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Chapter 1
Reading 1

[87324] Upon the Mt .*, chap. 1 l.

1 Among the evangelists, Matthew in particular is concerned with the humanity of Christ: thus,
according to Gregory, is signified by a man in a figure of the four living creatures.

By the humanity of Christ be entered into the world, has gone to lengths and he went out. And
therefore it is divided the whole gospel into three parts.

First, the Evangelist, for he giveth of the humanity of Christ into the world,

entry into the a second time from stages of its development;

Third, about the its departure.

The second part of chapter begins.

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3, 1, there in those days came John the Baptist, preaching in the desert of Judea.

The third, the head of 21, 1 and when they drew nigh and were come to Jerusalem to Bethphage,
unto the mount of Olives.

In the first part he does two things: first part is described the generation of the of Christ, and
second of the generation itself is subject to the manifestation of, chap.

2, was there with the Jesus was born in Bethlehem of Judea in the days of Herod, the king.

In the first part he does three things: first, he as it were set over the title of the whole of the book,
book of the generation when it is said of Jesus Christ, and second, the series is woven of the
fathers, to Abraham begat Isaac; "when it is said the third birth of Jesus Christ was as follows,
the generation of Christ, for the special man are described.

Then the title of those who said before this, is this book of the generation of Jesus Christ.

And it seems to be the prayer of imperfect.

For it is assumed there, the nominative without a word, but it is not.

For Matthew, the Gospel of the Hebrews, wrote it down, and for that reason in writing the
custom of the Jews, he has kept.

It is not unusual, however, among the Jews to speak thus, just as when it is said: and the vision of
Isaiah the son of Amos, is understood, this is the determination does not need to add.

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Thus, it is said here with the book of the generations, is understood, he is the.

And here again use of the word is common among us: for if we want to book some innumerate
them, it is said Priscian greater than or less than another; nor is it proper to add here is and / or
start on.

Likewise is asked, with a small particle of this Book is out of the conception of Christ, for what
reason intitulavit at his own book in this manner. And it must be said, that Matthew, who wrote
in the Hebrew, in writing the manner of the Hebrews, he has kept. It is not unusual, however,
among the Jews from the beginning of his books to be innumerate them, just as is said of
Genesis, because there is question of a generation; from which Genesis. 5, 1: he is the book of
the generations of Adam. And the book of Exodus, because in the first part of the deals with the
exit of the Children of Israel out of Egypt. But it is asked why he is added to Jesus Christ. And
it must be said that according to the apostle, 1 Cor. 15, 22, as in Adam all die, even so in Christ
shall all be made alive. But Matthew had seen the first book of the Old Testament, in which
there is question of the generation, with whom it is said in the chapter. 5, 1, here is the book of
the generations of Adam. In order, therefore, the new testament, in which there is question of
regeneration and the restoration of, would answer to him on the other hand, says the book of the
generation of Jesus Christ, in order to show that the same is the author of each of us. Here,
however, there is asked concerning this which is called the book here in the generation of Jesus
Christ. Is related in Isaiah, for contraries are. 53, 8, and where it is said, who shall declare his
generation? But the sense is, according to Jerome, that in Christ there is a twofold generation.
That is, of God, Which can not be declared: in some way because even if we say that the Son
was begotten, that the manner in which, however, is begotten, neither man, nor an angel can to
take hold. The other is the human experience about which he deals with, but nevertheless, in this
generation are "many" also for difficult tasks. And for that reason, according to The oarsmen, is
very small which may be able to declare it. Likewise is asked concerning this which he says of
the generation of, since here traced several generations to come. But it must be said, that even if
many people are reckoned to the generations of, yet all are introduced for the sake of one, that is,
for the sake of the birth of Christ, out of which and under: birth of Jesus Christ was as follows.
And that is described the generation of which is woven from the name of the first, when it is said
of Jesus, and second of office, that when it is said of Christ, from the beginning of the third,
when it is said the son of David, the son of Abraham. Although however, there are also others,
who are called to be Jesus, just as Jesus, the son the son of Nave, of whom Sir. 46, 1: a strong
man in the war was Jesus the son of Nave, the successor of Moses among the prophets, and the
other about the building of the temple, as mentioned in Zech. 3, 1, the latter in Jesus and yet they
were Nominalists and figurative, figured in so far as this. Jesus He brought in the people of
Israel into the land of promise, but this Jesus, that is, our Saviour, not on earth according to the
flesh, but introduces us into the heavenly; Heb. 12, 2: "For we have the author of itself, and in
the blood of his finisher and so on. And it is rightly said of Jesus, what is the name belongs to it
according to both natures, that is, the divine and human. According to the human, indeed, in his
flesh he suffered, and brought the total up mystery of our redemption: and when he did not have

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the passion that only in virtue of the efficacy of the Godhead added on, for the sake of this it is
said, farther on: his name shall be called Jesus: for he shall save his people from their sins. But
it is asked why does he say of Christ. Is it not sufficient of Jesus? I answer, that this was created
in order to be, because, as has been said, and the others are called to be Jesus. From an office
however, he describes him, when he says of Christ, that is, were anointed. Note however the
three in the Old unctions of the law. For it is the Anointed of Aaron in the the priest, Lev. 8, 11.
When it was anointed Saul to be king from Samuel, 1 Kings. 10, 1, and of David, 1 Kings. 16,
13. Elisha was anointed, and in the the prophet, Kings 3. c. 19, 16. Therefore, because Christ
was a true priest, in the Psalms. 109, 4: "Thou art a priest for ever after the order of
Melchizedek, etc., And the king and the prophet, for that reason it is said rightly the Christ, for
the sake of the offices of three things which He Himself he has exercised. Son of David, the son
of Abraham. Here there is a twofold question, namely, out of the number, and of the order of.
To the first, why the reason of these two mentioned his name. On account of that in the prologue
to the nature of which was told, is that Abraham was a prophet. Genesis. 20, 7 "The Lord said
to Abimelech, king of Gerar; render to the man his wife, because he is a prophet. Also he was a
priest, or birth. 15, 9, whilst he fulfilled the office of the priest, offering sacrifice to the Lord:
take of the, he says, for me a cow of three years and so on. But David was a prophet, just as is
clear the Act. 2, 30. There was also a king, though it is clear 2 Kings. 2, 4. Therefore, because
Christ was the king, or prophet, and the priest; might therefore haue properly is called the Son of
these. For if only Abraham a name, and that Christ does not set before the king had made. Also,
if the ground of David, not of the priestly denotaretur in Christ is the dignity of both and for that
reason he placed them. To the second, it must be said that, according to Jerome, David is in
charge, and is changed by order of the genealogy of weaving because of the necessity, for if he
the first to say the son of Abraham, the second time the son of David, it should be the second
time to repeat of Abraham, the family records, that it continued that the order of. According to
Ambrose, but it must be said, the fact that David set over the reason of the dignity; to David, the
promise is on deeds from his head, when it is said Ps. 131, 11: with the fruit of thy womb, I will
set upon thy throne. But to Abraham, of the members, that is, on the Church, and so Genesis.
22, 18: and in thy seed shall all the nations of the earth be blessed. Here it must be noted, that
many were terrible apparitions in the Christ. For some people they have gone astray about its
divinity, just as Paul of Samosata, Photinus, and Semellius, while others about the Humanity of;
and some about the both. Others, however, they have gone astray about its person. In regard to
the humanity of his was the first Manicheus is gone astray, who said of him, not the true body,
but to have received an imaginary. On the other hand, which is what the Lord says Luke. last
chapter., 39: handle, and see, because the spirit flesh and bones, it does not have, as ye see me
have. Second, Valentine is gone astray after him, who I said he had brought with him a heavenly
body, not of a virgin have assumed, but through it, even as the water through the pipe, was gone
over. On the contrary, it says in Romans. c. 1, 3:, who was made to him of the seed of David
according to the flesh. The third error is that of Apollinaris, a man who said to him only to have
received the body, and not make a soul, but to have had the divinity of place of the soul. On the
contrary, it is said to have often: now my soul is troubled. But because of this he, the same
afterwards he changed the opinion of, and to have had "The Christ of the vegetative soul and the
sensible, but not the rational, and his divinity, but in the place. But then it would follow
unfitting, that Christ can have no more than one, a man a brute. Of these errors as it were
divided among them the kind of chance of the four evangelists. Mark and John principally for
the errors of those who are concerned with the divine nature, have destroyed, and so John said at

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the very beginning: In the beginning was the Word. And Mark, and began the following in this
manner: the beginning of the gospel of Jesus Christ, the son of God, he did not say the son of
Abraham. But Matthew and Luke have them, they about the humanity of his errors are, they
destroy in the beginning. Note, therefore, that in this which is to say the son of David, the son of
Abraham, all the errors which were around the the humanity of Christ are excluded. For the Son
of man is not said of some, but by the univocal generation, which is in keeping with in the form
of. No matter how much is generated, for a thing from the man, unless we participate in the
nature of the same species, they would never is called the Son, just as in the case of lice and the
like. If, therefore, Christ is the son of David and Abraham, it must be him to have the same
nature by reason of the same species, but not the would have the same nature according to
species, had a body if it is not the true and natural, and if the he had brought it out of the heaven,
nor even if he be deprived of a sensitive soul, or the rational . Hence it is clear the exclusion of
all error.

Reading 2

[87325] Upon the Mt .*, chap. 1 l. 2 Having set forth the title, the series of family records, here
is woven: and this is divided into three parts, according to the three quaterdenarios when the said
family records, a series of alder. Quaterdenarius The first is from Abraham to David, who
proceeds through the patriarchs. The second proceeds from David until the carrying away into
Babylon, which are the kings of the proceeds through a. The third from the carrying away of
Babylon to Christ, which begins by the generals, and proceeds through a private person. Second
point, where And David the king became the father of Solomon. Third, where he, and after them
of the captivity of Babylon, and so forth. The first is divided into three. : First, he the fathers,
which they are assumed to have been before an entrance into Egypt, and second, they are
assumed to those who have been in him come forth, and enter the Promised Land; those who
have been the third time after he has entered the Promised Land. He says therefore first of
Abraham became the father of Isaac. " Here one must consider is, before that we shall proceed
further, that two of the birth of Christ Evangelist, proceed as follows: according to the flesh, that
is, Luke, and Matthew, but in different ways. And the following difference attained as much as
to the five. : First, he differ as to their situation: as much as to the order of the second and third,
as regards the mode, and a fourth as much as for the term of the fifth they were as much as
regards the persons numbered. First I say that they differ as much as at the positions of: the birth
of Christ because Matthew in the beginning of the gospel begins to weave; Luke, however, not at
the beginning, but after Baptism. And the reason for this is, according to Augustine, for the
generation of Matthew received the mark out the Christ in the flesh, and for that reason ought to
have been at once at the beginning of it to place. Luke, however, most of all in Christ, he intends
to commit to the person of the priestly office: however, it belongs to the priest, the expiation of
sins, and for that reason after the baptism, in whom the expiation for sin is committed, it is
fittingly written by Luke the generation of Christ is presented. And on the second, Luke, and
Matthew the genealogy of Christ in the weaving to the order of as much as they differ: because
Matthew covered it with the birth of Christ, starting from Abraham, and the descending even
unto the Christ, Luke, however, begins with the Christ and reaches out to the ascending order of
Abraham, and even beyond. And the reason is because, according to the apostle, "Rom. 4, 25,
in Christ there were two things, namely, the defect of nature of receiving the humility of our, and

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the power of the Holy One and of grace, by which the defects of us hath made atonement for the
acceptance of this; Rm. 8, 3: God sent His Son in the likeness of sinful flesh, on account of the
first, and for sin, condemned sin in the flesh, on account of the second. Matthew, then, who aims
at the generation of Christ in the flesh, by which he descended even to the weakness of our
assumption, you have be suitably describes the going down of his generation. But Luke, that is
in him commends the dignity of the priestly office, through which we are reconciled to God, and
to him we are united to Christ, be suitably proceeds to ascend. Thirdly, they differ as to the
mode, because in the story of family records, makes use of Matthew became the father of this
word, but this word was Luke. And this is, because Matthew in the whole of the Commentary on
posit but do not know his father in the flesh, but Luke, he sets down many fathers according to
the law, or by adoption. For the precepts in the law was that if any of he should die without
children, because his brother to take his bride, and his son was begotten ": where the children of
former were of him who begot, but by a certain imputed the adoption of the former. Hence,
Luke, who held that many children who were born by adoption, does not mean became the father
of, but it was, because though they themselves that they did not they begot children, their
adoption, however, through a kind of were. But Matthew, who held that only the father in the
flesh, he says became the father of. The reason for this is because, as has been said, Matthew is
concerned most of all about the humanity of Christ. And because according to the flesh is born
of the father in the flesh, for that reason no one in the genealogy of Matthew it is posited, that
shall not be the father of carnal. Luke, however, most of all in Christ commends the dignity of
the priestly office, through which we are adopted as sons of God and therefore have not only by
carnal, but also lawful fathers from their position. Fourthly, they differ as much as for the term
of: its generation, because Matthew begins from Abraham, and the king extended as far as to
Christ; Luke, however, from the Christ, not only as far as to Abraham, but also as far as to God.
The reason for this can be taken from the fact that Matthew wrote to the Hebrews. Most of all to
boast some of the Hebrews of Abraham, Jn. 8, 33: we are the seed of Abraham, who has been
the first to believe that the principle of Matthew and for that reason began from Abraham. Luke,
however, wrote to the Greeks, who have not they knew of Abraham except through Christ: for if
we would not have been the Christ, he had known that he never took any of them to Abraham,
Luke, and for that reason started from the Christ, and ended not only in Abraham, "but rather to
God. Fifthly, they differ as much as the persons to be enumerated: for family records, in the
whole series in Luke, absolutely no mention is made of a woman; in Matthew, however, anyone
placed between them women. The reason for this is, according to Ambrose, because Luke, just
as has been said, most of all commends the dignity of the priestly office; Above all, however, for
a priest is required purity. But Matthew covered it with his generation according to the flesh:
and for that reason there, they lay down any women. It must be noted, however, that in the
whole of Matthew the genealogy of them are not included unless the sinful women, or what they
had been in any of the sin of note that man, as the Tamar, which she played the harlot, Gn. 38,
24, and Ruth, who was the idolater, because a Greek, and the wife of Uriah, who was an
adulteress, 2 Kings. 11, 2 ss. And this in order to indicate, according to Jerome, the genealogy
of that, he of whom is woven, he went in ransom for the sake of sinners. The other reason is
touched upon by Ambrosius, namely, as a shame that would be taken away of the Church. For if
Christ wished to be born from the sinners, ought not to laugh at the unbelievers, if sinners to the
Church they are coming. The other reason can be assigned, I believe according to Chrysostom,
to show that the imperfection of the law: and that Christ came to fulfill the law. The fact of the
women are touched upon a kind of sinful, it means that to him, who they were very great in the

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law, were sinners, just as David, and Judas. And in this he points out the imperfection of others.
For if they were sinners, much more and the others; Rm. 3, 23: all have sinned, and come short
of the glory of God. And they are assumed to that reason they are in the generation of Christ, so
that is to be designated, that he himself had filled the law.

Note, however, that these women even though they are all sinful, but not for the time in which he
had woven their genealogy, but was already there, cleanse the by repentance.

He says, therefore, Abraham became the father of Isaac. " It must be noted first, that here two
things are to be considered according to the letter, or sense of the literal. First, that this has been
posited by the Fathers, Christ is designated the second, that they are referred is this "that can be
used to be referred, for the instruction of our order. He says therefore first of Abraham became
the father of Isaac. " And this we find in Genesis. 21. Isaac, the father of Jacob, or birth. 25.,
Jacob the father of Judah and his brethren did. Here there is asked, another with Abraham,
Isaac, his son than he has, namely, Ishmael, Isaac, and in like manner, why he did not mention is
made of them, as is said here Judas and his brethren. Also, for what reason better described by
the name of Judas, than the others. The reason is, that Judah and his brethren under the remain
faithful to the worship of the one God: and for that reason mention is made of them in Christ's
genealogy, but not of Isaac, and Ishmael, as neither of Jacob, and Esau. To the second, that this
has been shown to be fulfilled so that in Christ the prophecy of Jacob, Genesis. 49, 10: The
scepter will not depart from Judah, nor a ruler from his thigh, till the time come, who is to be
sent: and he shall be the expectation of the nations. For it is manifest that was born out of Juda,
the Lord, that is said in Hebrews. 7, 14; and thus it happens more mention of him, as of others.
And Judas begat Phares and so on. Here there is asked, when our Lord was not born out of the
Zara, but of the Perez, why do you mention is made of him. Also, for what reason a noun is
expressed. For before he said to his brethren, for what reason, therefore, expressed the name of
Zara? The answer should be, according to Ambrose, that this is in the mystery of it came to pass.
Note: To make this clear history, which we find in Genesis. 38, that in the Tamar, the first birth,
appeared to Zara, on whose hand the midwife tied a scarlet thread, saying: "this one came out
first, and for that reason he called his name Zara: later he fired them drawing back his hand the
other came forth, saying to the midwives: that is why because of you was divided with a wall?
Zara, however, the first man who appeared, it signifies the Jewish people, on whose hand the
thread of the midwife took and tied a scarlet, that is, circumcision, which was done with the
shedding of blood. But on his drawing back his hand etc. The other came forth: that blindness in
part has happened in the Jews. For thus be divided against the gentile people, he entered into the
light of faith, he went out of ignorance, and out of the womb of unbelief. Second, it must be
noted, that out by the Fathers laid in the conception of Christ, Christ is signified by reason of or
of the name, or fact, or of some of the other, as it was by self-evident. Abraham, "is translated as
father of many nations, and signifies the Christ, of whom Heb. c. 2, 10: He that many sons to
glory had brought. Also from the teachings of Abraham, the Lord came forth out of his land,
Gn. 12, 4, and is Christ, who said the footing. 12, 17, and the rest to my house, I sent away my
inheritance and so on. Similarly, Abraham, who is laughed by saying: now the lord hath made a
laughter to me, Gn. 21, 6, and Christ is, in whose birth they would not only to one person, but
for the whole news is brought that joy to the world; Luke. 2, 10: "Behold, you good tidings of

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great joy, which shall be to all the people, has been born to you this day a Saviour, who is Christ
the Lord. In like manner by Jacob, and by reason of interpretation, and by reason of the fact, it
just as is clear in this, that put a stone, that is, the hardness of the cross, the head of his own. In
like manner through Juda, and of Phares, his name means "the division of: for he shall divide the
sheep from the goats, below in the 25, 32. Morally speaking, but in these is designated the status
of our generations of justification, according to the six that are required for justification.
Namely, faith, Abraham was justified by the righteousness of faith; in another place it is said, for
He is the beginning of faith; Rm. 4, 11: that it may be the father of all that believe, being
uncircumcised;. Isaac, hope, since means laughter; Rm. 12, 12 "rejoicing in hope. The love of
Jacob, who married two wives, and Leah, which means ", struggling, and Rachel; that is, two
different lives, which are in the two precepts of love according to: the contemplative it is a
pleasure in God, active, however, is curable, by which the neighbor. Judas, confession, which is
twofold: faith, "Rom. 10, 10: with the heart we believe unto justice; with the mouth confession
is made unto salvation, and of sinners: and give glory your sins to each other, James. 5, 16. But
from this it follows a double effect of, namely, the destruction of the vices, which is designated
by the Perez and the beginning of the virtues, which is signified by the Zara. And the other
manner of things arise out of the Tamar, which means "the bitterness of Isaiah. 38, 15: I will
recount to thee all my years in the bitterness of my soul. Perez the father of Hezron. Here we
are presented a series of family records, of the fathers, who were born in Egypt, and / or in the
end of his. For as by the of Phares, who means' Division, Christ is signified, below in the 25, 32:
will separate the lambs from the goats, so through Hezron, who is interpreted by an arrow, or the
courtyard. For it is written because of the efficacy of preaching the arrow, which passed into the
hearts of his hearers; Sir. 44, 6: Thy arrows are sharp, and the people fall under you, in the
hearts of the king's enemies. But the court account of the breadth of charity, by which not only
friends, but enemies also are loved; Rm. 5, 10: when we were enemies, we were reconciled to
God by the death of his son; Isa. 53, 12: and he himself prayed for the transgressors; Luke and
the same. 23, 34: 'Father, forgive them, for they know not what they do. And Hezron became
the father of the altar. Aram, too, means "the chosen one or the most high: Isa. 42, 1: "Behold
my servant, and he is high above all; Eph. 1, 21: the same he appointed over the all rule. And
Aram begot of Aminadab, his name means "spontaneous. He it is on "person" means of which
the Psalmist, 53, 8: I will freely sacrifice to thee, and I will confess to thy name, for it is good is
it, Lord, and Isaiah. 53, 7: He was offered, because it was his own will, and he opened not his
mouth, etc., Jn. 6, 38: I came not to do my own will, but His that sent me. And Aminadab
became the father of Nahshon, and his name means "augury, or the serpentine: because Christ
did not only of things present, but also the past, and things to come and learned of to the
Hebrews. 4, 13: All things are naked and open to the eyes of him. Also for the sake of a serpent,
wisdom; For prudence is attributed to the serpent, below in the 10, 16: "Be wise as serpents, Job
12, 16; he knows the deceivers, and him that is deceived. Note that this was in the of Nahshon,
the time of Moses, and went out with him out of Egypt, and was one of the prince in the tribe of
Judah, in the desert, as stated in the realm of numbers. 1, 7. However, be observed, that of
Exodus 13, 18, there is our version has, the children of Israel out of Egypt, they went up in arms,
he carried away, furnished with an eagle, for the sake of an ambiguity, is better than a The words
as the Septuagint reads: to the fifth generation the children of Israel out of Egypt, they went out.
But the other side. Of Nahshon, the fifth, he was not by Jacob, but the seventh, just as is clear
Computationally, Jacob, Judah, etc.. even to the Nahshon. Therefore it is not the fifth, but the
seventh generation. But it is said that it is not to be reckoned after the tribe of Judah, but only

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after the tribe of Levi, under whose command they went out under the the children of Israel out
of Egypt, Class. 76, 21: Thou hast brought thy people like sheep into the hand of Moses and
Aaron. And it is clear that there are no more the five generations to come. For Jacob became the
father of Levi, was the father of the light of Caath, Caath became the father of Amram, Amram,
the father of Moses and Aaron, just as is clear to Exod. 2; under Moses, and they went out of
Egypt. Here, note that that is between the more they multiplied all the tribes of the tribe of
Judah: and this is because out of it were the kings of the future, who was appointed to fight.
Among them all, a lesser one was multiplied the tribe of Levi: and this is because it was
preordained to the office of the divine, and the priesthood, to which fewer enough. And he also
wants that even the account, after the tribe of Judah, let him be the truth which is said in Genesis.
15, 16: the fifth generation will come back here. Jerome He says, therefore, that which it says
there, it must be understood were to be reckoned after the tribe of Levi, while that which is said
here, after the tribe of Judah. For he hath Perez with Jacob, and Judah, his father, he entered into
Egypt. And for that reason these are the generations are not be counted by Jacob, but from the of
Phares, who, that he entered into Egypt. And it is clear that the fifth was from the Nahshon
Perez. In like manner the light that he entered into Egypt with his father Jacob. And for that
reason from a slight, and not by Jacob, be counted are the generations of. Clear, however, is that
Moses was the fourth from the easy to see. Nahshon the father of Salmon. Salmon is interpreted
sensible: and it signifies the Christ, in whom are all the treasures of wisdom and knowledge are
hid. Morally speaking, it must be noted here, that just as in the first generation of our
justification is signified the order of as much as regards the state of beginners, so in that second
generation, which contains the five in like manner, it means to set out for the proficient. For the
first but the consequences which a man has been freed from sin, is that he has zeal for souls.
And for that reason well, Perez became the father of Hezron, who is interpreted by an arrow,
because of the efficacy of preaching which pierced with hearts of the listeners; Isa. 49, 2: he
hath made me a chosen arrow. Adapter And so the other. And Salmon begat Booz and so on.
Here they are assumed to have been the fathers, which were born after he has entered the
Promised Land. Salmon, for there was born in the desert, and he went in with Joshua in the land
of promise, and married her Rahab the harlot, and by whom he had Boaz. Boaz is interpreted of
courage; Jer. 16, 19: "The Lord is my strength and my strength. Rahab, too, means "a famine,
and / or breadth: and signifies the church, because to it pertains the this happiness is, to Mt. 5, 6:
"Blessed are they which do hunger and thirst after righteousness, for they shall be filled and so
on. Is interpreted also the breadth, because the Church through the whole world is wide, with an
Isaiah. 54, 2: "Enlarge the place of thy tent, and stretch forth the curtains of thy tabernacles, and
so on. Again, the impulse is interpreted, because the preaching of the kings of the attack and the
philosophers; perverted them. Also signifies the church by reason of the deed. Rahab the scarlet
thread of the cast it into the window, by whom she is freed from the destruction of Jericho,
Joshua, 2, 21. Windows, is ours so the mouth: the thread in the window, therefore, is the
confession of Christ's Passion, by which the Church is delivered from the death. Likewise by
reason of the marriage, because just as Rahab, she is married has been joined to Salmon, who
was prince in the tribe of Judah; so Christ married a Church for himself; 2 Cor. c. 11, 2: "For I
have espoused you to one husband a chaste virgin to Christ. But at this point there is asked,
according to the letter, has been with Rahab, the harlot, was how so great a prince, who was the
major amongst the others, is betrothed? And there is one it must be said, that what hath he done
the greatest of Rahab, because he had his people in contempt and the manner of his father 's, the
worship of the God of Israel or taken away. And for that reason, as if for the greatest honor was

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given to the most noble princes. And Booz begat Obed of Ruth. This last chapter, we find in
Ruth. , chap. Of Obed, is interpreted serving and / or the service of Christ, and it signifies, of
whom by the prophet: you have made me to serve with you your sins, He. 43, 24. But Ruth,
signifies the church from among the nations born reason of the place: for it was of the Moabites.
Of Moab, is interpreted by the fathers; by Io. 8, 44: "You from the father, the devil: and again,
by reason of the marriage, as is clear in the Gloss. But it is asked, for what reason these women
are named here, when they are sinful. Jerome Ruth, he assigns the reason of the, namely, that the
prophecy of Isaiah might be fulfilled. 16, 1: Send forth the Lamb, O Lord, ruler of the earth out
of the rock of the desert. Is the rock of the desert, namely evil men, and they signify Ruth the
Moabite. Ambrose, saying, however, he assigns the reason of future, for it was to convene a so
that the Church from among the nations of the unbelievers; and therefore he could to blush with
shame and confusion, the Christ, unless they see to be born also of the of the sinful. Hence, so as
would be taken away of them to shame, and confusion, are to be named. But it is asked, Dt. 23,
3 it is said: the Moabites and the Ammonites shall not enter into the Church;, therefore, with the
Moabite Ruth, has been, in what manner it has been received into the Church? But it must be
said through the Apostle to the Galatians. 5, 18, who in spirit that led away with, they are not
under the law, for he always in the law should be observed more than the words of intention of
the legislator of the law. For the things that was also the reason forbade it from entering the lord
of the Church? This is because the idolatry he found them, namely, lest the Jews to draw the
point of idolatry. Result is that those, which have now being turned, there was no idolater; and
for that reason it was not subject to prohibition. And Obed begat Jesse, and Ruth, the last. Of
Jesse, too, means "sacrifice were offered or set on fire; and it signifies, offered himself to him
that a sacrifice to God for an odor of sweetness. But it is asked: that when that man is called to
be by another name is Jesse, as is clear from 1 Kings. in many places, and that name be kept
holy day, for what reason did not name him the Evangelist in this way? And it must be said, that
this has been order to show that I should be filled in Christ is that which was spoken by the
prophet, Isaiah, 11, 1: come forth a rod out of the root of Jesse. And Jesse became the father of
David the king. Be brave in battle of David, is interpreted to be desired and to the sight, all of
which belong to Christ, just as is clear. He himself a "strong is he that he overcame the devil;
Luke. 11, 22: if but one mightier than he shall come upon him and overcome him, he will take
away all his armor wherein he trusted, and will distribute his spoils. Likewise is the fair in
beauty above the sons of men, a psalm. 44, 3. But at this point we ask, when many are more and
others were the kings of the, then, only that one is called a king? And it must be said that this
was the first king in the tribe of Judah, about the is the lord of which you have arisen: for
although the has been the king of Saul, yet he himself was of the tribe of Benjamin. The second
reason, because others because of the merit of David himself ruled; in Ps. 88, 30, and will make
for ever and ever his seed, and his throne as the days of heaven. The third reason, "to show was
filled with the prophecy of Jer. 23, 5: raise up to David a righteous shoot, and a king shall
reign, and shall be wise, and he shall execute, and justice in the earth; Isa. c. 9, 7: upon the
throne of David, and upon his kingdom shall sit, and so forth. Morally it is designated in this is
the fruit of the generation of complete, such as in the other is the fruit of beginners, and the
proficient. For the first which is required for a perfect in man is that he is a strong for the been
approached opposed to it, that they should not be retarded on account of some difficulty: for that,
and this is signified by Boaz is interpreted a "strong; Isa. 40, 31: "that put their trust in the Lord,
shall renew their strength, they shall take wings as eagles; current, and not be weary, they shall
walk, and will not fail; Prov. last chapter., 10: A strong woman, who can find and so on. The

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second is the humility of the servant, as he is great, that is, how much, so much the humble
himself in all things, and this is signified by the Obed, and he himself is interpreted serving and /
or services to Luke. c. 22, 26: The greatest among you, so be it even as a servant. The third is,
the fervor of charity, which is signified by Jesse, his name means "incense or the burning fire; in
Ps. 140, 2: "Let my prayer be as incense in thy sight, and so forth. And from this we arrive at
the kingdom, and to the glory of: for Jesse became the father of David the king; Apoc. c. 5, 10:
he made us unto our God kings and priests to God to his father; 1 Pet. 2, 9: "You are a chosen
generation, a royal priesthood, a holy nation, a purchased people.

Reading 3

[87326] Upon the Mt .*, chap. 1 l. 3 Where there has been a series of family records, the
Father, that has run through the patriarchs, here he gives the series of the Father, that the kings of
the proceeds through a: and this is divided into two. First, they are assumed to the princes, who
were born of the seed of Israel without the union of strangers, they are assumed to the kings of
the second, are those who followed the match: the conjunction of another 's, where he says,
Joram the father of Uzziah. This is a twofold question. For Luke, the birth of Christ
Computationally, he went up the Nathan; But Matthew proceeds from the descending Christ,
through David, on the Solomon: hence it seems to be a certain contrariety. But it must be said,
just as has been said, Christ's genealogy is Luke, he sets down in the many fathers, who were not
father in the flesh through propagation of origin, but according to the adoption of legal; posits no
But Matthew, who has not been the father of carnal. And it is true that according to the flesh of
the Lord descended from David through Solomon, Nathan, and not by, and yet, according to
Augustine, do not become vacant the mystery of that Matthew from David through Solomon,
went down to the Christ, Luke, however, from Christ to David through Nathan is gone up. For
Matthew, the birth of Christ according to the flesh had received the mark out, as far as the sense
that Christ in the likeness of sinful flesh, came down: and for that reason rightly Matthew in his
generation from David through Solomon, and came down, with David himself whose mother he
sinned; Luke, however, who have the worst he intends to commit to the dignity of the priestly
office in Christ, than it has been through the expiation of sins, it is rightly through Nathan to
David, he went up, who was of a holy man. Note, however, that according to the same
Retractions Augustine in the book, it is not to be understood that the same was of Nathan, the
prophet, that criticizes him, and became the father of a son, whom, but only that there have been
like in the name of. Second there is asked not to Beersheba: Why is named in the name of, just
as Tamar, Rahab and Ruth. And it must be said, that other, even though for some time have been
sinful, yet afterwards they were of the converted and those who repent but this shamefully sinned
crime of adultery, and of murder in the consent: and for that reason subticetur sense of shame for
the sake of his name. Note, however, that in the sins of the read the Scriptures at any time of the
great ones, as David, and others, and this, because the devil did not and small, only the inferior
ones, but even great laid low: For He is our adversary. And for that reason a precaution for the
sake of read, that he who stands take heed lest he fall. The other reason is to prevent anyone
from them more than he thought to be men. For if a person alone in the perfection of them view
it, he could be deceived by idolatry, but when he sees them was fallen by sin, and not something
more to believe has already been by man to make them understand that. Note also this,
according to Gregory, that at some time it came to pass the literal and what is signified is the evil

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of that which was good, but sometimes the it came to pass and what is signified the good of evil.
Urias, for there was no a good man and just, no one who is blamed for in Scripture, and yet a
signifies that the Devil. Now there was at Beersheba, a sinner, and yet it signifies a good thing,
namely the Church, as the gloss on 2 Kings. 12, and also the Gloss to expose the figure of which
is called the allegorical sense the "according to the sense. Uriah "is translated as God, my light,"
and signifies the devil, who a desire for the light of the Godhead; Isa. 14, 14: I will be like the
Most High. Beersheba, the well is interpreted the seven, and / or we'll society, and signifies the
church of the nations, seven-fold for the sake of the grace of baptism. Decided on this in the first
espoused the devil, but of David, that is Christ, it has taken away from him, and he joined to
himself, and by even the devil himself killed him. In another way, it signifies the law of
Beersheba, through whose led him to form the ways of the people is, who does not want to enter
into the house of an understanding of them by the spiritual, and for that reason of his death,
carries a letter, because the letter kills, 2 Cor. 3, 6. But David, that is the Christ, he took away
from the Jews, the law, when he taught the understanding of it spiritually. And Solomon became
the father of Rehoboam, and so forth. Now, as is interpreted, the mighty hand of David, and / or
desirable in appearance, so, peaceful Solomon: and this is the right thing, for out of the strength
of results of the operation of a good peace of conscience; Ps. 118, 165: "Great peace to them
that love thy law. Now it happens that from the peace, a man of conscience he wishes to come to
the good of others. Thus Solomon became the father of Rehoboam, his name means "attack: the
force of preaching because it is moved, having peace of conscience, while extending the name of
Christ, just as we read of the Holy Apostles, He. 27, 6: He who shall rush in unto Jacob, of
Israel shall blossom and bud, and fill the face of the world with. Now both of these signifies
Christ, for he is the peace. Likewise is the Rehoboam, who attack the people of preaching
perverted them., Rehoboam the father of Abijah, whose name means "God the Father: for out of
the fact that a man is eager to others for the advancement of the spiritual, and / or the corporeal
works of mercy, it becomes worthy of the paternity of God, that within the 5, 44: do good to
them that hate you, that you may be children of your Father, who is in heaven and so forth. And
Luke. 6, 36: "Be the merciful. This is also be attributed to Christ, to whom is said: "I will be a
father to him, and he shall be a son to me. And Abijah became the father of Asa, and his name
means "lifting up his: because sometimes a man is made from the fact that the father of both the
higher of others, incurs a certain negligence of security; for that reason became the father of
Abijah, Asa, so that a man is in a continuum your progress, which he had ever it raise to greater
things. This is also be attributed to Christ, who is called lifting, that is, increasing; Luke. 2, 40:
but the child growing more serious. And / or lifting, because it took away the sins of the world.
Was the father of Asa, Jehoshaphat, who is interpreted by examination, that from this time that is
always growing on a spiritual man, is effected in judging; 1 Cor. 2, 15: "The spiritual man,
whosoever dijudicates. And this belongs to Christ, "because the Father has given all judgment
of his son. Jehoshaphat the father of Joram, his name means "dwelling in the highest, because
he who is the judge is appointed, he ought to dwell in the high places; Isa. 33, 16: "this one shall
dwell on high. But how can it be so, the apostle says: "Our citizenship is in heaven. This is
suitable to Christ, because He is high above all nations is the Lord, a psalm. 112, 4., Joram the
father of Uzziah. Here there is the question of the literal. For 1 Par. 3, 11 it is said that Joram
became the father of Ochozias. Ahaziah, the father of Joram. Joram the father of Amaziah, and
Azariah, who it is said. Amaziah the father of Uzziah. In the two therefore it seems the
Evangelist in the family records, a series of failed. First, because they did not beget Ozias,
Joram, but Amaziah;, secondly, because she passed over the three generations to come. The

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answer should be to the first, that to generate by any other man can be understood in two ways,
directly or indirectly: directly, as the Father of a carnal immediately begets a son, and so does not
of Joram the father of Uzziah. In another way, by means of, as we are we are said to the children
of Adam, and thus the Son is begotten by an can be said to be a grandfather or your great
grandfather, him, since he was by the birth of a mediate he came down. But the reason why she
passed over the three kings, and three reasons for this. The first from the Jerome, who, he says
(as it is written Exod. 20, 5): "The Lord at all visit any sins of the fathers to the third and fourth
generation, to them that they become followers of the fathers of crime. , Joram the took to wife,
the daughter of Jezebel, that is, of Athaliah, which drew him to the point of idolatry. Ahaziah,
the father of more than He was wholly given to idolatry. In the same way Joram, who with the
crime of idolatry also Zacharias the son of Jehoiada, they killed, and three, as with that reason
they are unworthy to shut out by the generation of Christ. Chrysostom gives the reason for
another. For I have commanded the lord of Kings 4. 9 Nansi of Jehu the son, that he himself to
uproot the house of Ahab, who was in love with was in the execution of the commandment, "and
from the worship of the gods, however, did not turn away: For bowed down to a molten calf.
And because the carefully finished by destroying the empire of the lord the house of Ahab, it was
said to him, that the children of hers all the way in the fourth generation were sitting on the
throne of the house of Israel; Hence, just as he deserved the kingdom of Jehu of Israel, even unto
the third or fourth generation, so, by contrast, Joram, who also joined the women themselves the
Gentiles, and he carried away iniquity of the house of Israel, to the house of Judah, he should
have to lose in the of posterity, the name of the genealogy of Christ to the fourth generation,
there came the expiation of sin. Augustine in the question. I know, and Vet. Test. another he
assigns the reason. For he says, that, Some have the good were set, both the good fathers found,
just as Isaac, and Jacob; and some bad, and yet the good fathers found, just as Solomon, who was
a sinner, nevertheless, David, and to be a just and holy is he had his father, while others were
neither do the good, nor they had the good father, just as they were these three, as is clear by the
above. Joram he hath committed, and his sin was running on, as far as the children of Esau, who
almost evil hath he done nothing, except that he burnt in the incense; the continuation of sin is
the cause or reason for this is destruction. And that reason they are in the the three who remain
faithful to the sin of idolatry, are excluded from the genealogy of Christ. Moreover, the reason is
assigned for the sake of the three mystically quaterdenarios, by whom Matthew intends to
describe the genealogy of Christ. And Ozias too, means "a mighty lord, and, Christ is signified,
as mentioned in the Psalm. 117, 14: my strength, and praise of the Lord, he is become my
salvation and so forth. And Joram became the father of the mystical sense, Ozias, because he
who dwell in the heights, they must be working strongly. Note that under this did Isaias
prophesy of Uzziah,, as is clear from Isa. 1, 1. Because of For the fault of the princes, and of the
kings, and also of the people, the prophecy of God hath taken away, and instruction, and so
under the king, once more the good of the emanation of the prophecy. Uzziah became the father
of Jotham, he set out his name means "; and it signifies the Christ, by which the Church makes
progress every day. Are on the right And Ozias the father of Jotham, strongly, that they who
work, are in a continuum I should think; of the Psalm 83, 8: they shall go from strength to
strength. , Jotham the father of Ahaz, whose name means comprehending, because of the virtues
by continuity, there came a man had set out the knowledge of God; Ps. 118, 104: I understood
from your commands, therefore I hate every way of iniquity; Ps. 63, 10: they announced the
works of God, by showing in the work of, and understood his doings. For which cause Paul to
the Philippians, 3, 12: "I follow, if by any means overtake, I will in which I am also apprehended

