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“The birth of Jesus Christ was like this: after the betrothal of His Mother Mary to Joseph, before she was given to her husband, it turned out that She was pregnant with the Holy Spirit” (cf. Matt. 1:18). The evangelist said this not in a dishonest sense, just as the pagans say in their stories that their gods were so low that they gave themselves over to the shameful pleasure of passions and the unnatural birth of children. Therefore, so that when you hear this about Mary, you do not suspect the same thing that the pagans are fabled about, he adds that she was found to be possessed by the Spirit in her womb, and not at all from marriage. For by Her holy conception the entrance was opened for Divine Mercy to dwell in all flesh. And that Mary was first betrothed and took the name of her husband, and then conceived in her womb, this happened for the sake of the succession of kings, since it was impossible for a child to fit into the genealogy by the name of his mother; for the same reason, the Son of David was assigned to the kings. Or did this happen for the sake of insidious people who would begin to bring the slander of adultery against Mary, because She was given to a meek husband, who kept Her when She turned out to be idle, and did not expel Her from the house when she gave birth, but lived with Her and turned out to be a voluntary ally of the one subject to slander. He was a witness for Mary before everyone that Her Son did not appear through fornication, but was conceived by the power of the Spirit. He was born without a husband. Just as from the beginning Eve was born from Adam without conjugation, so Mary was both Virgin and Wife to Joseph. Eve gave birth to a murderer, therefore Mary gave birth to the Life-Giver. She gave birth to the one who shed the blood of her brother, This gave birth to Him whose Blood was shed by His brothers. She saw the one who, as a result of the curses of the earth, was in trembling and wandered (Gen. 4:11-12), and Mary saw the One who raised the curses and was nailed to the tree of the Cross. In the conception of the Virgin, learn that the same One who without conjugation produced Adam from virgin soil also formed the second Adam in the womb of the Virgin. And since the first man returned to the womb of his mother (the earth), then through this second, Who did not return to the womb of His Mother, the first one, who was buried in the womb of his mother, was raised up 30. Mary tried to convince Joseph that Her conception was from the Spirit, but he did not agree, since the matter was unheard of and completely new. When Joseph saw Her joyful face and her womb not idle, he, because of his righteousness, thought about not subjecting Her to dishonor and shame, but silently letting Her go, for he did not know Her sin, nor was he sure about Her conception, where it came from. “Therefore... an angel... appeared to him and said:... do not be afraid” (cf. Matthew 1:20). For if you doubt, then hear the prophet Isaiah saying: “Behold, the Virgin... will conceive” (Is. 7:14), and Daniel says: “a stone cut off without (the assistance of) hands” (cf. Dan. 2:34). This is not like another saying: “look at the mountain and the valley,” where it indicates a husband and wife; here he said: “without (assistance) hands” 31. Just as Adam fulfilled the work of his father and mother in the creation of Eve, so did Mary in the birth of our Lord. “Joseph... being a righteous man, did not want to denounce Mary” (cf. Matt. 1:19). But his righteousness is hostile and contrary to the law, which said: “Your hand... first of all... must begin to stone her” (cf. Deut. 17:7), and he wanted to secretly let Her go. But Joseph knew that this conception was special and things happened that were unusual for the position of women and the state of pregnant newlyweds, for all the signs let him know that this matter happened from God. For he never noticed anything shameful in Mary and could not help but believe She who had many testimonies: Zechariah the mute, Elizabeth conceived, the announcement of the Angel, the leaping of John and the prophecy of his father - for all this, with many other things, announced the virgin conception. Therefore, he righteously thought about secretly releasing Her. For if he knew that Her conception did not come from the Holy Spirit, then it would be unfair not to announce Her. However, knowing well that this is the work of God, although marvelous in itself, but incredible for others, he decided in his mind that it would be fair to let Her go. In addition, he thought that, perhaps, something unclean would be caused to such a great cause in some way if they cohabited together. And thinking more carefully within himself, he said: I