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Lesson 2; Chapt; 1:18-25

18. Now the birth of Jesus Christ was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

 

19. Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.

Pseudo-Aug., Serm. in App. s. 195: Joseph, understanding that Mary was with child, is perplexed that it should be thus with her whom he had received from the temple of the Lord, and had not yet known, and resolved within himself, saying, What shall I do? Shall I proclaim it, or shall I overlook it? If I proclaim it, I am indeed not consenting to the adultery; but I am running into the guilt of cruelty, for by Moses’ law she must be stoned. If I overlook it, I am consenting to the crime, and take my portion with the adulterers. Since then it is an evil to overlook the things, and worse to proclaim the adultery, I will put her away from being my wife.

Ambrose, in Luc., ii, 5: St. Matthew has beautifully taught how a righteous man ought to act, who has detected his wife’s disgrace; so as at once to keep himself guiltless of her blood, and yet pure from her defilements; therefore it is he says, “Being a just man.” Thus is preserved throughout in Joseph the gracious character of a righteous man, that his testimony may be the more approved; for, the tongue of the just speaketh the judgment of truth.

 

20. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

Chrys.: Or, The Angel appeared to Joseph when he was in this perplexity, that his wisdom might be apparent to Joseph, and that this [p. 49] might be a proof to him of those things that he spoke. For when he heard out of the mouth of the Angel those very things that he thought within himself, this was an undoubted proof, that he was a messenger from God, who alone knows the secrets of the heart.

Also the account of the Evangelist is beyond suspicion, as he describes Joseph feeling all that a husband was likely to feel. The Virgin also by this was more removed from suspicion, in that her husband had felt jealousy, yet took her home, and kept her with him after her conception. She had not told Joseph the things that the Angel had said to her, because she did not suppose that she should be believed by her husband, especially as he had begun to have suspicions concerning her.

But to the Virgin the Angel announced her conception before it took place, lest if he should defer it till afterwards she should be in straits. And it behoved that Mother who was to receive the Maker of all things to be kept free from all trouble. Not only does the Angel vindicate the Virgin from all impurity, but shews that the conception was supernatural, not removing his fears only, but adding matter of joy; saying, “That which is born in her is of the Holy Spirit.”

 

21. And she shall bring forth a Son, and thou shalt call His name Jesus: for He shall save His people from their sins.

Chrysologus: Let them approach to hear this, who ask, Who is He that Mary bare? “He shall save His people;” not any other man’s people; from what? “from their sins.” That it is God that forgives sins, if you do not believe the Christians so affirming, believe the infidels, or the Jews who say, “None can forgive sins but God only.” [Luke 5:1]

 

22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,

23. Behold, a Virgin shall be with child, and shall bring forth a Son, and they shall call His Name Emmanuel, which being interpreted is, God with us.

 

Remig.: It is the custom of the Evangelist to confirm what he says out of the Old Testament, for the sake of those Jews who believed on Christ, that they might recognize as fulfilled in the grace of the Gospel, the things that were foretold in the Old Testament; therefore he adds, “Now all this was done.” [p. 52]

24. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:

25. And knew her not till she had brought forth her first-born Son: and he called his name, Jesus.

 

Pseudo-Chrys.: “Took unto him” not took home to him; for he had not sent her away; he had put her away in thought only, and now took her again in thought.

Remig.: Or, Took her so far, as that the nuptial rites being complete, she was called his wife; but not so far as to lie with her, as it follows, “And knew her not.”

 

 

 

Lesson 2; Chapt 2, ver 1-23

1. Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,

2. Saying, Where is He that is born King of the Jews? for we have seen His star in the east, and are come to worship Him.

Remig.: In the beginning of this passage of the Gospel he puts three several things; the person, “When Jesus was born,” the place, “in Bethlehem of Judaea,” and the time, “in the days of Herod the king.” These three circumstances verify his words.

Pseudo-Aug., Append. Serm. 132: Many kings of Judaea had been born and died before, yet had Magi ever sought out any of them for adoration? No, for they had not been taught that any of these spoke from heaven. To no ordinary King of Judaea had these men, aliens from the land of Judaea, ever thought such honour due. But they had been taught that this Child was one, in worshipping whom they would certainly secure that salvation which is of God. Neither His age was such as attracts men’s flattery; His limbs not robed in purple, His brow not crowned with a diamond, no pompous train, no awful army, no glorious fame of battles, attracted these men to Him from the remotest countries, with such earnestness of supplication. There lay in a manger a Boy, newly born, of infantine size, of pitiable poverty. But in that small Infant lay hid something great, which these men, the first-fruits of the Gentiles, had learned not of earth but of heaven; as it follows, “We have seen His star in the east.” They announce the vision and ask, they believe and enquire, as signifying those who walk by faith and desire sight.

Jorge’s Comments:  The fact that non-Jews, hence Magi and likely Gentiles; came following a Star that showed people believed in the heavens as a source of divinity.  Going to see Herod a King proclaiming a vision of another King in Christ could have been seen as treacherous to the point of having been assassinated.  The stars foretold of a New King.

3. When Herod the king had heard these things, he was troubled, and all Jerusalem with him.

4. And when he had gathered all the Chief Priests and Scribes of the people together, he demanded of them where Christ should be born.

5. And they said unto him, “In Bethlehem of Judaea: for thus it is written by the prophet,

6. ‘And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.’ “

Leo: Thou art troubled, Herod, without cause. Thy nature cannot contain Christ, nor is the Lord of the world content with the narrow bounds of thy dominion. He, whom thou wouldest not should reign in Judaea, reigns every where. Gloss. ord.: Perhaps he was troubled not on his own account, but for fear of the displeasure of the Romans. They would not allow the title of King or of God to any without their permission.
Remig.: Or the sense is; though little among cities that have dominion, yet art thou not the least, for “out of thee shall come the Ruler, who shall rule My people Israel;” this Ruler is Christ, who rules and guides His faithful people.

Jorge’s Comment: The Scribes did not fully inform Herod of where the King of the Jews should be born and thus created fear in Herod.  Whereas he should been informed about a spiritual Kings and could have eased Herod’s fear and the rest of Jerusalem that may have been happy of this enlightenment of His birth.

 

7. Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared.

8. And he sent them to Bethlehem, and said, “Go and search diligently for the young Child; and when ye have found Him, bring me word again, that I may come and worship Him also.”

9. Whey they had heard the king, they departed.

Greg., Hom. in Ev. i. 10. 3: He feigns a wish of worshipping Him only that he may discover Him, and put him to death.

Jorge’s Comments:  Herod was scared that the Romans may wish to replace him with the King of the Jews.

9. And, lo, the star, which they saw in the east, went before them, till it came and stood over where the young Child was.

Pseudo-Chrys.: This passage shews, that when the star had brought the Magi nearly to Jerusalem, it was hidden from them, and so they were compelled to ask in Jerusalem, “where Christ should be born?” and thus to manifest Him to them; on two accounts, first, to put to confusion the Jews, inasmuch as the Gentiles instructed only by sight of a star sought Christ through strange lands, while the Jews who had read the Prophets from their youth did not receive Him, though born in their country.

Secondly, that the Priests, when asked where Christ should be born, might answer to their now condemnation, and while they instructed Herod, they were themselves ignorant of Him.

“The star went before them,” to shew them the greatness of the King.

 

Jorge’s Comments: The Magi followed the star even if they had to ask Herod about it.

10. When they saw the star, they rejoiced with exceeding great joy.

11. And when they were come into the house, they saw the young Child with Mary His mother, and fell down, and worshipped Him: and when they had opened their treasures, they presented unto Him gifts; gold, and frankincense, and myrrh.

Chrys.: Let Marcion and Paul of Samosata then blush, who will not see what the Magi saw, those progenitors of the Church adoring God in the flesh. That He was truly in the flesh, the swaddling clothes and the stall prove; yet that they worshipped Him not as mere man, but as God, the gifts prove which it was becoming to offer to a God. Let the Jews also be ashamed, seeing the Magi coming before them, and themselves not even earnest to tread in their path.

Greg.: Something further may yet be meant here. Wisdom is typified by gold; as Solomon saith in the Proverbs, “A treasure to be desired is in the mouth of the wise.”

By frankincense, which is burnt before God, the power of prayer [p. 77] is intended, as in the Psalms, “Let my speech come before thee as incense.” [Ps 141:2] In myrrh is figured mortification of the flesh. To a king at his birth we offer gold, if we shine in his sight with the light of wisdom; we offer frankincense, if we have power before God by the sweet savour of our prayers; we offer myrrh, when we mortify by abstinence the lusts of the flesh.

 

Jorge’s Comment: People in other parts of the world knew about the eventuality of the arrival of the Messiah and this was obviously that coming.

12. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.

Pseudo-Chrys.: Had the Magi sought Christ as an earthly King, they would have remained with Him when they had found Him; but they only worship, and go their way. After their return, they continued in the worship of God more steadfast than before, and taught many by their preaching. And when afterwards Thomas reached their country, they joined themselves to him, and were baptized, and did according to his preaching. [ed. note: S. Thomas is said to have preached to the Parthians, Persians, or Indians. Euseb. Hist. iii. 1. Clem. Recogn. ix. 29. Greg. Naz. Or. 25. p. 438. The Margi are mentioned, Pseudo-Hippol. de Duod. Apost. (ed. Fabr. Append. p. 30) Combefis conjecturing Mardi.]

Jorge’s Comment:  The Magi knew they were in the presence of the Devil in being with Herod and knew they had to escape for fear of their lives.  Thomas eventually baptized them.

13. And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, “Arise, and take the young Child and His mother, and flee into Egypt, and be thou there until I bring thee word; for Herod will seek the young Child to destroy Him. [p. 79]

14. When he arose, he took the young Child and His mother by night, and departed into Egypt:

15. And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, “Out of Egypt have I called my Son.”

Pseudo-Chrys.: He says not, ‘the Mother and her young Child,’ but, “the young Child and His mother;” for the Child was not born for the mother, but the mother prepared for the Child. How is this that the Son of God flies from the face of man? or who shall deliver from the enemy’s hand, if He Himself fears His enemies?

First; He ought to observe, even in this, the law of that human nature which He took on Him; and human nature and infancy must flee before threatening power.

Next, that Christians when persecution makes it necessary should not be ashamed to fly. But why into Egypt? The Lord, “who keepeth not His anger for ever,” remembered the woes He had brought upon Egypt, and therefore sent His Son thither, and gives it this sign of great reconciliation, that with this one remedy He might heal the ten plagues of Egypt, and the nation that had been the persecutor of this first-born people, might be the guardian of His first-born Son. As formerly [p. 80] they had cruelly tyrannized, now they might devoutly serve; nor go to the Red Sea to be drowned, but be called to the waters of baptism to receive life.

Jorge’s Comment:  There is shame in escaping the Devil of Herod.

 

16. Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.

Aug., de Cons. Evan., 2, 11: Or, disturbed by pressure of still more imminent dangers, Herod’s thoughts are drawn to other thoughts than the slaughter of children, he might suppose that the Magi, unable to find Him whom they had supposed born, were ashamed to return to him. So the days of purification being accomplished, they might go up in safety to Jerusalem. And who does not see the one day they may have escaped the attention of a King occupied with so many cares, and that afterwards when the things done in the Temple came to be spread abroad, then Herod discovered that he had been deceived by the Magi, and then sent and slew the children.

Jorge’s Comment: Herod realized the Magi deceived him and was fearful to let the Saviour continue to live.

17. Then was fulfilled that which was spoken by Jeremy the prophet, saying,

18. In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.

Chrys., Hom. ix: The Evangelist by this history of so bloody a massacre, having filled the reader with horror, now again sooths his feelings, shewing that these things were not done because God could not hinder, or knew not of them; but as the Prophet had foretold.

Jorge’s Comment:  Same as Chrysostom

19. But when Herod was dead, behold, an Angel of the Lord appeareth in a dream to Joseph in Egypt,

20. Saying, “Arise, and take the young Child and His mother, and go into the land of Israel; for they are dead which sought the young Child’s life.

Euseb., Eccles. Hist., 1, 8: For the sacrilege which Herod had committed against the Saviour, and his wicked slaughter of the infants of the same age, the Divine vengeance hastened his end; and his body, as Josephus relates, was attacked by a strange disease; so that the prophets declared that they were not human ailments, but visitations of Divine vengeance. Filled with mad fury, he gives command to seize and imprison the heads and nobles out of all parts of Judaea; ordering that as soon as ever he should breathe his last, they should be all put to death, that so Judaea, though unwillingly, might mourn at his decease.

Just before he died he murdered his son, Antipater,(besides two boys put to death before, Alexander and Aristobulus.) Such was the end of Herod, noticed in those words of the Evangelist, “when Herod was dead,” and such the punishment inflicted.

 

Jorge’s Comment: He even killed Priests and Scribes that also sought the Lord’s death.

21. And he arose, and took the young Child and His mother, and came into the land of Israel.

22. But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:

23. 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.

Chrys.: And when he had once left the country of His birth, all the occurrences passed out of mind; the rage of persecution had been spent in Bethlehem and its neighbourhood. By choosing Nazareth therefore, Joseph both avoided danger, and returned to his country.

 

Jorge’s Comment: Joseph felt safe returning to the land of the Jews and that Jesus was no longer at risk

Lesson 4; Chapts; 5:1-12

 

1. And seeing the multitudes, He went up into a mountain: and when He was set, His disciples came unto Him.

2. And He opened His mouth, and taught them, saying,

3. “Blessed are the poor in spirit: for their is the kingdom of heaven.”

Pseudo-Chrys.: Every man in his own trade or profession rejoices when he sees an opportunity of exercising it; the carpenter if he sees a goodly tree desires to have it to cut down to employ his skill on, and the Priest when he sees a full Church, his heart rejoices, he is glad of the occasion to teach. So the Lord seeing a great congregation of people was stirred to teach them.

 

5. “Blessed are the meek: for they shall inherit the earth.”

 

4. “Blessed are they that mourn; for they shall be comforted.”

Jerome: For the mourning here meant is not for the dead by common course of nature, but for the dead in sins, and vices. Thus Samuel mourned for Saul, thus the Apostle Paul mourned for those who had not performed penance after uncleanness.

 

6. “Blessed are they which do hunger and thirst after righteousness: for they shall be filled.”

Hilary: The blessedness which He appropriates to those who hunger and thirst after righteousness shews that the deep longing of the saints for the doctrine of God shall receive perfect replenishment in heaven; then “they shall be filled.”

 

7. “Blessed are the merciful: for they shall obtain mercy.”

Remig.: The merciful is he who has a sad heart; he counts others’ misery his own, and is sad at their grief as at his own.

 

8. “Blessed are the pure in heart: for they shall see God.”

Aug., Serm. in Mont., i, 2: They are foolish who seek to see God with the bodily eye, seeing He is seen only by the heart, as it is elsewhere written, “In singleness of heart seek ye Him;” the single heart is the same as is here called the pure heart.

 

9. “Blessed are the peacemakers: for they shall be called the children of God.”

Ambrose: When you have made your inward parts clean from every spot of sin, that dissentions and contentions may not proceed from your temper, begin peace within yourself, that so you may extend it to others.

 

10. “Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.”

Chrys.: “Blessed are they who suffer persecution for righteousness’ sake,” that is for virtue, for defending others, for piety, for all these things are spoken of under the title of righteousness. This follows the beatitude upon the peacemakers, that we may not be led to suppose that it is good to seek peace at all times.

 

11. “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake.

12. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.”

Chrys.: At the same time He signifies His equality in honour with His Father, as if He had said, As they suffered for my Father, so shall ye suffer for me. And in saying, “The Prophets who were before you,” He teaches that they themselves are already become Prophets. [p. 160]

 

13. “Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.”

Hilary: There may be here seen a propriety in our Lord’s language which may be gathered by considering the Apostle’s office, and the nature of salt. This, used as it is by men for almost every purpose, preserves from decay those bodies which are sprinkled with it; and in this, as well as in every sense of its flavour as a condiment, the parallel is most exact.

The Apostles are preachers of heavenly things, and thus, as it were, salters with eternity; rightly called “the salt of the earth,” as by the virtue of their teaching, they, as it were, salt and preserve bodies for eternity.

 

14. “Ye are the light of the world. A city that is set on a hill cannot be hid.”

Pseudo-Chrys.: But to live well must go before to teach well; hence after He had called the Apostles “the salt,” He goes on to call them “the light of the world.”

Or, for that salt preserves a thing in its present state that it should not change for the worse, but that light brings it into a better state by enlightening it; therefore the Apostles were first called salt with respect to the Jews and that Christian body which had the knowledge of God, and which they keep in that knowledge; and now light with respect to the Gentiles whom they bring to the light of that knowledge.

 

15/16 not mentioned in the Catena