ment of him, and have an opinion regarding what the prophet said; and they were saying, "Hosanna, blessed is he who comes in the name of the Lord" (John 12:13). You see that this especially choked the chief priests and scribes—that all were persuaded that he is not an adversary of God? And this especially divided the populace, that he claimed to have come from the Father. The passage, "Fear not, rejoice greatly, O daughter of Zion," says the prophet, because all their kings were for the most part unjust and rapacious, and they surrendered even them to their enemies, and corrupted the multitude, and made them A liable to their enemies. "Take courage," he says; "this one is not like that, but is gentle and modest," and this is shown by the donkey. For he did not enter dragging armies after him, but had only a donkey. And these things, he says, his disciples did not know when they were happening, that these things were written about him, and they did these things to him. Do you see that they were doing the majority of things in ignorance? But when he rose from the dead, then they remembered that these things were written about him, and these things they did to him; and he himself had not revealed it. For when he said, "Destroy this temple, and in three days I will raise it up" (John 2:19), not even this did his disciples understand. And another evangelist says that the word was hidden from them, and they did not know that he must rise from the dead (Mark 9:9). But this was reasonably hidden; for which reason another evangelist says that hearing daily about the passion, they were pained and were in sorrow, because they did not know the doctrine of the resurrection (Matt. 17:22). This therefore was reasonably hidden, as it was greater than them. B Yet regarding the donkey, why was it not revealed to them? Because this too was a great thing. And consider the philosophy of the evangelist, how he is not ashamed to parade their prior ignorance: for that things were written, they knew; but that they were about him, they did not know; for they would have been scandalized if a king were destined to suffer such things. And otherwise, they would not have immediately grasped the knowledge of the kingdom of which he was speaking. For another evangelist says that they thought this was being spoken of regarding that kingdom. The crowd, therefore, that was with him testified that he called Lazarus from the tomb, and raised him from the dead (John 12:17). For this reason the crowd met him, because they heard that he had performed this sign. For not so many would have turned aside of a sudden, he says, if they had not believed in the sign. The Pharisees said to themselves, "You see that you are profiting nothing? Behold, the world has gone after him" (Ibid. v. 19). This seems to me to be the claim of those who held a sound opinion, but dared not speak openly. And Paul also, while discussing the resurrection, brought up this argument. What defense, then, will those have who do not believe in the resurrection? Wherefore, beloved, that we may not occupy you in vain, and construct a labyrinthine argument, we shall leave these things aside and say this: Hold fast to the hearing of the Divine Scriptures, and do not disputatiously wrangle over nothing profitable for the destruction of the hearers. For Paul also exhorted Timothy, although he was filled with much wisdom and possessed the power of signs. Let us, therefore, be persuaded by him, and leaving aside trifles, let us hold to works—I speak of brotherly love and hospitality—and let us make much account of almsgiving, so that we may attain the promised goods, by the grace and philanthropy of our Lord Jesus Christ, through whom and with whom to the Father, together with the holy Spirit, be glory, for ever and ever. Amen.
HOMILY XXXIV. On the Holy Nativity of Christ.