don’t know whether there will be any sin for me if I call myself the father of the Divine Birth. And he was afraid to live with Her, saying: Let me not destroy the name of the virgin in any way. Therefore, the Angel said to him: “Do not be afraid to accept Mary” (Matthew 1:20). The Scripture continues: “He lived holy with Her,” etc. (cf. Matt. 1:25). And because, as some say, they killed Zechariah, because he was guarding Mary in the annex of the church, for those virgins 32 gathered in one part of the church. Others say that Zechariah was killed in front of the altar, as the Lord said (Matt. 23:35), because when they demanded his son during the massacre of the infants, he saved him by fleeing into the desert. There are those who dare to say that Mary, after the birth of the Savior, was the wife of Joseph. But how could it be that She who was the dwelling and abode of the Spirit and who was overshadowed by Divine power, later became the wife of a mortal man and gave birth in illnesses in the likeness of the first curse? For if Mary is blessed among wives, then through Her the original curses are resolved, according to which children are born in diseases and curses. She who gives birth in illness cannot be called blessed. But just as the Lord entered through closed gates, in the same way He came out of the virgin womb, for the Virgin, without the pains of birth, truly and truly gave birth. If for the sake of Noah the animals in the ark became chaste and meek, then how much more should the Virgin, proclaimed by the prophet, in whom Emmanuel dwelt, not begin to have marital cohabitation. Noah's animals did this out of necessity, but Mary did it out of will. Just as she conceived in purity, so she remained in holiness. If the sons of Aaron were put to death for bringing unclean fire into the sanctuary (Lev. 10:1-2), then how great would Siya be punished? And if the law prescribes punishment for sellers who mix water with wine, then even more so here a sentence of condemnation would follow. If, on the basis of the fact that some disciples are called brothers of the Lord, they think that they were the children of Mary, then let them know that Christ Himself was called the son of Joseph, and moreover, not only by the Jews, but also by Mary, His Mother. “Behold,” he says, “I... and Your father, with sorrow and sorrow, have sought You everywhere” (cf. Luke 2:48). That the Angel commanded Joseph to accept Mary his wife (cf. Matt. 1:20) - this was done in order to remove suspicion from people who could slander Her; primarily so that Joseph would protect Her so that She would not be killed by those who, due to conception, had suspicions about the Angel. For the birth of a Virgin was a great temptation for them, since they believed and knew that with the birth of a Son from Her, their city would be destroyed, and the priesthood and the kingdom would be abolished. That is why the prophet Isaiah was killed because he announced about the Virgin that She would (conceive) and give birth. So, the Virgin gave birth to her firstborn, and Her virginity remained immaculate and inviolable. The Firstborn Himself gave birth to us in baptism and with His gifts made us firstborn, for in the womb of baptism there is neither elder nor younger, since we are all firstborn by faith, and for us what the Scripture says was fulfilled: “every ... firstborn who opens the womb ... shall be called holy of the Lord” (cf. Ex. 13:2, Luke 2:23). For baptism takes us (into its bosom), contaminated by sins and damaged, as it were, by rust, and revives us from its bosom cleansed from sin. “He lived with Her in holiness until she gave birth to her firstborn” (cf. Matt. 1:24–25). These words are said in reverse order. First, of course, he took Her, and then he lived with Her in holiness, meanwhile it reads like this: “he lived with Her in holiness and took Her.” “He took Her,” says Scripture, because after conception he was called Her husband. Or the words: “he lived with Her in holiness” can be understood to mean that when he saw Her, lust never entered his thoughts. “Until she gave birth to her firstborn,” that is, they believed in the birth of her firstborn and learned that it did not come from human nature, but was a Divine action. Also: “he lived with Her in holiness until she gave birth to her firstborn” (cf. Matt. 1:25) - for this holiness was a matter of necessity, although with the assistance of their own will; but the holiness they observed after the birth of our Lord was a matter of their freedom. By saying “until,” (Scripture) defines both the time of necessity and the end of it. Further: “he lived with her in holiness until she gave birth to her firstborn,” - if this was so, then, apparently, it should (from here) follow that after his birth