16. From this it is intimated to us that he was truly the Savior of the world, who at the very beginning of his birth offered an example of virtue and showed the way of salvation. For by having a lowly, humble, and poor bed, he was already beginning to say that this world is to be despised, according to the three things contained in it. He was already beginning to show by example the state of perfection, which consists in humility, austerity, and poverty. The Lord also showed in this the disposition of supreme condescension, because he was made for us not only a little child, but also a poor and despised one, so that he could truly say that word of the Psalm: "I am poor and in labors from my youth."
How the nativity of Christ was announced by Angels through three things.
17. And there were shepherds, etc. The Evangelist described above how the nativity of Christ was accomplished: here secondly he describes how it was announced. Now for the perfect announcement of the nativity of Christ, three things concur. The first is the disposition preparing for hearing; the second, the announcement inviting to exultation, which he describes there: And the Angel said to them; the third is the confirmation assuring for believing, and this he describes there: And this shall be a sign to you. — As to the first, it should be noted that the disposition preparing for hearing was the attention of the shepherds, which had its origin from a twofold cause, namely from the vigilance of their own solicitude and from the surrounding radiance of angelic light.
18. (Verse 8). As to the vigilance of their own solicitude, it is said: And there were shepherds in the same region, keeping watch. For this pertains to the pastoral office: whence Jacob, the shepherd of Laban's sheep, said in Genesis thirty-one: "By day I was scorched by heat and by frost at night, and sleep fled from my eyes." And to indicate their greater attentiveness, he adds: And keeping the night watches over their flock. For at night especially one must keep watch to repel hostile attacks, namely of wolves and thieves.
19. By this, however, is spiritually intimated the watchfulness that ought to be in prelates: whence Second Timothy four: "But watch thou, labor in all things, be sober." And therefore Hebrews, last chapter: "Obey your prelates in all things. For they watch as being about to render an account for your souls"; because, Romans twelve, "he that ruleth, with solicitude." - Everyone ought also to watch against the spiritual enemy, according to that of Lamentations two: "Arise, give praise in the night, in the beginning of the watches; pour out thy heart like water before the sight of the Lord thy God." - One ought also to watch in contemplation: Psalm: "And the night is my illumination in my delights"; and Isaiah twenty-six: "My soul hath desired thee in the night, yea, and with my spirit within my heart I will watch for thee in the morning"; and this, because such an hour is suited to divine inspiration. Such an hour was also fitting for the divine nativity, according to that of Wisdom eighteen: "For while all things were in quiet silence, and the night was in the midst of her course, thy almighty Word, O Lord, leaping down from heaven, from thy royal throne, came." - And he says pointedly: Over their flock, according to that of Proverbs twenty-seven: "Diligently know the countenance of thy cattle, and consider thy flocks." Against which, Zechariah eleven: "O shepherd and idol, that forsaketh the flock!" And Jeremiah thirteen: "Where is the flock that was given thee, thy beautiful cattle? What wilt thou say, when he shall visit thee? For thou hast taught them against thee, and instructed them against thy own head."
20. (Verse 9). As for the shining forth of angelic light, there follows: And behold, an Angel of the Lord stood by them, and the brightness of God, etc. In this, that he stood by them, he shows the familiarity and humility of the ministry by which the Angel condescends to man and stands by him, now as a helper, according to that of Daniel twelve: "Michael, the great prince, shall rise up, who standeth for the children of thy people"; now as an instructor and illuminator, according to that above, chapter one: "The Angel Gabriel appeared to him, standing on the right side of the altar of incense." In like manner also here; whence Ambrose: "An Angel instructs Mary, an Angel Joseph, an Angel the shepherds."
21. As a sign of this there is added: And the glory of God shone around them, that is, it shone about them. Something similar is said of the Angel who appeared to Peter, Acts 12: "Behold, the Angel of the Lord stood by, and a light shone in the dwelling" of the prison. Now this Angel brought light because he was a son of light, and because he had come to announce him who "is the true light, which enlightens every man coming into this world," as is said in John 1. And therefore he brought light by night, to signify that what is said in Isaiah 9 was being fulfilled: "For those dwelling in the region of the shadow of death, a light has risen for them." - Now from this brightness he made the shepherds troubled; on account of which there is added: And they feared with a great fear, just as Zacharias also at the sight of the Angel, above, chapter 1: "And Zacharias was troubled, and fear fell upon him."