The feast of all feasts has arrived, and has filled the world with gladness: the feast that is the acropolis of all good things, the fountain and root of C the goods we possess, through which the heaven was opened, the Spirit was sent down, the middle wall was removed, the hedge was taken away, things divided were joined, the darkness was extinguished, the light shone; heaven received the nature from the earth, the earth received Him who sits upon the Cherubim; servants have become free, enemies sons, aliens heirs. Through it, the long-standing enmity was destroyed and the long war, and the peace long desired by angels and just men has arrived. And Paul cries out, saying: "Christ is our peace, who has made both one, and has broken down the middle wall of the hedge, the enmity in his flesh" (Ephes. 2:14). Through it the trophy of the cross was raised, bright and renowned, the spoils of Christ, the first-fruits of our nature, the booty of our King. What, then, could be equal to this feast? God on earth, man in heaven, angels dancing with men, men communing with angels and the other powers above; demons flee, death is destroyed, paradise is opened, the curse is vanished, sin is removed, error is driven away, truth has returned; and nature, for whose sake the Cherubim guarded paradise, is today united to God. Do not, then, be held in doubt while hearing these things; for that which is full of astonishment, and beyond all hope and expectation, is that God should become man. This having come to pass, all that follows happens in reason and sequence. For he did not humble himself so much in vain and to no purpose, unless he intended to exalt us. He was born, therefore, according to the flesh, that you might be born according to the Spirit; he was born of a woman, that you might cease to be a son D of a woman; he suffered his Father to become a servant, that he might make the Master a father to you, the servant. Therefore, let us all exult and leap for joy, rejoicing in our own good things. For if the patriarch Abraham rejoiced to see the day of the Lord, and he saw, and was glad (John 8:56); much more ought we, seeing God in swaddling clothes, that dread and paradoxical spectacle, to rejoice and exult and wonder and be astounded at the magnitude of his beneficence. But how has this wonderful and great event come to pass? How have we who have offended, who appeared unworthy of the earth, and fell from the authority from below, been lifted to such a height? How was the war destroyed? How was the wrath taken away? How? For this is what is wonderful and full of astonishment, that not by us, who had offended, running forward, not by our having routed the enemies and foes; but he, who was justly indignant, became our advocate, so that peace was made.
For we act as ambassadors for Christ, as though God were entreating through us (II Cor. V, 20). What is this? He is the one who was outraged, and he is the one who entreats? Yes, he says; for he is good, and for this reason he entreats. And if you wish, by leading the discourse to a higher point, we shall endeavor to show that, with no good deed of man having preceded it, out of his goodness alone he bestowed upon him both present and future things. But attend carefully. Before the angels and other celestial Powers were made, God was, who never had a beginning of existence, and who never stood in need of anything: for such is the divine nature. He made angels, archangels, and other incorporeal essences; yet he made them for no other reason than out of his goodness: for he would not have been their creator, had he no need of their ministry, if he were not supremely good. After the creation of these, he subsequently made man for this very same reason, and all this world, which he filled with countless good things, and set that small and insignificant man as lord over such great works, and declared him on earth to be that which he himself is in the heavens. But when he had made him and set him in such great honor, just as for a king a palace, he assigned to him Paradise, the most beautiful of all things on earth. Nor did he honor him with this alone, but to him alone of all, he gave reason, and deemed him worthy of the knowledge of himself, and willed that he should enjoy his own converse, as much as it was possible for him to enjoy; he also promised immortality, and filled him with much wisdom, and gave him spiritual grace, so that he might even prophesy. What then after such and so great good things? He deemed the Enemy more worthy of trust than the one who had adorned him with such gifts, and despising the precept of the Creator, he preferred the deceit of him who wished to destroy him utterly. Did God, therefore, annul him who from the beginning and from the very first line, so to speak, had manifested such an ungrateful spirit, which was the consequence that followed logically for the just man? By no means; but rather he took more care of the one who had fallen than before. Afterwards, when our race was acting wickedly, so that it seemed in danger of falling from the land itself, he did not cast it off, but took such care of those who had offended him, that the Lord defended himself before the slave, and spoke to him as to a friend of equal honor, and stated the causes of the future destruction. Afterwards, he gave a law for help, he sent prophets, who might indicate the things that were to be done. Finally, he sent his only-begotten Son, born of a woman, made under the law, to redeem those who were under the law, that we might receive the adoption of sons. Wherefore also the prophet, stunned by his great solicitude for the world, exclaimed with a great and clear voice, saying: A Our God appeared upon the earth, and conversed with men (Baruch III, 38). For it is truly a very astonishing thing to hear, that God, the ineffable, the inexpressible, the incomprehensible, equal to the Father, and the true Son of God, who is without beginning, came through a virginal womb, and accepted to be born of a woman, B who did not cease first, doing and contriving all things, until he brought us, who were enemies and foes, to God and made us friends. And just as someone standing in the middle of two who are at variance, with hands extended, taking the hand of each, settles the strife: so too did he, joining his own divine nature to ours. Do you see the hyperbole of kindness? He himself, though outraged, entreats, as I said, and brought about reconciliation. See next how he overthrew the tyrant... how any king, having laid aside his purple and diadem, might often assume the habit of a soldier, so that he might not be known and drive away his enemies. C But here it is the opposite; Christ came in our habit, so that, if he were known, he might not compel the enemy to flee from the conflict with him, and disturb all his own: for he was concerned to bestow salvation, not to terrify. And why, you will say, was such a reconciliation not made through some incorporeal power, or through a simple man, but through the humiliation of the Word? Because if he had decided that we should receive the common salvation of our race through another, we would not have recognized the magnitude of his providence towards us; nay, that which is held as an object of admiration throughout every age, would have degenerated into some vile and not truly D marvelous thing. For for a creature to be joined to a creature, and to accept the condition of a fellow-servant, bears nothing ineffable, nor does it present anything astounding. [alt-version omitted] Otherwise, however, how could man have perfected the divine work of God? And if it had been done, which could not be, the fall would have been swifter, and he would more easily have returned to his own condition, or grown worse. For if they thought to call Moses god after his death, against whom they often murmured, and made the salvation sent to them from above through him worse than the Egyptian evils, so that for this reason, as some say, his sepulcher remained hidden and unknown to the eyes of the Jews to this day: how would they not have proclaimed him God who had delivered them from a greater tyranny, even if they had known him to be of the same nature as themselves? It is certainly plain that from this they would not have risen from their fall, but would have fallen into a graver and more incurable ruin. After these things, we can state another reason, on account of which, if either an angel or a simple man had been chosen to liberate us from the fall, we would not have attained salvation, but would have fallen from that which is most beautiful and most precious in that ineffable glory. Which is that? We would not have been able even to approach near to those things which, with the Word incarnate, we now enjoy with joy. For how would it have been granted to our race, if an angelic or human nature had undertaken this economy for us, to be established at the right hand of the Father, and to be above all angelic and archangelic choirs, and to enjoy such honor and glory, so that we stand nearer to God than the Powers above?
Homily XXXIV
A Would he not then have dared to take the race into subjection, and to drag it down under his ancient tyranny? And against whom would he not have been emboldened to seize power, and would he not have displayed a pride greater than before, and would he not have deemed it a daring task to pry into heaven itself? Consequently, for these reasons and many such as these, the Word of God, and Son, and true God—and not some other—having taken up our flesh, worked out the common salvation of the race. And let no one accuse us of saying things unworthy of God, because for the salvation of the whole world God constructed for himself a living temple in the virgin womb, and through that, he introduced the heavenly manner of life into our own life. For what harm could happen to God from this economy? Do you not see this sun—this thing perceivable by the body, corruptible and passing, even if the Greeks are suffocated [by it]—communing with filth and many other such things, and yet not taking on the slightest bit of baseness? On the contrary, it even dries up the foul odor by the impact of its ray. Or do you not give the only-begotten Son of God the power to act equally upon our flesh, so that he is not only not polluted by it, but even makes it purer and holier? And while you yourself dare to trace the essence of God down into wood and stones, and things even more dishonorable than these, you do not shudder; yet you accuse us, saying that it is unbecoming for God to dwell in a pure and blameless body, and through it to correct the world? For if it is shameful for God to become man, as you say, it is far more so for him to be in stone and wood, to the extent that stone and wood are more dishonorable than man; unless, perhaps, our race seems to you to be more worthless than these sensible materials. But let the discourse concerning such matters be reserved for another time; it is necessary for us to bring the argument to the very words of the Gospel. For he says: B *The birth of Jesus Christ was in this way* (Matt. 1. 18). What birth are you speaking to me of? The one in the flesh, clearly. For concerning the beginningless birth, no one knows, except the only-begotten Son of God himself, who is in the bosom of the Father. How then is the birth of Christ according to the flesh? *When his mother Mary had been betrothed to Joseph, before they came together, she was found to be with child of the Holy Spirit.* It should be noted that he did not say, "When the virgin was betrothed," but simply, *When his mother was betrothed.* He did this so that the account might be easily accepted, and not to shock [the reader] by the introduction of a paradoxical matter, saying that *before they came together, she was found to be with child of the Holy Spirit.* And for what reason did she not conceive and become pregnant before the betrothal? In order that he might veil what was happening for a while, and in order that the Virgin might escape all evil suspicion. For the fact that the betrothed, who ought to have been jealous, not only did not expose her, but even received and cared for her after the pregnancy, makes this clear to all: that, having been persuaded that the operation of the one who was born was from the Holy Spirit, he held on and served [her]. And what is accustomed to be said concerning paradoxical things, this too he declares here, saying that *she was found to be with child of the Holy Spirit.* C Having heard that it was from the Holy Spirit, do not make any other inquiries—such as, how is the Infinite in the womb? How is the one who holds all things carried by a woman? How does the Virgin give birth and remain a virgin? How did the Holy Spirit fashion that temple? And all such things. For the power of the Most High was that which overshadowed the Virgin, and the Son of God was the one being born. *Joseph however, her husband, being just, and not wishing to expose her, desired to dismiss her secretly.* So wonderful was the man, that he not only did not punish her, but he did not even speak to anyone, not even to her who was suspected; but he reasoned within himself, not to cast her out, but to dismiss her. Therefore, when he was brought to the impasse of such reasonings, then the angel stood by, loosening the strife of his thoughts. For that he was in doubt is clear from what he was thinking; for it says, *he desired to dismiss her secretly*; he would not have desired to dismiss her either secretly or at all if he had been persuaded that the womb was of illegitimate seed; but being just, he would have done so particularly by custom and punishment. But he was not persuaded of this, nor, on the other hand, of that—that the pregnancy was of divine operation; for the work was beyond human comprehension. Therefore he was surging with thoughts. When, therefore, he was shaken in these reasonings, then the angel stood by and says: *Do not fear to receive Mary your wife, for that which is begotten in her is of the Holy Spirit.* D He showed him to be fearing and trembling lest he offend God by the [act of] saying, "Do not fear," and [telling him] to keep her within; for this is what "to receive" means, and not to dismiss her, as he had pondered. For he says, not only is she free from unlawful mingling, but she has conceived beyond nature. For this is what he signifies by what he added, saying: *For that which is begotten in her is of the Holy Spirit.* "She will bear a son, and you will call his name Jesus." Do not think, he says, because I said, "it is of the Holy Spirit," that you are an alien to the ministry that is according to the economy; I give to you [the task] to impose the name on the one being born. For even if you contribute nothing to the birth, nonetheless, you will call his name. For even if [you are] not the father, [the angel] will point out the father's [rights] regarding him, and from the imposition of the name, you will be akin to the one being born. He did not say, "She will bear a son to you," but, *She will bear*; for she was not giving birth to him for himself, but for the whole world; therefore he added: *For he will save his people from their sins.* When he said, *his people*, he spoke not only of the Jews, but also of the Gentiles; for all who receive the knowledge from him are his people. And that it is God’s Son who is being born in him is shown by the [fact of] forgiving sins; for forgiving sins is not of any other power than that of the divine essence alone. And all this happened, that it might be fulfilled which was spoken by the Lord through the prophet, saying: *Behold the virgin will be in the womb, and will bear a son, and they will call his name Emmanuel, which is translated, God with us.* I would have wished that all the Jews and Greeks were present here, and to have received this book from the Jews, and thus to read the prophecy. For you surely know this, that testimony becomes most unsuspected, both in law courts and everywhere, when it is brought from enemies. For they will not be able to say that these things were fabricated by us, since not we, but those who crucified Christ, provide us with the books that discuss his economy. But whether or not they are present, we will do our part,
A and we shall resume the prophecy from above, so that what has been said may become easy for you to understand. For the Lord proceeded, saying to Achaz: "Ask for yourself a sign from the Lord your God, into the depth or into the height." B And Achaz said: "I will not ask, and I will not tempt the Lord." And Esaias said: "Hear now, O house of Israel: Is it a small thing for you to be tiresome to men, and how are you tiresome to the Lord? Therefore the Lord himself will give you a sign. Behold, a virgin shall be with child, and shall bring forth a son, and he shall call his name Emmanuel" (Isa. 7:10-14).