Joseph (no longer) lived with her in holiness, since (Scripture) said: “until.” But “until” in this place does not indicate any limit, just as in the following place: “The Lord said to my Lord: Sit at My right hand, until I put Your enemies under... Your feet” (cf. Ps. 109:1). Otherwise, it would be said (in these words) that when the enemies are laid under His feet, He Himself will have to stand up 33. “He lived with Her in holiness” (cf. Matt. 1:25). So, is marriage really not holy when the apostle testifies and says: “Their bed is holy” (cf. Heb. 13:4) 34? If they say that the brothers of our Lord are mentioned in the Gospel, then I answer: since our Lord handed Mary over to John, he (by this) showed that just as these disciples were not the children of Mary, so Joseph was not Her husband. For how could the One who said: “Honor your father and your mother” separate the Mother from the children and hand them over to John? “Every one was registered in his own city” (cf. Luke 2:3), since Israel was scattered and Judah enslaved, and since the testimonies set forth in the genealogy of the kings are true 35 . So, he said that the birth of Christ was in the days of Augustus (Caesar). Why was this first census of the earth carried out at the time when the Lord was born? Because it is written: “The prince will not cease from Judah, and the ruler from between his feet, until... He comes whose possession (kingdom) is (Judah)” 36 (cf. Gen. 49:10). From the fact that a census was taken at His appearance, let it be clear that at the time of His birth the pagans ruled over the people who had previously commanded (them), so that what the Scripture said would be fulfilled: “And in Him the pagans will trust” (cf. Is. 11:10, Rom. 15:12). So at this time came, since kings and prophets had ceased. “Today a Savior has been born to you” (Luke 2:11). He does not say: “man was born, that he might become a Savior,” or: “that He might become Christ,” but: “today is born unto you... a Savior,” Who is precisely the Savior. And he did not say: “Who must become Christ the Lord,” but: “Who is already Christ the Lord” 37 (cf. Luke 2:11). Since (this) was the beginning of the creation of the world, the Angels proclaimed “Glory in the highest... and... peace on earth” (cf. Luke 2:14). And as those on earth rose up to those in heaven, they proclaimed glory on earth and peace in heaven. At the time when the Divinity descended and took on human nature, the Angels cried out for peace on earth. When human nature, united with the Divine, was about to rise to sit at the right hand (of God), then the children proclaimed peace in heaven before him, saying: “blessing in the highest” (cf. Matt. 21:9, 15). From here the apostle learned to say: “By the blood of His cross he made peace that which is in heaven and that which is on earth” (cf. Col. 1:20). This is also why the Angels: “Glory in the highest... and peace on earth” (Luke 2:14), and the children: “peace in heaven and glory on earth,” (they said) to show that just as His grace and mercy delight sinners on earth, so the repentance of the latter pleases the Angels in heaven. Glory to God from free will 38 ; to those with whom He is angry - peace and reconciliation; to those who were guilty - hope and forgiveness. This was originally announced to the shepherds, so that none of those who live in the desert would lose heart, but, especially by observing themselves, would have peace in the promises of the true shepherd. “Glory to God in the highest, and on earth peace” (Luke 2:14), is the hope not for the dumb and soulless, but for the good sons of men. “Now you are letting your servant go” (Luke 2:29) - for he (Simeon) bore the consolation of the people and held the inheritance of Israel in his arms. Another interpretation: since he looked at Him, whose people (comfort) Israel was, he said: “Now you are sending Your servant into the world” - that is, in the same way (abolishing) the law and the priesthood. The words: “You release Your servant into the world,” are said, of course, about Simeon, but they also mean the law. Simeon and Moses let him go, and precisely in peace, for it was not out of enmity that the law was absolved, but in love and peace they made it abolish. He says (then): “For my eyes have seen Your mercy, which You have prepared before... all my people” (cf. Luke 2:30-31), - which is in accordance with another place: “all the Gentiles will... wait for him” (cf. Is. 11:10). And (further): “Behold, this one stands for the fall and for the rising” (cf. Luke 2:34), - this is the same thing that Scripture says in another place: “Behold, I lay in Zion a stumbling block, and whoever believes in Him will not be put to shame” (cf. Is. 8:14, 28:16, Rom. 9:33). Understand this: either for the fall and rising of the people and pagans, or the fall of unrighteousness and the rise of righteousness. “And as a sign of discord with You... Your very soul” (cf. Luke 2:34–35), since many heretics thought differently about Him. For some said: He took on a dispassionate body; others said: He did not complete His economy in the true body. Some say that His body is earthly, 39 others say it is heavenly. Some also say: “He existed before the earth”; others: “His beginning was in Mary.” “The sword will pass by” (cf. Luke 2:35) - for the sword, which fenced off paradise because of Eve, was removed through Mary. Or: “the sword will pass,” that is, denial 40. But the Greek text clearly says: “let the thoughts of many hearts be revealed” (Luke 2:35). Namely: the thoughts of those who doubted 41. For, they say, Mary marveled at the Nativity and at His conception, and told others how she conceived and why she gave birth, and some, marveling at Her word, were strengthened; but there were also those who doubted it. A star appeared 42 - for the prophets ceased 43. A star was coming to show who the One was to whom the prophets' broadcasts were directed. For just as for the sake of Hezekiah the sun went from the west to the east (2 Kings 20, 2 Chron. 32 and Is. 38, Is. 39), so for the sake of the Child who was in the manger, the star from the east went to the west. So, the ancestors condemned Israel because of the sign of the sun, 44 but the descendants came to shame the same people with the gifts they brought. The Magi came with their signs as prophets and testified to His birth. This happened so that when He appeared, He would not be received as a stranger, but so that all creation would know about His birth. Zechariah became dumb, and Elizabeth conceived, so that the whole earth would be informed of His appearance. Further, that star, when rising and setting, itself controlled its movement - like a wandering and mobile star, for it was controlled by the heavenly air, but was not attached to the sky. She hid herself so that they would not come to Bethlehem directly. To embarrass Israel, God hid the star from the Magi, so that when they appeared in Jerusalem, the scribes would interpret to them about His birth, and thus they would receive true testimony from both the prophets and the priests. Then. This happened so that they would not think that there was any other power than the “rest” 45 of Him who dwelt in Jerusalem, just as the elders also received from the Spirit that was in Moses (Num. 11:17), so that no one would think that there was any other spirit. So, the inhabitants of the East were enlightened by the star, while the Israelites were blinded by the darkened sun 46. So, first the East bowed to Christ, as Scripture says: “The East will give light from on high” (cf. Luke 1:78). After the star led them to the Sun, it reached its limit and, after announcing Him, ended its journey. Likewise, John was the voice that proclaimed the Word; when the Word (Itself) was heard (by people) and became incarnate and was revealed, the voice that prepared the way for Him exclaimed: “He must increase, but I must decrease” (John 3:30). The Magi, who worship the luminaries, would have no reason to go to the Sun if the star had not attracted them with its light. Their love, attached to the transitory light, led them to the Light that does not pass away. Herod, who, in his cunning, ordered the wise men to return and wanted to deceive them, thanks to a vision in a dream, he was deceived (in his intentions). “And they were commanded in a vision not to return to him” (cf. Matt. 2:12). The Magi, who in their waking state praised Herod for not envying the born Christ, for he said: “And I will go and worship Him” (cf. Matt. 2:8), - through their sleep, they convicted him of lying to them in these words, since in fact he wanted to kill Him. Having received a command in a vision not to return to him, they saw, as if in a mirror, the cunning of the killer. So, whoever wanted to deceive those who were awake was himself deceived by those who were sleeping. Herod thought to mock the Magi, since he saw that they trusted him, but he himself was ridiculed by them with the help of a vision. Thus, the one who had previously laughed was ridiculed, for the wise men knew in a vision that they had been deceived by him when he said: “And I will go and worship Him” (cf. Matt. 2:8). For just as for the sake of Hezekiah a sign was given that proclaimed the truth to everyone, so that through the sun returning back they would understand who it is who leads from death to life - so in the same way this star, although it appeared for the sake of the Magi, was nevertheless a sign that through the Magi brought good news to all creatures. For from this