22. And note that the Angel appeared to shepherds rather than to any other kind of men, partly because they were poor, for whose sake Christ was coming: the Psalm: "Because of the misery of the needy and the groaning of the poor, now I will arise"; and Bernard says: "How many altars today gleam with gold and gems! Do you think Angels will turn aside to these things and shun men dressed in rags? If it is so, why did they appear to shepherds of sheep rather than to kings of the earth, rather than to priests of the temple?" - Also because they were simple: Proverbs 3: "Every mocker is an abomination to the Lord, and his conversation is with the simple"; and Matthew 11: "You have hidden these things from the wise and the prudent, and have revealed them to little ones." - Also because they were watchful: Proverbs 8: "Those who watch for me in the morning shall find me"; Wisdom 6: "Those who keep vigil for her from the break of day shall quickly be secure." - Or on account of the mystery, so that it might be intimated that the doctrine of truth ought to come from prelates to their subjects; whence the Gloss says: "Those who diligently preside over the faithful deserve above others to see sublime things."
23. (Vers. 10.). And the Angel said to them etc. Here secondly is described the announcement inviting to exultation: in which is prefaced an exhortation to confidence and to joy, and there follows the announcement, expressing the cause of joy. - Therefore the Angel, exhorting to confidence, said to them: Do not be afraid. For the Angel had not come to announce a terrible thing, but rather a desirable one, just as he who announced the resurrection to the women: Mark, last chapter: "Do not be afraid"; in which he grants the confidence of hoping. In this is recognized the difference between the Angel of light and of darkness, because the good Angel reassures, but the evil one ultimately terrifies. - And what is more, he invites to joy: on account of which he adds: For behold, I bring you tidings of great joy. This Raphael wished for Tobias, in chapter five, when he said: "May joy always be with you." With this the Magi rejoiced; Matthew 2: "And seeing the star, they rejoiced with exceedingly great joy." - And it is called great to distinguish it from the joy of hypocrites: Job 20: "The joy of the hypocrite is but for a moment," and chapter 21: "They rejoice at the sound of the organ, they spend their days in prosperity, and in a moment they go down to hell." - Great also, because abundant, which he notes when he adds: Which shall be to all the people, and this to distinguish it from the joy of the worldly: John 16: "The world shall rejoice, but you shall be sorrowful." On the contrary, below in chapter 13: "And all the people rejoiced at all the glorious things that were done by him."
24. (Vers. 11.). And because no one rejoices perfectly except from a cause and reason, therefore there follows an announcement expressing the cause of joy, when it is said: For today is born to you a Savior: to you, namely for your benefit, namely of men: Isaiah 9: "A little child is born to us, and a son is given to us." And truly for benefit, because a Savior: Isaiah 45: "Truly you are a hidden God, the God of Israel, the Savior"; and Isaiah 19: "He will send them a Savior and a defender, who will deliver them." And truly a Savior, because, according to that passage of Acts 4, "There is no other name under heaven given to men, by which we must be saved." In this, moreover, is intimated the cause of rejoicing for the nativity: Malachi 4: "The sun of justice shall rise upon you who fear my name." Nor is one to rejoice only by reason of benefit, but also of dignity, and therefore it is added: Who is Christ the Lord, in the city of David, and thus he will restore the kingdom of Israel, according to that passage of Isaiah 9: "He shall sit upon the throne of David and upon his kingdom, to establish it and strengthen it in judgment and justice, from henceforth and forever." And therefore Lord is rightly added, because, 1 Timothy 6, "He is the King of kings and Lord of lords"; and Revelation 19: "He had on his garment and on his thigh written: King of kings and Lord of lords." And therefore: in the city of David, that is, in Bethlehem, where he was born.
25. (Vers. 12.). And this shall be a sign to you, etc. After the disposition preparing for hearing and the announcement inviting to exultation, there follows here thirdly a confirmation assuring for believing. And since in the mouth of two witnesses every word must stand, therefore the shepherds are confirmed in a twofold manner: through sight and hearing; for these two senses above all serve us for knowing. First, therefore, they are assured through a probable sign, then through a credible testimony.
