"When I had passed a little beyond them, I found him whom my soul loves"; and Sirach 24: "Come over to me, all you who desire me, and be filled from my fruits." — To hasten through the tasting of graces; Song of Songs 2: "Arise, make haste, my beloved"; and Song of Songs 5: "I opened the bolt of my door to my beloved," etc. And therefore above in chapter one it is said of Mary that "she went into the hill country with haste."
37. And they found Mary etc. Here secondly the diligence of the shepherds is commended from the certainty of their discovery, the praise of which is gathered from three things: because it was confirmed with certainty, swiftly made known, and preserved in memory.
First indeed it was confirmed with certainty, because through probable and evident signs; on account of which it is said: And they found Mary and Joseph and the infant laid in the manger. Therefore they found, because they sought diligently and without pretense: whence it is said in Wisdom chapter one: "In simplicity of heart seek Him, for He is found by those who do not tempt Him." — And note that He is found with Mary the virgin and Joseph, the just man, and in the manger, because he who wishes to find Christ must have purity with respect to himself, justice with respect to his neighbor, humility and reverence with respect to God. And these are the three gifts which the kings offer to the infant Christ, and therefore He willed to be found by them; Matthew chapter two: "And entering the house, they found the child with Mary, His mother, and falling down they adored Him, and opening their treasures, they offered Him gifts: gold, frankincense, and myrrh." — In this we are also instructed that, if we wish to find Christ, we ought first to approach Mary; for of her it is said above in chapter one: "You have found grace with the Lord." She therefore found grace and mercy before Ahasuerus "above all women," as it is said in Esther chapter two. And therefore "let us approach with confidence the throne of grace, that we may obtain mercy and find grace for timely aid."
38. (Verse 17). And because this sign was given by the Angel, therefore it is added: But seeing, they recognized concerning the word that had been spoken to them about this child, namely, that it was true. Whence they could now say that word of the Samaritans to the Angel himself: "We no longer believe because of your speech, for we ourselves have heard and we know that this is truly the Savior of the world." Truly they recognized, because they were of the sheep of that Shepherd, who says in John chapter ten: "I know Mine, and Mine know Me." This Job desired in chapter twenty-three: "Who will grant me that I may know and find Him and come even to His throne?"
39. (Vers. 18.). Not only was it approved with certitude, but also swiftly made known: wherefore it is added: And all who heard marveled, namely at the little child born, and at the things that were told them by the shepherds, which they had heard from the Angel. Whence it is said of the just man in Ecclesiasticus 11: "Many marveled at him and glorified God." For they saw that the words of the shepherds were not to be despised but to be wondered at: Ambrose: "Do not think the words of the prophets contemptible as though lowly; from the shepherds even Mary gathers faith, from the shepherds the people is assembled to reverence God: for the Lord sought out a simple folk, who knew not how to embellish or paint over what they had heard." — They marveled also because the little child did not appear to them contemptible but wonderful. Whence Isaiah 9: "A little child is born to us, and a son is given to us, and his name shall be called Wonderful ." For everywhere Christ appears wondrous, not only in being born, as here, but also in advancing; below in the same chapter: "And they were astonished at his wisdom and his answers." — Wonderful also in teaching — below in chapter 4: "They marveled at the words of grace that proceeded from his mouth." — Wonderful in keeping silence; Mark 15: "But Jesus still answered nothing, so that Pilate marveled." — Wonderful in action; below in chapter 8: "Who, do you think, is this, that he commands both the winds and the sea, and they obey him?" — Wonderful in his passion: Mark 15: "But Pilate marveled that he had already died," etc. — Wonderful in his resurrection: Luke, last chapter: "Peter, seeing the linen cloths laid by themselves, went away, wondering within himself at what had happened." — Wonderful in his ascension: Psalm: "O Lord our Lord, how wonderful is your name in all the earth! For your magnificence is exalted above the heavens." — Wonderful in the final judgment: Wisdom 8: "I shall be found keen in judgment, and in the sight of the wise I shall be wonderful."