Since the prophet had said, "Ask for yourself a sign," and he—pretending to be very faithful—said, "I will not ask, and I will not tempt the Lord," see how, with great vehemence, the prophet represses his audacity, rightly making the accusation more severe after he had offered the proof of his hypocrisy. For this reason he does not even deign to answer him, but turns to the people, saying: "Hear, O house of David: Is it a small thing for you to be tiresome to men, and why are you tiresome to the Lord?" C The saying is obscure: therefore it must be explained accurately. For he wishes to signify this: "Are these my words? Is this my judgment? If it is a grave matter, and deserving of accusation, to refuse trust to men rashly and without reason, how much more so to God?" To be tiresome, therefore, is nothing other than not to believe. "Is this, then," he says, "a small crime? Or is it a light accusation not to trust men? But if this is grave, how much more grave is it not to trust God?" He said this, however, so that all might learn that the prophet was not deceived, nor circumvented by those expressions, but that he delivered judgment from what was in the mind of Achaz.
For after he had discoursed with him with great gentleness, and had freed him from his troubles, and had bidden him to take heart regarding present things, and had given signs of this matter by opening up the counsel of the enemies, and by exposing the treachery, and had predicted the eventual total destruction of Israel, and had added the time; he was not content with these things, but going further, he does not wait for him to ask for a sign; but even when he, out of the excess of his unbelief, did not want one, he urges him, and not in any way whatsoever, but he gives him the option of what sign to choose: for he did not say, "This or that sign," but, "Wherever you wish." Rich is the Lord, of every sort of power, of ineffable potency: if you wish from the heavens, nothing hinders; if from the earth, nothing forbids. For this is what "into the depth or into the height" means.
But because he did not draw him even thus, nor did he remain silent here, but—rebuking him for the correction of the hearer, and in order to show that he had neither failed nor been deceived by arguments—he reveals an arcane prophecy, which was to be for the salvation of the world, and for the amendment of all things: he says that the sign is no longer to be given to Achaz, but to the common people of the Jews. For from the beginning he intended this address; but because he [Achaz] declared himself unworthy, he addresses the common people. Therefore he says, "He will give," not "to you," but "to you [plural] a sign." To you—whom? Those who were in the house of David: for that sign blossomed from thence. D What, then, is the sign? "Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel." It must be observed, as I said before, that the sign is no longer being given to Achaz. And that this is not said by conjecture, the prophet himself accused and brought charges, saying: "Is it a small thing for you to be tiresome to men?" and he added: "Therefore the Lord himself will give you a sign: Behold, a virgin shall be with child."
But if the Jews should say that the prophet did not say 'virgin,' but 'young woman,' even thus the victory is ours: for Scripture is accustomed to use the name of young woman or girl for a virgin, as it is written in the Psalms: "Young men," he says, "and virgins, old men with the young, let them praise the name of the Lord" (Ps. 148:12). And concerning the girl for whom snares were being prepared, Moses says: "The girl cried out" (Deut. 22:24). A If it were not a virgin, what kind of sign would it be? For a sign ought to exceed the common sequence of events, to surpass the custom of nature, and to be stupendous and unexpected; so that all who see and hear it may signify that fact. For it is called a sign because it is an "insigne" [a mark]; but it would not be a mark, if it were hidden among common things. Therefore, if the case here were about a woman who gives birth according to the law of nature, why does he call that a sign which happens daily? For this reason, he did not say at the beginning simply "Behold, a virgin," but with the article placed before it, by which he indicates that she was singular and the only one of this kind. That this addition signifies as much, we can learn from the Gospels. For when the Jews sent to John, asking, "Who are you?" they did not say, "Are you the Christ?" [without the article], and similarly, "Are you the Prophet?" with the article: both of which were distinct things. Similarly, John beginning, did not speak without articles: "In the beginning was the Word, and the Word was with God" (John 1:1).