26. Therefore, as regards the persuasion of a probable sign, it is said: And this shall be a sign to you. For, according to what is said in First Corinthians 1, "Jews demand signs." And this the prophet David especially sought: "Make with me," he says, "a sign for good." This sign was to be sought: Isaiah 7: "Ask for yourself a sign from the Lord your God." This also was promised; Isaiah 11: "There shall be a root of Jesse, who stands as a sign for the peoples; the nations shall entreat him." — And this shall be a sign to you: to you, I say, the poor, that he has come to free the poor, according to that verse of the Psalm: "He shall deliver the poor from the mighty, and the poor man who had no helper." Because you shall find the infant, wrapped in swaddling clothes, and thus poor and destitute: Zechariah 9: "Behold, your king shall come to you, just and a Savior. He himself poor and riding upon a donkey." Bernard: "Your swaddling clothes are set as a sign, Lord Jesus, but as a sign which today is contradicted by many. Many indeed are called, but few are chosen, and therefore there is no signing." — To you also the humble, a sign that he has come to free the humble, according to that verse of the Psalm: "You shall save the humble people." In this, which is added: And laid in a manger: behold, wondrous humility, that it should bow the Lord of the heavens down even to the manger of brute animals: Isaiah 53: "We saw him, and there was no comeliness that we should desire him, despised and the last of men." Whence in the Psalm: "But I am a worm and not a man, the reproach of men and the outcast of the people,"
27. And note that the shepherds were poor, simple, and contemptible; therefore, lest they should fear to approach, there was given to them in the infant Christ a sign of poverty and humility — and in this is signified how and by whom Christ is found. Whence First Corinthians 1: "See your vocation, brethren, that not many are wise according to the flesh, not many mighty, not many noble, but the foolish things of the world the Lord has chosen," etc.; and therefore later in the same: "This one is set for the fall and for the resurrection of many in Israel and for a sign which shall be contradicted"; and this, because through these signs he was not recognized by the carnal and the proud. Whence in the Psalm: "We have not seen our signs, there is no longer a prophet"; and again: "They set up their signs, signs."
28. (Vers. 13. 14.). As for the persuasion of credible testimony, it is added: And suddenly there was with the Angel a multitude; that is, there was with him to confirm equally the angelic word and to venerate the little one born, according to that passage in Hebrews 1: "When he brings the firstborn into the world, he says: And let all his Angels adore him." And it is pointedly said multitude, according to that passage in Hebrews 12: "You have come to Mount Sion and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of Angels." — And a multitude of the heavenly host: according to that passage in Job 25: "Is there any number of his soldiers?" And therefore 4 Kings 6: "Do not fear, said Elisha: for there are more with us than with them." And this appears at his birth, according to that passage in Revelation 19: "Behold, a white horse, and he who sat upon it, faithful and true"; "And the armies that are in heaven followed him." — And this whole multitude, for the confirmation of the angelic word, bursts forth into the singing of a canticle; on account of which it is said: Praising God and saying: Glory to God in the highest, and on earth peace to men of good will: Job 38: "Where were you, when the morning stars praised me together, and all the sons of God shouted for joy?"
29. Glory to God in the highest etc. Note that God is to be glorified in the incarnation, because, as Damascene says, in this work "the sublime goodness, wisdom, power, and justice of God are demonstrated." — Glory therefore to God in the highest for his goodness, because he did not despise the weakness of his own handiwork: Galatians 1: "He gave himself for our sins, that he might deliver us from this present wicked world: to him be glory forever and ever! Amen." — For his wisdom, because he found a supremely fitting solution to the most difficult problem; Romans 11: "O the depth of the riches of the wisdom and knowledge of God!" and it follows: "To him be glory forever! Amen." — For his power: for what is more powerful than that God should become man? Romans 4: "Abraham was strengthened in faith, giving glory to God, most fully knowing that whatever God has promised, he is able also to do"; and Ephesians 3: "Now to him who is able to do all things more abundantly than we ask or understand, to him be glory in the Church and in Christ Jesus unto all generations, world without end! Amen." — For his justice, because he saved like by like; Revelation 5: "To him who sits upon the throne and to the Lamb be blessing and honor and glory and power forever and ever!" — Therefore it is sung:
Glory to you, O Lord, who were born of the Virgin!
30. And note that they attribute glory to God because the Lord reserved it for himself: Isaiah forty-two: "I am the Lord, this is my name: my glory I will not give to another"; but they wish peace for us on earth, because, John fourteen, "Peace I leave with you, my peace I give to you." — And rightly he says: Of good will, because, according to that passage of Isaiah fifty-seven, "there is no peace for the wicked, says the Lord." And he places the glory of God before the peace of earth, because no one can have peace who strives to usurp the glory of God. Bernard: "The angelic division displeases men, by which glory is announced to God and peace to men. O foolish sons of Adam, who, despising peace and craving glory, lose both peace and glory!" Certainly he who craves glory resists God; but it is said in Job nine: "Who has resisted him and had peace?" "Acquiesce therefore to him, and have peace," as it is said in Job twenty-two, namely peace of the heart, concerning which it is said at Philippians four: "The peace of God, which surpasses all understanding, guard your hearts and your minds in Christ Jesus," etc.; and the peace of eternity, concerning which in the last chapter of Isaiah: "I will turn upon her a river of peace"; the Psalm: "Who makes your borders peace."
31. Note also that peace is wished for and announced to men, because through Christ man is pacified with God; Isaiah twenty-seven: "He will make peace with me, peace he will make with me." He is pacified with the Angels: Colossians one: "Making peace through the blood of his cross, whether the things on earth or the things in heaven." He is pacified with man: Ephesians two: "He himself is our peace, who made both one." He is pacified in himself; Job five: "You shall know that your tabernacle has peace." — In figure of these things it is said in Joshua twenty-one: "Peace was given by him to all round about." This the Apostle always wishes, and Christ commands below in the tenth chapter: "Into whatever house you enter, first say: Peace to this house."
How the nativity of Christ was made known through the shepherds.
32. And it came to pass, when the Angels departed etc. After the Evangelist described how the nativity of Christ was accomplished and how it was announced through the Angels; here now thirdly he describes how it was made known through the shepherds, which indeed was done by pastoral diligence. And this diligence of the shepherds is shown by the Evangelist to be commendable in three respects, first, namely from the solicitude of inquiry: second, from the certainty of discovery, at: And they found Mary etc.; third, from the gratitude of devotion, at: And they returned.
Solicitude now of inquiry in the shepherds is commended on three grounds, namely from the reciprocity of exhortation, from the rectitude of intention and from the promptitude of execution.
33. (Vers. 15.). As for the mutual exchange of exhortation, it is said: And it came to pass, when the Angels had departed from them into heaven, the shepherds spoke to one another, namely exhorting one another, according to Hebrews 3: "See to it, brothers, that there not be in any of you an evil heart of unbelief, but exhort one another every day." And rightly so, because "iron is sharpened by iron, and a man sharpens the face of his friend."
34. As for the rectitude of intention, it is added secondly: Let us go over to Bethlehem and see this word that has come to pass. They wished to go over in order to see, just as Moses; Exodus 3: "I will go and see this great vision." And they wished to see the word that has come to pass, that is, a reality worthy of the word, or indeed the Word made flesh, according to John 1: "The Word was made flesh and dwelt among us; and we saw his glory." Made, I say, not by man, but by God; whence he adds: Which the Lord has made, that is, the whole Trinity; Isaiah 64: "When you shall do wondrous things, we shall not endure; for you descended, and the mountains melted before your face." Nor did he only make it, but also showed it to us. This David prayed: "Show us, O Lord, your mercy, and grant us your salvation"; and the Lord promised: "I will show him my salvation."
35. (Vers. 16.). As for the promptness of execution, it is added thirdly: And they came with haste. And this is what is said in Proverbs 9: "Teach a just man, and he will hasten to receive." This haste was a sign of interior promptness, by which they wished to be presented before the divine sight; Proverbs 22: "Have you seen a man swift in his work? He shall stand before kings." Whence they said within themselves that word from Hebrews 4: "Let us hasten to enter into that rest, lest anyone fall into the same example of unbelief."
36. Note that for one wishing spiritually to find Christ, these three things are necessary: namely, to converse through meditation on the Scriptures; Sirach 9: "Deal with the wise and the prudent"; "And let all your discourse be in the precepts of the Most High." — To pass over through contemplation of creatures: Song of Songs 3: "I will rise and go about the city; through the streets and squares I will seek him whom my soul loves"; and afterwards: