73. Christ is therefore magnified under the aspect of the salvation of all, the light of the Gentiles, and the glory of the Jews. — The first manifests clemency, the second wisdom, and the third power — under the aspect of peace from the consolation of the old man: whence he is praised in this canticle as peace, as salvation, as light, as glory. Peace, because he is mediator; salvation, because he is redeemer; light, because he is teacher; glory, because he is rewarder. And in these four consists the perfect commendation and magnification of Christ, indeed a certain most brief comprehension of the entire evangelical history with respect to the incarnation in peace, preaching in light, redemption in salvation, resurrection in glory. — And because that canticle thus contains the fullness of the praise of Christ and the consolation of the dying old man, therefore it is sung in the evening at Compline. Whence these three canticles are ordered: of Mary, of Zechariah, of Simeon: the first in the evening, the second in the morning, the third at nightfall, because the following one begins where the preceding one ends. — It is also signified in this that every state of life ought to praise God for the incarnation, namely that of virgins, of the married, and of widows; of contemplatives, of prelates, and of those in the active life; of laity, of clergy, and of religious, who also ought to be consecrated to the Lord.
74. (Vers. 33.). And his father and mother were etc. Here thirdly is added the wonder of the parents arising from this, when it is added: And his father and mother were marveling at those things which were spoken concerning him, namely at the four things aforementioned. For Christ is admirable insofar as he is a mediator in the concord of peace: Esther 15: "You are very admirable, Lord, and your face is full of graces." — Admirable also insofar as he is a savior in clemency: on account of which it is said thus in the Psalm: "God is wonderful in his saints," because "grace and mercy are upon his saints, and he has regard for his elect," Wisdom 4. — Admirable insofar as he is a teacher in wisdom: Psalm: "Your knowledge has become wonderful beyond me." — Admirable insofar as he is a triumphator in power, according to that of the Psalm: "The Lord is wonderful on high"; and Exodus 15: "Who is like you among the mighty, O Lord? Who is like you, magnificent in holiness, terrible and praiseworthy, working wonders?" — And therefore it is not surprising if the putative father and the true mother were marveling at those things which were spoken.
75. And Simeon blessed them etc. After the merit of the one testifying and the proclamation of the testimony, there is here thirdly added the tempering of the proclamation, humbling toward compassion, whence it terminates in compassion: Psalm: "For in the hand of the Lord there is a cup of unmixed wine, full of mixture"; therefore after Christ's dignity he adds his infirmity. In this tempering, first is set forth the consolation of prophetic blessing; then is added the mystery of the Lord's passion; thirdly is added the martyrdom of maternal compassion.
76. (Vers. 34.). As to the consolation of prophetic blessing, it is set forth: And Simeon blessed them, that is, he proclaimed blessed Mary, because she conceived, and Joseph, because he raised him; whence he could say to them that Davidic word: "Blessed are you by the Lord." For parents are blessed in their son and on account of their son, just as, in 1 Kings 2, "Eli blessed Elkanah and his wife," namely on account of Samuel, the most excellent boy.
Note that this blessing is set forth here both for consolation, and for strengthening, and also for commendation, lest the passion about to be foretold should disturb, lest it should terrify, lest it be believed that the fault of the near parents is the cause. — Or he blessed them in order to signify that in him the blessings of the Fathers were fulfilled: Genesis 22: "Blessing, I will bless you," etc. — Or in order to intimate that through the passion of Christ we have been freed from every curse: Galatians 3: "Christ redeemed us from the curse of the Law, having been made a curse for us."
77. As to the mystery of the Lord's passion, there is added: And he said to Mary, his mother: Behold, this one is set for the fall and for the resurrection of many in Israel: and this by divine judgment: John nine: "For judgment I have come into this world, that those who do not see may see, and those who see may become blind"; and Isaiah eight: "The Lord shall be to you for sanctification: but for a stone of stumbling and a rock of scandal to the two houses of Israel, for a snare and for ruin to the inhabitants of Jerusalem." And therefore he is said to be set, namely by divine judgment: First Peter two: "To you who believe, honor; but to the unbelieving, the stone which the builders rejected has become a stone of stumbling and a rock of scandal to those who stumble at the word"; and this on account of their own fault. In Second Corinthians two something similar is said of the Apostles: "We are the good fragrance of Christ to God; to some indeed the odor of death unto death, but to others the odor of life unto life." — And the reason for this is the contradiction of error; on account of which there is added: And for a sign which shall be contradicted: Lamentations three: "He bent his bow and set me as a target for the arrow"; this is said on account of those who contradict: Hebrews twelve: "Consider him who endured such contradiction from sinners against himself." And this contradiction was the occasion and cause of ruin in many: Isaiah forty-one: "The men who contradict you shall perish"; and therefore it is said in Ecclesiasticus four: "Do not contradict the word of truth in any way."
