devotion to Christ as usual, and at the same time instruct us by their example, whenever any of the brothers resound the words of sacred teaching, or when we ourselves recall to mind things read or heard that are of piety, we should diligently render praises to God with mouth, heart, and deed. And appropriately the arriving chorus of angels receives the title of the heavenly host, who humbly obey that mighty leader in battle, who appeared to overthrow the powers of the air, and themselves vigorously drive away those opposing powers with heavenly weapons, so that they may not be able to tempt mortals as much as they wish. For just as all places are fortified against hostile invasion by the provision of the finest emperor's hand, so too God, since unclean spirits everywhere aim to overturn peace, has established the armies of angels for our protection, whose presence both breaks the audacity of demons and bestows upon us the grace of peace. And because God and man is born, rightly is peace sung to men and glory to God. The angels glorify God incarnate for our redemption, because while they see us being received, they rejoice that their own number may be replenished. They wish peace to men, because those whom they previously despised as weak and outcast, with the Lord being born in the flesh, they now venerate as companions. They proclaim peace to men, especially to men of good will, that is, to those who receive the born Christ, and not to Herod, the priests, and Pharisees, and other antichrists, who were troubled upon hearing of His birth and pursued Him with swords as much as they could. For there is no peace for the wicked, says the Lord. But great peace is given to those who love Your name, O Lord, and nothing prevents them (Isaiah 48). To whom fittingly applies what follows: I hoped for Your salvation, O Lord (Psalm 118), that is, I longed for the coming Advent of Christ with the prolonged expectation of my desires.
[Luke 2:15] -- And it happened that as the angels went away from them into heaven, the shepherds spoke to one another. Let us go over to Bethlehem and see this word that has happened, which the Lord has made and shown to us. Consider carefully how reasonable are the words of the shepherds, and worthy of the pastors of the Church. For indeed, as if keeping watch, they did not say: Let us see the child, let us see what is said, but: Let us see the word that has happened: In the beginning was the Word, and the Word became flesh (John 1). Let us see the Word that has always been, how it has been made for us, what the Lord has made and shown to us. This Word, it made itself: inasmuch as this very Word is the Lord. Let us see, therefore, how this very Word, that is, the Lord himself, made himself, and showed his flesh to us. For what we could not see while it was the Word, let us see made because it is flesh. It is similar to what John says: What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked upon, and our hands have handled, concerning the word of life, and the life was manifested, and we have seen, and bear witness, and declare to you eternal life which was with the Father, and appeared to us (1 John 1).
[Luke 2:16] -- And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. And when they had seen it, they made known abroad the saying which was told them concerning this child. The shepherds hasten to Christ whom they recognize, desiring with all the intent of their mind to see His coming. For Christ’s presence is not to be sought with idleness. And therefore, perhaps some seeking are not worthy to find because they seek Christ sluggishly. Therefore these shepherds found Him without delay because they ran to Him with unfeigned faith, to whom hastening to go is not to quicken the steps of the feet, but to advance always in faith and virtue. They found, it says, Mary and Joseph, and the babe lying in a manger. But also the shepherds of the Lord's flock, as they are more frequently and sweetly elevated by the heavenly oracle amid the darkness of this life, so more fervently they approach the sublime life of the preceding fathers, in which the bread of life is always preserved and refreshes, as contemplating they enter the gates of Bethlehem, and they find nothing else in it than the virginal beauty of the Catholic Church, as Mary, the virile company of spiritual teachers, as Joseph, and the humble coming of the Mediator between God and man, the man Jesus Christ, inserted in the pages of Holy Scripture, as a babe lying in a manger, Christ in the first vision they encounter. From the manger of the holy Scriptures that eminent animal and most sacred host was fed, which exultingly proclaimed: The Lord is my shepherd; I shall not want; He maketh me to lie down in green pastures (Psalm 23). And a little later: Thou preparest a table before me in the presence of mine enemies (Ibid.). And when they had seen it, they made known abroad the saying which was told them concerning this child, because it is indeed of just order that, having known, loved, and celebrated with worthy honor the Incarnation of the Word, by the sharpness of a prolonged exercise of the mind more capable, one may eventually attain to behold the glory of the Word Itself.
[Luke 2:18] -- And all who heard were amazed at what was spoken to them by the shepherds. By the shepherds, the people are driven to the reverence of God. Do not consider this example of faith to be trivial, nor the person of the shepherds to be insignificant. Certainly, the less they are esteemed for their prudence, the more precious they are for their faith. The Lord chose not the wise but the simple, who would not know how to embellish what they heard, to be His heralds; He appointed fishermen, not orators, to evangelize. Indeed, even in the Old Testament, He ordained shepherds as the primary messengers of His dispensation. The first martyr Abel, who dedicated the innocent conduct of his pastoral duty with his own blood and whose blood, in the figure of the Lord's passion, cries out from the ground, offered the first fruits of his flock to the Lord as a devoted shepherd. Abraham, the father of faith, who rejoiced to see the day of Christ and saw it and was glad, is described not as seeking gold mines to obtain ornaments for his worship but as digging to find water sources to water his flocks. Jacob, the father of the twelve tribes, was tormented by heat and frost for twenty years while tending the flocks, a figure of the true shepherd who, with the variety of his virtues shown between the waters of salvific doctrine, was elevated to a higher state. Moses, the lawgiver, who first, as a type of the sevenfold Church, defended seven sisters who were pasturing from the outrage of the shepherds until they could water their flock, and later, in the pastures of the desert, earned the privilege of seeing and speaking with the Lord, performing signs with the pastoral staff, and liberating God's people. David himself, whom our Lord deigned to be called and to be the son of, by rescuing his father's ram from the hand of the bear or the lion, showed that from his stock and city the one would be born who, unrivaled, would rescue the poor from the hand of the stronger one, and the needy and poor from those who prey upon them. Therefore, the witness of the shepherds should not be considered of little value, who then were worthy not only to see but also to hear the hymn of angelic exultation, when, leaving the ninety-nine sheep in the desert, the Good Shepherd appeared to seek the hundredth sheep. The whole flock of the faithful, always longing for His coming, implores: I have gone astray like a lost sheep; seek your servant, Lord (Psalm 118).
[Luke 2:19] -- But Mary kept all these words, pondering them in her heart. What does it mean when it says, "pondering"? It should have said, "considered in her heart," and "kept in her heart," but because she had read the holy Scriptures, and knew the prophets, she compared those things that happened to her regarding the Lord with those things she knew were written by the prophets about the Lord, and having compared them with each other, she recognized as the cherubim of heaven the unity of her own vision. For Gabriel had said: "Behold, you will conceive in your womb and bear a son" (Luke 1). Isaiah had foretold: "Behold, a virgin will conceive, and bear a son" (Isaiah 7). Micah had foretold the daughters of Zion coming to the tower of the flock, and that the first dominion would then come. The shepherds said that the cohorts of the heavenly city appeared to them in the tower of the flock, who were singing that Christ was born. Mary had read: "The ox knows its owner, and the donkey its master's crib" (Isaiah 1). She saw in the manger the Son of God as a baby crying, who saves both men and animals; and in these individual things and such, she compared what she had read, and compared with what she heard and saw.
[Luke 2:20] -- And the shepherds returned, glorifying and praising God for all the things they had heard and seen, as it was told unto them. The shepherds glorify and praise God for all the things they had heard from the angels, and seen in Bethlehem, as it was told unto them, that is, they glorify also in this, that upon coming they found nothing else than what had been told unto them; or as it was told unto them, they give glory and praise to God. For indeed the angels commanded them to do this, not with commanding words, but offering the form of their devotion, when they resonated with unanimous exultation "Glory to God in the highest." For he who says: "I bring you good news of great joy, which shall be to all people" (Here above), indeed provokes to glorify and praise God. But also the shepherds of spiritual flocks, while the others are sleeping, sometimes ascend by contemplation of the heavens, sometimes go around surveying the camps of the faithful and seeking examples of virtue, and sometimes return to the public duties of the pastoral office by teaching, so that they may proclaim to their neighbors the memory of the abundance of the sweetness of God, which they had tasted by a fleeting vision (Psalm CXLV).
[Luke 2:21] -- And when eight days were completed for the circumcision of the child, his name was called Jesus, the name given by the angel before he was conceived in the womb. The rite and religion of circumcision took its beginning from the blessed patriarch Abraham. Since he, still being in uncircumcision, believed perfectly in God, it was accounted to him as righteousness, and he received the sign of circumcision, a seal of the righteousness of faith while in uncircumcision. From him also arose the custom that on the day of circumcision, a name would be given to infants. For he himself, when he received the covenant of circumcision from God, on that very day, along with his wife, merited an augmentation of his name: he who was originally called Abram, which means 'exalted father,' would henceforth, on account of the merit of his faith, be called Abraham, which means 'father of many nations;' likewise, Sarai would be called Sarah.
[Luke 2:21] -- Circumcision was also a type and figure of many things. For it was a seal (as stated) of the righteousness of the faith of Abraham and his seed, an indication for chastening those who belong to this seed and faith, from all filthiness of flesh and spirit, a prophecy of the Savior who would be born from this seed, who would both in the present purify us from all pollution of deadly action through baptism and in the future liberate us from all corruption of death itself through resurrection forever, and it especially - pleased the Grace and Law-giver to administer the gift of remission, which would release from the sin of Adam's transgression at that time. For he who now says, "Unless one is born of water and the Spirit, he cannot enter the kingdom of God" (John 3), also then said, "The soul that has not had the flesh of his foreskin circumcised will be cut off from his people, for he has broken my covenant" (Genesis 17). Surely not the covenant of circumcision, which not an infant, who could not yet discern this, but elders, who knew how to observe it, could and should have kept unbroken; rather, the covenant which God made with the first man, which every man who has lived even one day on earth is found to have transgressed, and therefore, it is evident that everyone is in need of some remedy for salvation. For those who became faithful from foreign nations either before the time of circumcision or even after the giving of circumcision, such as the example of Job's patience and his friends and children, they saved themselves and theirs from original sin, either by sacrifices of victims or certainly by faith alone, because "the just shall live by faith" (Rom. I), and "without faith it is impossible to please God" (Heb. XI). But these remedies are needed by those who are propagated by the lineage of sin, conceived in iniquities, and born in pleasures. However, our Redeemer, who came into the world without sin to take away the sins of the world, not only provided remedies for us by his baptism, that is, consecrating the waters of which he underwent the washing for cleansing our crimes, but also by the circumcision which he received, he did not purify his own sins (since he had none), but taught that the old nature in us should be renewed, and now visibly it should be purged from vice through him, and on the last day signifying that it will be completely restored from the pest of varied mortality and death. Hence, it is fitting that Jesus is said to have been circumcised on the eighth day, which we hardly read about anyone being done in the Old Testament, although it was often commanded to all, except only Isaac, who is reported to have received circumcision on the eighth day as the first son of promise. Well, I say, Jesus is circumcised on the eighth day. Because evidently, this refers to both the renewals we mentioned, that is, both the present and future, both of spirit and flesh, which were prefigured in his resurrection and are to be accomplished in ours someday. Indeed, concerning our first resurrection, which is meanwhile celebrated by a reformation of life and faith, the Apostle says: "For as many of us who were baptized into Christ Jesus were baptized into his death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life" (Rom. VI). Regarding the second, which is hoped for at the end, he says: "For if we believe that Jesus died and rose again, so too God will bring with him those who sleep through Jesus" (I Thess. IV). It is clear almost universally that the number eight corresponds to the glory of resurrection. For the Lord also rose on the eighth day, that is, after the seventh of the Sabbath, and we ourselves will rise after the six ages of this world and the seventh Sabbath of souls, which now in the meantime is carried out in another life, almost as in the eighth time, then truly circumcised, that is, stripped of all the vices and corruptions of carnal desire, in which lust mostly reigns, truly the foreskin is cut off. For, as the Lord says: "The children of this age marry and are given in marriage. But those who are accounted worthy to attain that age and the resurrection from the dead neither marry nor are given in marriage; nor can they die anymore, for they are equal to angels and are children of God, being children of the resurrection" (Luke XX).
[Luke 2:21] -- His name was called Jesus, said he, which was named by the angel before he was conceived in the womb. Jesus means Savior, a name in which the faithful and elect rejoice to participate in each of their circumcisions, as has been sufficiently said, so that as Christians are named from Christ, so also are those who are saved named from the Savior; now indeed saved in hope through faith, but then in reality through the vision of the glory which is in Christ Jesus our Lord, a name which was given to them by God not only before they were conceived in the womb of the Church through faith, but also before the secular times. The sacred name's etymology and the numerical value it carries are redolent of the mysteries of our perpetual salvation. For it is written with six letters in Greek Ἰησοῦς, namely ι, η, σ, ο, υ, ς, whose numbers are 10, 8, 200, 70, 400, and 200, which together make 888. This number, which signifies the figure of resurrection, has been sufficiently discussed above. For what eight simply placed means, the same also multiplied by ten or a hundred signifies. Or certainly, the perfection of numbers believed to indicate firmness. We can also say that the name of the Savior contains the number eight completed, because he provided the example of resurrection to mortals by rising on the eighth day. It also contains the number tenfold, because the Decalogue of the law, as it should be fulfilled, is instituted and helped by the figures of his resurrection. Just as he, rising from the dead, dies no more, death no longer has dominion over him, so we also must consider ourselves dead to sin but alive to God in Christ Jesus (Rom. VI). It also contains the number a hundred times, because showing the glory of his resurrection, which follows us in the future, portends retribution. The number one hundred, which after so many on the left side of the course of numbers first seeks the right, aptly fits the depiction of the joys of that age when the last enemy, death, will be destroyed (1 Cor. XV), when we who are alive, who are left, will be caught up together with those who have risen, in the clouds to meet the Lord in the air, and so we will always be with the Lord (1 Thess. IV). Hence beautifully, in the type of all the elect, the first son of promise, born and circumcised to a hundred-year-old father, was called, according to the Lord's prediction, Isaac, which means laughter or joy, prefiguring in all respects the right hand felicity of that time of which the Lord said: I will see you again, and your heart will rejoice, and no one will take your joy from you (John XVI). But because the discussion is about circumcision, it is pleasing to inquire why Moses himself, who presents the law of circumcision both as given by God to the fathers and repeatedly impressed upon himself, did not wish anyone to be circumcised during the entire time of his leadership, except only one, his own son, whom his mother circumcised with a sharp stone to prevent him from being struck by the Lord, and left all who were born in the wilderness to be circumcised by Joshua; evidently, a divinely commanded custom, observed for four hundred and six years and handed down by ancestral succession, he discontinued for forty continuous years. I would not believe this was done in vain, but rather with great mystery. About this, preserving the understanding of the elders, I will briefly say what I think. Moses preaches circumcision, but Joshua fulfills it, because the law was given through Moses, but grace and truth through Jesus Christ (John 1). And the letter that commands is of no benefit unless the grace that helps is present. With Moses preaching, the foreskin grows, because, as the Apostle says, by the works of the law no flesh will be justified in His sight. For through the law comes the knowledge of sin (Rom. 3). And elsewhere: For until the law, sin was in the world. But sin is not imputed when there is no law (Rom. 5). And again: The law came in so that the offense would increase. For I would not have known coveting if the law had not said, “You shall not covet.” But sin, taking opportunity through the commandment, produced in me coveting of every kind (Rom. 7). But Joshua, having led the people into the promised land, cuts off with stone knives the foreskin that had grown while Moses was alive. Because where sin abounded, grace abounded much more (Rom. 5). For anyone who reads understands why Joshua uses stone knives for circumcision, because the rock was Christ (1 Cor. 10), and upon this rock, He says, I will build My church (Matt. 16). For what was impossible for the law, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh and as an offering for sin, condemned sin in the flesh, so that the requirement of the law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit (Rom. 8). But this grace of Christ not only justifies the faithful of the New Testament but also all those who were made perfect under the law, not by works of the law, but by the same grace of Christ who was to come in the flesh, they were saved through faith. And these people circumcised by Joshua represent those who with the severity of the law forced themselves to learn to implore the grace of Christ, as if avoiding the impending sword of the Lord, they avoided circumcision by the stone, with Peter attesting who, speaking of the yoke of the law, says: Which neither our fathers nor we were able to bear, but we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they (Acts 15). And the Psalmist, who, as though enclosed in the custodial prison of the law and finding no way of escape except in the grace of Christ, exclaims: When my heart was overwhelmed, You led me to the rock that is higher than I. You have been a refuge for me, a tower of strength against the enemy (Psalm 61). Surely no one who hears of circumcision preaching would think that only one part of the body is commanded to be continent, as if it were sufficient to exist safe from fornication, temperate in lawful marriage, or glorious in virginity, without adding other virtues, but rather that the chastisement of all our senses, both of the heart and the body, is commanded. For even Moses, receiving the most pure words of God, complained that he was uncircumcised in lips, and Stephen, saying to the disbelieving Jews, “You stiff-necked people, uncircumcised in heart and ears; you always resist the Holy Spirit” (Acts VII). Therefore, he is cleansed by true circumcision, who stops his ears from hearing about bloodshed (Isaiah XXXIII), and shuts his eyes so as not to see evil, who guards his ways so as not to sin with his tongue (Psalm XXXVIII), and keeps himself vigilant so that his heart is not weighed down with dissipation and drunkenness (Luke XXI), who, as long as breath is in him and the Spirit of God is in his nostrils (Job XXVII), does not speak iniquity with his lips (Ibid.), who washes his hands in innocence (Psalm XXVI), and refrains his feet from every evil way (Psalm CXVIII), who disciplines his body and brings it into subjection in all things (I Cor. IX), and with all diligence keeps his heart because from it flow the issues of life (Prov. IV). He, after circumcision, is brought to Jerusalem and presented to the Lord, who, according to the one who says: “Turn from evil and do good” (I Pet. III), after ceasing from sins, begins to abound in good works. Who can say: “My eyes are ever toward the Lord, and I will go about your altar, O Lord, that I may hear the voice of your praise” (Psalm XXVI). Who says: “We are the aroma of Christ to God” (II Cor. II), and “I have lifted my hands to your commandments, and have turned my feet to your testimonies” (Psalm CXVIII). Who, whether he eats, or drinks, or does anything else, does everything to the glory of God (I Cor. X), and says: “How sweet are your words to my taste” (Psalm CXVIII); and finally: “My heart and my flesh exult in the living God” (Psalm LXXXIII). But even his good action, which is hidden, no less needs circumcision, so that when I fast, pray, give alms, I seek glory from within. For if I stand on the street corners, disfiguring my face, sounding a trumpet before me to be seen and praised by men (Matt. VI), I appear circumcised outwardly, but remaining impure in heart, I incur the penalties of feigned holiness. As an example indeed, the Shechemites, who appeared to imitate the circumcision of the patriarchs, but not for the covenant of the Lord, but for the sake of lust, did not gain any reward. Rather, on the third day when the pain of their wounds was most severe, they perished among the ruins of their city. Such people, having forgotten the prophetic warning: “Circumcise yourselves to the Lord, and remove the foreskins of your hearts” (Jer. IV), when the time of resurrection comes, having been stripped of the virtues in which they trusted, will be cast into eternal death. Therefore, the Apostle also diligently commends the hidden circumcision in the heart, whose praise is not from men, but from God (Rom. II).
[Luke 2:22] -- And when the days of her purification according to the law of Moses were fulfilled, they brought him to Jerusalem to present him to the Lord. It was indeed a decree of the law that a little one, on the thirty-third day after his circumcision, be brought to the temple of the Lord and an offering be given for him; and that the firstborn male be made holy to the Lord. Mystically, as we have said, implying that no one except one circumcised from vices is worthy of the Lord's view, and no one except one released from the bonds of mortality can perfectly enter the joys of the heavenly city. For it is said: "The wicked will not dwell near you; the unjust shall not remain before your eyes" (Psalm V). And the Apostle: "Flesh and blood cannot inherit the kingdom of God, nor will the perishable inherit the imperishable" (1 Cor. XV). Truly, if you inspect the words of the law more diligently, you will surely find that not only the incarnate Lord was free from the contamination of sin and the condition of the law, which he condescended to take upon himself more precisely to prove that it was holy, righteous, and good, and to free us from its servitude and fear by the grace of faith, but also that the Mother of God herself, being free from male involvement, was also immune from the legal requirement. For Moses says: "If a woman has conceived seed and borne a male child, she shall be unclean seven days, according to the days of her menstruation separation, and on the eighth day the infant shall be circumcised. She shall then remain thirty-three days in the blood of her purification. She shall touch no holy thing, nor come into the sanctuary, until the days of her purification are completed, etc." (Leviticus XII), which concerns the rite of the childbirth woman. Note therefore that not every woman who gives birth, but she who has conceived seed and borne, is designated unclean, and is taught by the law to be cleansed, to distinguish thus the one who conceived as a virgin and bore a son, and called his name Emmanuel, which is interpreted "God with us" (Isa. VII). Therefore, the Son who is God with man, and the Mother who bore by the working of the Holy Spirit, did not need the offerings of sacrifices for purification, but that we might be freed from the bond of the law, as the Lord Christ, so also the blessed ever-virgin Mary was willingly subject to the law.
[Luke 2:23] -- As it is written in the law of the Lord: Every male that opens the womb shall be called holy to the Lord. Which means: Every male that opens the womb, including the firstborn of both man and beast, because both are called holy to the Lord, and therefore it is commanded that they belong to the priest. Specifically, he should take a redemption price for the firstborn of man, and redeem every unclean animal. Its redemption, he says, shall be one month old for five shekels of silver (Leviticus 27). Here, without delving into a more detailed discussion, it should be briefly indicated that all those firstborn were either a figure of Him, who, though He was the only-begotten Son of God, deigned to become the firstborn of all creation, truly and singularly holy to the Lord, because He committed no sin, nor was deceit found in His mouth (Isaiah 53), or they were surely a sign of our devotion, who ought to attribute all beginnings of good action, which we as if give birth in our hearts, to the grace of the Lord, and redeem those actions done ill, offering worthy fruits of repentance for each of the five senses of body or soul. Therefore, the phrase "that opens the womb" follows the usual manner of speaking of birth. It does not imply that our Lord, who sanctified the sacred womb He entered, should be believed to have despoiled it when He exited, as heretics claim, who say that blessed Mary was a virgin until childbirth but not after childbirth, but rather, according to the catholic faith, that He emerged from the closed womb of the virgin as a bridegroom proceeding from his chamber. Concerning which the Prophet beautifully says: And He turned me towards the way of the sanctuary’s outer gate, which looked to the east, and it was closed, and the Lord said to me: This gate will be closed, it will not be opened, and no man will pass through it, for the Lord, the God of Israel, has entered through it; and it will be closed for the prince, the prince shall sit in it to eat bread before the Lord (Ezekiel 44). Although it can also be mystically understood that no one besides the Lord can open the virgin womb of the Church through water and the Holy Spirit for generating children to God, and hence this male is called holy to the Lord with incomparable dignity.
[Luke 2:24] -- And to offer a sacrifice, according to what is said in the law of the Lord, a pair of turtledoves or two young pigeons. It is said in the law that for a child, if it is a male, as I have said before, on the fortieth day, if it is a female, on the eightieth day of birth, a year-old unblemished lamb for a burnt offering, and a turtledove or a young pigeon will be offered for a sin offering. However, if his hand cannot find it or he is unable to offer a lamb, he shall take two turtledoves or two young pigeons, one for a burnt offering and the other for a sin offering (Leviticus XII). Therefore, the Lord Jesus Christ, although He was rich, became poor for us and desired a poor sacrifice to be offered for Him. That by His one poverty He might make us wealthy in faith here and heirs of the kingdom there, which God has promised to those who love Him. Morally, whether someone has performed valiant works or created weak ones, which are distinguished by the names male and female, so that these might legitimately be consecrated to the Lord, it is necessary to offer a lamb of innocence and equally a turtledove or a pigeon of compunction. For since these birds have moaning instead of singing, they rightfully signify the tears of the humble, by which we greatly need even in our good works. For although we know that our works are good, we do not know with what strictness they must be examined by the Lord or with what perseverance they must be completed by us. But whoever does not have the wealth of virtues, about which the Apostle said to the Corinthians: “For you have been made rich in everything in Him, in all speech and in all knowledge” (1 Corinthians 1), if he does not find in the flock of his deeds a lamb of innocent life, let him at least offer two turtledoves or two young pigeons, that is, let him seek the aid of tears. And rightly two, one for sin and one for a burnt offering (Leviticus XII). For a burnt offering is called wholly burnt; because there are surely two kinds of compunction. The soul longing for God is first pricked by fear, then by love. First, it is moved to tears because, recalling its evils, it greatly fears to suffer eternal punishments for them. But when the anxiety of prolonged sorrow has consumed the fear, a certain security of presumed forgiveness is born, and the soul is inflamed with the love of heavenly joys. The mind contemplates what those choirs of angels are, that very assembly of blessed spirits, the majesty of the eternal vision of God, and weeps more because it is deprived of eternal goods, than it wept before when it feared eternal evils. Therefore, he who at first wept not to be led to punishment offered a turtledove for sin; of the other, he makes a burnt offering when afterward he begins to weep bitterly because he is deferred from the kingdom. He offers a dove for sin who labors in his groaning, washes his bed every night, that is, in each darkness of striking guilt, with good works, in which he should rest, he does not cease to wash with tears. They bring the young of doves as a burnt offering, who lamenting the absence of the heavenly fatherland say: “By the rivers of Babylon, there we sat and wept, when we remembered you, Zion” (Psalm 137). For as doves delight to sit beside the flowing waters, so that they might foresee and evade the advent of the hawk in the shadow’s swift flight over the waters: thus indeed, thus the souls of the poor in spirit, surpassing the waves of the world in their minds, the more they are nourished by their lamentations in this Babylon, the more they see the examples of the wicked enemy, the more frequently they raise their wings to the eternal of their desire. Certainly, there is this difference between the signification of the turtledove and the dove, that the dove, which is accustomed to associate, fly, and coo in flocks, demonstrates the frequency of active life: of which it is said: “Now the multitude of those who believed were of one heart and one soul, and no one said that any of the things he possessed was his own, but they had all things in common” (Acts 4). But the turtledove, which delights in solitude, so much so that if it loses its mate by chance, it remains alone thereafter, signifies the heights of contemplative life, because this virtue is for the few, and attributed to them individually. Isaiah alone sees the Lord of hosts, contemplates the praises of the Seraphim, and because he has spoken ill, he groans like a solitary turtledove. Moses, when the people are trembling afar, ascends alone to the Lord, and lest the same people be struck, he obtains by tearful prayers. Daniel is alone among the angels when his companions flee. Ezekiel alone marvels at the chariots of the Cherubim and the lofty buildings of the celestial city. Paul alone is caught up to the delights of paradise and to see the secrets of the third heaven. Likewise, when I enter the chamber, closing the door, I pray to the Father in secret, I offer the turtledove. But when I seek companions of the same work, by singing with the Prophet: "Come, let us worship and bow down before the Lord, who made us" (Psalm 95), I offer doves on the altar. And because both sacrifices are equally acceptable to the Creator, Luke wisely does not say whether turtledoves or young pigeons were offered for the Lord, lest he prefer one form of living to another, but teaches both are to be followed, both to be offered in divine worship. Therefore, since the discourse on purification has been extended, what the number of days of purification contains of mystery, and why the same is ordered to be doubled in the purification of the woman who has given birth will be more suitably explained in Leviticus.
[Luke 2:25] -- And behold, there was a man in Jerusalem whose name was Simeon, and this man was just and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. When the Lord was born in the flesh, not only did angels from heaven, but also every age of mortals and both sexes, bear witness. For it was fitting that the Savior of all, as he was to come in the flesh, be foretold by the deeds or words of all the faithful throughout the ages, and thus also coming, be proclaimed by the common praise of all, fulfilling the prophecy which says: Praise the Lord from the heavens (Psalm 148), etc., up to where it says: Young men and maidens, old men and children, let them praise the name of the Lord, for his name alone is exalted. His majesty is above heaven and earth. Just, it says, and devout (Ibid.), because justice is difficultly kept without fear. I do not refer to that fear which under penal law dreads the loss of temporal goods, which perfect love is accustomed to cast out, but the holy fear of the Lord which remains forever, by which the just man, the more ardently he loves his God, the more diligently he avoids offending Him.
[Luke 2:26-27] -- And he had received a response from the Holy Spirit that he would not see death before he had seen the Lord's Christ; and he came in the Spirit into the temple. Observe the expressions of the Scriptures: he said to see death. How is it seen, and with what eyes, that thing which, upon coming, closes the very eyes so that they may see nothing? But to see death signifies to experience it. And very fortunate is he who will see the death of the flesh, whoever first strives to see the Lord's Christ with the eyes of the heart, having his conversation in the heavenly Jerusalem, frequently visiting the thresholds of God's temple, that is, by following the pious examples of the saints in whom the Lord dwells, yearning with the Psalmist: One thing I have asked of the Lord; this will I seek after: that I may dwell in the house of the Lord all the days of my life, that I may behold the Lord's delight (Psalm 26). For thus he will also be worthy to receive in his hands the word of God, and to embrace it with the arms of his faith and charity. But when he says: And he came in the Spirit into the temple, it signifies that through the same grace of the Spirit by which he had previously known beforehand that he would come, he also now recognized that he himself was coming and was now about to see the Savior.
[Luke 2:27] -- And when his parents brought in the child Jesus, to do for him according to the custom of the law, he also took him into his arms. Indeed, the power of the Lord is great, but his humility shines no less, so that he who is not contained by heaven and earth is carried wholly in the arms of an aged man. But Simeon also tropically takes Christ, the old man the infant, to teach us to put off the old man who is corrupted by his deeds, and to be renewed in the spirit of our mind to put on him who, according to God, is created in righteousness and holiness and truth (Ephesians 4), that is, putting away lying, to speak the truth, and to perform the rest of what pertains to the state of the new man, by mouth, heart, and deed. The righteous and devout elder according to the law takes the child Jesus into his arms to signify the justice of the works that was from the law (For who does not know that works are always represented by the hands and arms?), indeed humble, but to be changed by the grace of the salvific faith of the Gospel. The elder takes the infant Christ to suggest that this age as if already worn out and fatigued by long life, will return to the innocence and (if I may say so) infancy of Christian conduct, and like the youth of an eagle, his youth will be renewed.
[Luke 2:29] -- And he blessed God and said: Now you dismiss your servant, Lord, according to your word in peace. You see that not only the just of the New, but also of the Old Testament had the desire of future life in hope, to be released from the body, indeed they considered the way of peace to be laying down the earthly burden, as they did not doubt that they would have perpetual rest in the bosom of Abraham. Finally even Idithun, that is, the one who leaps over secular desires, after he had long silently contemplated many evils of the world, and had become fervent with internal meditation of the heart, finally spoke with his tongue, disclosing what he had done inwardly: Make known to me, O Lord, my end, and the number of my days, what it is, that I may know what is lacking in me. Behold, you have made my days old (Psalm 38). With these words, without a doubt, he reveals how greatly he hopes to attain solace in the end from the present calamities, which he desires to arrive as soon as possible.
[Luke 2:30-31] -- For my eyes have seen your salvation, which you have prepared before the face of all peoples. Blessed are the eyes that see what Simeon saw: blessed are they who have not seen, and have believed (John 20). That very thing, he says, which you have prepared to be beheld with mind and faith by all nations, peoples, and tongues afterward, and which you foresaw was to be sought with hope and love, I now contemplate your salvation, long desired, with the eyes of both flesh and heart.
[Luke 2:32] -- A light for revelation to the Gentiles, and for glory to your people Israel. Light indeed for both the peoples, God's salvation, that is, Christ prepared by God the Father. Who is rather the glory of Israel, long hoped for by them, from whom pre-announced he has come, but he is said to be the revelation for the Gentiles, whose eyes of mind sunk in deep blindness and raised by no hope of the Lord's coming, he himself has deigned to visit, reveal, and illuminate alike. And it is well that the revelation of the Gentiles is preferred to the glory of Israel, because when the fullness of the Gentiles has entered, then all Israel will be saved. As the Psalmist also says: The Lord hath made known his salvation; he hath revealed his justice in the sight of the nations (Psalm 97); he joined on and says: He hath remembered his mercy to Jacob, and his truth to the house of Israel (Psalm 98).
[Luke 2:33] -- And his father and mother were marveling at what was said about him, and Simeon blessed them. He calls Joseph the father of the Savior, not that he was truly his father according to the Photinians, but since he was considered by all to be the father for the preservation of Mary's reputation. Nor did the Evangelist forget that he told she had conceived by the Holy Spirit and given birth as a virgin, but expressing the opinion of the people, which is the true law of history, he calls Joseph the father of Christ. Although in that way, he can rightly be called his father, as he is rightly understood as the husband of Mary without physical union, by the marriage bond itself, much more closely united indeed than if he had been adopted from elsewhere. For neither should Joseph be called the father of Christ because he had not begotten him through intercourse, since he would rightly be the father even if he had adopted someone not born from his wife elsewhere.
[Luke 2:34] -- And he said to Mary his mother: Behold, this child is set for the fall and rising of many in Israel, and for a sign that will be spoken against. Blessed indeed in the rising for he is the light, the glory of the people of Israel, as he said: I am the resurrection and the life: he who believes in me, though he were dead, shall live, and whoever lives and believes in me shall never die (John XI). But how is he set for the fall, except that he is also a stone of stumbling and a rock of offense? That is to say, a downfall to those who stumble upon the word and do not believe. Of whom he himself says: If I had not come and spoken to them, they would not be guilty of sin; but now they have no excuse for their sin (John XXII). He is set not only in himself, but also in his preachers for the fall and rising of many, as the Apostle testifies who says: For we are to God the aroma of Christ among those who are being saved and those who are perishing. To the one, we are an aroma that brings death; to the other, an aroma that brings life (II Cor. II). For whoever hears the word preached by the Apostle and follows it in love rises with a good aroma and is saved. Whoever follows it in hatred falls and perishes by the same aroma. But the sign that will be spoken against, understand as the faith in the Lord's cross. Of which the Apostle Paul says Jews: For as concerning this sect, it is known to us that it is spoken against everywhere (Acts XXVIII). And the Apostle himself: For we preach Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness (I Cor. I).
[Luke 2:35] -- And a sword shall pierce through your own soul also. No history teaches that blessed Mary departed from this life by the sword's killing, especially since it is not the soul, but the body that is usually killed by iron. Hence it must be understood that this sword, of which it is said: And a sword is in their lips (Psalm LVIII), passed through her soul, meaning the sorrow of the Lord's passion. Even though she knew Christ to be the Son of God and thus would not doubt he would overcome death, she, however, could not without sorrow witness her flesh and blood being crucified. For the iron that is said to have transpierced Joseph's soul is best understood as severe mental tribulation.
[Luke 2:35] -- That the thoughts of many hearts may be revealed. It was uncertain once who among the Jews would accept the grace of Christ, which they surely knew was to come, and who would rather reject it. But upon hearing of His birth, with the thoughts of hearts soon revealed, King Herod was troubled, and all Jerusalem with him. The shepherds, with fear and joy, resounded praises to God, announced the message of peace to men. With His teaching and power being spread abroad, some flocked to Him as a teacher of truth, others fled from Him as a deceiver. With His sign of the cross raised, some mocked blasphemously as if justly condemned to death, others mourned bitterly as if the author of life were dying. And even to this day, and to the end of the present age, the sword of most severe tribulation does not cease to pierce through the soul of the Church, while it considers many hearing the Word of God and rising with Christ, but many more falling away from belief. With the thoughts of many hearts revealed, where the best seed of the Gospel is sown, there the weeds of vices either prevail more than they should or, gravely to say, alone germinate and reign.
[Luke 2:36] -- And there was Anna, a prophetess, daughter of Phanuel, from the tribe of Asher; she had advanced in many days, etc. According to the history of her devout conversation and equally venerable age, and worthy in all aspects to bear witness to the incarnate Lord, Anna is taught to have been. According to the mystical understanding, because she signifies the Church, which in the present is as if widowed by the death of her spouse and Lord, the number of her years of widowhood also designates the time of the Church, when established in the body, she journeys as a pilgrim away from the Lord, and with the affection of great devotion, keeping the thresholds of the heavenly temple, awaits that daily coming of the Lord. Concerning this He says: We shall come and make our abode with him (John 14). For seven times twelve make eighty-four. And indeed seven refers to the course of this world, which revolves in seven days. Twelve, on the other hand, pertains to the perfection of apostolic doctrine. Therefore, whether it is the universal Church, or any faithful soul who cares to dedicate the entire span of their life to apostolic institutions, it is praised as if multiplying seven by twelve, and serving the Lord in the figurative eighty-four years. Also as the time of seven years, during which she stayed with her husband, most fittingly corresponds to the time of the Lord’s incarnation. For by the number seven (as I said), the perfection of time is usually indicated. But there, due to the privilege of the Lord’s majesty by which He taught in the flesh, the simple number of seven years is expressed. Here, on account of the apostolic summit of dignity, seven years are multiplied by twelve. However, it pleases the mysteries of the Church that Anna is interpreted as grace and that she is the daughter of Phanuel, which means face of God, singing with the Psalmist: The light of your face, O Lord, is signed upon us (Psalm 4). And she descends from the tribe of Asher, which means blessed, which among the twelve patriarchs is the eighth in the order of birth. About which number, because it is sacred to the New Testament, it has been repeatedly emphasized.
[Luke 2:38] -- And coming up at that moment she gave thanks to the Lord and spoke about him to all who were looking forward to the redemption of Jerusalem. [Simeon prophesied, the one joined in marriage prophesied, the virgin prophesied, and the widow should also prophesy, so that no state of life or sex should be wanting. And therefore, Anna is introduced with the merit of widowed life and such behavior that she is plainly believed to be worthy to announce that the Redeemer has come for all.
[Luke 2:39] -- And when they had completed everything according to the law of the Lord, they returned to Galilee, to their city Nazareth. In this place, Luke omitted what he knew to be sufficiently explained by Matthew, namely that the Lord, after these things, so that he would not be found and killed by Herod, was taken by his parents to Egypt, and after Herod’s death, he thus returned to Galilee, and began to inhabit his city Nazareth. For the evangelists individually are accustomed to omit certain things that they either saw were mentioned by others, or foresaw would be mentioned by others in the spirit, so that in the continuous series of their own narrative, they appear to have omitted nothing. Nevertheless, a diligent reader can find out at what point omissions were made by considering the writing of the other evangelist.
[Luke 2:40] -- And the child grew and became strong, filled with wisdom, and the grace of God was upon him. The distinction of the words is notable, because the Lord Jesus Christ, in that he was a child, that is, had assumed the condition of human frailty, had to grow and become strong. But in that he was also the Word of God and the eternal God, he did not need to become strong nor did he need to grow. Hence, he is very rightly said to be full of wisdom and grace. Wisdom because in him dwells all the fullness of deity bodily. Grace because to the same mediator between God and men, the man Jesus Christ, great grace was given, so that from the moment he began to be man, he might be perfect and God. Similar to this is what John writes, that he is full of grace and truth, he himself setting forth that same excellence of divinity of truth, which Luke commends under the name of wisdom.
[Luke 2:41] -- And his parents went every year to Jerusalem, at the feast of Passover. You see this evangelist, among the four creatures, not without reason compared to the calf, which, as if designated for sacrifices, revolves around the temple and Jerusalem with the course of his narrative. For indeed at the beginning he places a priest praying at the altar, establishes a multitude of people in the courts of the temple, soon sends Mary, having conceived the Lord, to Jerusalem, introduces her into the house of the High Priest. There he recounts the birth of the Baptist, and immediately after the birth, transfers the Lord with an offering. He leads him there every year with his parents, and at the age of twelve inserts him into the choir of doctors in the temple. Where among other things, he says astonishing things to the wise: Because it behooves me to be in the things of my Father (Luke 2). And after such things, he concludes his Gospel with the disciples praising God in the temple.
[Luke 2:42] -- And when he was twelve years old, as they went up to Jerusalem according to the custom of the feast day, and having completed the days as they returned, the boy Jesus remained in Jerusalem. The one who, from birth, indeed from human conception, was approved by clear signs of miracles showing that he is God, even then, as soon as the time of age was appropriate, began reverently to reveal and open both his natures, namely, what in truth of divine majesty belonged to the Father, and what, according to the frailty of human assumption, belonged to the mother. Nor without foresight did he reveal the first rudiments of his faith at twelve years old, which by the ministry of the twelve apostles was to be revealed and elucidated throughout the world. We can also say this, that as with the number seven, similarly the number twelve, which consists of the multiplied parts of seven, may designate the totality and perfection of things or times. And for this reason, that it is fitting for all places or times to be occupied, the light rightly takes its beginning from the number twelve. Therefore, it is not idly said that he appeared to have been unmindful of his parents, but that he instructs us, because not only before his own parents, but even before Abraham was made, he is, he delights rather to reside in the city and temple of God, as if by paternal right.
[Luke 2:43] -- And his parents did not know. But assuming that he was in the company, they went a day's journey, and sought him among relatives and acquaintances, and not finding him, they returned to Jerusalem searching for him. Someone might ask how the Son of God, reared with such care by his parents, could have been forgotten and left behind as they went away. To this, it must be answered that it was the custom of the sons of Israel that during festive times, whether they converged on Jerusalem or returned to their own places, the men and women would walk separately in choruses, and infants or children could go with either parent indifferently. And thus, the blessed Mary or Joseph might have thought by turns that the boy Jesus, whom they did not see accompanying themselves, had returned with the other parent.
[Luke 2:46] -- And it happened after three days, they found him in the temple, sitting in the midst of the doctors, listening to them and asking questions. As a fountain of wisdom sits in the midst of the doctors, but as an example of humility, he first seeks to listen and ask questions of the doctors rather than to teach the unlearned. So that the little ones may not be ashamed to learn from their elders, and he himself, for the sake of human age appropriateness, is not ashamed to listen to men, though he is God. So that the weak may not dare to teach, he, as a boy, wished to be taught by asking questions, who by the power of divinity provided the word of knowledge to his very doctors.
[Luke 2:47] -- And all who heard him were astonished at his wisdom and answers, and seeing him, they were amazed. Note the distinction of words, and diligently examine the mysteries of your salvation and faith. They were astonished at what they heard from him, and seeing him, they were amazed. And they were all the more astonished at the wisdom of his answers, the more they despised the fewness of his years seeing it. His tongue revealed divine wisdom, but his age pretended human infirmity. Truly, let these things astound the doctors of the Jews as if they were new, and let them be disturbed by a doubtful amazement among the high things they hear and the weak things they see. But let us, knowing that this is he of whom the Prophet once rejoiced, saying, "A child is born to us, a son is given to us, and his name shall be called Wonderful, Counselor, Mighty God" (Isaiah 9); let us in no way wonder at him, who has been made a little child and yet has always remained what he was, namely, God and mighty, displaying at times signs of his divinity, at times signs of his humanity to those he wished to instruct. But let us give thanks to him with faith, hope, and charity, because he who was great and exceedingly praiseworthy, though we did not know him, was born as a little child for us, so that by growing and advancing among the little ones, he might gradually lead them to embrace the secrets of his virtue and greatness.
[Luke 2:48] -- And his mother said to him: Son, why have you done this to us? Behold, your father and I, sorrowing, have been seeking you. And he said to them: Why were you seeking me? Did you not know that I must be about my Father's business? Not Joseph, who provided nothing for his generation except service and affection, whence he is called father both by the evangelist and by Mary herself for his faithful service; Christ does not deny him as his parent, but simply and openly indicates who is his true Father, equally to us and to them. He does not reproach them for seeking him as a son, but rather compels them to raise the eyes of their mind to what is owed to him who is the eternal Son. For as he is both God and man, he now exhibits the heights of divinity, now the depths of human frailty. As a man, he questions the elders, as God he responds to matters which astonish the elders and the learned. As the Son of God, he dwells in the temple of God, and as the son of man, he returns with his parents where they command.
[Luke 2:50] -- And they did not understand the word that he spoke to them. And he went down with them, and came to Nazareth, and was subject to them. How much an example of piety and humility in the Lord! His parents did not understand the word that he spoke to them about his divinity, and yet he, not ungrateful for their human diligence towards him, descended to where they commanded, and was subject to them. For what would the teacher of virtue be if he did not fulfill the duty of piety? What else among us than that he would do what he wanted us to do? He deferred to a man, he deferred to a maidservant. For she herself says: Behold the handmaid of the Lord (Luke 1). He deferred to the simulated father, he deferred to the true father who is God. And indeed he had preserved his mother, born of a virgin, as a virgin and chaste; indeed, he did not differ from the father by will, by act, or by time. In order that, being admonished by his example, we might recognize what we owe to our parents, who suffer so much for us. The Arians are wont to say that the Son was imperfect because he said, The Father is greater than I (John 14). But what marvel if from human reception he asserts himself lesser than the Father in heaven, from which he was also subject to his parents on earth?
[Luke 2:51] -- And his mother kept all these words in her heart. Whether what she understood, or what she could not yet understand of the words of the Gospel, she kept all in her heart to be pondered upon and diligently examined. Let us then learn the chastity of the holy virgin in all things, who, no less modest in speech than in body, kept the arguments of faith in her heart. And if she kept silent before the apostolic precepts, why do you, after the apostolic precepts, more desire to teach than to learn?
[Luke 2:52] -- And Jesus increased in wisdom and stature, and in favor with God and men. This passage refutes both the Manichaeans and the Apollinarians alike, showing that the Lord truly had flesh and a true soul. For as stature pertains to the body, so wisdom and favor pertain to the soul. And indeed, it would not have increased in wisdom if it did not have the natural understanding that was granted to humans for the sake of reason. Not because the God who assumed this needed it, especially since He is described above as having been full of wisdom even as a child, but because He chose this as part of the remedy for our salvation, through the effect of a loving assumption, so that while flesh and a rational soul were assumed by God, both would be equally saved.