40. (Vers. 19.). It was also, thirdly, preserved in memory: whence it is added: But Mary kept all these words, pondering them in her heart: as one prudent and discerning, according to Proverbs 3: "Let not mercy and truth forsake you. Bind them about your neck, and inscribe them on the tablets of your heart"; and Ecclesiasticus 50: "He who lays these things in his heart shall always be wise." Contrariwise it is said of the fool in Ecclesiasticus 21: "The heart of a fool is like a broken vessel, and it will hold no wisdom." — Whence the Virgin was an ark containing the secrets of the divine utterances: and therefore she is designated by the ark of Moses, of which it is said in Hebrews 9 that it contained the tablets of the divine law. And because she not only preserved but also understood: therefore it is added: Pondering them in her heart, so that she could say that word of the Psalm: "In my heart I have hidden your words."
41. (Vers. 20.). And the shepherds returned etc. Here the diligence of the shepherds is commended on account of the gratitude of devotion. For devotion to be acceptable to God, it is necessary that the hand, the mind, and the tongue resound and harmonize together: the hand by working, the tongue by praising, the mind by recognizing. — The devotion of the shepherds was therefore praiseworthy on account of due operation, by reason of which it is said: The shepherds returned, namely to the custody of the flock entrusted to them. In this the devout are instructed that after the contemplation of the Savior they should return to the exercise of action: Ezekiel 1: "The living creatures went and returned in the likeness of a flash of lightning"; and below, chapter 8: "Return to your house and tell how great things God has done for you." A figure of this is found in Joshua 2: "The spies returned and descended from the mountain and came to Joshua." In this is signified that in time of temptation one must have recourse to prayer and afterwards return to action.
42. It was also praiseworthy on account of due thanksgiving, by reason of which is added: Glorifying and praising God: Ecclesiasticus 43: "Glorify the Lord as much as you can: he will yet surpass, and his magnificence is wonderful. Blessing the Lord, exalt him as much as you can: he is greater than all praise." Against this it is said of the wise of this world, Romans 1: "Because when they knew God, they did not glorify him as God or give thanks, but became vain in their thoughts, and their foolish heart was darkened. For professing themselves to be wise, they became fools." And therefore he who does not wish to be blinded must give thanks to God for his benefits: therefore it is said, Colossians 3: "All that you do in word or in work, do all in the name of our Lord Jesus Christ, giving thanks to God."
43. It was also praiseworthy on account of due recognition, by reason of which is added: In all things which they had heard and seen, as it was told to them: whence they could say that word of the Psalm: "As we have heard, so we have seen in the city of our God." Then was verified that word of the Psalm: "Behold, we heard of it in Ephrata, we found it in the fields of the forest." And note that it says: In all things which they had heard and seen , — in which is shown the fullness of gratitude: Ephesians 5: "Be filled with the Holy Spirit, speaking to yourselves in psalms, hymns, and spiritual canticles, singing and making melody in your hearts to God, giving thanks always for all things in the name of our Lord Jesus Christ to God the Father." — And note the order in which he says: In all things which they had heard and seen: because, Isaiah 7, according to another reading, "unless you believe, you will not understand"; but Romans 10: "Therefore faith comes by hearing," but understanding comes by sight, below, chapter 10: "Blessed are the eyes that see the things which you see"; Job, last chapter: "By the hearing of the ear I heard you, but now my eye sees you."
Second, concerning the humility of the newborn Christ, insofar as he was made under a threefold law.
44. And after... were completed etc. Above, the Evangelist described the truth of Christ's nativity, through which it is shown how Christ was made of a woman: here secondly is described the humility of the newborn Christ, through which it is declared how he was made under the Law. Since, however, the precepts of the Law are in a threefold distinction: some are sacramental, some are ceremonial, and some moral: therefore this part has three sections: in the first of which it is shown how Christ was made under the sacramental law in circumcision; in the second, how he was made under the ceremonial law in his oblation, at the passage: And after... were fulfilled etc.; in the third, how he was made under the moral law in the honoring of God, at the passage: And the child grew etc.
How he was made under the sacramental law.
45. (Verse 21). As to the first, it should be noted that "everyone who humbles himself shall be exalted"; therefore the humiliation according to the precept of the Law is set forth first, when it is said: And after eight days were completed, that the child should be circumcised etc. For so it was commanded in Genesis seventeen: "An infant of eight days shall be circumcised among you." And rightly are those days said to be completed on account of the perfection of humility and the beginning of our salvation; Sirach eighteen: "When a man shall have completed," namely the eight days, "then he shall begin," namely to free us. For already on the eighth day he was beginning to shed his blood for us. Bernard: "We have heard the fitting lesson concerning the Word abbreviated: it was abbreviated in the flesh, and it will be further abbreviated by undergoing circumcision of the flesh." And further: "He whom no one can convict of sin himself endures the remedy for sin, at once humble and austere." Now the Lord willed to be circumcised both on account of the approval and fulfillment of the Law, concerning which he says in Matthew five: "I have not come to destroy the Law, but to fulfill it." And also on account of the demonstration of humility; the Psalm: "Because of the words of your lips, I have kept hard ways"; another reading: "the ways of the robber." Bernard: "He who is without sin does not disdain to be regarded as a sinner," indeed "he was marked with the brand of a robber." And also on account of the introduction of spiritual circumcision; Jeremiah four: "Be circumcised to the Lord and take away the foreskins of your hearts, men of Judah." And also on account of the commendation of conformity and concord; Hebrews two: "He ought to be made like his brethren in all things." Bernard: "Jesus, the lover and commender of community, how could he abandon it?"
46. Then is added the clarification on account of the name imposed, when it is added: His name was called Jesus, that is, Savior, so that by the very name you may know that he did not receive circumcision on account of the necessity of his own healing, but on account of the dispensation of our salvation; Job 13: "He himself shall be my savior." Now this is a name worthy of all veneration; Philippians 2: "He humbled himself," etc. "For which reason God also exalted him and gave him the name which is above every name, that at the name of Jesus every knee should bow." Now this name belongs to Christ himself truly and properly: truly, according to that passage of Matthew 1: "You shall call his name Jesus; for he himself shall save his people from their sins"; it also fits properly, according to that passage of Acts 4: "There is no salvation in any other. For there is no other name under heaven given to men, by which we must be saved."
47. Lastly is added the approval of the imposed name through the angelic proclamation, when it is added: Which was called by the Angel before he was conceived in the womb; Isaiah 62: "You shall be called by a new name, which the mouth of the Lord shall name"; and Ecclesiastes 6: "He who is to be, his name has already been called, and it is known that he is man." And this indeed was done now; above in chapter one: "You shall call his name Jesus." — This name is truly divine and angelic, which the bride desires in Song of Songs 1: "Your name is oil poured out." Bernard: "All food of the soul is dry if it is not steeped in this oil; it is tasteless if it is not seasoned with this salt. If you write, it has no savor for me unless I read Jesus there. If you dispute or confer, it has no savor unless Jesus has sounded there. Jesus is honey in the mouth, melody in the ear, jubilation in the heart." And therefore it is said in Isaiah 26: "Your name and your memorial are in the desire of the soul."
48. Spiritually note that by the eight days are understood the eight Ages, of which six are in the course of the world according to six notable distinctions, the seventh in the rest of souls, which runs simultaneously with the sixth and has no evening, the eighth in the resurrection, in which circumcision from all fault and misery takes place. And therefore circumcision was performed on the eighth day for the designation of that circumcision.