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by Christ Jesus. This is suitable to Christ, who only is perfect divinity, comprised a Lk. 10, 22:
No one knows the Father except the Son. , Ahaz the father of Hezekiah, that is, strong, the Lord:
for such a person has the strength of their master himself; 2 of the kings of 22, 2: "The Lord is
my strength, and my strength. This is suitable to Christ, who is strong in battle. "Hezekiah was
the father of Manasses, and is interpreted into oblivion, because he who knows God already
perfectly, and so their temporal forget? Ps. 44, 11: forget your people, and the house of thy
father; Genesis. 41, 51: the lord has made me forget my labors, O God of all. And this is
suitable for Christ to, which is spoken of Ez. 18, 21: if the wicked do penance for all his sins,
which he hath committed, of all his iniquities, which he hath committed, I will not remember. ,
Manasseh the father of Amon,, is of the faithful and feeding on them: because they are truly
faithful is that he who despises the temporal possessions. For according to Gregory, fraud is a
daughter of covetousness: and therefore he that despises the temporal perfectly, he is not does he
care about infidelity. Whence it is rightly Manasseh became the father of Amon. This is also
interpreted feeding on them: for he that despises the temporal, he then owes to nourish the poor,
by the mercy; within the 19, 21: if thou wilt be perfect, go, and sell all that thou hast, that,
behold, of contempt, and give to the poor, behold nourishment. But this belongs to Christ, who
are truly, he is faithful, as above. 144, 13: The Lord is faithful in all his words, and again
brought up: The mouth of the. 11, 3: I, that a foster father Ephraim, I carried them in my arms,
and they have not known that I healed them; within the 23, 37: "How often would I have
gathered thy children as a hen gathers her chicks under her wings, and ye would not? Amon,
the father of Josiah, his name means "the salvation of the lord, and / or burnt, and that from this
time a man is consequent to salvation, which it forgets and even of those temporal do give it, or
the poor. And / or burned down. Christ, that is the Class. 73, 12, who wrought salvation in the
midst of the earth, and that he offered the sacrifice of God for an odor of sweetness, an Eph. 5,
2. Jechonias Josiah became the father and his brethren, his name means "the preparation of the
lord, and / or the resurrection of the; and it signifies Christ, who hath prepared for us the place,
Jn. 14, 2, and he that says "He. 11, 25: "I am the resurrection and the life, and, by this we came
to the resurrection. Here, however, there is a threefold question according to the letter. First
there is asked, how shall I say to have begotten the Jechonias Josiah, and yet not to him, but his
father became the father of Joakim. And to this There are two answers. For according to
Chrysostom, to whom the consent to Augustine, the name of Joakim is passed over at all, and
this because it is not reigned in by the divine decree, but by the Pharaoh 's a power, which in the
kingdom of itself has instituted, imprisoned Joathan the firstborn of his brother, who reigned
before him. And the history of this is noted to the Kings 4. 22, and 2 Chro. 36, 1 ss. He also
had the three sons of Josiah, Joathan, Joakim, who also Eliacim, and Zedekiah. If indeed, for
Augustine, as he says, they three are removed out of the genealogy of the kings of the, because
by the swerved out of idolatry are, how much more this, which was not by God, or the prophet,
but by the position of a Greek man, was established in the kingdom? The sentence is not by the
words of Jerome, as he wishes to him and consents to Ambrose, and was spoken of in that each
of Joakim, and he at the end of which is recorded as quaterdenarii, and which is recorded as in
the beginning of the third, and both Jeconias, and Joakim are the same. It should be noted, that
the three were the sons of Josiah, of Joakim, who also Eliakim, Joathan, and Zedekiah. On the
death of Josiah reigned in his stead of Jotham, the son of a mean proportional to which he was
taken by the Pharaoh king of Egypt, and imprisoned, he appointed his brother, the firstborn of
Joakim the king, accusing him of being tribute, after which Nebuchadnezzar, king of Babylon,
the defeat of the king of Egypt, and besieged Jerusalem, and he took of Joakim, whom under

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tribute, and sent him back to Jerusalem. But afterwards, when he would have to rebel against the
of Joakim the king of Babylon, of an aid, relying on the king of Egypt, he went up
Nebuchadnezzar, Jerusalem, and he took him, and killed him, and he appointed his son
succeeded him of Jehoiakim, whom also he named Jechonias the name of the Father;
Nebuchadnezzar, fearing what they ought to, do not mindful of this confoederaretur death of his
father with the king of Egypt, returned to the Jerusalem, and besieged it, and they Jechonias, or
this of Jehoiakim, the son of that is, of the other, on the advice of Jeremiah gave himself up to
the king Nebuchadnezzar, and wife, and the children: and these, properly speaking, are said to
transmigrasse into captivity. Nebuchadnezzar, the king thereof, he made his father 's brother
Zedekiah, and it brought him into Babylon, Jehoiakim, and he is he of whom is said after the:
and after them of the captivity. But why was named, Jechonias, with his name has been of
Jehoiakim? And it must be said, that that is was given the name of the from the prophet, that is,
Jeremias; Jer. 22, 24: Thus says the Lord: "Though the Jechonias the son of Joakim king of
Juda, were a ring in the hand of my right hand, I would pluck him from thence," and further on:
was it an earthen vessel and a broken Is this man Jechonias? And for that reason the Evangelist
is appointed by the rather by such a name, the evangelist makes to show that He to agree with the
prophet. Note also that although the same thing, is a noun, however, is written in different ways.
Indeed the former is written the name of Joakim through K, and seems to be said of Joakim; but
in the second is written by the III, whence it is said of Jehoiakim: and for that reason have
diverse interpretations. The first place, the resurrection of the "is translated as yet according to
the preparation of the Lord. Second there is asked why it is said Jechonias and his brethren. For
many, belonged to the kings: who had brothers, but never for it is said, and / or mention is made
of the brethren. The answer should be, according to Ambrose, that the expression, mention is
made of the brethren, just as when it is said Judas and his brethren, and Phares and Zara of
Thamar, this signifies that it is equal in holiness, they were, and / or malice. But these men, the
three all of them are of evil. Otherwise it can be said, that it was just because of these reigned in
each of the brothers, just as is clear by the things that were mentioned, so it was not that of the
brethren of all other monarchs in. Third there is asked concerning this which he carried into
captivity, it is said. It would seem false, because never Josiah and removed. And must this be
accepted it must be said to be according to the foreknowledge of the divine, according to which it
was ordered it was he begot them as they were then, to be migrating to. And / or it must be said,
that is the same as in the transmigration of and on the point of the captivity, or was now
imminent.

Reading 4

[87327] Upon the Mt .*, chap. 1 l. 4 Here we are presented of the generation of the third
quaterdenarius of Christ, who proceeds by a private person. Of that of Jechonias, just as has
been said above, there was a twofold opinion. For Jerome and Ambrose hold that the other was
he who is placed in the end of the first and he was called quaterdenarii Joakim; but the other is he
that was spoken to Jehoiakim. However, according to Augustine, as above. 'Indeed, the
captivity of the children of Israel signifies the translation of faith to the nations; the Act. 13, v.
46: To you it behoved us first to speak the word of God. In that there was a captivity, as a part of
the reflection of the Jews to the Gentiles. Hence, the angle thing is constituted as it were; and for
that reason Jechonias this signifies Christ, who was made to a corner-stone, both in himself,

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uniting the people, and of the nations of the Jews; Ps. 117, v. 22: The stone which the builders
disallowed, the same is become the head of the corner. But at this point there is asked, Jer. 22,
30 it is said: "Record this man, Zedekiah, a man of a barren woman, who in his days not
prosper; for we will not have none to sit shall be of the seed of him on the throne of David. How,
then, is called Christ to have descended from David through Sedecias, has written that of Christ
so with the. 9, 2: "upon the throne of David, and upon his kingdom shall sit? The answer should
be, according to Ambrose, that when Christ is called to sit upon the throne of, is understood of
the spiritual kingdom, not a corporeal, except in so far as the corporal by the kingdom of David,
signified what is spiritual. Salathiel, the father of Zerubbabel. On the contrary: Chronicles, 1. 3,
17 it is said, that the children of Jechonias were of Asir, Salathiel, and Malchiram, and of
Pedaiah. Pedaiah, are the children of Zerubbabel, he had, and Semei; out of the Abiud absolutely
no mention. Therefore it seems, the Evangelist says that what is ill, that the father of
Zerubbabel, of Salathiel, and that became the father of Zerubbabel, Abiud. Are three solutions to
this in the Gloss. One response, that the many things in the book of Chronicles are corrupted by
error of the scribes said, especially about those things that pertain to the number of, and to their
names. Generations, infected by what they are forbidden by the apostle to attend to, which is
more than the good of the question entail, 1 Tim. 1, 4. The other is the response, that the
binomials of Salathiel was as follows: for it is called to be an of Salathiel, and Caphadara; and
for that reason, saith the Book of Chronicles, Zerubbabel, son Caph, the Evangelist But the son
of Salathiel. There is no law, therefore, contrariety. The third is the response, and more true,
that of Salathiel, and were Caphadara brethren, "as saith the Book of Chronicles. Caphadara was
the father of a son, whom he called by the same name, that is, Zerubbabel, and this the father of
Abiud. It must be said also that the Book of Chronicles tells of the genealogy of Caph; the
Evangelist generation of Salathiel, because of him, was Christ to be born. It must be noted,
however, that one of them who were of the Abiud, even to Joseph, there is no mention in the
books of Sacred Scripture, but from the annals of the Hebrews, whom Herod be burnt for the
most part he made that fails to the lot of its own kind of concealing the, were accepted. It is
clear, the text. We shall go on the sense of the mystical. Note that a part of the family records,
in this body there are three orders. The first is the order of the doctors, and it contains the four
generations to come. Before prayer, is required the preparation of, according to Sirach. 18, 23:
before the prayer prepare thy soul, and therefore out of the Jechonias, his name means "the
preparation of the lord, it follows of Salathiel, his name means" my request; and he points out
Christ, Who in all things was heard for his reverence, the Hebrews. 5, 7. But prayer was the
doctrine ought to come before, as it says on Eph. 6, 19: "pray, it may be granted in the opening
of the word of my mouth, and for that reason it follows of Salathiel Zerubbabel, his name means"
master of Babel, that is, of confusion, because by the doctrine and preaching of the apostles they
were recalled to the nations to the true God, and this was to the confusion of idolatry, and this
principally appropriate, Christ, who says: call me, the master, and lord, and ye say well, by Io.
13, v. 13. Through the doctrine, however, and the proclamation of the dignity of man acquires
father 's; the fathers of those who are instructed are said to spiritually; 1 Cor. 4, 15; for if you
have ten thousand instructors in Christ, yet not many fathers: in Christ, the gospel of Jesus, by
the, are the children. And therefore it follows Zerubbabel the father of Ahoe, And his name
means "my father, this is and this belongs to Christ; Ps. 88, 27: he shall cry out to Me, O Father
thou art mine. Abiud became the father of Eliakim. This is designated the order of beginners,
that is, the listeners. But the first thing comes to be through in the preaching of an auditor, and
that ought to be a preacher, to attend to, is that they rise again to the virtues from the vices of,

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according to Eph. 5, 4: "Wake up, you sleep; Abiud, and for that reason became the father of
Eliakim, the resurrection of his name means"; and it corresponds to Christ, who says, by Io. 11,
26: every one that believeth in me, has eternal life. But it is not rising again can arrive at a the
state of justice except by the help of God: and for that reason, after he arose again, man needs the
help of God, according to the Psalm. 120, 2: "My help cometh from the LORD, and therefore it
follows: And Eliakim became the father of Azor, his name means" all granted. And this is also
be attributed to Christ, as mentioned in Ps. 26, 9: a helper Be thou my right, sir. And through
this, we arrive at the help of justice: thus, became the father of Azor Sadoc, his name means "the
just man; Rm. 3, v. 22: the righteousness of God through faith in Jesus Christ, unto all and
upon all who believe in him. But the sum of in justice and in the end, is love, of justice, the end
of the Christ, the end of the commandment is love, 1 Tim. 1, 5. Only these are two precepts, that
is, the love of God, and of neighbor; 1 Jn. c. 4, 21: And this commandment we have from God,
that he who loveth God, love also his brother. And for that reason it follows Sadoc Achim, and
Achim and Eliud. Achim is interpreted my brother: whence it signifies love of our neighbor; Ps.
132, 1: "Behold how good and how pleasant it is for brethren to dwell together in unity. , That is
the Christ, who flesh, and He is our brother. And because the love of our neighbor can not be
without the love of God, for that reason it follows Eliud became the father of Achim. O my God,
is interpreted Eliud; Ps. 17, 2: "I will love thee, O Lord: and this belongs to Christ; Ps. 30, v.
15: O God, thou art mine. And Achim the father of Eleazar. This is designated the order of the
proficient. Now no one can get by without the help of the divine, from which point which is
required for divine help to go forward; and for that reason it follows Eleazar, Eliud; rightly, his
name means "God is my helper; Ps. 83, 6: Blessed is the man whose help is from thee. But
because God has in many ways it can help as to salvation that he and intending to removing that
forbid the opportunities for, and especially in does that help through the gift of his grace; 1 Cor.
c. 15, 10: By the grace of God I am what I am. And for that reason, Eleazar, that is, the helpers
of God, it follows of Mathan, his name means "the gift of, that is, of divine grace: and this
belongs to Christ, who is also the donor; by Io. 3, 16: "God so loved the world, or a son he
would give his only begotten; Eph. 4, 8; he gave gifts to men. But because a man could do such
great trust of the gift of grace, that he himself be exposed to the negligence of the, not by
cooperating with the exercise of free will of grace, for that reason it follows that of Jacob, whose
name means 'wrestler'; this for the sake of 1 Cor. 15, 10: By the grace of God I am what I am,
and it follows: and his grace in me hath not been void; 2 Cor. 6, 1: We urge you, do not in vain,
the grace of God that you receive. But now it follows Joseph, that is, an increase of, because
through the grace, and of free will came a man of the attempt of to the increase of; Prov. 4, 8:
path of the just as the light that shines more and more unto the perfect day. Whence Jacob
became the father of Joseph, the husband of the blessed Virgin. But at this point there arises a
twofold question. First there is asked out of the opposing elements which seems to be among the
Luke and Matthew: For Luke, he says that Joseph was of Heli, who was of Mathat; But Matthew
says that there was Jacob: therefore seems to be a contrariety between them. But is it must be
said for this, that there were two, of the same stock, but not of the same family, that is, and of
Mathat of Mathan. For there were some of the family of David, but one came down from the
family of David by Solomon, that is, of Mathan while the other says through Nathan, that is, of
Mathat. Mathan, therefore, took to the name of the wife Hestia, out of which she bore to Jacob;
died, however, of Mathan, that the law was not forbidden by the widow to marry, was married to
his brother, the Mathat, who became the father of out of it to Hell. Hence, of Jacob, and Eli,
were brothers, about the same mother, but it is not the same father. And there came a Eliam, the

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wife, and he died without children, and so Jacob, to set up seed unto his brother, he took to the
same wife, and became the father of Joseph. Hence, Joseph was the son of Jacob, according to
the flesh, but a son of Eli, according to adoption. And for that reason Matthew, who held that
Christ's genealogy is in the only father in the flesh, he says of Joseph, the son of Jacob; "Luke,
however, who held that they were not many that were come to an earthly father, the son of Heli,
he calls it. Moreover, the reason of this difference, were discussed above. It must be noted,
however, that he received when Brother brother 's wife, to set up his name, it is not so it must be
understood that the Son of the one who produce the name of the brother of the deceased he was
called: Boaz for Ruth, who has received it, to set up the seed of Elimelech, became the father of a
son, whom he did not invite Elimelech, but of Obed ; but for the extent it is said to raise up the
name of the to him, because to him, he ascribed to the son of according to the law: neither is
there this difficulty, because, just as is said in the ecclesiastical history, the apostles themselves
and Evangelist were instructed from their immediate parents of Christ from the genealogy of
Christ, who to that part of the memory, and partly the books of Chronicles, from what was said.
held the heart. The second question is: "Matthew intends to write to the birth of Christ. When,
therefore, Christ was not the son of Joseph, but only of the blessed Virgin, for what purpose it
was necessary to stop reaching out the birth of Christ from Abraham to Joseph? To which it
must be said, was that the custom among the Jews, and it is even to this day, take a wife of his
own tribe, hence, in Art. 36, 7 it is said that each man take a wife, and of the tribe of his own
kindred. And even if this is not necessarily the observance of the, of custom, however, was
watched for. Hence, Joseph, Mary, as it were very near to him, he married. And for that reason,
because they were of the same genus, by the fact that Joseph is shown to have descended from
David, is shown in the coast and the Christ was of the to have been the seed of David. But
whence can be had in the fact that Joseph and Mary have been of the same tribe? It is clear, from
the fact that we find in Luke. 2, 4, to be made, because when he ought to have a description of,
he went up he of Joseph and Mary are in the city of David, which is Bethlehem. Hence, by the
fact that it led with him, it is clear that the family were of the same. But it is asked that is why
the Mary, he does not show out of David is the birth of Christ. It must be said that it is not usual
among the Hebrews, and not even the Gentiles, to weave through the genealogy of the women,
whence Christ, who came for the salvation of men, a desire in the follow this example, and / or to
observe the morals of men, and thus it does not by the woman to the genealogy of his is
described, without danger, especially when he of the truth was unable to be known genealogy of
his men. the husband of Mary. Jerome says: when you hear the man, does not arise the
suspicion of her married life. On the other hand. Was it not a true marriage? It must be said
that it is, because there were three things the goods of marriage: the offspring, God himself;
faith, because there is no adultery; and a sacrament, being indivisible union of souls. What, then,
it must be said? This is meant as much as the complement to the marriage, which results from
carnal intercourse. That is why, Augustine, as he says, is named the man of the blessed Virgin,
to show a marriage are not to one for an equal vote of the contents. But as He has been a
marriage? A vow for an impediment to marriage being contracted, and dissolve it when
contracted. When, therefore, the Blessed Virgin has vowed virginity, seems to have been no
marriage. Further. Also agreed on in the carnal intercourse, if it was a marriage. But it must be
said that the Blessed Virgin annoyed him between the two: on one for the sake of annoyed him
for part of the curse of the law, to which was subject to the barren: on the other side to save his
vexed that the purpose of for the sake of chastity; and for that reason he proposed to her
virginity, but the Lord ordain otherwise, and so he resigned himself to the disposition of the

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divine. It is said that that consent to carnal intercourse, it must be said that it is not, but in the
marriage directly, according to the flesh but in the bond as it were implicitly, if God had a mind.
Of whom was born Jesus, who is called Christ. This mistaken idea of a double is excluded. One
who says that Christ was the son of Joseph: and this is excluded by the fact that out of which it is
said. For if it would have been the son of Joseph, he had said on this subject, or at least out of
the to whom. The other excludes the error of, that is, Valentine, who says that Christ did not
have assumed the body of the Blessed Virgin apportasse but of the heaven, and by the Blessed
Virgin, as it was by the trough, was gone over. On the other hand it is said of it is that in virtue
of. For if it were so, as he says, he had said the Evangelist does not out of the of which, but
through which, or by whom, and / or out of which, or something like that. "For this preposition
of the always consubstantiality notes, but not the preposition" of, and so can be said: "from
morning comes the day, and that the ark of proceeds from a craftsman, he would never it is said,
of an artist. Hence, from the out of this which he says, it means that from the body of b. the
virgin is the body of Christ was formed; Gal. 4, 4: "God sent His Son, made of a woman, it came
to pass under the law. Here is the error of Nestorius to be guarded against and his two persons in
Christ, he set, and for that reason does not allow God was born, and / or suffered, nor other
things which are of God, that exist from eternity, and / or to have created the stars, attributes to
man as well. Hence, in one of his to admit that the letter of the authority of his error, for the
confirmation of: of whom was born Jesus, does not mean God, but Jesus said: which is the name
of a man, also is Christ. But according to this there would be no union in Christ, not Christ who
would be said and one. Note, therefore, that in Christ, because it comes to union of the two
natures in one Person, is made a communication of idioms, such as that which they are to a man
of God, and vice versa. And he can cite as an example of the two to whatever the nature of
accidents in a subject, just as an apple and we speak of white saporosum. And as much as we
speak of white to the saporosum, by reason of which an apple is white, and the other way around.
Who is called the Christ. Note. It is said simply Christ without the addition, "to denote that he
was anointed with the oil of an invisible, not material, as the kings of, or the prophet in the law.
Ps. 44, 8: I have anointed thee, O God, thy God, with the oil of gladness above thy fellows. So
all the generations. Where there has been the conception of Christ, here he concludes the
number of generations: and divides them by the three quaterdenarios. Quaterdenarius The first is
from Abraham to David, as far as inclusive, namely, that of David when the first was numbered
in the quaterdenario, and this is So all the generations. The second extends from David
quaterdenarius exclusively, in the sense that he himself David, were not paid at once, but begin
by Solomon, and is terminated at the transmigration of Babylon, and this is and from David until
the carrying away into Babylon. The third begins from the carrying away of Babylon, and
terminated in the Christ, so that Christ is quaterdenarius. But it is asked why the Evangelist so
carefully, closely and attentively he distinguished the birth of Christ for three quaterdenarios.
Chrysostom he assigns the reason: because in these three there was a quaterdenariis is always
some change to be among the people of Israel. In the first, he had been under quaterdenario the
leaders to under the kings in the second, in the third under the chief priests. And Christ Himself,
is the captain, and the king and the high priest; Is. 33, 22: "The Lord our Judge, the Lord is our
lawgiver, the Lord is our King. And of his priesthood it says in Psalms. 109, 4: "Thou art a
priest for ever after the order of Melchizedek. Bring forward another argument, he assigns
himself, as the show that is, the necessity of the coming of Christ. In the first quaterdenario have
asked for the king, against the will of God, and the law they have broken the. But in the second
for the sake of their sins, they were led away into captivity. But in the third, through Christ,

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from all moral wrong, and misery, and from the spiritual slavery of sin are set free. Jerome
thirdly, he assigns the reason, because by reason of these three things are signed by the times in
which life is of all men. Through the quaterdenarium is marked, for the first time before the law,
because in that some of the fathers, which they are assumed to have been before the law; by the
second, time, on condition the law, that they are assumed to all those who are under the Law;
through the third, however, the time of grace, since they are termed to Christ, through whom the
namely, grace and the truth of it is made, by Io. 1, 17. Also be an appropriate the mystery of
this distinction: for the quaterdenarius is the number of composed of the four and ten. Through
the ten is understood, therefore, the old testament, which is given to in the ten commandments of
God. By the four, however, the gospel which is distinguished in the four books. Designate three
persons quaterdenarii Faith in the Trinity. Hence, from the genealogy of the fact that Matthew
quaterdenarios divides into three, it is described that through the Old and New Testament in the
faith of Christ, one arrives at the of the Trinity. Concerning the number of generations, there are
two opinions. For according to Jerome, who says that One is the end of the first in the Jechonias
quaterdenarii and at the beginning of the second, the generations of them, were forty two: they
do, for so many quaterdenarii three. But according to Augustine, there are only forty-one; and
that Christ, let him be one. And this is this is a mystery. For forty years old, under the
leadership of the number of rises up out of the four into ten, and the other way around. But
according to the Platonists, is the four number of the bodies: For the body is composed of the
four elements; But ten is the number of, that shall stand up out of the aggregation of numbers and
linear: For there is one, two, three and four of ten they do. And since Matthew intend to declare
the lineally as Christ is come down to us, for that reason the space of forty he came to the
generations of Christ has made us. Luke, however, in Christ, who intends to commit to the
dignity of the priestly office, the expiation of sins to which it belongs within the 18, 22: I do not
say to thee, till seven times, but seventy times seven, etc. he sets down seventy-seven
generations; For this is the number rises up from the multiplication of the seven in eleven: seven
times For the eleven are seventy-seven. Through the transgression of the eleven, therefore it is
understood of the Decalogue; But, during the seven of the sevenfold grace, through which there
is remission of sins. But that, according to Jerome, were forty and two generations, it is also free
from mystery, because those two are understood by the two precepts of charity, or to the two
covenants: the Old and New. Now the birth of Christ was as follows. Where there has been
Christ's genealogy in general, is described here in particular the generation of his: and this is
divided into three parts. First, he mentions the title of a certain man, and second of the
generation of the Evangelist describes the manner of, where he says, when he was betrothed to
Joseph, as his mother Mary: thirdly, he proves the manner of generation, where he says, her
husband, Joseph. He says, therefore but Christ's. We read this in two ways. According to
Chrysostom for being a kind of prologue to be said, but according to Remigius, is a kind of
epilogue of the said. In the first way it reads thus: It was said: it is the genealogy of Christ, in
what manner became the father of Abraham, Isaac, etc.. by an admixture of according to the
flesh, but in Christ 'was the generation of, supply: it shall be said as in what follows. In the
second way we read in this manner, and that it may be the epilogue for they go before: so from.
as far as to Christ. Now the birth of Christ was as follows; supply: as from Abraham through
David, and be extended for others to Christ. Then he describes the manner of generation, and
first, he describes the person begetting, when he says, when he was betrothed to; according to the
very birth of Christ, when he says, before they came together she was found with child, and third,
as plaintiff, of the generation, of the spirit the holy place. Describes the person of the of the

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three. First, from the condition of, when he says, (...) betrothed to Joseph, and second, from the
dignity of his mother; third set from the proper name of Mary. He says, therefore, when he was
betrothed to Joseph, as his mother Mary. But at this point there arises the question at once.
When Christ, who wishes to be born of a virgin, his mother wish for this reason desponsari? The
reason, according to Jerome, a triple is assigned. The first is that it is his testimony more
credible of her virginity. For if he had not been espoused, and said that he had to be a virgin,
when he was impraegnata, it did not appear on account of anything else to say, except to harbor,
conceal, the crime of adultery. But when he was betrothed to, it had no need to lie. And for that
reason it would be more to him should be believed; Ps. 92, 5: "Thy testimonies are become
exceedingly credible. The other reason is in order to have the men of the garrison, or, when he
fled into Egypt, or with an from there he came again. The third was he that he be delivered, be
hidden from the devil, lest that is, if he knew to, did not impede his passion, and the fruit of our
redemption; 1 Cor. 2, 8: for if they had known, they would never have crucified the Lord of
glory; explained with respect to the devil, that is, not be crucified, had given him leave. But the
other side. Did the devil does not know whether she is a virgin? For her, virginity was not in the
flesh has been eliminated. Therefore the devil were able to know it to be a virgin. But it must be
said, according to Ambrose, who also assigns the reason for this, that the Devil can be the
subtlety of some of nature, which, however, they can not but by divine permission. And so he
would know his virginity, except from a careful consideration of the divinely would have been
forbidden for them. According to Ambrose is assigned to a threefold reason. The first is for the
glory of the preservation of Mother of the Lord: the hurt of the men of his rising doubt, than to
concerning my client of his mother. And therefore he wanted desponsari it might take away the
suspicion of adultery: for he had come to fulfill the law, not to pay them; Mt. 5, 17: I came not
to destroy, but to fulfill; From. 20, 12 it is said, Honour thy father and thy mother. The other
reason is, and virgins of the adultery should be taken away have been marked excuse to say: for
if the mother of the Lord would not have been betrothed to, and yet is Pregnant, But they could
by it, shall in like manner to excuse himself; Ps. 140, 4: "Incline not my heart to evil words, to
make excuses in sins. The third reason, because Christ the Church for themselves married, which
she is a virgin; 2 Cor. 2, 2: "For I have espoused you. And for that reason to be born of a virgin
betrothed to a desire in the sign that it is the Church for themselves married. When, therefore,
was espoused to. But to whom? Joseph. According to Chrysostom, Joseph was carpenter; and
signify the Christ, who by the wood of the cross repaired all things, the heavenly and so on. She
is his mother, that is, of God. This is shown in the dignity of his: "No one is a creature this has
been conceded, nor a man, neither does the angel, that it might be a father, or mother of God, but
this was a singular privilege of grace, that they may not only a man ', but the mother of God will
be made; in Apocalypse and for that reason. c. 12, 1 it is said: the woman clothed with the sun,
as if the whole was filled with the divinity. Nestorius, he has denied, and this is because the
divinity are not having received of the was a virgin. On the other hand, whom Ignatius Martyr
makes use of the example of a fair to show that was the mother of God. It is established, he says
that "in the generation of the woman is said of men of common mother said, and yet the woman
does not give a rational soul, which is from God, but to minister to the body, the substance of its
formation. So, then, the mother of the woman is said of the whole man, because that which is
taken out of it, is united to the soul "rational." Likewise, when the humanity of Christ is taken
out of the Blessed Virgin, to the divine nature for the sake of the union of the Blessed Virgin is
said to not only the mother of a man, but also of God, although not to be taken from the very
divinity, just as not in the other the rational soul is taken from his mother. Mary, the proper name

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of. Star of the sea is interpreted, and / or illuminatrix, and by their word of the Lord from
whence in Apocalypse. 12, 1 is described the moon under his feet. Before they came together
and so on. Here it objects Elvidius: if before they came together, at any time, therefore, came
together. Hence this kind of mother 's denied the virginity of Christ: not before giving birth, nor
in the birth, after birth, but says that he was known from the man. And he responds Jerome, that
without a doubt, before this which is said, always implies a relation to the future. But this can be
in two ways: either according to the nature of, and / or according to the acceptance of the
intellect. For if he says: before eating in the port of Rome, they sailed to Africa, must not be
understood that after that the navigaverim to Africa, eaten, but because I intended to eat ", and
anticipated by the voyage I did not. It is true here. It is not so really it must be understood that
afterwards they came together, just as he says to the guilty, but because, the very fact that he was
betrothed to him according to the common opinion of it was easy for them, sometimes to come
together, although it never have come together. Remy explains this differently: that there be
understood the solemn celebration of the marriage of: before the, for it was and he was made a
few days by the espousal, and in the meantime was not the bride in the custody of the men;: but
afterward he was made the solemn feast of the celebration of the marriage celebration, and then
to the house of traducebatur of her husband. By this marriage of the Evangelist is speaking here.
And according to this objection has no place Elvidii. Essential meanings of words Note: For that
thing, properly speaking, is said to have been found, of whom they do not hope, nor it was
supposed;, and Joseph, he had so great concerning my client the opinion of the blessed Virgin,
which, besides the its value was that he found it a pregnant woman. In the womb, having a,
supply from him to Joseph, who, as says the Jerome, the permission of the marriage almost all
the hidden things of his counting. Concerning the spirit of the holy place. This is touched upon
the petitioner of its conception. But this should be read by him divided from the preceding one.
For it is not should be read by, or it must be understood that Joseph hath found it, having in the
womb of the Holy Ghost, but only that he found her a pregnant woman. And lest the hearers, in
the meantime there arose a suspicion of adultery, added by the Holy Spirit, that is, by the power
of the Holy Spirit, not from the Substance, lest the son of the Holy Spirit is believed to Luke. 1,
35: the Holy Ghost shall come upon thee, and the power of the Highest overshadowed thee.
Now, though, according to Augustine works of the Trinity are indivisible, and for that reason the
conception itself, not only the spirit of the saints, but also is the father and the son of wrought,
they are, however, through a kind of appropriation is attributed to the Holy Ghost. And this for
three reasons for this. The first reason is, because the Holy Spirit is love. But this is the greatest
love, was a sign to, that God should become incarnate his son, He chooses, by Io. 3, 16: "God so
loved the world, or a son his one and only should be given. The second, because it is attributed
to the grace of the Holy Ghost; 1 Cor. 12, 4: are diversities of graces, but the same Spirit; and
this was the greatest grace. The third reason is offered in the acts of the Nicene Council, and it
is, that in us the word is of two kinds: word of the heart and the word of the voice. Word of the
heart is the very concept of the intellect is what is hidden from men, except to the extent
expressed through the word, whether it be by word of the voice. By the word of heart, however,
is compared to before the incarnation of the Eternal Word, when he was with the Father, and
hidden from us, but the word of the voice is compared to the word made flesh, that now appeared
in our midst and it is manifest. The Word is united to the heart, however, except by means of the
voice of the spirit, and for that reason rightly the Incarnation of the Word, through which he
appeared as visible to us, by means of the Holy Spirit has been made. Note here the four reasons
why Christ willed to be born of a virgin. The first of these has been, since original sin is

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contracted in the offspring from the connection of man and woman: thus, if the Christ was born
would have been out of the conjugal sexual intercourse, have contracted original sin. Now this
would be unfitting, since He was come to this into the world to take away our sins: thus, be
infected with the contagion of sin should not have been. The second, that Christ was a doctor of
the chief of chastity; within the 19, 12: "there are eunuchs who said he was eunuchs for the
kingdom of heaven. The third for the sake of the purity and purity. Into a malevolent soul
wisdom will not enter, Wis. 1, 4. Hence, it was fitting that the wind can the corruption of his
mother was no defile herself. The fourth reason of the individuality of the Word, because, just as
the word of the heart without corruption of the waters flowed forth from the heart, so too Christ
willed to be born of a virgin, and ought to have been without corruption. Whereupon Joseph her
husband being a just man. After he set the mode of generation, here he confirms by the
testimony of him. For when we asserted above that the Evangelist, that the mother of Jesus was
found in the womb, and had been that this was on by the Holy Spirit, someone might believe that
the Evangelist apposuisset this on account of the grace of the master; So at this place of the
generation of the manner of the Evangelist confirms the above said. And the prophetic
foretelling of the first, but the latter it came to pass and second, the revelation of the angelic,
where he says And Joseph rising up. In the first part there are three things. First, he introduced
the party, to whom was made the revelation and second, a revealer of the person, where he says
these things But while he thought on these things, behold the angel of the Lord appeared and
third, they are assumed to the words of revelation, where he says "Joseph, son of David.
Moreover "person", the revelation of whom it is done, it is recommended from two factors,
namely, from the fact that it is just, and therefore it is not inclined to lie, and second from the fact
that the bridegroom, whether man, and for that reason it is not a crime in and allow the Proverbs.
6, 34: jealousy and rage of the husband will not spare in the day of vengeance. He says,
therefore the following terms: she was found by Joseph, having in the womb, but her husband,
Joseph, being a just man, and not willing to hand her over. This is a twofold way of thinking, to
wit, Ambrose, and Augustine. For Augustine wants it, what of Joseph, who was not present,
then is the message when the facts of the angelic, returning, and finding her pregnant, had a
suspicion of adultery. But then at once arises the question: how the righteous, if you have had it
than to be suspected of adultery, did not want to transfer, that is, to make him known his
misdeed? For to this end they seemed to him to agree in the sin of, and in Romans. 1, 32 it is
said, that it is not only those that do, but they also that consent to the actors, are worthy of death.
But to this end it is a triple response. The first is according to Chrysostom, that there are two
kind of righteousness: for there is one justice, which is a cardinal virtue, which is called a special
justice; one is the legal justice, which includes all the power of, and devotion, and the clemency,
and the like. When, therefore, it is said that Joseph was a just, it must be understood out of the
general justice, that justice is accepted on behalf of piety. Hence, because he was just, that is,
pious, he would not hand her over. The other is the response of Augustine, who he says, that
there is a twofold sin, namely, the sin of hidden and manifest sin: and sin, do not be no secret
that he publicly reprove, but is in one way there should be applied to a remedy. Suspicion of,
therefore, of adultery, which he had Joseph, was the suspicion of hidden crime, and not made
clear to, because He alone knew: and again, but if some of it that they might know a pregnant,
they could not imagine, except that they themselves are out of the; and for that reason thereof
shall not be a crime propalasse he ought to have. But the third is the response Rabanus, which is
also Joseph, was just and pious, for in this that, loyal, "" would not a crime to make him known,
but in this that he wanted to put it aside and, behold it was is just: For he knew that he who

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keepeth an adulteress, is dull and a fool, as is said Prov. 18, 22. And the second is that Origen
to Jerome and he did not have the suspicion of adultery. Chastity of Joseph, for he knew of the
blessed Virgin; he had read in the Scripture that the virgin shall conceive, He. 7, 14 and chap.
11, 1: come forth a rod out of the root of Jesse, and a flower out of his roots, etc.; He knew also
the generation of Mary to have descended from David. Hence, the more easily this in that he
believed it was filled, which, however, to have been played the harlot. And for that reason,
esteeming himselfe but unworthy of so great a sanctity to live peacefully, he wanted to put her
away privately, just as Peter, and said: "Depart from me, O Lord, because a man I am a sinful,
Luke. 5, 8. Hence, did not want to hand her over, that is, to him to lead, and in the wife to
accept, thinking himself unworthy of. Or, according to views of the others, not knowing the end,
not like a guilty man would have had if harbor, or in it and carried with him held me not. But
while he thought these things. Here is introduced a revealer of the person: and are touched upon
three things. The time is touched upon: first, he and second, a revealer of the person is
introduced; behold, an Angel: thirdly, the mode of revelation is expressed, it appeared in a
dream. He says, therefore these things But while he thought, that is, while these things were with
him in the mind, returning in, behold the angel of the Lord appeared. Note that the two are
commended here of the of Joseph, namely, wisdom, and his clemency. The wisdom of this
purpose some people, that he himself before he did, we decided to; Prov. 4, 25: to your eyelids
go before thy steps: that is, without a trial, and do no, and the deliberation of reason. Likewise,
the love for your clemency, or the fact that it came to pass propalavit thereof, shall not, and / or
law with regard to many that were at once against that which is in the heart of they have, they
will open to the public the outward; Prov. 25, 28: Like an open city, and the walls are broken
down, so the man, who can not be in the check on his feelings. And for that reason he deserved
to be instructed, or to be comforted. Hence it follows behold an angel of the Lord appeared, as
if in the helpers of God evident, to a Class. 9, 10: a helper in due time in tribulation; Ps. 53, 6:
for, behold, God is my helper, and the Lord is the protector of my soul. Angel of the Lord: for
nothing could excuse the better, than he who was conscious of the keeping of her virginity. That
is why the the same angel who was sent to Mary, Luke. 1, 26, is believed to been sent to Joseph,
as above. 33, 8: The angel of the Lord is round about them that fear him, that is, of the blessed
Virgin, and Joseph, the might of her free him from his calumny, and not to Joseph in disturbance
to it. But at this point there is asked, why do you not made from the beginning of the revelation
of Joseph, who was, before he is distracted so. Also, for what reason hath not revealed it to him,
Mary the Annunciation the angelic, the things which he had been done. The answer should be to
the first, that he did this that he might bear thereof would be a more credible. For just as the lord
of Thomas the Apostle, he suffered to doubt the resurrection of their own, namely, that,
doubting, began to handle and cajoling would believe, and believing in the wound of infidelity in
us remove, so the Lord permitted Joseph, of the purity of the blessed Virgin to doubt, as the
revelation of the angelic, doubting receive, and by receiving more firmly a believer. For this,
that there is asked the second time, it must be said, that if Mary had said to him, he does not had
trusted him. There appeared unto him in the dream, behold, The manner of revelation. Note that
properly speaking, is to appear of that thing, which from its own nature is invisible, was in his
power, however, is that it would seem: just as it is "God" or an angel, For those parts which of
their nature have to be seen, to appear, properly speaking, they are not said And so we say the
manifestation of Divine, or angelic. Wherefore, strictly speaking is speaking. And there
appeared in a dream. But at this point it is queried why in a dream. The reason is rendered in
the Gloss, for Joseph was in a certain way, doubting: thus, as it were in a certain way was

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sleeping, and for that reason right in saying in a dream, it became evident that an angel is said to
him. The other reason is better than can be assigned, just as truly the apostle says, 1 Cor. 14, 22,
prophecy was given is, to believers, the signs of the unbelievers. Strictly speaking, however
revelation, which is called the prophetic, is made in a dream, are we. 12, 6: but if there be
among you a prophet of the Lord, will appear to him in the vision of, and / or in a dream will
speak to him: and for that reason: for Joseph was a just, and faithful servant, you also, like an
apparition of the faithful should have been made, which belongs to those who believe, namely
the revelation of the prophetic as it were. However, because the body is a miraculous apparition,
such an apparition was not fitting that, when he also would believe, and he would be faithful.
But then it is asked, why Mary has truly become an apparition of the visible object, when she
was most faithful. And it must be said is, that the Mystery of the Incarnation from the beginning,
it is revealed to the Virgin Mary the, when it was difficult to to believe; and for that reason it was
necessary for Him a visible apparition. But they have revealed to Joseph is not living at the
beginning, but rather when it has already for the most part was fulfilled, when already the swell
up there he saw his looseness of the bowels, from which to believe could be more easily; for
himself and for that reason it suffice the apparition that is made in a dream. "Joseph, son of
David. Here they are assumed to the words of the revelation of the: and this is divided into three
parts, the three things that an angel: first, he of the blessed Virgin, and Joseph, to prevent a
divorce and second, opens the mystery of the Incarnation, when he says, that in it is born, is of
the Holy Ghost, and third Joseph 's own future prophetic announcement of the service of God,
that is, that the boy show them, where he says bring forth a son. Therefore the text says of
Joseph. He calls him the means to repay to him attentively to hear, and to turn back his him to
he loves himself. Has this in common in the Scripture, that is premised, that is, when an
apparition, which is out of the above, it requires in the auditor of a certain elevation of mind, and
's attention, Ez. 2, 1 "Son of man, stand upon thy feet, and I will speak with thee, and under, son
of man, hear what I say to thee, and do not provoke me,. Hab. 2, 1: upon my ward, I will stand
by. Son of David. For that reason expresses the kind of that which is to turn away it says in Is.
7, 13; hear ye, the house of David: Is not it enough to be grievous to men, that you weary my
God also? And so on. For a sign it was given to one person as it has not been, but for the whole
tribe, or to the house: thus, that by this ought to have to instruct him, is commanded to in the
expression of their own kind the memory of the prophecy of the prophets unto the lead home. Do
not be afraid. Every apparition, whether it be what is good or the bad angels, a certain man
inspires the fear of: and this, because such an apparition is unusual, and as a stranger, the nature
of man; posits that man and for that reason as if out of himself. Now there is a difference, that
the apparition inspires the terror of the bad angels, and in him the terror of let men alone,
namely, that man as one that placed outside of Himself shall be dragged more easily to the sin,
"but the good angels apparition, even though the terror of be incised, is subject to the conclusion,
notwithstanding, soon, and the attainment of the consolation, so that a man to the return upon
itself, and the things that were are said to mark them; whence Luke. 1, where it is said that there
appeared an Angel of Zacharias, immediately after: "Do not be afraid, Zechariah, and in like
manner in the same: Do not be afraid, Mary. "So, after the apparition of Joseph has been made
subject to any consolation at once. Had this man the fear of a twofold, namely, of God, and even
of sin, of the blessed Virgin cohabitando being overcome with the conscious of sin as sin, and for
that reason, Do not be afraid, "is added, namely, fear of sin, to take Mary home as your wife.
Note that a spouse, it is said, not on account of a marriage, but for the sake of betrothal, for the
habit of Scripture is to call the husband and wife and brides, and the spouses, the bride. But it is

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asked, in what manner he ordered take her to it, since that has not yet, he had given. And it must
be said that although physically it not let her go, yet in with it, had left: and for that reason is
commanded to take her to. Or least they should be afraid to take as much as to the solemn
assembly, and the celebration of the marriage. For that which is conceived in her is of the Holy
Ghost. " This opens the mystery of the Incarnation. And note that there have been When about
three, that is, the virgin herself, conceived and was conceived by the Son of God, and the power
of the Holy Spirit active, the two expresses well the angel, that is, some substance that conceives,
as plaintiff, and of its conception; but the third, the same concept of the Son of God, unless it
does not express indefinitely: for that which , he says, conceived in her is: such that it is which
states the that thing itself is unspeakable and incomprehensible, not only for a man, but also the
Angels themselves. For that which is, he says, conceived in her is, does not mean, of the same,
that is about the mother of to be born in the the light, come forth: to be born at a mother 'is the
very be conceived, of the Holy Ghost. Now this is the testimony of an angel, say that it
introduces the Evangelist to prove that he had said before she was found with child, of the Holy
Ghost. " Note that in the conception of the other women, in the semen of a man is the power of
the formative, the subject of which the seed of the, and, by this the power of the fetus is formed,
and the soul will exist in the body of the woman. But that this is completed the power of the
Holy Ghost. And for that reason sometimes there is has been said by the saints, that the Holy
Spirit he was there for seed, at any time, however, it is said that there was not any issue. And
this is, because in the seed of man there are two, namely, the corrupt substance, which the men
came down from the body, and she is the formative virtue. It must be said, therefore, that the
spirit of saint was ever in place of seed as much as regards the formative power of; but it was not
there on behalf of the seed of as much as regards bodily substance, because it is not of the Holy
Ghost from the substance of flesh was made of Christ, or the conception of his. And for that
reason it is clear, that the Holy Ghost can not be called the father of Christ, because neither
according to the Divine Nature, nor according to the human. According to the divine nature of
all, because even though the glory of Christ is to be of the same with the Holy Spirit, the son of,
however, according to the Divine Nature does not receives from the Holy Ghost: and for that
reason can not be said to be the son of his; he took anything for the Son from the Father. In like
manner neither according to the human, since the father and the son ought to hold meetings in
the substance, whereas Christ, even though it is conceived by the power of the Holy Spirit, not,
however, from the substance of the Holy Ghost. On the contrary, the fact that it is said of the
Holy Spirit, it is, that Proverbs. 9, 1 is said, that "Wisdom has built herself a house. Therefore it
seems that she herself the divine wisdom, that is, the Son of God, He united the human nature to
himself, and thus did not take place the power of the Holy Ghost. But there is a twofold
response, according to Augustine. First, that the word of that which is written in Proverbs. 9, 1,
it is understood on the Church, which Christ in his own blood has established this. The other is,
that the works of the Trinity are undivided: and for that reason that the son of what he does,
makes even the Holy Spirit, but through a kind of appropriation, however, is attributed to the
Holy Ghost. And the reason for this was called the top.

Reading 5

[87328] Upon the Mt .*, chap. 1 l. 5 bring forth a son. Here the prophetic announcement of
the service of God, that he shall presently give the boy was already born, Joseph, and he does

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three things: first, he makes prophetic announcement of the virgin birth, the second service are
shown by him given to the boy Joseph, when he says, and thou shalt call the name of the third
opens the name imposed upon the child himself, when he says, Jesus' sake. He says, therefore
will bring forth. So she conceived of the Holy Spirit is indeed the first, but bear a son. He does
not say to thee, that he became the father of a child does not. Luke. 1, 13 has been said of
Zacharias: thy wife shall bear thee a son, Zachary, became the father of because it is itself. Or,
for that reason it does not mean, to you, to show that He, that for all he was born: and not only to
thee, Or, do they bear a son, but for the whole world; Luke. 2, 10:, behold, preach to you of
great joy, has been born to you this day a Saviour, who is Christ the Lord in the city of David,
and so forth. But because Joseph could say, so she conceived the spirit of its departure from the
Holy One, and bear a son, what then is so to me? I am in no one is necessary for him. For that
reason he says, "Joseph 's own service thou shalt call his name. Was the custom among the
Hebrews, and it is this day, that the child circumcised on the eighth day, and then it is her name,
they laid their, and this it came to pass by Joseph: In such a case was the work of the ministry.
Hence it is written thou shalt call to him; is not said to place it upon the, for he had now is all of
a placed in it; Is. 62, 2: "thou shalt be called by a new name, which the mouth of the Lord
mentioned his name. Jesus, this is the name from God was given. And he cites the reason for he
shall save his people, whom he considered he hath purchased with his own blood, that is, the
people thereof. Of Dan. 9, v. 26 he says: not the people shall be of him who is deny him and so
he is by the faith of people of the Lord; 1 Pet. 2, 9: "You are a chosen generation, a royal
priesthood, a holy nation, a purchased people. From their sins. In the Book of Judges. often it
is said that such a one, or such a saved of Israel: but by whom? According to the flesh, by my
enemies, but here from the sins of them back to the sins of the, that the only God, is sufficient.
Luke. 5, 24: But that you may know that the Son of man hath power on earth to forgive sins.
Note, that here ashamed to be, Nestorius, who used to say, that that, the things of God, that she
may be from eternity, to be almighty, or the like, are not gathered to that man. Notice that it is
he the same man is he that is born of a virgin, who is called Jesus, he shall save his people from
their sins. Hence, since it can not be to put away the sins but God alone, we must say that this
man is God, and that those things which are of God, to him most truly, meet together. The
Evangelist in the preceding, that the mother and God 's inventions is in the child, of the Holy
Ghost, and this also above proved to be the revelation of the by the angelic, here proves it by the
prophecy of a prediction; and so he says this has all taken place it might be fulfilled which was
spoken by the Lord by the prophet. And be it known that this particle can be introduced in two
ways here. For he that will Chrysostom has said so that the whole of the prophecy of the angel
and the have brought. And the reason is, because He Himself, lest we should seem to foretold
the new, on a sudden he wanted to show that from ancient times was foretold; Is. 48, 3: he that I
have now done that shall be, according to another version. Others say that, and I believe better,
that this be done, of course, this has all taken place it is, etc., Are the words of the Evangelist.
Now, here, terminate in the words of the Angels said, and he shall save and so on. And the
Evangelist merely mentions them for three reasons. First, in order to show that the Old
Testament is about Christ; the Act. c. 10, 43: All the prophets give testimony, receive remission
of sins through his name all who believe in him. Secondly, to Christ more easily monstrous a
disgrace: by Io. 5, 46: If you did believe Moses, you would perhaps believe me also; of me, for
he wrote. Third, in order to show the conformity of the Old and New Testament; Col. 2, 17:
Which are a shadow of things to come, but the body is of Christ. But in order that it be known
what is contained in the this prophecy, it should be noted that there are three announces an angel.

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 : First, he said that he conceived in her, it is, etc. And second, bring forth a son, and third shall
be called his name Jesus. This in order, are contained in the prophecy. And first, he proves
what he says: Behold, a virgin and second, shall bring forth a; the third, and shall be called.
Therefore, by the Holy Spirit was, because they became pregnant through her virginity. And this
is, what is said in the prophecy of "Behold a virgin shall conceive Is. 35, 2: "It shall blossom
abundantly, and exult with rejoicing, and praising and so on. Also, a virgin birth to a son,
because when giving birth to in no way struck the woman virginity Is. 11, 1: come forth a rod
out of the root of Jesse, and a flower out of his roots and so on. The flower he is, indeed, the
Christ. Therefore, in no way struck the woman virginity. He goes on and his name shall be
called Emmanuel. But it is asked, for what reason is not consonant with this, with the word of
the angel, a speech, and shall be called Jesus? It must be said, that this was the promise which
was made the Jews, who from the advent of Christ, greeting they might have. And Jesus the
Saviour is interpreted, that is the same as Emmanuel, God is with us. For there is a God is with
us in four different ways: by the assumption of nature, by Io. 1, 14: 'The Word was made flesh,
and human nature conformity, because in all things like that, Phil. 2, 7: in the likeness of the
actions of men, and in habit found as a man, by the way of life the corporal, the Bar. 3, 38: and
after that was seen upon earth, and conversed with men is, by the spiritual way of life is within
the last chapter., 20: Behold, I am with you all days even to the end of the world. But one must
ask, about the text, why the Evangelist does not use the same words with the prophet, but makes
use of the name of Jesus. But it must be said, which the same in spirit, spoke. However, Jerome
says that it will have a so the Evangelist said, for he had now a matter of fact he talked. Also he
must be asked, why should, in Isaiah, he is called and shall be called, but this man is said, and
likely to continue. But Jerome says, they shall call what is said here, because they have called,
which is first by announcing to the Angels, Luke. 2, 21, and afterwards, the Apostles called, and
proclaiming it magnifies. So that in the name of Jesus every knee should bow, etc., Phil. c. 2,
10. That being interpreted is, God is with us. But it is asked, who did he set his to this
interpretation of the prophecy of God is with us, the prophet, or the Evangelist? And it seems
that it is not the Evangelist, because the former did not need, because he has written in the
Hebrew. But it must be said, in one way, because it is a composite name Emmanuel, for that
reason that also to the Evangelist in the Hebrew, has interpreted the. And / or it must be said,
that he does, he removed from the, at first, the Hebrew, has interpreted the. It should be noted
that in a gloss on it is said that there is a threefold of the prophecy of the species, that is, of
predestination, foreknowledge, and the threat of, and they differ. For prophecy is said to
prediction of those, which are at a distance, that is, of things to come, but of things to come
alone, there are some things God does, while others, even if God does, He, however, are made by
us and also by means of other creatures; a certain other kind are the things that God does in no
way, that an evil . Their prediction, which God alone makes the prophecy of predestination is
called, just as a concept of the Virgin; to him why that Is. 7, 14: Behold, a virgin shall conceive,
is the prophecy of predestination. But those things that are made by a secondary cause, they can
be considered in two ways. First, as it in the foreknowledge of God, are, for example of the
Lazarus, who; For if there are natural causes to consider, he would say that it will never rise, and
wisely he had spoken: when, however, would have to be restored to life, according to the order
of Divine Foreknowledge. Therefore when there is a prophecy that according to the prediction
of which is in the foreknowledge of the divine, is always fulfilled; When, however, according to
the order of inferior causes, not always, as the father is he who. 38, v. 1, when the Isaiah to
Hezekiah, he said: order with thy house, for thou shalt die, and not live and so on. But is it

Page 28 of 62
imposes a necessity upon the prophecy of foreknowledge? And it must be said that it is not; it is
a prophecy is a kind of sign of the Divine foreknowledge, which does not impose necessity on
the things the things foreknown, to come in because he regards his own quality of being present.
For whatever is treated of, the present is, to God, because His glance is extends to all the time:
for if I see something present, does not impose the necessity of my looking at him, just as when I
see that anyone was sitting. And in this way these prophecies, which, in this book which are
brought forward, he understood. For we must remember to have been three errors. One of the
Manichaean who say that in the whole we do not find the Old Testament prophecy of Christ; and
whatever he is introduced in the New Testament of the old, it is all from the corruption of. On
the other hand of Romans. I, 1: Paul, a servant of Christ, called to be the apostle, separated
unto the gospel of God, he promised beforehand through his prophets, and so on. And that he is
speaking of the prophecies of the Jews, it is clear below ch 9, 5: Whose are the fathers, of whom
is Christ according to the flesh and so forth. The other was Theodore, when he says, that we had
nothing of those things which are brought forward of the Old Testament, are made to the letter of
Christ, but they are adapted, just as when they bring such things it was hanging up Remembering
the Virgil, fixusque adapted to, for this was staying is about Christ and then that it might be
fulfilled, it ought thus to be explained, as though to say the Evangelist: and this can be adapted.
On the other hand that the Lk. last chapter., 44: all things must needs be fulfilled that is written
in the law of Moses, and the prophets, and in the psalms, concerning me. And it should be noted
that in the Old Testament there are some things that are referred to Christ, and of him alone, they
are said, Behold, a virgin, just as that in the womb shall conceive, and bear a son, He. 7, 14, and
it says in Ps. 21, 2: O God, my God, look upon me: why hast thou forsaken me? And so on. And
if any man to put the literal meaning to another, it would be a heretic, and was convicted of
heresy. But as not only words of the Old Testament, but also deeds of Christ signify, sometimes
some things are said according to the letter of some things to others, but is referred to Christ, that
in so far as they bear the figure of Christ, just as it is said of Solomon: and he shall rule from sea
to sea, "etc.; For this is not the full measure of it was him. The third error is that of the Jews. It
should be noted, however, that the Jews in particular the authority of the object against this,
because in Hebrew, is not had a virgin, but kindly, that is the same as a young girl. Hence,
according to the letter they are not applied to Christ, yet out of the Emmanuel, in a certain and /
or from the son of Isai, according to others. On the contrary, these objects Jerome says, and that
of the son of Jesse is not able to be said, is proven, because it already was born end, when that
has been said. Likewise it does not anyone is found to have been at that time, also famous, who
was called Emmanuel. Likewise it does not is a sign that young women may bring forth. Hence,
he says Jerome, what kind is equivocal, "and signifies the age of sometimes, and sometimes in
secret, and then it signifies diligently with a virgin, reserved, and so signifies in this place.
Again, the Jews object, that that it was given to as a sign. This. 7, 3: they shall come against the
two kings of Ahaz, etc.., And he promised that these might be delivered from this by giving a
mark for his had done,. But it must be said that he hath given this sign, not only to Achaz, but
also to the house of David, because he said: Hear ye, therefore, the house of David as if to say
the prophet: "The Lord will help you against this the king, because he will make things much
more important, because it is not only to them will be the delivery of, but of the whole of the
world. But let us return to the letter. The whole of this it came to pass. But the other side. The
angels is very sent on in advance, namely, that conceived in her, it is, etc. Shall bring forth, etc.,
And again, he shall be called and so on. 'This is not the whole was done. But it must be said in
one way, according to Rabanus, that this may be it came to pass, etc. is referred to the past

Page 29 of 62
deeds, that an Angel appeared to a virgin, to the words of "she said, all this part was made, to the
preservation of a virgin, so that" that he might hold causally. And / or is referred to those things
which proclaimed, "and may be said to be all taken place for the sake of predestination '. And /
or it must be said, that the Evangelist was writing it there was a, when the whole; and for that
reason it is referred to that. Hence the expression 'A' as we are bound consecutively, because it
does not, God willed to become incarnate for the sake of the prophecy of this reason that it might
be fulfilled, as if he be worthy of the Old Testament a new, but to prophecy, there followed the
fact that Christ become incarnate.

Reading 6

[87329] Upon the Mt .*, chap. 1 l. 6 Having proved the Evangelist, that the mother of God,
conceived by the Holy Spirit, of the two, that is, by the revelation of the Angel, and a prediction
of the prophets, he intends to show the same thing out of obedience of Joseph, who does not
acquievisset the words of the angels, as take up the Mary as the bride, he had understood it
unless it impraegnatam of the spirit of the holy place. In regard to this he does two things: first
he sets down his obedience to the angel of the bridegroom; of obedience is described the mode of
the second, there, and took to wife. And note that because of the first man by the disobedience of
fallen away: we are in sin, "Rom. 5, 19: by the disobedience of one man many were made
sinners, for that reason in the beginning of the preservation of our obedience is proposed. And
we can mark the four things which are necessary to obedience. The first is that it may be with
banners. And I say "in order, are: first, to give up vices, and afterwards must be obeyed to the
working of miracles; Jeremiah. 4, 3: Break up anew your fallow ground, and do not sow among
thorns and so on. And for that reason this is said, that Joseph rising up from sleep, laziness, and
that is, of doubt. Of this do sleep it says in Eph. 5, 14: Wake up, you're sleeping, and rise up
from the dead. But the second is, that it ought to be, make haste: and this is what is said in
Sirach. 5, 8: do not hesitate to from day to day, do not be slow to be converted to the owner.
Suddenly, for his wrath shall come. And for that reason it is said that here at once did as he
commanded him. Gloss says: "anyone who is warned by God, he pays for delays, there should
arise out of sleep, let him do what he is bidden. The third species, which ought to be perfect, that
not only what he is bidden, but in that sort whom it is commanded be done and by what they are
ordered. So, at this it is said as Moses commanded. Gloss: and the perfect obedience. Col. c.
3, 20: and the children, obey your parents in all things. The fourth, that it ought to be discrete
from obedience to the to whom he must be obeyed, and in which, as is not done any thing
contrary to God: whereby he says he did as the angel commanded him, and not an evil but God's.
1 Jn. 4, 1: "Do not believe every spirit, but try the spirits, if they are of God, because many false
prophets are gone out into the world, and so on. And he took the. This is shown in which they
have obeyed, and three things are set. First, the obedience which he exhibited to the angel, and
second, he exhibited the reverence we bear to his mother, and third, the service of Birth of
Christ, that he exhibited. The Angel commanded Joseph Do not be afraid to take Mary home as
your wife. And he did according to the directions of Joseph, and so on. Where it is clear that
found a good wife. But has he not had it to the house? Why, then, he says, rising up, he took the
(...)? It is responded Chrysostom: not because they set her he had driven from the house, but
from the heart. And / or: first, he was being led, but afterwards are to be celebrated, a wedding,
and then we say, and there is a spouse. But lest anyone suspect that that the union in the flesh for

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her intervention, he adds, and he knew her not. Here we should note that this word is to know in
two ways: it is accepted in the holy scriptures: the knowledge of and sometimes for the woman,
John. 14, 7: and from henceforth ye know him, and you have seen him, sometimes for carnal
intercourse, just as Genesis. 4, 1: And Adam knew Eve his wife, etc.., That is, a carnal sense. But
it is objected, it is said simply because it does not he knew, etc., But, till she brought forth his
son. Therefore, afterwards told; Elvidius from whence also we said: it is a virgin has conceived
Christ, he had, however, afterwards by Joseph, and his other sons. And so he says Jerome, what
at any time until he signifies something finite, and determined, just as I will say I will not go
until the EAT because it was afterwards "I mean the me will come one, and when the infinitely
signifies, and indeterminately, for example, 1 Cor. 15, Matthew 25: "there must be also for him
to reign, till he hath put all his enemies under his feet. Shall afterwards will not reign? Immo:
but makes use of Scripture in such a manner of speaking because it intends to remove that which
is may be a doubt. There might be any doubt, you will whether the ruler was put there when he
does not his enemies under his feet. Also, there might be any doubt that, when given birth to the
Blessed Virgin, or being known before giving birth would have been by Joseph, because the first
to come to no one ought to have a doubtful point; they sung to that is, since the Angels: the glory
of God in the highest, and on earth peace to men of good will, Lk. 2, 14. And for that reason
this is what the Evangelist. And he argues very well against the Jerome Elvidium: you say, this
Elvidi, that, before Joseph did not know, because it was being warned in a dream by an angel. If,
therefore, hint by way of a dream that it is not such influence of the blessed Virgin to join, how
much more knowledge of the angels, the shepherds, and the adoration of the magicians?
Chrysostom took to the knowledge of the knowledge for the intellectual one. Had no union with
dignity, namely, with respect would be, but After she gave birth, and knew. Others say that it is
accepted for the knowledge of the sensible, and thus it is sufficiently probable opinion of these
things. For they say that Moses from speech only in the splendor of the Lord had in the face, so
that the children of Israel could not steadfastly in his face, 2 Cor. 3, 7. Therefore, if from the
sharing of this reason he had of God, Moses, much more is this the Blessed Virgin, which carried
him by the in the womb, he had only in the splendor in the face of that Joseph had no relations
with it. However, the first explanation is the more literal. Elvidius Also he says that the word
"he says, till she brought forth her first born son. The first place, is said in respect of the latter.
Therefore, he had others. He answers Jerome, what the custom has been in Holy Scripture that
are called the firstborn of those also who have the others did not precede the: Ex. 13, 12 it is said
that the firstborn of the Jews, to be offered to the Lord. " Jerome is looking for, will he ought to
be to wait for that it is not until he was to be born to be offered to the next? Therefore, the
firstborn of whom are said to precede the others did not, and so is understood here. There
follows the service of God. Lk. 2, 21, carries out more fully this account, but Matthew briefly
affected by it. For he that will so the Holy Spirit that those things which he said, one, and
another hold his peace. And she called him the name Jesus; this indeed is the name of not a little,
in ancient times, was honored and desired; Genesis. 49, 18: I look for your right, sir. And Hab.
3, 18: but I will rejoice in the Lord, and joy in the God of my salvation.

Chapter 2

Reading 1

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[87330] Upon the Mt .*, chap. 2 l.

1 Previously, she kept out of the the birth of Christ the Evangelist, here he intends to make
known his nativity.

And at first, the witness of the wise men, and second, the testimony of the innocent, where those
who when they had revolted.

About the first three they are assumed to: first, he is spoken of Christ's birth and second, the
place is sought, and third is sought person.

According to the verse But when he heard of Herod.

Then Herod, when third, where he.

Regard to the first he does three things: first, he is set before the birth of Christ, to whom also
give testimony; witnesses are brought forward for the second, and third is placed for a testimony.

According to the verse,

Magi.

Third, where he Where is he that has been born? Regard to the first four are touched upon: that
birth, the name of were born, the place and time.

Therefore, the first place, was there with the he was born.

It should be noted that Luke, the birth of more fully carries out, just as the other way around out
of the Matthew carries out more fully with the adoration of the wise men, whom Luke saith.

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Is touched upon there, the name of Jesus.

Be there the place in Bethlehem of Judah, not the Jews, because, the whole region is called
Judea, the people of Israel, but of Judah, the latter is the that land, that had come into the lot of
Judah.

It is said to distinguish it from Bethlehem of Judah of the other of Bethlehem which is in the
tribe of Zebulun, of which Joshua, 9, 10.

And note, that these three words: When Jesus was born in Bethlehem of Judea in the days of
Herod, the king, they are assumed to be suitably.

For Bethlehem, signifies the church, where he was born Jesus, who is the true bread, of whom
works by

Io.

6, 51: "I am the living bread that came down from heaven.

Due to the salvation of no one, therefore, unless it is in the house of the Lord. "

In these the Saviour, Christ was born;

Is.

60, 18: salvation shall possess thy walls, and praise thy gates and so on.

And he added of the king, to the difference of the other of Herod: for it was here, under which
Christ was born,, Ashkelon, while the other says, however, who killed John, was the son of
Herod of this, and there was the king.

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But it is asked why Scripture he makes mention of in this time.

The answer should be for the sake of the three reasons.

First, in order to be a complete show to the prophecy of the brother of James,

Gn.

the penultimate., 10: The scepter will not depart from Judah, nor a ruler from his thigh, till the
time come, who is to be sent, and he shall be the expectation of the nations.

For Herod was the first stranger, who reigned in Judah.

The second reason for this is that the mayor and the mayor and a disease in need of who is better
than the physician.

But the people of Israel was at that time in the greatest affliction was a Greek under the demesne,
and this reason he needed the greatest Consoler; in others, for the afflictions of them were the
prophets were sent in to his, but they are now because of the size of affliction was sent to the lord
of them were the prophets;

Ps.

93, 19: according to the multitude of my sorrows in my heart, thy comforts have given joy to my
soul.

From there they are assumed to witnesses, where he says, Magi.

And are described in three ways: from his profession, from a region, and from the place, where
they have given the testimony of.

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Of the first he saith, Behold the wise men: who, according to common manner of speaking are
called spell, but the tongue is called the Persian wise men, philosophers and wise men.

These, indeed, they came to Jesus, because the glory of wisdom which he possessed were
recognized by Christ.

And there are, indeed, the first fruits of the nations: first, they came to Christ.

And is fulfilled, according to Augustine, in their coming of that saying of Isaiah 8, 4: before the
child know to call his father, and his mother, shall be taken away the wealth of Damascus, and
the spoil of Samaria before the king of the Assyrians.; Before the for which Christ was speaking,
He has delivered the strength of Damascus, and and the riches of the spoil of Samaria, that is,
idolatry.

And they sent away to him for idolatry, and presents to, they offered.

Also, we should consider that to Christ came some of the Jews, namely the shepherds; some of
the nations, that is, the wise men: for he is Christ the Corner-Stone, who made both one.

And why do the wise men and shepherds?

Because the shepherds more well meaning, and these were the greater sinner, to signify that
Christ receives them both is a.

How many to him, however, there are the wise men, it does not mean [say] the Evangelist.

It would seem, however, considered the presents, that there have been three kings, even though
many of the other were represented in them;

Is.

60, 3: they shall walk in the light of the nations you.

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Of the second, that is, out of the country, he says on the east.

And it must be noted that, Some from the east of the east from the ends of explain it, but then
how in the days of so small a number they were come to?

The reply will be, as some say, that they came by a miracle, some say that they had a swift
runner.

Chrysostom, however, he says, that the star appeared to them for two years before the birth of,
and that at that time that he has prepared, and they came to Jerusalem in the two years, and
thirteen days.

But otherwise it can be explained, it should be said from the east, that is, from a certain region,
which was nigh to Jerusalem, on the part of the east side; for they are called these to have been
of the sect of Balaam, who said in

Art.

24, 17: A star shall rise out of Jacob, who was living by the Balaam, the land of promise in the
east;.

It follows out of the place they came to Jerusalem.

But why are come to Jerusalem?

There is a twofold system.

One because it was the city of the royal apartment; whence the kings in the royal city of the
Jews, they sought, and likewise, this was done was the consequence of the Divine dispensation,
that at first he would be carried by the testimony of Christ in Jerusalem, in order to fulfill the
prophecy of

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Isa.

2, 3: out of Zion shall go forth the law, and word of the Lord out of Jerusalem.

This way he presents his evidence, at Where is he that has been born? They say in which three
things: First, they predict the birth of the king 's and second, they bring forward the sign of the
growing, there for we have seen his star, and third they profess a pious purpose, there, and are
come to adore.

They say, therefore, where is he? One must consider, however, that these are the firstfruits, the
wise men of the nations, and in itself prefigure of our present position.

These presuppose that, for a thing, that is, the birth of Christ, and something they seek, that is,
the place, and this loyal to us, we hold the Christ, but something we are seeking, namely, the
hope of: for we shall see him face to face.

2 Cor.

5, 7: we walk by faith, and not by sight.

But the problem is.

When they had heard the king to be in Jerusalem, in what manner she said that?

For every one that professes another king in the royal city, he exposes himself to danger.

But least of all this zeal in the faith which did so.

Hence, in these it was announced that that faith, without fear.

Below C.

10, 28: "Do not be afraid of those who kill the body.

Consequently we propose a sign of this we have seen birth.

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And note that in these words he was the occasion of the two errors.

Indeed, as when Priscillianistae, have said that all acts of men, by fate to be kept and to the king.

And confirmed by this, for we have seen his star.

Was born and, therefore, falls under the the star.

Another error has been the Manichees, who reject the foolish, and as a consequence, the gospel
of this; for they told that Matthew introduces fate.

But excludes the error of each of us.

But, before that we shall proceed to the exposition of the letter, it is first necessary to see what
'Fate', and how these things are to be believed, and how will he not.

Note, therefore, that we see many things in human affairs by accident and by chance, accidental
to it.

Now it happens that an element of chance and happen by chance a being related to the cause
below, which was related to the cause of no superior can happen by chance: as if one were to put
the lord of the three to the pursuit of any man, and one does not know about the other one to
another, if they oppose, is the element of chance is to them, but should be referred to the Lord
with full purpose, it is not an element of chance.

But according to this opinion about all there was a twofold to fate.

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Some writers have said that this can not be reduced due to chance into another a higher cause
those to be ordained: and these, they took up the fate, and furthermore, this, all of that divine
providence.

And it came to, according to Augustine, Tullius, this opinion was.

But we say that this due to chance things are brought to a higher cause to be ordained.

But it is said, since Fate is the fortunes of Faris, and was publicly announced as a kind of 'death,
from which, let this be the cause of the ordering of, is the difference.

For some people have called it a of bodies by the power of the supercelestial.

Hence they say fate is nothing else than the disposition of the stars.

Some things are brought to this contingent of Divine providence.

But to be denied in the first way is to be fate.

For the act of the human law does not regulate according to the regulation of the heavenly
bodies, which is evident for the present, though there are many reasons for this efficacious.

First, because it is impossible, that the power of the body is doing beyond their power, an
incorporeal, because nothing is below in the acts on the order of nature to a higher nature.

The soul, however there are some things the powers of haughty, above the body; some powers
are attached to instruments, namely the power of the sensitive, and the nutritive: and of the
heavenly bodies, even though they act directly over the inferior bodies, and pervert the they of
themselves, by accident, however, they act in the powers of organs been posted up.

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 Among the powers of an organ is not been posted up necessitando in no way they act, but by
inclining only.

For we say that this man, passionate, and always inclined to be that is, wrath, and this for the
reason the heavenly places, but directly the election as such is in the will.

From whence he never can be made so great a disposition in the human body, but that
superabundet judgment of free will.

Hence, whoever put under the free will to the heavenly bodies, of necessity to place the sense
does not differ from the intellect.

Secondly, because this is excluded by all the worship of the divine, because then all would be
made from necessity, and in this manner, then even the government of the republic would be
destroyed, for not even be necessary to take counsel, nor did he, to provide for, and the like.

Thirdly, because we attributed to God the evils of men, which would be to defame him, who is
the Creator of the stars.

It is clear, therefore, which is to say this is contrary to the faith at all.

And for that reason Gregory says: 'Far be it from hearts of the faithful so that fate is something
real can be said to.

But if thou wilt fate to be called divine providence, then something is.

But, as Augustine says, because we ought to have nothing in common together with unbelievers,
not this name should be applied to him, whence he says, would correct the tongue, that the
sentence you to hold.

Therefore it can not be said to be I saw a star, that is, from which all his life depends on,
because, according to Augustine, then it would not follow the star generated; for more would be
said at the time Christ fate of the star, than the other way around.

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And it must be noted that this was not a star out of the first effects, which is patently out of the
four.

First, from the motion, since it is moved from no star of the the North in the south.

But to the king of the Persians, by what they are the wise men came, there was been laid down
for the north of the.

Likewise, others are never at rest; do not continuously but this one was in motion.

Third, from the time, because there is no in the day of it is light; but this one from day to put on
the light more and more.

Fourth, from the situation, because it is not in the firmament, which is clear, that they made this
distinction by it, shall the house of a determinate manner.

Therefore, it must be said that this had been created specially for the service of Christ.

And so he says we have seen his star, that is, his, to attend the rites.

Some say this, that this was the spirit of star of the holy is he that, just as upon the baptized there
appeared in the form of a dove, so it is now in the form of a star.

Others say that it was an angel.

But it must be said is that the truths of the star was.

And he wanted to show the information under the star, the, first, because to agree to him.

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There is for the king of the heavens, and for that reason he wanted through the celestial sign of
be manifested;

Ps.

18, 1: "The heavens declare the glory of God, and announces the works of his hands a
firmament, unto the Jews indeed by the angels, among whom I had received the law;

Gal.

3, 19: For the law was given by the angel; the Gentiles by the star, because by the creatures, in
the cognition of God and they came,

Rm.

1, 20: invisible things of God by the things which have been made, being understood clearly
seen, being.

Secondly, because the congruent to that with which he showed itself, that is, the Gentiles, of
which was promised to the calling of Abraham in the likeness of the stars:

Genesis.

15, 5: Look up to heaven, and count the stars if you can, and so on.

Hence as at its birth, in the passion of which is a sign of it came to pass in the sky, to which
Christ to all nations, he made known to.

Likewise, congruent at all, because he is the Saviour of all things.

But he says in the east, which is expounded in two ways.

According to the Rabanus, as follows: existing in the star of the Judea, there appeared to them
among the nations in the east.

Or: we have seen a star in the east.

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This it is better said.

Hence, lo, the star, which they had seen in the east, went before them.

Again, it is clear from the fact that this was according to the situation near the earth, for
otherwise he would not distinxisset place.

Therefore it is not as well could have been seen by one removed the country.

Consequently he sets forth the purpose and the pious are come to adore.

This is a twofold question.

For Augustine says: was it these were the curious, that wherever should be some trace of the star,
by means of a look for king birthright?

For this would have been a fool.

But it must be said that it is not praestaverunt the service of an earthly king, but by heavenly, in
which the power of God has helped them is shown; because otherwise he would if he searched
for an earthly king, he had lost in the devotion of the whole, when they found, wrapped up in
rags with a mean. Augustine asked, again, how were able to know of a star, that a man he had
been born the God of? And he responds that this has been the angel reveals it to them: for he
that he showed them a star, he sent the angel who reveal this. Pope Leo says, that just as the
outward eyes filled with the light of the stars of this, so did discover the inner rays of the divine.
The third reason: that they were of the race of Balaam, who said: "A star shall rise out of Jacob.
Hence, did not have from his prophecy. And for that reason by seeing only in the splendor of the
star, they suspected, that the king of heaven, he had been born, and for that reason they sought.
And this is, and are come to adore. By this I was filled with it says in Ps. 71, 11: and they shall
adore him: all kings, all ye nations shall serve Him.

Reading 2

[87331] Upon the Mt .*, chap. 2 l.

Page 43 of 62
2 were predicted by the wise men, the nativity of Christ, that He inquired of the place of birth:
and it is three things: first sets forth the motive to inquire into and second, an inquest is imposed,
and third discovery of truth.

According to the verse he had called together.

The third, where they said unto him: in Bethlehem of Judah.

Trouble was the motive of Herod, and so that heareth.

And having sealed it calls Herod, the king, in order to show to be another by the king, whom
they sought.

There was however, a threefold cause of the disturbance.

From the first movement of the ambition, which he had about the guardian of his kingdom of his,
because it is stranger was. For he knew that he had heard of Daniel or 2, 44: the kingdom of
Israel in the days of the God of heaven will set up a kingdom that shall never be destroyed, and
his kingdom shall not be given to another people, and so on. But in this we were deceived,
because, that kingdom was spiritual; by Io. 18, 36: My kingdom is not of this world. Hence,
Herod was troubled, fearing the loss of of his reign, but rather the foule and muddy the devil of
his reign, fearing the destruction of a total of; by Io. 12, 31: now shall the prince of this world be
cast out. And note that the men, as Chrysostom says, in His high places, constituted of a light
word uttered is over against him are thrown into confusion; Ps. 87, 16: and being exalted have
been humbled, and was troubled; fear the friend can never be the humble and meek. The second
cause of came forth out of fear of the Roman empire. The statute of, for it was by the Roman
rule of something which either have a king there is no God would be said, without their consent,
and so he feared. This, however, worldly fear was a man who is prohibited from Is. 51, 12: who
are you that you be afraid of a mortal man, and son of man, he, as a grass shall wither away?
Third, because of shame to take the that of modesty. For ashamed to another person who before
the people of the king of the offender; to resemble in this to Saul, who said, "I have sinned
against, but now, honor me before the elders of my people, and in the face of Israel, and so forth.
1 Kings. 15, 30. But it is strange that it follows and all Jerusalem with him. For it seemed to
that they ought to rejoice. But be it known that they had a threefold cause of the disturbance.
The first was the iniquity of their own; of the wicked, for they were, which you always to be
deprecated way of life of the just. Prov. 13, 19: is abomination to fools to depart from evil. The
second Herod, "desire to please; Sir. 10, 2: "As the judge of people in this manner also are his
ministers. The third because they were afraid lest Herod hearing this, more than desaeviret in the

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nation of the Jews. In the mystical sense, this is signified that this was the earthly. Gregory
says: "king of the earth, was troubled, the King of heaven-born, for he thought him ashamed to
be the height of earthly things, with the height of the heavenly is opened. This. 24, 23: will be
ashamed of the moon, and sun shall be ashamed, who becomes king, the Lord of hosts in mount
Sion, and in Jerusalem. And it must be noted that, just as Augustine says, but what will be the
tribunal of the Judge, when the kings of the proud in the CRADLE deterred them an infant?
Pertimeant the kings of the sitting at the right hand of the Father, whom the king is wicked man
he was afraid to mothers' breasts, licking up. And assembling together. Here is presented the
inquiry. And, as stated above, Herod was solicitous, to inquire, and for the sake of the kingdom,
and for the sake of the fear of the Romans: thus, asked the truth. But in order to possess the
certainty of some three things are required from the conduct our inquiry into: the multitude, for it
is believed, by an authority, and the lettered. Hence, he gathered together many, and of having
an authority, and wise men. And this is what he says gathering together all the, so far as to the
first, Wis. 6, 26: the multitude of the wise is the welfare of the whole world. The princes of the
priests, as much as to the second; was born. 2, 7: lips of a priest should guard knowledge, and
the law, seek instruction from his mouth, (...). And write as much as to the third: not to write
about is said only of the law but to interpret Scripture; by reason of these, indeed, he would have
to search out the truth. Eccl. 32, 13: in the midst of great men take not upon thee to speak, and
where the ancients are present, speak not much. He inquired of them where Christ should be
born. And therefore they called the king of the Wise Men, but they themselves sought to Christ::
for they knew from the conversation of the king of the Jews with the Jews be anointed by
ordinance. But it is asked: or in his belief of the prophecy of, or not. If he believed, he knew
that his was not able to be impeded Nay, he himself was king: wherefore then the boys put to
death? If he did not believe, why then he sought? But it must be said he believed that it is not
perfectly, because it was a candidate for the favors and the pride of man blind from birth he
returns it. But they said: in Bethlehem of Judah. Here is found the truth. And he first sets forth
the truth and second, is confirmed by his prophecy, he there, and thou Bethlehem, the land of
Judah. And be it known that Christ wished to to be born in Bethlehem, for three reasons. First,
in order to avoid glory. Because of this, he chose the two places: One in which is wished to be
born, that is, of Bethlehem; suffered when someone who is in was, that is, Jerusalem. And this is
against those who they seek the glory, those who desire to be born with those in high places, and
do not want to suffer in the place of honor. Jn. 8, 50: I I seek not my glory. Secondly, to
confirm their teaching, and the display of His truth. For if he was born would have been in some
great things the city, the virtue of her had been able to be ascribed to the doctrine of human
virtue; 2 Cor. 8, 9: You know the grace of our Lord Jesus Christ. Third, in order to show
themselves to be the race of David; Lk. 2, 3: Joseph and Mary went to Bethlehem to be enrolled,
where he says, because they were out of the house, and the family of David. Pertains to a
mystery, because of Bethlehem means "House of Bread: he and Christ is the living bread which
came down from heaven, by Io. 6, 51. Consequently, the truth is confirmed. Hence, and that
thou, Bethlehem, and so forth. From this we would be able to consider the prophecy of the two:
the Wise Men told it, for a thing, and something they sought. And from this prophecy is shown
on both sides: to the first, because as much as you, Bethlehem, he says, and, as to the second, he
says for out of thee shall come a Governor. And so it is confirmed by the testimony of the birth
of Christ with a double, that is, of the prophecy of the stars, be, because in the mouth of two or
three witnesses is the truth; Dt. 19, 15: In the mouth of two or three witnesses shall every word.
And note, that when they were the all the unbelievers, there was given to the signs of corporals;

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when it has already were the faithful, has been given to the prophecy; 1 Cor. 14, 22: "Wherefore
tongues are for a sign, not to believers, but to unbelievers; of the prophecy, not to unbelievers,
but to believers. And be it known that the Jews in two ways failed in the bringing forth the
prophecy. Because it is there said and that thou, Bethlehem Ephrata, and again, because it is not
where he says, art not the least. And it can be assigned to a twofold reason for why he broke his
word. In one way, can be said, that they did this out of ignorance. In another way, it can be said
that these who are knowingly have used it in other words. And they say the sentence. Because
that, when Herod was an alien, not to understand him authority of a prophet, and that reason they
said it was what may be known Herod so much. Hence they say: the land of Juda, and art not
the least, that is, you are not a very small number among thousand men of Judah; and / or in the
princes of Juda, that is, between the principal cities of Judah. For out of thee shall come a
Governor that shall rule my people Israel. About him, under the leadership of the text of Daniel.
9, 25 as far as to Christ, the prince; and Ps. 30, 5: Thou wilt lead me: For his regal, not only the
people of Israel according to the flesh, but also from the spiritual; Rm. 11, 1: Hath God cast
away his people? And so on. Ps. 79, 2: "Who king of Israel, be attentive to, who you deduce of
Joseph like a sheep. And note that cut short the tail of authority, that is, and his going forth as
from the beginning, from the days of eternity. From this it is hinted at that which he should not
have to be the king of the earthly, but a heavenly one: but if he had known that Herod, the
wicked would not have been. Hence, were the cause of death had to them. Next, from the tail, it
is clear she was also the interpretation of the Jews to be false, who explained concerning the
Zerubbabel: because it does not belongs to it and his going forth from the beginning, from the
days of eternity. Likewise it is not in Judea, but in Babylon, was born. Consequently, there is
inquired of the person were born, when he says Then Herod, privately calling the wise, inquired
of them diligently what time the star appeared to them. And first he presents an inquest; a
finding that the second inquiry, do, there they found the him etc.; Found veneration for the third
time, there also is falling down they adored him. To find the person of the two yea they are
removed: from persuasion, and of Herod, and from the multiplication of the Stars. Hence, in
regard the exhortation of the first he presents and second, the study of the stars in a change of the
magicians, where he says they had heard the king, they departed. About the first three they are
assumed to: first, he inquires of time, announces the second place, there also is sending them
into Bethlehem; enjoins the duty of inquiry and the third, where he says go, and search diligently
for the child. Then Herod, when He says, therefore. What should be considered that the Jews
they knew a place, but not a time for. Hence, are confuted from the Lord, Lk. 19, 44: because
they had not known the time of you to be punished, and the patient. 1, 3: The ox knoweth his
owner, and the ass his master's crib: but Israel hath not known me, and my people hath not
understood. Therefore, the time is sought. And he says Chrysostom for the two years these were
in front of the star. Others, however, that in the very day of birth. He showeth the place, there
also is sending them. He joins the office of inquiry, there go your way, and ask for and so on.
And reminds us two things, and for this because it is filled prefaces the third time. With respect
to the first, he says: Go, and so forth. And a trick, he seeks to put to death, such as those whom
it is said by Io. 7, 34: look for me, and shall not find. With respect to the second, he says, so
when you have found bring me word again. And this on account of evil as well said that; Sir.
13, 14: out of much talk he will sift thee. With respect to the third, he says that I may come and
worship him also, and this promises to the worship of God deceitfully; Jer. 9, 8: The bow of
their tongue is a piercing is it hath spoken deceit; Ps. 27, 3:: Who speak peace to his neighbor,
and the evil in their hearts. And note that the wise men enrolled, with the king, he calls the boy,

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because out of the abundance of the heart the mouth speaks. Note also that he asks for by the
Jews, where Christ was born, being willing to try, and to explore whether the rejoicing. This
way he presents the study of the magicians. The two imposed upon: that to search other, and
they had returned, but as one they have done the wise men. Hence, one who when they heard the
king, they departed. The other did not do. Such, indeed, ought to be the hearers of the, because
the possessions to learn how to, but evil ones leave for within the 23, 3: which they say, do,
according to the works do not follow their to do and so forth.

Reading 3

[87332] Upon the Mt .*, chap. 2 l.

3 Above, the Evangelist held there was one motive of the wise men, that is, persuading men of
Herod, here he gives another reason for the wise men to inquire into the Christ, that is, the duchy
of the stars and about this he does two things: first, he gives the duchy of the stars; second, the
effect of this joy of the Duchy, where he says they saw the star, they rejoiced with with
exceeding great joy.

And note that he carries out his stars with the first motion, since it directly led the wise men to
Christ, and likewise, manifests its own state, the servants of the place, where he stayed until it
came and stood over where the young child was.

Hence, in regard to the first, he said, went before them. From this it is, however, that he saith,
Behold the star, which they had seen in the east, went before them, are given to understand that
when they have turned from the wise men of Jerusalem, star of the disappeared; go away, but by
Herod, behold it was. But he disappeared for three reasons. First, for the sake of confusion of
the Jews, who, when they were in the, furnished with the law, that I may seek, and the nations
they would not be drawn up in the nations they seek, however, and the Jewish contemn it.
Hence, it is filled with He. 55, 5: the nations that knew not thee shall run to thee. Second,
because of the instruction of the wise men: for it is not only the Lord was pleased by the star to
manifest himself to them, but also by the law, so that thus be combined with the knowledge of
cognition of a creature of the law. In the mouth of two or three witnesses shall every word, Deut.
19, 15. This. 8, 20: To the law and to the testimony.

Thirdly, because of the instruction of our order.

And we are taught even of the two, according to the Gloss. The first is that they seek the help of
who has a human, are forsaken by the divine. It is unlawful for the human're looking for help, in
not seeking the Divine: Is. 31, 1: Woe to those who go down to the to Egypt for help, trusting in
horses, and have a confidence in chariots, because there are many, and in horsemen, because

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od, and were not trusted in the Holy One of Israel, and lord of have not sought after. Second, we
are taught even as much as for this, that we who are the faithful we are, we should not seek signs,
as these, that having seen the star, they rejoiced, etc., But we ought to be content with the
teachings of the prophets, because the signs there was given to unbelievers. Also in this there is
a twofold mystery. For star signifies Christ; Apoc. last chapter., 16: I am the root of David, the
bright and morning star of the. Hence, by this star, we can understand the grace of God, than to
lose it, when to Herod, that is, the devil, we come before; Eph. 5, 8: Once you were darkness,
but now the light in the Lord. Likewise, since by Herod, that is, the devil, we recede, a star, that
is, the grace of Christ, we have found: of fine wheat flour. 13, 21, where it is said, that the Lord
went before of Israel, which went out of Egypt, in the form of fire and so on. Here, however,
went before in the form of a star. Until it came and stood over where the young child was. The
two we understand here. The one which is this star was not a lot of the altar, because otherwise
he would not made a distinction between the house of the child. The other thing to the
completion of a star is reduced to his office into his own matter. Where the child was. He is
frequently to the child calls you, that you may know him to have been out of the which it is said
He. 9, 6: a child is born to us. This way he presents the effect of the Duchy of wise men, as
much as regards of this. Hence, they saw the star they were glad, and so on.

Therefore were glad for the sake of the hope that she recovered. For they were afraid, because
they came from distant parts, to lose what was expected to Rom. 12, v. 12 "rejoicing in hope.
Also adds the joy; For some are of glad, and rejoice; they do not, because the joy of the human is
not made perfect joy; Prov. 14, 13: the end of joy in grief. But the true and perfect joy in God, is
Is. 61, 10: I will greatly rejoice in the Lord, and my soul will exult in my God. Third, with a
great adds, that these had now been they knew about God, for God incarnate, who is merciful
and a lot of Is. 12, 6: be glad, and praise, O thou habitation of Sion: for great is he in the midst
of thee, the Holy of Israel. Fourth part is added very much, because intensely were glad to
recovered, for they had lost; Luke. 15, 10: there is joy in the angels of God and so on.
Consequently, there is question of the discovery of the child. Hence coming to the house, they
found the child. He mentions three things: the house, which, if it is asked how he was, Luke is
shown. 2, 7. Also, if it be asked what kind of a young man, in no way put off by others, as they
say to be saints.

With respect to the appearances, but it did not speak to, the weak saw him, and the like.

Also, as the mother of if it is asked, the reply is, such as is the wife of a carpenter. And this is so
I say, because if these men have been asked in the king of an earthly, in seeing the offended
because of these things would have been, but, seeing the example, vile things, and considering
the most high, most are moved to the admiration, and adored him. And this is, and falling down
they adored him. But why do you not mention is made of of Joseph? It must be said that the
Divine is the dispensation of it came to pass that it is not to come, but not to those who have the
first fruits of the nations they were, might be given to the suspicion of a crooked opinion.
Consequently, they showed it is touched upon the reverence we bear to the servant there, and
falling down they. And There have been three: in the worship, by offering and doing obeisance.
He says, therefore and falling down they adored him, as a god in a man hidden there, Class. 71,
9: Ethiopians shall fall down before him. Also offering to, and respect they showed it, and so
also opening their treasures,. Indeed, custom is was with the Persians, together with the office

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because he had always adored him, and this is and opening their treasures, they offered Him
gifts, gold, frankincense, and myrrh. Ps. 71, 10: the kings of Tharsis and the islands shall offer
presents, the kings of the Arabians and of Saba shall bring gifts. This. 60, 6: all they from Saba
shall come, bringing gold and frankincense, and praise to the Lord. The mystical sense, we
must consider that these men have not in the way, but for the first time opened the gates to the
treasure, when they came to Christ: in like manner us in the way of our goods, we ought not to
manifest it. Hence, this is censured Inf. Out of the 25 virgins, and the 13, 44 is said: "The
kingdom of heaven is like to a treasure hidden in the field, which a person finds hid it, and then
in his joy he goes and sells all he had and bought that field. They offered him gifts and so on.
Some of these are assigned by the nature of the literal of gifts, and they say these also, they
found that there are three: the house or defiled, the boy the sick man, and the mother of the poor.
And for that reason, they offered his mother 's for the maintenance of the gold, and myrrh for the
maintenance of the members of the child, the purpose of removing the stench of frankincense.
But it must be said, that something mystically pretended here, and let them sooner these three are
referred to three things, which ought to be offered, SC. faith, action and contemplation. With
respect to the faith in two ways: first, in regard to the things to have in Christ face to face. That
is, the dignity of the king 's; Jer. 23, 5: a king shall reign, and be wise etc.; And for that reason,
they offered the tribute in the gold. Size of the priesthood; and for that reason to the sacrifice of
frankincense. Of man to mortality; and for that reason myrrh. Again with respect to the faith of
the Trinity, since are designated by the Persons of the Trinity in us. Secondly, we can be
referred to the action of our order. By the gold of wisdom, for it can be signed; Prov. 2, 4: if,
like hidden treasures search her, then you will understand fear of the lord. Through the prayer
of a devout frankincense; Ps. 140, 2: "O Lord, direct my prayer as incense in thy sight, and so
forth. By myrrh mortification of the flesh: Col. 3, 5: Put to death your members which are upon
the earth; of Canterbury. 5, 5: my hands dropped with myrrh. But with regard to the
contemplation of it is through these three things can be signified or three senses of Sacred
Scripture, namely, the literal, which is comprehended under the allegorical, moral and
anagogical; or three parts of the philosophy, that is, moral, logic and natural: for in all these
things we ought to employ the service of God. This way he presents as his guests for how the
reverence due to be obeyed. Hence, having received an answer and in a dream, they should not
return to Herod, they went back another way into their country. But how do I received an
answer of those who did not consult the? But it must be said that the lord at any time
corresponds to the examination of the mental, and these within inquired of him what it would
have pleased God out of the reversion; From. 14, 15: what are you crying out to me? But are
there immediately by the revelations of God? Dionysius, he proves that it is not, except by
means of the angels. Why, then, does not name an angel? But it must be said, which is
sometimes the Scripture he makes mention of God, and not speaking of the angels, this is done
through a kind of of that of the manifestation of the excellence of; Gal. 3, 19: the law of being
ordained by an angel in hand of a mediator; the Act. 7, 37: here is that Moses who said to the
children of Israel: the God of the prophet, raise up unto you of your brethren, like unto me: him
you shall hear and so on. Thus the fact that the Gloss says, that this has been immediately by
God, that is referred to the way of speaking of Scripture. Went back another way, they returned
to their country. In this it is shown that to the country of our paradise, from which we were
expelled by sin, by the obedience we arrive. Prov. 4, 27: the paths that are on the right the Lord
knows that; but those are perverse which are on the left. Chrysostom here he says, that these
who are returned, they did live a holy life, and afterwards, to wit, they are become assistants for

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the Thomas the Apostle; yet there is nothing written about them is found in Holy Scripture after
the departure of of them.

Reading 4

[87333] Upon the Mt .*, chap. 2 l.

4 Previously, the habit of is how it came to someone at birth the wise men, bore witness to
Christ, but now one deals how the testimony of the innocent men say, is, not by speaking but by
dying.

In regard to this he does three things the Evangelist.

First, the concealing of Christ is set up and second, the killing of young men, There and then,
Herod, and third the revenues of Christ himself, is posited, where he says the death of Herod.

Regard to the first he does three things.

First, he gives warning of the Angels, the obedience of Joseph, is shown in the second and third,
the fulfillment of the prophecy.

According to the verse it might be fulfilled.

About the first three are touched upon.

First, he determines the time of the appearance in and second, the very appearance is described
and the mode of the appearance in there, behold, an Angel and third, he sets down the warning
made by the Angel, where he says, Arise, and take the young child.

The time is described where those who when they had revolted.

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And it must be understood at once that it is not made after the departure of the wise men is she
an apparition, because the whole which is to say Luke.

2, 6, and ought to take any part, that is, concerning purification after that, when the days were
accomplished and so forth.

For it is not considered about the Herod was put to death at once of the children.

Hence, since the words of him who when they had revolted, the history of the whole ought to
take any part of purification.

This way he presents itself an apparition; from which appeared to behold, an Angel in my sleep
and so on.

It is said to appear in times of sleep, because then the men from the acts of external cease, and
such a revelation comes to by the angels;

Ps.

4, 9: in peace in the selfsame, I will sleep, and take my rest;

Prov.

3, 24: rest, and thy sleep shall be sweet.

In this admonition of three things, are given.

First, he persuades an angel to escape to the second determines the delay; thirdly, he assigns the
cause.

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He says, therefore arise.

And note, that, just as Hilary says, the Blessed Virgin before the birth of a spouse is named by an
angel, above the 1, 5, but after birth they would not.

And this for two reasons.

First, for the commendation of the Virgin; for just as a virgin has conceived, so virgin bore a son.

Second, because of the dignity of his: for it was the mother of God, by which the dignity of no
greater or more, and is done by the denomination of the more worthy.

Also that, as Chrysostom says, the child was not come for the sake of his mother, but rather the
other way around and therefore he says take the child and his mother, and so forth.

But why flee into Egypt?

Is not is said at

Psalm.

18, 15: "The Lord is my helper and my Redeemer? But it should be noted that for three reasons
he fled.

First, to manifest his humanity for just as by God unto the star of the disappeared, so the
humanity of in flight. Phil.

2, 7: in the likeness of the actions of men.

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Second, because of the example; for the former is the example he shows, that by one word has
taught us.

Below the 10, 23: But when they persecute you in this city, flee ye into another.

Third, because of the mystery: for just as he wanted to die, that we should go call her back again
from death, so he wanted to flee, as fleeing from the face for the sake of the sin of his own call
her back again. Ps.

138, 7: whither shall I go from thy spirit?

And be thou there.

But Why would I more into Egypt, for which elsewhere in another region?

It must be said because of the two aspects of it.

The first is, because it belongs to is of God, that is mindful of mercy for our anger,

Hab. 3, 8.

He became angry at for the Lord against the Egyptians pursuing the children of Israel, that the
children of Israel, were the firstborn of God.

And for that reason it is given to him, that assuming the only son,

Is.

19, 1: "Behold the Lord will ascend upon a swift cloud, and shall enter into Egypt, etc..;

Ibid.

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9, 2: "The people that walked in darkness have seen a great light: they that dwell in the land of
the shadow of death light is sprung up; by

Io. 1,

14: we have seen his glory, the glory as of the only begotten from the Father, full of grace and
truth.

The second, because he himself had led in the darkness in Egypt, therefore he wanted it to be
enlightened, the first; and for that reason there, well, he got off;

Is.

9, 2: "The people that walked in darkness have seen a great light: the inhabitants of the land of
the shadow of death light is sprung up.

Note that when someone wants to to flee sin, ought to be the first to shake off sloth;

Eph.

5, 14: Wake up, you're sleeping, and arise from the dead, and Christ shall enlighten thee.

Second, confidence ought to receive it from the mother, and to the Son, namely Christ;

Sir.

24, 25, in me is all hope of life and of virtue.

Third, ought to be to flee from the sin of being aided by the help of mother 's and the servants of

Class.

54, 8:, behold, far off flying away, and I tarried in the wilderness.

He adds the cause of this flight, For it will come, that Herod will seek the young child to destroy
him.

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Herod, he was wrong, because he wanted to destroy the kingdom of his who had come to
communicate;

Lk.

22, 29: And I confer on you, as disposed to me, the kingdom of my father.

Secondly, because the person who does not worldly glory he asked whether;

Heb.

12, 2: "Who joy set before him, endured the cross.

And he arose up.

Here he sets down the execution of the mandate of the angelic, and puts it as much as regards to
flight, and as much as to delay his.

Hence, one who got up, took the young child and her mother.

And mention is made of the season, as he said the night, for the fear and to be afflicted,
according to

Isaiah.

26, 9: "My soul hath desired thee in the night, that is, in trouble, in trouble for recourse must be
had to God:" The mouth of the.

6, 1: in their affliction they will rise in the morning to me.

And he arose up.

Then was fulfilled that it

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Is.

19, 1: "Behold the Lord will ascend upon a swift cloud, and shall come into Egypt, which
according to the letter has been fulfilled. And he was there.

It is said that every seven years, he was there, and he dwelt in the city of Heliopolis.

But with regard to the mystery of the, by Joseph are signed by the preachers, that is, the apostles,
who is compared to the driving out from the teaching of the darkness, who, departing from the
Jews, they have turned back to the nations; the

Act.

13, 16: To you it behoved us first to speak the word of God, but because you reject it, and judge
yourselves unworthy of eternal life, behold we turn to the Gentiles.

And be thou there until I bring thee, that is, how long is finished lack of faith of the Jews.

Rm.

2, 25: "blindness in part has happened in Israel.

Consequently, they adduce proofs of prophecy, hence he says it might be fulfilled which was
spoken by the Lord by the prophet.

This is, according to the translation of Jerome,

Hosea, ch 11, 1.

But in the translation of the Septuagint it is not so, but out of Egypt have I called his son.

It would seem to be here the question: "it seems that this because it is not to address the point,
because it is premised, where he says, Israel was a child, etc., And as such seems to speak of the
calling of Israel out of Egypt.

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The answer is that in all the authorities, which in the gospel, or they are assumed to in the letters
of of Christ, a certain distinction to be noted is, because certain things are said particularly of the
Christ Jesus: as it

Is.

53, 7: as a lamb, led to the slaughter;, but some are said to about some people, according to the
figure of Christ that led him away.

Thus, it is the authority of this: For it is they were not the children of Israel, unless they have
committed in so far as true sons of the likeness of an only Son.

And this is: Out of Egypt I called my son, that is, special one. Then Herod.

Here one deals with out of the was put to death for boys; In regard to this he does two things.

First is described the occasion of the slaughter and second, describes the destruction of a; there,
and he sent to kill all the men children; are brought forward for the third time of prophecy, There
and then, is fulfilled.

The occasion was the wrath of Herod 's: thus, Then Herod, when he was angry.

James.

1, 20: The anger of man worketh not the righteousness of God.

And it must be noted that when the loss of the reign of any king to suspect, and quickly moved to
anger is kindled. When he saw that he was mocked by the Magi, he was very angry.

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And it is said he was enraged, for two reasons: because when someone is angry with, the
occasion of a little out of the strongly kindled.

So because he was suspected by the loss of the kingdom, and was mocked by the Magi, he was
very angry.

Sir.

11, 34: from the one spark cometh a fire.

And, sending,.

By the wrath of the cruelty of, pray, did as much as to three things: as far as to the place, with
respect to their great number and as much as for a time. With respect to the multitude, as the one
and seeking, were killed to. Hence it is written and sending killed all the men children. And
note that Augustine says that this will never so much had also been bestowed the service of, as
far as hath his hatred. But it is asked, when he did not have the free will, in what manner the
said are to die for Christ. But, as it says in Jn. 3, 17, For God sent not his son into the world, to
condemn the world, but that the world may be saved through him. For you will never have them
slain unto God had given him leave, unless there had been useful to them. Reason Augustine
says that is the same as to doubt whether it will profit them the killing of these things, which is to
doubt whether the young men may it be used for baptism, having suffered many things, for they
are as martyrs, and he by dying, Christ, even though, not by speaking. Apoc. 6, 9: and I saw
under the altar the souls who were killed for the sake of the word of God. The second is cruelty,
because he slew in all the borders, for he was afraid not to flee, that is, to a given city. And it
happened to him as the beast, with their wounds, which does not observe that which he ought to
be wound; Prov. 28, v. 15: as a lion roaring, and a hungry bear is a wicked prince over the
poor people. The third as much as for a time. Hence, a two years old, that is, two years old.
And note that Augustine says that by that year in which the Christ is born, the innocent are slain.
But why does he says, from two years old and below? Some say that the star appeared for two
years before, and so he doubted whether Herod, from the time of the stars would have been born.
And so he says that according to the time diligently by the magi. Others, however, they say that
those were not killed by the same year, but after two years of age. But why does he put off so
much? The threefold the explanation is rendered by different. One is, because from the
beginning they thought that they would have been more that we had nothing and have been
deceived had found it, but when he heard that many other words are about Christ from the
Zechariah, and Simeon and Anna, which case the movement was to seek the. Others say that he
did this from the greatest care not to, because they feared a lad, whom he sought, the parents
concealed. Hence in the first wish was that they assure. Others say that it occupied for impeded,
however, that he sent for wise men, even to the Tharsis of Cilicia and of their ships, he did set on

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fire. Also he was busy, because she was cited by at Rome, accused by the children. And in this
manner after the return of he began to vent its rage upon. And he says, and below, etc., Because
he considered him to have been so great a power, that it could change the face of his own. By
this is signified the killing of the slaughter of the martyrs, because children, by humility, and
innocence, within the 19, 14: Suffer the little children, and forbid them not to come to me;
Likewise, farther on 18, 3: Except ye be converted, and become as little children you shall not
enter into the kingdom of heaven . In the Bethlehem, and in all the borders thereof, because
throughout the whole world put to death: the Act. 1, v. 8: you shall be witnesses unto me, that
is, by dying. Two kinds of two years of the charity, of God and neighbor, because faith without
works is dead, James. c. 2, 20. And note that the birth of Christ, at once persecution rages
against them, because as soon as when a person is converted to Christ, it begins to be tempted.
Sir. 2, v. 1: My son, as you approach to the service of God, stand in justice and in the fear of,
and prepare thy soul for temptation. Then was fulfilled that which was spoken by Jeremias the
prophet. Where there has been the killing of children, here is his custom, he sets down the
Evangelist proclaiming the prophecy, which is Jer. c. 31, 15: the voice is heard in Ramah,
lamentation, of mourning and weeping, Rachel weeping for her children, and refusing to be
comforted for them, because they are not. And it must be noted that, just as Jerome says,
wherever through the Apostles and the Gospels is introduced some authority of the Old
Testament, it is not necessary to introduce word for word, always, but as he hath given them the
Holy Spirit, from the sense of at some time the in the use of our nation. Thus, we have Jer. 31,
15: the voice is heard on high lamentation, of mourning and weeping, Rachel weeping for her
children, and refusing to be comforted for them, because they are not. And the sense is the
same. We must remember that, as regards to the authority of the this, this is a one of the those
things which are introduced in the Gospel, which, however, the literal sense has, "Who is the
figure of his, that was in the New Testament. Hence he says, and his intellect is to be considered
a certain history, which is read Judges 19 where it is said that on account of a wife about the sin
committed almost all, of the Levites, the tribe of Benjamin is being put out, and it is said that
there was the greatest of lamentation, and so that was out of the hearing in Ramah, Gibeah, as far
as Bethlehem, by the far from the the twelve miles off. Rachel, This is said to weep, because the
mother was of Benjamin: and it is a figure of speech, that is, for the expression of a degree of
pain. But this is the prophecy of the past. In another way, is about the future in two ways. In
one way it can be referred to the captivity of Israel, who, when they were led into captivity, they
are called in the way of near Bethlehem: plorasse; and then we say plorasse Rachel, because she
was buried there, in Genesis. 35, 19. And it is called this in the same way of speaking by which
the place is called to lament the evils that happen in the place. Therefore, He wills to say that
just as the prophet, and mourning, the greatest pain was, when the tribe of Benjamin is being put
out, so the other is going to be the time of the greatest of captivity. It is explained so a third way.
Assumes it came to pass the Evangelist of the killing of innocents, and this sorrow he treats at
length in four ways. From the diffusion of pain, out of the abundance of pain, out of matter, and
inconsolabilitate. He says, therefore: A voice in Rama. Some things it is the city in the tribe of
Benjamin, Joshua, 18, 25, which can be taken for the city, Leah 's. Here, however, is taken for
the most high, "and may explained in two ways. First place as follows: the voice of, in the high
expressed by speech, was heard, "For a voice of that is in a high place that is, far and wide, is
spread abroad Is. 40, 9: on a mountain up into the high thou art he that good news to Zion, lift
up thy voice with strength. And / or is heard in the high place, that is, in heaven with God; Sir.
35, 21: The prayer of one who humbles himself shall pierce the clouds, and till it come nigh, will

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not be comforted, and he will not depart till the most High behold. And again: should not the
widow 's tears down the cheek, and her cry against him that causeth them to fall? The wailings
of: "this can be referred to the murdering the infants starts to weep. Lamentation and great
mourning; the latter to the mothers' tears. And / or refer both to the servants: in so far as wailing
cry of lifted up by the soldiers, in so far as the howling of cut down. The major premise is
sorrow of the mother, less than of sons. Also he was the pain their mothers' incessant, it was a
boy and short: for the sake of what he says Zach. 12, 10: they shall mourn for him as for an only
son, and they will be sorry upon him, that manner is to grieve in the death of the firstborn. Next,
from the matter of pain, because of the death of children of Israel. Hence, Rachel, and laments.
But that which is objected, because it was not in Bethlehem of the tribe of Benjamin, but in the
tribe of Judah, who was the son of Leah 's. And is solved in three ways. First, because Rachel
was buried near Bethlehem, Gn. 35, 19. And so the boys, she hath wept in the same way, by
which one is the place is called to weep; Jer. 2, 12: "Be astonished, O heavens, at this, and the
gates thereof, be very desolate, saith the Lord. Or in another way. Above, in which Herod is the
habit of killed children in Bethlehem, and in all the borders thereof, and so on. But it was in the
Bethlehem of the confines of two of the tribes, namely, of Judah and Benjamin, and so of the
young men of Benjamin, are slain: and so the objection fails, just as he explains Jerome.
Augustine, however, explains this differently: and he says that the custom is, that when to an
individual prosperity to succeed one another, That man, when the adversities they come, the
more he grieves. Leah and Rachel, and sisters were, and the fellow who were slain by the sons
of Leah 's, belonged to the. And in this manner physically they were killed, not to be punished
eternally, so that and in fact of Gabaa. It is therefore said to weep when he saw his children, be
killed, and can be condemned. Or, by Rachel, the Church have a sign that means "who sees God,
and the Church by the faith of the sight of his children, which they weep been put to death, not
because they were killed, but because it was able to by them to others to acquire. Or not they
weep for the sake of the slain, but on account of they killed. It follows from the inconsolabilitate
of pain: and he would. This can be explained it in several ways. At first it was referred to the
people that was at that time. Consolation for as long as is hoped for is due to get some relief to,
but when it is not looked, there is no consolation, just as is clear in a sick man he had despaired
of and for that reason he says, so that it refers to the theory of their mothers', because they are
not, are not apparent because, to wit; Genesis. 37, 30: The child is not to be seen. And / or
would not be comforted, because they are not, that is, as if they would not be: comfort For
nothing is due only to the wicked. Hence, according to the opinion of this is referred to the
Church, which has them like a reign; wherefore, just as out of the of the reign of, and the delight
of them, 1 Thess. 4, v. 12: we do not want you to be ignorant concerning those that sleep, or to
grieve, even as others who have no hope or would not be comforted of the present, but he has
hopes for the consolation in the future; within the 5, 5: blessed are they that mourn, for they
shall be comforted. Consequently, there is question of revocation of Christ, and so Herod was
dead, behold an angel of the Lord appeared in a dream to Joseph. And he first sets forth an
apparition the Angels, according to the mandate the Angels, the third time the execution of the
mandate of an angel. About the first three, are given. The time of first part is described and
second, a Person "; the mode of the appearance in the third. He says, therefore the death of
Herod: yet he had, who was among the death of Christ, because he was the son of the former.
Behold, an Angel appeared. It must be noted that every disturbance of the Church according to
the mystery of his persecutors is terminated by the death of the wicked, because in the
destruction of Proverbs, there is shouting. 11, 10. Again, note that infidelity of the Jews

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delimited, and the Christ shall return to the them. Rm. 11, 26, and that then all Israel will be
saved. Behold, (...) has appeared. It must be noted that such a person there is an order of the
angels and of men, that divine illumination is these things happen not us only through the
Angels; to the Hebrews. 1, 14: all of them are ministering spirits, sent forth to minister for them
who shall receive the inheritance of salvation. Whence, too, Christ as a man, he wanted to be
told by the angels. The mode of, where he says in a dream to Joseph in Egypt. A mandate,
where he says, arise, and take the young child. He does not say a son, not by my consort, but the
boy, as is to be designated the dignity of a child, and the integrity of his mother. In this is
signified, that Joseph is not given him, was to carnal intercourse, but to the ministry and I will
keep. Consequently, assigns the cause for they are dead which sought the life of the child. But it
is asked, why does he say they are. For it is not that Herod was dead. This is solved in two
ways. First, that this is all her ills, he had made, that the Jews were glad of his death: he that hath
commanded power of foreknowledge to their sister, is still living, more noble than that of the
Jews, kill them in the by his death: and these, with the life of the child had searched for Herod,
and this is for they are dead which sought the life of the child. Or in another way. It is the
custom of Sacred Scripture to put for the singular use of the plural: thus, they are dead, that is, is
dead, and so forth. Hence, in this which he says that sought the life of the child, is destroyed the
error of Apollinaris, a man who said, "that the Godhead was in Christ, place of the soul. Is set,
or the execution of this he got up, of the mandate, and took the child and his mother, and about
this he does two things: First, he shows how he went back to the land of Israel; ward off the blow
to which part of the second and third, by what way they subsided, there, and being warned in
sleep retired into the quarters of Galilee. He says, therefore, that you get up. It must be noted,
that an Angel did not say to go into the land of Juda, and / or in Jerusalem, but from universally
in the land of Israel, Galilee, under this they even can be comprehended. Thus it may be said,
that he went in Joseph ends of the earth, which was living Jude:. Is subsequently set down to
which part of ward off the blow, But when he heard there, that Archelaus was reigning in Judea.
It should be noted here is the history of Herod. This is a Herod, he had six sons, and before his
death of Alexander, Aristobulus, he slew; but in death also ordered that the killing of his
Farewell. Hence, the three have remained, among whom Archelaus, the firstborn, and it was
used of the for himself a kingdom, but was accused by the Jews at length with Caesar, Augustus,
I have has been taken away and that his kingdom was divided into four parts was, and two had
Archelaus, the other to the other two divided among themselves, so that one tetrarchic he had
Herod, another Philip, as we find in Lk. 3, v. 1. This is a Archelaus, was sent into exile after
nine years of his reign. And being warned in a dream. He had said the first angel, that he should
go to the land of Israel, but because Joseph had not yet understood it, for that reason the Angel,
who first revealed to the indeterminately, now is determined. And this is, being warned of (...)
withdrew to the district. But the other side. As Archelaus in Judea, Herod in Galilee, so seat of
government. But it must be said, that this has been immediately after the death of Herod,
Archelaus, when he held a whole, because after a while there was a division. But even in those
moments there is asked, why do you not he was afraid to Archelaus. It must be said, that in
Jerusalem was the seat of the kingdom; so there almost always lingered. But it is asked, why do
you Luke. 2, 41 it is said that every year they brought the boy in Jerusalem. And he released
Augustine, which is took them through the crowd the great one, which at that time went up; but
there is danger would have been for a long time, whether there would have been delayed.
Likewise is asked, for what reason that hints at the Evangelist as if by accident he came to
Joseph in Nazareth, but Lk. 2, 39 it is said that in the Nazareth, had her own domicile. But it

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must be said, that an Angel had said to him, that he was going to the land of Israel, which in the
strict sense did not contain the Galilee, nor to Nazareth, and Joseph, so he understood; and for
that reason they did not intend to go in Nazareth. It might be fulfilled which was spoken by
prophets: That he shall be called. This does not find written, but it can be said, that we gather
from many passages. Of Nazareth was, therefore, means "holy, and the word" holy "because
Christ; of Dan. 9, 24: until to anoint the most holy, therefore it is significant that the prophet
speaks. Or it can be said, that is interpreted by the flourishing of Nazareth, and this to have it.
11, 1: come forth a rod out of the root of Jesse, and a flower out of his roots, etc.; With him, and
this is appropriate, which is called Song of Songs. 2, 1: I am the rose of Sharon, and lily of the
valleys.

© 2006 Foundation Tomás Aquinas in regard to this edition of the

Are kept all the laws of
OCLC Nr. 49644264

Original Latin text:

Secundo propter magorum instructionem: non enim solum per stellam dominus voluit se
eis manifestare, sed etiam per legem, ut sic adiungeretur cognitioni creaturarum
cognitio legis. In ore duorum vel trium testium stabit omne verbum , Deut.
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