And with the dignity that befitted a prophet, he said, "Behold": for these things were spoken as by one seeing and imagining the things that were to come to pass, and possessing much certainty of his words. For those eyes perceived things that were not then visible more clearly than ours perceive those that are seen. For our sense can be deceived; but the grace of the Spirit provided an infallible judgment. But why, you will ask, did he not add that he would be from the Spirit? What was being said was prophecy, and it was fitting to declare it overshadowed, as I have often said, because of the wickedness of the hearers, so that they, learning these things clearly, might not burn all the books. For if they did not spare the prophets, much less would they have refrained from the writings. B And this is not said by conjecture; for another king in the time of Jeremias cut up the books themselves and committed them to the fire (Jer. 36:23). Do you see the intolerable fury? Do you see the unreasonable anger? He was not satisfied with abolishing the writings, but he burned them, so as to satisfy an unreasonable affection. C Nevertheless, even though this admirable prophet speaks obscurely, he has exhibited the whole. For a virgin remaining a virgin, whence could she give birth if not from the Holy Spirit? For to dissolve the law of nature would be a matter for none other than the Creator of nature. Wherefore, in saying, "A virgin shall bring forth," he has declared the whole. In speaking of the birth, he likewise says the name of the one born, and says: "And she shall bring forth a son, and his name shall be called Emmanuel." And why, you will ask, was he not called Emmanuel, as the prophet said, but Jesus Christ? Because he did not say, "Thou shalt call," but, "They shall call," that is, the multitudes; or rather, the outcome of events. For just as Jerusalem calls the city "the city of justice" (Isa. 1:26), even if it was never so called; but by its
outcome of events it had this appellation, because of the great change for the better that had occurred and the protection of justice (for even when he calls it a harlot, it is not because the city was ever so called, but he gives the name from its wickedness; thus indeed also after these things, from its virtue). A Therefore, the same must be said concerning Christ, that he gave Him this name based on the outcome of events. For then did God most truly become with us, when He appeared on earth and conversed with men, and showed forth His great concern for us. For no longer is an angel, nor an archangel with us, but the Lord Himself having descended, took upon Himself the whole restoration, conversing with harlots, reclining with tax collectors, entering the houses of sinners, giving confidence to robbers, drawing to Himself the Magi, going about and correcting everything, and uniting nature itself to Himself. B Therefore, all these things the prophet announces beforehand, speaking at once of the birth and of the unutterable and infinite gain of those pangs. For when God is with men, there is no longer any need to fear or tremble, but to take heart for everything—which, indeed, also came to pass. For those ancient and immovable evils were dissolved; the sentence against the common race was revoked; the sinews of sin were severed; the tyranny of the devil was destroyed; the paradise inaccessible to all was opened first to a murderer and a robber; the vaults of heaven were thrown wide; men were mingled with angels; our nature was raised to the royal throne; the prison of Hades was rendered useless; the name of death remained only as a name, bereft of its substance; and there were choirs of martyrs, and women breaking the stings of Hades. C Seeing all these things beforehand, the prophet leaped and danced, and by one word indicated them to us, prophesying to us the Emmanuel. *Butter and honey shall he eat; before he knows or chooses evil, he shall choose the good. Because before the child knows good or evil, he disobeys wickedness to choose the good.* Since the child being born was neither merely man, nor God alone, but God in man, rightly does the prophet vary his discourse, now saying this, now that, putting forth paradoxical things, and not allowing the economy to be disbelieved D because of the magnitude of the miracle. For having said that "the virgin shall bring forth," which was above nature, and that "he shall be called Emmanuel," which was also greater than expectation, lest anyone hearing of Emmanuel should suffer the things of Marcion or be sick with those of Valentinus, because of the economy, he expressly added even the clearest proof of the economy, confirming it from the table. For what does he say? *Butter and honey shall he eat.* Now this could not be of divinity, but of our nature. For because of this, He did not merely form a man and dwell in him, but He even endured a conception, and one of nine months, and pangs and swaddling clothes, and food from earliest infancy, so that through all things He might stop the mouths of those attempting to deny the economy. Seeing these things from above, therefore, the prophet does not speak only of the pangs and the wondrous birth, but also of the food in early infancy, the one in those very swaddling clothes, which in no way differs from other men, nor has anything strange in this regard. For not all things were strange regarding Him, nor were all things common; for to be born of a woman is common, but to be born of a virgin is greater than us. And again, to be nourished by the common law of nature, and by the same as many others, is common; but for that temple to become inaccessible to wickedness, and not even to come to the experience of wickedness, this is strange and paradoxical and of Him alone. For this reason he put forth both: for having said, *Butter and honey shall he eat*, he added: *Because before the child knows good or evil, he disobeys wickedness to choose the good.* Again, with the same words he hints at the same meaning, and lingers upon the statement. For since what was said was very elevated, he confirms it by the continuity of the narrative. For what he signified above, when he said: *Before he knows or chooses evil*, this he hinted at later by saying: *Before the child knows*, and he uses an explanation again, saying: *good or evil, he disobeys wickedness to choose the good.* For his own [will] alone was the exceptional thing. For this reason also Paul turns it round constantly. For since he was about to die, lest any of the unbelievers should think that he pays the penalty for his own sins, he constantly brings his sinlessness into the midst, so that he might show his death to be a ransom for our sin. For this reason he said: *Christ having been raised from the dead, dies no more. For the death that he died, he died to sin* (Rom. 6:9). He says that he did not die that death because he was liable, according to the account of sin, but for the common offense of all. If, therefore, he was not liable to the former because of this, it is proven in superfluity that he will no longer die. But these things have been said as if by the way; it is time to touch again on the words of the Gospel: *And Joseph, having arisen from sleep, did as the angel of the Lord commanded him, and took his wife* (Matt. 1:24). See also here the philosophy of the man and his impartiality in all things. For neither, when he suspected something unpleasant and absurd, did he endure to keep the Virgin, nor, since he was freed from that suspicion, did he endure to cast her out; but even keeps her and ministers to the entire economy. The evangelist constantly uses the name of "wife," not wishing that mystery to be uncovered as yet, and removing the evil suspicion. *And having taken her, he did not know her, until she brought forth her firstborn son* (Ib. v. 25). He said "until" here, not so that you might suspect that he knew her after this, but so that you might learn that the virgin was altogether untouched by pangs. For what reason, then, one might say, did he put "until"? Because it is the custom of Scripture often to do this, and not to set this expression for a defined time; as when it says the raven did not turn back to Noah *until the earth was dried* (Gen. 8:7); yet indeed it did not even turn back after this. It says also in the Psalms: *The Lord said to my Lord, Sit at my right hand, until I make your enemies your footstool* (Ps. 109:1). And Paul also says: *For he must reign until he puts all his enemies under his feet* (1 Cor. 15:25). But not there, "until," nor here, are these the bounds of time: for regarding that which the prophetic word says, *his power is eternal, and his kingdom shall have no end* (Dan. 4:3) — if indeed
A he is to reign until that time? Thus, here also, he says "until," confirming those things which were before the birth, while leaving for you to gather those which followed. For what it was necessary for you to learn from him, this he said—that she remained an undefiled virgin until the birth; but that which followed from what was said and was understood, he leaves for you to ponder—namely, that not even afterward did he know her, who had become a mother in such a manner and had been counted worthy of that new and stupendous birth, since he was righteous. **When Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying: Where is he who has been born king of the Jews? For we have seen his star in the east, and have come to worship him** (Matt. 2:1-2). B Here, certain enemies of the truth, seizing upon this statement, say: "Behold, at Christ’s birth, a star appeared; which is a sign that astrology is a solid thing." What then shall we say to these? We shall take the beginning of the solution from the star itself. For it was not of the number of the stars; nay, it was not even a star, but some invisible Power sent to take this form. This is manifest from the fact that we see the sun, the moon, and the stars traveling from east to west; but this star was borne from north to south, for thus Palestine is situated in relation to Persia. Furthermore, because it appeared not at night, but in the middle of the day, while the sun was shining. Third, because it would appear and then be hidden: for it appeared as far as Palestine, guiding the wise men; but when they came to Jerusalem, it concealed itself; then it appeared again after they had departed from Herod—a thing not characteristic of a star, but of some very intelligent Power. Fourth, from the fact that it showed the place: for descending lower, it pointed out the spot. For it could not do this while remaining on high, because the height was immense and it could not indicate such a narrow place to those who wished to see it. Do you see by how many reasons it is proved that this was not of the number of stars, nor did it show itself according to the sequence of external generation? And why, you will say, did it appear? To rebuke the Jews for their lack of sense. For because they were frequent hearers of the prophets who spoke of his coming, yet paid little heed, he brought it about that barbarians should come from a distant land, seeking the king from the Jews themselves, so that they might learn from the Persian tongue those things which they had not endured to learn from the prophets; so that if they were to act rightly, they might have the greatest occasion to persuade themselves, but if they should contend, they would have no excuse afterward. God draws the wise men by a star, calling them by things familiar to them, and he shows a star of great and unusual form, so as to strike them with the magnitude and beauty of the spectacle, and indeed by its manner of movement. When, therefore, he had guided them as if by hand to the manger, he no longer addressed them through a star, but through an angel. And these he instructed through a star and through angels, but us he has deigned to teach, through the Only-Begotten himself, things sublime, ineffable, and surpassing our mind. Reflecting, therefore, on the magnitude of such condescension, let us render him worthy honor and recompense: C and for God, no other recompense shall come from us save only our own salvation and that of our souls, the care of practicing virtue, and providing for our brothers. For no knowledge or character of one who is faithful and loves Christ could be such as the care for brothers and the concern for their salvation: since Christ himself *did not please himself,* but others. So also Paul says, *I do not seek what is useful to me, but to the many, that they may be saved* (1 Cor. 10:33). Knowing these things, therefore, beloved, let us compose our life and have great care for our brothers, and preserve unity with them. For toward this the sacrifice that is *tremendous* and horrific leads us, bidding us to approach it mostly with harmony and with fervent charity, and from there, having become eagles, to fly toward heaven itself. *For where the body is, there the eagles are* (Matt. 24:28), calling the crucified body here the corpse. For unless he had fallen, we would not have risen. He calls us eagles, showing that he who approaches this body must be on high, and have nothing in common with the earth, nor be dragged down and creep, but always fly upward, and look toward the Sun of Righteousness, and have the sharp gaze of the mind. For this is a table for eagles, not for jackdaws. D Those shall then meet him as he descends from the heavens who worthily enjoy him; just as those who do so unworthily shall suffer the extremest things. For if one might not receive a king in any way whatsoever; what do I say, a king? One would not even dare to touch the royal robe rashly with impure hands, even if it were in a wilderness, even if one were alone and no one were present. And yet the robe is nothing but a product of worms and silks. And if you marvel at the dye, that too is the blood of a dead fish; yet no one would dare touch it with unclean hands. But if no one dares to touch a human garment in any way whatsoever, how shall we receive the body of the God of the universe, immaculate, having communed with the divine nature, through which we exist and live, through which the gates of death were broken and the vaults of heaven were opened—how, I say, shall we receive this with such insolence? Let us not, I pray, let us not slay ourselves through impudence, but let us approach him with trembling and all purity, so that we may not suffer a more grievous punishment. For the greater the benefits we have received, the more grievously shall we be punished if we appear unworthy of the benefit. For this body lying in the manger the wise men revered, and though they were impious men and barbarians, having left their country and home, they undertook a long journey, and coming with much fear and trembling, they worshipped. Let us, therefore, imitate them, even though they were barbarians, we who are citizens of the heavens. For they, seeing him in a manger and in a hut, and perceiving nothing such as you see now, approached with much trembling: but you see him not in a manger, but on the altar; not with a woman holding him, but the priest standing by, and the Spirit with great bounty flying down upon the things set forth. You see this body not simply, as they did, but you know both its power and the whole economy, and are ignorant of nothing of those things which have been perfected by him, having been accurately initiated in all things. Let us, therefore, rouse ourselves and stand in awe, and exhibit a piety much greater than those barbarians, lest by approaching rashly and in any way whatsoever, we...