78. (Verse 35.) As to the martyrdom of maternal compassion, it is said: And your own soul a sword shall pierce, that is, your very own, the sword of compassion; whence that verse of the Psalm applies to her: "The iron pierced through his soul." Damascene: "The pains which she escaped in giving birth, she endured at the time of the Passion." And Bernard: "While your Jesus is pierced by the lance — everyone's indeed, but especially yours: the sword did not pierce through his soul, because he had already expired, but yours; whence we proclaim you more than a Martyr." And Jerome: "Because she suffered in her mind, she was more than a Martyr." Whence, because she truly loved, she suffered with him most vehemently from her inmost affection. — But others, who did not direct their hearts aright, exulted; therefore there is added: That the thoughts from many hearts may be revealed. Thus it followed here, because this followed upon the Passion of Christ, because namely the iniquity of heart of the carnal Jews and hypocrites was revealed: Hosea seven: "When I would have healed Israel, the iniquity of Ephraim was revealed, and of Samaria, before me"; because, as is said in Matthew ten, "nothing is covered that shall not be revealed, and hidden that shall not be known." But this shall be especially so in the judgment: First Corinthians four: "Judge not before the time, until the Lord comes, who will illuminate the hidden things of darkness and will make manifest the counsels of hearts," etc.
79. Note spiritually, that from the consideration of the passion of Christ a threefold spiritual sword ought to pierce through the soul. The first is the sword of the discernment of right faith: Ephesians 6: "And the sword of the Spirit, which is the word of God." - The second is the sword of the rigor of severe judgment: Apocalypse 1: "From his mouth there went forth a sword sharp on both sides." - The third is the sword of the division of human desire: Matthew 10: "I have not come to bring peace, but a sword." - Now the first sword pierces through souls by true faith: Hebrews 4: "The word of God is living and more penetrating than every sword." - The second, by the rigor of penance: Psalm: "Two-edged swords in their hands." - The third, by the ardor of benevolence: Song of Songs 3: "Behold the bed of Solomon," and afterward: "All holding swords."
80. Against this threefold sword there is another threefold sword: namely the sword of rancor: 1 Kings 31: "Saul seized his sword and fell upon it." - The sword of detraction: Psalm: "The sons of men, their teeth are arms and arrows, and their tongue a sharp sword." - The sword of heresy, which is division from the unity of faith: Proverbs 5, under the metaphor of the harlot: "Her end is bitter as wormwood, and her tongue is sharp as a two-edged sword"; and Psalm: "They have unsheathed the sword," there follows: "to slaughter the upright of heart."
The first spiritual sword is to be purchased: Luke 22: "He who does not have one, let him sell his tunic and buy a sword." But the other is to be put back into its sheath: John 18: "Put your sword into its sheath." And the reason for this is that the first kills the carnal life, but the second kills the spiritual life.
81. And there was Anna, a prophetess, etc. After the testimony of the male sex, there follows here the testimony of the female sex. For it was fitting that the coming of Christ should have testimony from every kind of person, so that those who do not believe the Gospel may be without excuse. Hence Christ had testimony both angelic and human, and again with respect to the simple and the perfect, and again among the perfect in both sexes, to show that both sexes pertained to redemption, just as both had fallen. Hence, so that nothing might be lacking for the firmness of the testimony, Christ at his birth had sevenfold testimony: namely, from celestial nature, that is, the star: Matthew 2: "We saw his star in the east." From the supercelestial, that is, angelic: above in the same chapter: "There was with the Angel a multitude of the heavenly host," etc. From subcelestial nature, that is, the simple male, as the shepherds: above: "And the shepherds returned," etc. The wise male, as the Magi: Matthew 2: "Behold, Magi came from the East," etc. The aged in the masculine sex, as Simeon: above: "He came in the Spirit into the temple." The aged in the feminine sex, as here: And there was Anna, a prophetess, the daughter of Phanuel, etc. The infantile, who "confessed not by speaking but by dying"; Matthew 2: "He sent and killed all the boys," etc.: and then was fulfilled that word of the Psalm: "Out of the mouth of infants and sucklings you have perfected praise." And every nature, every sex, every age bore testimony to Christ at his birth, because he himself was to restore all things. Hence also, when the children were crying out in the temple and the Pharisees were objecting, it was said below in the nineteenth chapter: "If these should be silent, the stones will cry out."
Now for establishing the credibility of this testimony, three things are introduced. The first is the authority of the one prophesying. The second is the holiness of the one testifying, at the words: And she had lived with her husband seven years, etc. The third is the renown of the testimony, at the words: And she, at that very hour, coming up, etc. - The authority of the one prophesying is gathered from two things, namely from the prophetic gift and from natural origin.
82. (Verse 36). By reason of the prophetic gift it is said: And there was Anna, a prophetess. " Anna is interpreted as 'grace,'" in which it is shown that it was rightly fitting for such a woman to prophesy, who was a dwelling-place of grace: Proverbs 11: "A gracious woman will find glory"; hence she herself could say that word of 1 Corinthians 15: "By the grace of God I am what I am." Therefore it is no wonder that Anna was a prophetess, because in Wisdom 7 it is said of wisdom that "she passes into holy souls and makes them friends of God and establishes them as prophets."
83. But by reason of natural origin it is added: The daughter of Phanuel, of the tribe of Aser; and thus she was of the race of Israel, from whose race were kings, priests, and Prophets, and Christ the Lord: in Romans 9 it is said of the Israelites: "Whose is the adoption of sons, and the glory, and the testament, and the legislation, and the service, and the promises; whose are the fathers, and from whom is Christ according to the flesh." And specifically she was of the tribe of Aser, to which was given a blessing among the sons: Deuteronomy 33: "Blessed among the sons is Aser; let him be pleasing to his brothers"; "As the days of your youth, so also those of your old age." And most specifically she is called the daughter of Phanuel, which is interpreted "the face of God": by which it is shown that she was of the lineage of those to whom it is said: "Seek his face always." Nothing therefore was lacking by reason of origin on the part of the dignity of her parents; nor even by reason of the antiquity of her days, which contributes very greatly to dignity and authority: Proverbs 16: "Old age is a crown of dignity, which is found in the ways of justice." And therefore it is added: And she was advanced in many days: Job 29: "I shall die in my nest, and like a palm tree I shall multiply my days."
84. And she had lived with her husband, etc. Here secondly is described the holiness of the one testifying with regard to the perfection of the active and contemplative life. — With regard to the active life, which consists in the governance of one's own household, it is said: And she had lived with her husband seven years from her virginity; and thus she was a virgin before she was known by her husband.
85. (Verse 37). And she was a widow even unto eighty-four years; and thus she had virginal, widowed, and conjugal continence according to place and time. Whence she was praiseworthy in the custody of her body, on account of which that passage from Judith 15 was fitting for her: "You have acted manfully, and your heart has been strengthened, because you have loved chastity and after your husband have not known another." And therefore this widow is to be honored, according to that passage in First Timothy 5: "Honor widows who are truly widows"; and again: "Let a widow be chosen who is not less than sixty years old, who has been the wife of one husband, having testimony in good works." Such was Anna: in which it is apparent that she had the perfection of the active life.
86. As for the perfection of the contemplative life, it is said: Who did not depart from the temple. She was wholly devoted to contemplation devoutly. The Gloss: "An example is given to widows who are in the Church," namely that they may say with the Psalm: "This is my rest forever and ever"; against those widows of whom the Apostle speaks in First Timothy five, that "being idle they learn to go about from house to house, and not only idle, but also gossips and busybodies, speaking things which they ought not." — She was also devoted dutifully: whence it is added: Serving God with fastings and prayers, just as that good widow Judith, in chapter eight, is said to have "made for herself a secret chamber in the upper part of her house, in which she dwelt shut up with her maidens, having a haircloth about her loins, and she fasted all the days of her life"; and this most fittingly, because, as it is said in First Timothy five, "the widow who lives in pleasures is dead while living." And well does he join fasting and prayer, because "by fasting the plagues of the body are healed, by prayer the plagues of the soul"; Tobit twelve: "Prayer is good with fasting and almsgiving," etc. — She was also devoted continually: whence it is said: Night and day: according to the pattern of the Apostle; First Timothy five: "She who is a widow indeed and desolate, let her hope in the Lord and continue in prayers night and day."
87. (Verse 38). And she, at that very hour, etc. Here thirdly is described the solemnity of the testimony, both by reason of the fitting time and by reason of the consenting multitude. — By reason of the fitting time it is said: And she, at that very hour coming up, was giving thanks to the Lord: in which it appears that this gathering was made by divine impulse, and therefore the feast of the Purification is called the feast of Hypapante, that is, of those meeting, because Simeon and Anna met Joseph and Mary without any convocation; and therefore on that day a procession is universally made. Whence just as she came by the same Spirit as Simeon, so also she prophesied by the same Spirit; and that was fulfilled from Joel two: "And your sons and your daughters shall prophesy, your old men shall see visions," etc. Nevertheless, the testimony of Simeon is described explicitly and in the manner of preaching, but that of Anna implicitly and in the manner of confession, because to teach in the Church belongs not to women but to men: First Timothy two: "I do not permit women to teach in the church nor to have dominion over a man." — And note that concerning Christ there prophesied Simeon and Zechariah, the Virgin Mary and Elizabeth joined in marriage; and therefore it is fitting that a widow also should prophesy, lest any state of life or sex be lacking.
88. But by reason of the consenting multitude, there is added: And she spoke of him to all who were awaiting the redemption of Israel. For they gladly heard, whence they said that word of Isaiah twenty-five: "Behold, the Lord our God, we have waited for him, and he will save us." Already one could sing: "The Lord has sent redemption to his people." She spoke to all, because upon this depended the salvation of all: Isaiah forty-nine: "And all flesh shall know that I am the Lord who saves you and your redeemer, the Mighty One of Jacob."
89. And note here in the spiritual sense that at the offering of the Lord four persons were present, namely Joseph and Mary, Simeon and Anna, because the soul that wishes to offer a true sacrifice to God must have the accompaniment of the four cardinal virtues. For by Simeon, whose name is interpreted as hearing, is understood prudence: Proverbs one: "A wise man hearing shall be yet wiser." But by Anna, whose name is interpreted as grace, is understood temperance: Hebrews, the last chapter: "It is best to establish the heart with grace, not with foods." By Joseph, the just man, whose name is interpreted as increase, is understood justice: Second Corinthians nine: "He will multiply your seed and increase the growth of the fruits of your justice." By Mary, whose name is interpreted as mistress, is understood fortitude, Proverbs sixteen: "The patient man is better than the strong man." Concerning these four virtues it is written in praise in Wisdom eight: "For she teaches sobriety and prudence and justice and fortitude." - And these are signified by the four women who were prophetesses, of whom mention is made in Scripture: namely Mary, the sister of Moses, Exodus fifteen; Deborah, Judges five; Huldah, Fourth Kings twenty-two; and Anna, as here. By Anna, as has been said, is understood temperance: by Huldah, whose name is interpreted as my discernment, is understood prudence: by Deborah, whose name is interpreted as a bee having a sting, is understood justice with respect to severity and clemency; by Mary, whose name is interpreted as mistress and bitter sea, is understood fortitude with respect to magnanimity and patience. - And these four virtues are understood through the four prophetess daughters of Philip: Acts twenty-one: "He had four daughters, virgins who prophesied." By Philip, whose name is interpreted as mouth of the lamp, is understood wisdom, which teaches and generates the aforesaid fourfold virtue.
90. (Vers. 39.). And when they had performed etc. After Christ's humiliation according to the precept of the Law and his glorification through the testimony of truth have been described, there is here subjoined the last section of this part, in which is described the consummation of the aforesaid things, and this is stated first with respect to the legal precept, then with respect to the prophetic oracle. - As to the consummation of the legal precept, it says: And when they had performed all things according to the Law of the Lord: because, according to what is said in Matthew 5, "I came not to destroy the Law, but to fulfill it"; and again: "One jot, or one tittle shall not pass from the Law, till all be fulfilled." - But as to the completion of the prophetic oracle, it adds: They returned into Galilee, to their own city Nazareth: Matthew 2: "Being warned in a dream, he withdrew into the parts of Galilee. And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the Prophets: He shall be called a Nazarene"; Isaiah 9: "The way of the sea beyond the Jordan, Galilee of the Gentiles, was made heavy." But the scribes did not know this, who said, in John 7: "Search the Scriptures, and see that no Prophet arises from Galilee." - And note that according to Augustine in the second book of On the Harmony of the Evangelists, the child Jesus was first carried from Judea into Egypt before he went down into Galilee, because on account of the persecution of Herod he went down into Egypt, and on account of fear of Archelaus he withdrew into the parts of Galilee, returning from Egypt.
How Christ was made subject to the moral law.
91. But the child grew etc. Above the Evangelist described how the Savior was made subject to the ceremonial law; here he describes how he was made subject to the moral law. But since the whole ordering of morals is principally concerned with three things, namely, with the worship of the divine majesty and the pursuit of truth and the duty of piety: by the first a person is subjected to his Creator, by the second to his teacher, by the third to his parent: therefore this part has three sections, in the first of which is shown how Christ was made subject to the moral law with respect to the worship of the Majesty; in the second, how he was made subject to the moral law with respect to the pursuit of truth, at the passage: And it came to pass, after three days: in the third, how he was made subject to the moral law with respect to dutiful obedience, at the passage: And his Mother said to him, etc.
For the complete description of divine worship, two things are introduced: the first is the excellence of his own virtue, the second is the reverence of the divine majesty, at the passage: And his parents went every year, etc. -
But the excellence of virtue in Christ is shown on the part of the mind, although there was a deficiency of age on the part of the flesh: on account of which he first sets forth the advance of age in the flesh and then adds the perfection of virtue in the mind.