star, which, contrary to the natural order, obeyed people and showed them the way, they learned to trust in God, who sent Himself to people in order to show them the way to His Kingdom. And just as at His death the sun was covered in darkness so that the world would know about His death, so the star that appeared went out so that the whole earth would know about the Son who had been born. At a joyful birth a joyful star appeared, and at a sorrowful death a sad darkness appeared. And just as Hezekiah was freed from visible death through a sign, so the Magi were freed from hidden death (prepared for them) by a sign. The star (light), under whose guidance the Magi made their journey, was, of course, visible to them, but its body was hidden; in this she is similar to Christ, whose light shone for all people, but the paths of the procession are hidden from all people. “And having opened their treasures, they brought Him gifts: gold for His humanity, myrrh for His death, and incense for His Godhead” (Matt. 2:11); or: gold - as for a king, incense - as for God, myrrh - as for a mortal. Gold also because the worship that people showed to gold should return to their Lord 47, and frankincense and myrrh - since they pointed to the Physician who should heal the wounds of Adam. The same One who through revelation admonished the Magi not to return to Herod, through revelation commanded them (that is, Joseph and Mary) to leave Egypt, which fulfilled two prophecies: one that says: “From the land of Egypt I will call My Son” (cf. Hos. 11:1, Matt. 2:15), and the other: “Rachel wept. “The word spoken by Jeremiah has come true,” he says, etc. Adam, who died and turned to dust, is raised up by Christ, the second Adam, who did not turn to dust. The Holy Scripture denotes natural conception with the image of a mountain and a valley, while Daniel describes the virgin birth in the form of a stone cut from a mountain without the assistance of hands. Those. virgins dedicated to God and living at the church. And not to sit at the right hand of God the Father. “Honest... marriage is for everyone and the bed is immaculate”; Wed 1 Cor. 7 and interpretation of Hebrews 13 the census was carried out (by Providence) in order to show that Christ was born from the house of David and to testify to the truth of His genealogy So in Saint Ephraim’s interpretation of the book of Genesis, “the scepter and the interpreter, that is, the king and the prophet, will not be taken away until He comes to Whom the kingdom belongs.” S. Ephremi Syri opera omnia, ed. Rornae, Opp. Syri, t. 1, p. 107–108; Russian lane ed. 3rd. Part 6, pp. 441–442. This refers to the false teaching of the Gnostics, who claimed that Jesus only at baptism, through the eon that descended on Him, became God and Christ. Those. from those who willingly and willingly serve him Of course, the Jews lack faith in Christ. In the original text, after these words there is the following insertion: “and this says: “The sword will pass,” that is, you too will doubt, since Mary thought that He was a gardener.” It should be noted, however, that in the story of the resurrection of Christ, Saint Ephraim confuses Mary, the Mother of the Lord, with Mary Magdalene. These words begin the interpretation of Matthew 2:1–15. Those. with the cessation of the prophecies, the star (in their place) announced the birth of Christ. We find an explanation in the Interpretation of Saint Ephraim on Is.39:1–2 and 2 Kings 20; (Opp. Syri. t. 1, p. 561–562 and t. 2, p. 82–84). Since the miracle of the sun was also seen in Babylon, the king of Babylon, having learned from the Jews there that this miracle was given to Hezekiah as confirmation of the words of the prophet Isaiah, sends an embassy to Hezekiah with a letter and congratulations in order to thoroughly investigate the miracle. Flattered by this embassy, ​​Hezekiah, instead of assuring the ambassadors of the truth of the event for which they were sent, showed them his treasures. For this, the Lord, through the prophet Isaiah, reproached Hezekiah, foretelling that all these riches would go to Babylon. Thus, the miracle of the sun served as a reason for the censure and condemnation of Israel through the announcement of the Babylonian captivity (2 Chronicles 32:25. Russian translation of the works of St. Ephraim, 3rd ed. Part V, pp. 555–556) That is the ark of the covenant, the Holy of Holies and the church in general (1 Chronicles 28:2, 2 Chronicles 6:41, Isa.66:1, Ps.94:7–11, Heb.3:11, Wed Sir.36:12) of course, the darkening of the sun during the Lord’s suffering on the cross; other reading: “by the rising sun” The worship that was performed before the golden idols, with the appearance of Christ, was to be replaced by the worship of the true God. You might be interested in: