Chapter Two

¹ There went out a decree from Caesar Augustus, that all the world should be enrolled. This enrollment was first made when Cyrenius was governor of Syria. And all went to be enrolled, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, to the city of David which is called Bethlehem (because he was of the house and lineage of David), to be enrolled with Mary his betrothed wife, being great with child. And so it was, that while they were there, the days were accomplished that she should be delivered; and she brought forth her firstborn Son, and wrapped him in swaddling clothes, and laid him in the manger, because there was no room for them in the inn. The enrollment takes place for this reason: that when all had come to their own homelands, the Virgin too might go up to Bethlehem as her own homeland, and so the Lord might be born in Bethlehem, and the prophecy be fulfilled. And it was fitting that, when one God was about to put an end to polytheism, one king also should prevail, namely Caesar. And Christ too is enrolled with all; for it was fitting that the Lord be enrolled together with the world, that he might sanctify those enrolled and abolish slavery. For just as, by being circumcised, he abolished circumcision, so by being enrolled as a slave he abolished the slavery of our nature. For those who serve the Lord are no longer slaves of men, as the Apostle says: “Be not the slaves of men”; but even if slaves in body, they are free in spirit, not being led away with the impiety of their masters. And he called the Lord the “firstborn” Son of the Virgin, although no second was born — fittingly; for he is called firstborn who is born first, even if no second was born after. And he is laid in a manger, perhaps to school us in lowliness from the beginning; and perhaps also showing symbolically that he sojourned in this world, which is a place of us who were made like the irrational beasts. For just as the manger is the proper place of the irrational beasts, so also this world is ours; the manger, then, is the world, and we the irrational beasts; and that he might redeem us from irrationality, for this reason he came here.

² And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And lo, an angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid. And the angel said to them: Fear not; for behold, I bring you good tidings of great joy, which shall be to all the people. For to you is born this day a Savior, who is Christ the Lord, in the city of David. And this shall be a sign to you: You shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God and saying: Glory to God in the highest, and on earth peace, good will toward men. There were shepherds “abiding in the field,” that is, lodging and passing the night in the field. The angel appears to these because of the guilelessness and innocence of their character; and because in their manner of life they appear to imitate the conduct of the righteous, for the ancients too were shepherds — the patriarchs, Jacob, Moses, David. For he did not appear in Jerusalem to the Pharisees or scribes, for those were vessels of all wickedness; but these guileless men were counted worthy of divine sights — God showing that he chose, from the very beginning, the more rustic of men, and made them heralds; for they departed and proclaimed concerning all these things. And the angel brought good tidings of great joy, which shall be, he says, “to all the people” — to the people that is properly God’s; for not all the Jews are the people of God. But also to all the people of mankind the incarnation of God became joy. And what does the hymn of the angels signify? Surely the thanksgiving and joy of the orders above, because we who are on earth received benefit. “For glory to God,” they say; for now there is peace on earth. For formerly human nature had enmity toward God; but now it was so reconciled that it was even joined to God and united to him who was made flesh. What peace, then, of God toward man! And in another sense it may be understood: peace is the Son of God himself — “For I,” he says, “am the peace.” This peace, then, the Son of God, came to be on earth, and “good will among men,” that is, the resting of God; for God now rested and was well pleased among men, who formerly was not well pleased nor took satisfaction in men.

³ And it came to pass, as the angels were gone away from them into heaven, the men, the shepherds, said one to another: Let us now go even to Bethlehem, and see this thing which is come to pass, which the Lord has made known to us. And they came with haste, and found both Mary and Joseph, and the babe lying in the manger. And when they had seen it, they made known abroad the saying which was told them concerning this child. And all they that heard it wondered at those things which were told them by the shepherds. These shepherds are a symbol of the spiritual shepherds, the high priests. The high priests, then, must guard their flock and abide in the field — that is, sing certain spiritual things and teach the people — and thus they shall be counted worthy of divine sights and hearings. And Bethlehem is interpreted “house of bread.” And what other is the house of bread but the Church, in which the Bread is laid up? It is the task, then, of the rational shepherds to seek the heavenly Bread; and after they have seen the Bread, they ought also to preach it to others, just as the shepherds, having seen the babe, told it abroad to others. “But Mary kept all these sayings, pondering them in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told to them.” What sayings did the Virgin keep? Some say, all that the angel had told her and all that the shepherds said; for she observed these and pondered them in her heart — that is, she compared them and found from all a single harmonious conclusion, that her Son is God. But to me it seems that here the “sayings” mean the “deeds”; so that the meaning is this: Mary kept all the sayings — that is, these deeds, which now I am saying and showing to be “sayings”; for a deed, when it is told, becomes a saying. And the shepherds returned giving thanks to God for all things; for they were not envious, like the Jews.

⁴ And when eight days were accomplished for the circumcising of the child, his name was called Jesus, which was so named of the angel before he was conceived in the womb. And when the days of their purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord (as it is written in the law of the Lord, that every male that opens the womb shall be called holy to the Lord), and to offer a sacrifice according to that which is said in the law of the Lord, a pair of turtledoves or two young pigeons. Since the law gave commandments, those who transgressed them were under a curse. The Lord, therefore, is circumcised, that, by fulfilling the law in this too and omitting nothing of what it commanded, he might deliver us from the curse. And from this those are confounded who say that he was made flesh in appearance only; for how was he circumcised, if he was made flesh in appearance? It is useless also to inquire where that severed part is; for what Scripture passed over in silence one must not inquire into, especially when it is for no profit. But one may say that, at the time when it was severed, touching the earth, it sanctified the earth, just as did the blood and water that flowed from his side; and by what means he knows, he kept this part unharmed; and after the resurrection, taking it up again, he rose, that in this respect too he might be found lacking nothing — since we also shall receive back our perfect body in the resurrection. And note that the Lord was not conceived at the moment the angel said, “Behold, you shall conceive a son,” but afterward, when he willed; for see what he says here: “which was so named of the angel before he was conceived in the womb.” And from the very wording this is shown; for he did not say, “Behold, you conceive,” but “Behold, you shall conceive.” So that from this one may reason that the Lord was conceived at that hour indeed, but not at the very instant in which the angel was speaking, but perhaps when he had finished his words. These things, however, we do not say dogmatically. “And the days of their purification were accomplished according to the law of Moses.” Well did he say “according to the law of Moses”; for according to the truth, the Virgin had no need to await the days of purification, which were forty for a male child. For it is said in the law: “A woman who conceives seed and bears a male”; but the Virgin did not conceive seed, but bore of the Holy Spirit; so that she had no need, but, wishing to fulfill the law, she went up to the temple. And why for a male seven days, but for a female twice as many? “A woman,” it says, “if she conceive seed and bear a male, shall be unclean seven days; but if a female, twice seven.” Because she who bore the male brought a second Adam into the world, but she who bore the female bore a second Eve — the unsound vessel, the weak vessel, the broken jar, the staff of deceit, the guide to disobedience. And the law saying, “Everything that opens the womb is holy to the Lord,” this came to pass properly of Christ alone; for he himself opened the womb of the Virgin, since in the case of other wombs the husband opens the womb. And the law commanded to offer a pair of turtledoves, showing that childbearing comes from chaste wedlock; for they say the turtledove is a chaste creature, so that even when it has lost its mate it does not marry again. And if they had no turtledoves, they offered two young pigeons, that the life of that child might be one of many offspring; for the pigeon is a prolific creature.

⁵ And behold, there was a man in Jerusalem whose name was Symeon; and this man was righteous and devout, waiting for the consolation of Israel; and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord’s Christ. And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to do for him after the custom of the law, he also took him up in his arms, and blessed God, and said: Lord, now do you let your servant depart in peace, according to your word; for mine eyes have seen your salvation, which you have prepared before the face of all peoples: a light to the revelation of the Gentiles, and the glory of your people Israel. Symeon was not a priest, but a God-loving man, awaiting that Christ would come to comfort the Hebrews and to release them from the slavery under sin — and perhaps also from that under the Romans and Herod; for he who believes in Christ is truly free, honored by kings and all men. Behold the apostles: they were not slaves of the Romans; yet now the kings of the Romans honor and bow before them. Behold, then, to these, who were Israelites, Christ became a consolation. This Symeon, then, moved by the Holy Spirit, went up to the temple when the mother brought up the Lord; and receiving him, he confesses him to be God; for to say, “Now you let me depart, Master,” belongs to one confessing that he is the Lord of life and death. And see how the saints reckon the body a bond; therefore he says, “Now you let me depart,” as from a bond. He said “according to your word” because of the oracle he had received, that he should not die until he had seen Christ. And “in peace” stands for “in rest”; for as long as a man lives, he is troubled, as David also says; but when he dies, he is at peace. And in another sense you will understand “in peace,” that is, in the attainment of his hope. For “before I saw the Lord,” he says, “I was not at peace in my reasonings, awaiting him and ever anxious when he would come; but now, having seen him and being at peace and freed from anxiety, so to speak, I am released.” And he called the incarnation of the Only-begotten “salvation,” which God prepared before all the ages; and this salvation he prepared “before the face of all peoples”; for that he might save the world, and that his incarnation might be manifested to all, for this reason he was made flesh. And this salvation is a light to the revelation of the Gentiles, that is, to the enlightenment of the darkened Gentiles, and the glory of the Israelites; for Christ is the glory of the true people of Israel, inasmuch as he arose from them; and the truly grateful take pride in him. These things Symeon. And it seems to me that the words of David also fit this Symeon: “With length of days will I satisfy him, and show him my salvation.”

⁶ And Joseph and his mother marveled at those things which were spoken of him. And Symeon blessed them, and said to Mary his mother: Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; yea, a sword shall pierce through your own soul also, that the thoughts of many hearts may be revealed. Symeon blessed both; but, leaving aside the reputed father, he spoke to her who was truly the mother: “Behold,” he says, “this child is set for the fall and rising again of many in Israel” — for the fall of those who do not believe, and for the rising of those who believe. And in another sense, the Lord is set for the fall of the evils in our souls, and for the rising of the good. Fornication falls, chastity rises. And in yet another way it may be understood: Christ is set “for a fall,” in the sense that he himself is about to suffer and to fall into death, and after his fall many are to rise. Place a stop, then, at “for a fall”; then begin, “and the rising of many.” And the “sign” is the cross, which to this day is spoken against — that is, not received by the unbelievers. The incarnation of the Lord too is called a sign, and a strange sign; for God became man, and a virgin a mother. And this sign — I mean the incarnation of Christ — is spoken against; for some say his body was from heaven, others that it was in appearance, others babble some other thing. “And your own soul also” — that is, the Virgin’s — “a sword shall pierce through”: perhaps the affliction that came upon her at the Passion; and perhaps by “sword” he means the offense by which she was offended, seeing the Lord crucified. For perhaps she supposed: How is he who was born without seed, who worked miracles and raised the dead, crucified and put to death and spat upon? And “that the thoughts of many hearts may be revealed” signifies this: that the reasonings of many who are offended shall be revealed and made manifest, and being reproved, they shall find a swift healing. As, for instance, even you, O Virgin, shall be revealed and made manifest as to what you think concerning Christ; then you shall be confirmed in your faith in him. Likewise Peter too was revealed when he denied, but the strength of God was shown, taking him back through repentance. And in another sense the thoughts of many hearts were revealed when the betrayer appeared and those who loved him appeared — such as Joseph, who came to Pilate, and such as the women who remained by the cross.

⁷ And there was Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher; she was of a great age, and had lived with a husband seven years from her virginity. And she was a widow of about fourscore and four years, who departed not from the temple, but served God with fastings and prayers night and day. And she, coming in that instant, gave thanks likewise to the Lord, and spoke of him to all them that looked for redemption in Jerusalem. And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. And the child grew, and grew strong in spirit, filled with wisdom; and the grace of God was upon him. The evangelist dwells on the account of Anna, listing both her father and her tribe, that we may learn that he speaks the truth, summoning, as it were, many witnesses, those who knew both her father and her tribe. She, then, gave thanks to the Lord — that is, she rendered thanksgiving and taught all concerning the Lord, that he was the Savior and the consolation of us who await the redemption. And after they had performed all things, they returned into Galilee, to their own city Nazareth; for Bethlehem too was their city, but as their fatherland, while Nazareth was as their dwelling-place. And Jesus grew according to the body, although able from the very womb to come to the measure of manly stature; but it would have seemed an illusion, and for this reason he grows little by little. And as he grew, the wisdom of God the Word was being manifested; for he did not become wise by progress — far from it; but, little by little revealing his innate wisdom in keeping with his bodily age, he is said to advance and to wax strong in spirit. For if, while small in stature, he had revealed all wisdom, it would have seemed a portent; but now, displaying himself in proportion to his age as was fitting, he fulfilled the dispensation, not anticipating wisdom (for what could be more perfect than that which was perfect from the beginning?), but uncovering little by little the wisdom that was already there.

⁸ Now his parents went to Jerusalem every year at the feast of the Passover. And when he was twelve years old, they went up to Jerusalem after the custom of the feast. And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it. But supposing him to have been in the company, they went a day’s journey; and they sought him among their kinsfolk and acquaintance. And not finding him, they turned back again to Jerusalem, seeking him. And it came to pass, that after three days they found him in the temple, sitting in the midst of the teachers, both hearing them and asking them questions. And all that heard him were astonished at his understanding and answers. And when they saw him, they were amazed; and his mother said to him: Son, why have you thus dealt with us? Behold, your father and I have sought you sorrowing. And he said to them: Why is it that you sought me? Knew you not that I must be about my Father’s business? And they understood not the saying which he spoke to them. He goes up with his parents to Jerusalem, that through all things he might show that he is not opposed to God, nor sets himself against what is ordained by law. And when they had fulfilled the days — namely the seven of the Passover — he tarried in Jerusalem. And he disputed with the scribes, questioning them from the law; and all were astonished. Do you see how he advanced in wisdom, through being known to many and admired? For the manifestation of his wisdom, this is his advance. And the Theotokos names Joseph his father, knowing well that he is not his father; but for the sake of the Jews, lest he be thought to be of fornication, she calls Joseph his father. Besides, since he showed a father’s care and ministry in the upbringing, fittingly she named him father — as though the Holy Spirit were honoring him with the appellation of father. And why did they seek him? Did they have the supposition that he was lost or had strayed, as a child? Far from it. For neither did this belong to the all-wise Mary, who had received countless revelations concerning him, nor to Joseph, who had himself been told that he is of the Holy Spirit. But they sought him lest he had departed from them, lest he had forsaken them. And when they found him, see how he answers them; for when the Virgin called Joseph his father, he says: “He is not my true Father, for then I would have been in his house; but God is my Father, and for this reason I am in his house” — that is, in his temple. But they understood not what he spoke to them; for it was a mystery.

⁹ And he went down with them, and came to Nazareth, and was subject to them; but his mother kept all these sayings in her heart. And Jesus increased in wisdom and stature, and in favor with God and man. He was subject to his parents, giving us also an example, that we should be subject to our fathers. And the Virgin kept all these things; for divine were both the deeds done and the words spoken by the child, and not as of a twelve-year-old, but of one perfect. And see how here the evangelist, interpreting what it is to advance in wisdom, adds, “and in stature.” For the advance of stature he says to be the advance of wisdom. And he was in favor both with God and with men — that is, he did things pleasing to God and praiseworthy to men. And first that which is with God, then that which is with men; for first one must please God, then men.