49. According to the tropology and allegory simultaneously, the sevenfold virtue of the Spirit is understood, and the eighth is final perseverance, which never fails. — The first therefore pertains to the light of faith, because on the first day light was made; Proverbs four: "The path of the just, as a shining light, goes forth and increases unto the perfect day." — The second pertains to the firmness of hope, in which the firmament was made; Hebrews six: "We have the strongest consolation, who have fled to hold fast the hope set before us." — The third to the verdure of charity, when the earth brought forth vegetation; Proverbs eleven: "The just shall sprout like a green leaf." Gregory: "The branch of a good work has nothing of greenness unless it remains in the root of charity." — The fourth, in which the luminaries were made, to the luminous discernment of prudence, which flourishes in the mature age; Ecclesiastes twelve: "Remember your Creator, before the time of affliction comes"; and Philippians two: "You shine as luminaries in the world." — The fifth, to the strength of power, which is proved in the waters of tribulation, since on the fifth day the adornment of the waters was made: Psalm: "Save me, O God, for the waters have entered in"; Psalm: "He sent from on high and took me up from many waters." — The sixth to the rectitude of justice, on account of severity with respect to bestial motions, and piety with respect to men, since on the sixth day brute animals were brought forth together with man: Job five: "Know that your tabernacle shall have peace, and visiting your dwelling, you shall not sin."
The seventh to the sanctification of temperance, since he sanctified the seventh day, on which he rested; Exodus nineteen: "Go to the people and sanctify them today and tomorrow, and let them wash their garments"; and twenty: "Remember to sanctify the Sabbath day." — The eighth to the consummation of final perseverance: Leviticus twenty-three: "The eighth day shall be most celebrated and most holy"; whence also the Psalm which is about the passage to glory, namely: "O Lord, rebuke me not in your fury," is entitled Psalm for the octave.
How Christ was made under the ceremonial law.
50. And after the days were fulfilled, etc. Above the Evangelist showed how Christ was made under the sacramental law; here secondly he shows how he was made under the ceremonial law, and this part has, following the aforesaid, three parts. In the first is set forth Christ's humiliation according to the precept of the Law; in the second is added Christ's glorification through the testimony of truth, at: And behold, there was a man; in the third, the consummation of the aforesaid, at: And when they had performed all things, etc.
Concerning the first, therefore, namely Christ's humiliation, four things are to be noted, which the Evangelist touches upon.
For he describes the offering of Christ with respect to the appointed time, with respect to the designated place, with respect to the written commandment, with respect to the price offered.
51. (Verse 22). First, therefore, with respect to the appointed time, it says: And after the days of her purification according to the law of Moses were fulfilled. Leviticus 12: "If a woman, having received seed, shall bear a male child, she shall be unclean seven days. And she shall remain thirty-three days in the blood of her purification." In this, however, that it says: "If, having received seed, she shall bear," it is shown that the blessed Virgin was not subject to that law by necessity, but was obedient out of humility. Bernard: "Do you think that Moses, about to say that a woman who had borne a male child would be unclean, did not fear to bring the charge of blasphemy upon the Mother of God, and therefore prefixed: having received seed?" And afterwards: "Truly, O blessed Virgin, you have no cause, nor do you have need of purification. But did your Son have need of circumcision?" Whence it can be said what Ahasuerus said to Esther, chapter 15: "Not for you, but for all has this law been established."
52. Second, with respect to the designated place, it is added: They brought him to Jerusalem, to present him to the Lord. For this was the place chosen for divine worship; Second Paralipomenon 6: "I have chosen Jerusalem, that my name might be in it." And in this place the offspring was to be presented to God; Deuteronomy 16: "Three times in the year shall all your males appear in the sight of the Lord your God, in the place which the Lord shall choose."
53. (Verse 23). Third, with respect to the written commandment, it is added: As it is written in the law of the Lord, that every male opening the womb shall be called holy to the Lord: Exodus 13: "Sanctify to me every firstborn that opens the womb among the children of Israel, as well of men as of beasts." But this does not seem to apply to the Virgin Mary, who is the closed gate before birth and after birth and in birth. And therefore it can be said, as was said above concerning the law of purification. Or indeed, the opening of the womb is understood with respect to fecundation, not with respect to the opening of the enclosure; Genesis 29: "The Lord opened the womb of Leah, her sister remaining barren"; and First Kings 1: "Her rival reproached Anna, because the Lord had closed her womb, for she was barren."