And Joseph and his mother marveled at those things which were spoken of him.
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Ambrose of Milan
AD 397
Behold what abundant grace is extended to all men by the birth of the Lord, and how prophecy is withheld from the unbelievers, not from the righteous. Simeon also prophesies that Christ Jesus has come for the fall and rising again of many.
That is, to distinguish the merits of the just and the unjust, and according to the quality of our deeds, as a true and just Judge, to decree punishment or rewards.
Or it shows the wisdom of Mary, that she was not ignorant of the heavenly Majesty For the word of God is living and strong, and sharper than the sharpest sword.
“And a sword will pierce through your own soul.” Neither Scripture nor history tells us that Mary departed this life by a violent death. For it is not the soul but the body that can be pierced by a material sword. This, therefore, proves that Mary was not unaware of the heavenly mystery: “For the word of God is living and active, sharper than any twoedged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart.” God’s Word exposes the thoughts and intents of the heart, because all things are open and naked to the eyes of Mary’s Son, to whom the secrets of our conscience are visible.
He is set for the fall of the unbelieving Jews, but for the resurrection of the believing Gentiles. “And for a sign that is spoken against.” The cross is a sign that is spoken against. Why? Because many who did not believe denied him at the cross. They ridiculed it both by deeds and words. They gave him vinegar to drink, offered him gall for his thirst, twisted a wreath of thorns to put on his brow, pierced his side with a spear, struck him with their hands, and shouted at him with offensive clamor: “He saved others, but cannot save himself.” Oration, On the Presentation of the Lord.
He however might be called His father in that light in which, he is rightly regarded as the husband of Mary, that is, not from any carnal connection, but by reason of the very bond of wedlock, afar closer relationship than that of adoption. For that Joseph was not to be called Christ's father was not, because he had not begotten Him by cohabitation, since in truth he might be afather to one whom he had not begotten from his wife, but had adopted from another.
Or by this is signified that Mary also, through whom was performed the mystery of the incarnation, looked with doubt and astonishment at the death of her Lord, seeing the Son of God so humbled as to come down even to death. And as a sword passing close by a man causes fear, though it does not strike him; so doubt also causes sorrow, yet does not kill; for it is not fastened to the mind, but passes through it as through a shadow.
The sign which is spoken against is called in Scripture, the cross. For Moses, it says, made abrazen serpent, and placed it for a sign.
For a sign betokens something marvelous and mysterious, which is seen indeed by the simple minded.
“That the thoughts of many hearts may be revealed” means that after the scandal which happened at the cross of Christ to both the disciples and to Mary herself, some swift healing will follow from the Lord, confirming their hearts in their faith in him. Thus we see that even Peter, after having stumbled, clung more firmly to his faith in Christ. What was human, therefore, was proven unsound in order that the power of the Lord might be manifested.
Joseph is called the father of the Savior, not because he was (as the Photinians say) His real father, but because from regard to the reputation of Mary, all men considered him so.
No history tells us that Mary departed this life by being slain with the sword, therefore since not the soul but the body is killed with iron, we are left to understand that sword which is mentioned, And a sword in their lips, that is, grief because of our Lord's passion passed through her soul, who although she saw Christ the very Son of God die a voluntary death, and doubted not that He who was begotten of her flesh would overcome death, could not without grief see Him crucified.
But now even down to the close of the present time, the sword of the severest tribulation ceases not to go through the soul of the Church, when with bitter sorrow she experiences the evil speaking against the sign of faith, when hearing the word of God that many are raised with Christ, she finds still more falling from the faith, ...
And Joseph and his mother marvelled at those things which were spoken of Him. Joseph, who is called the father of Christ, not only because he was His foster-father, and was commonly supposed to be His natural father, but also because Christ had been born to him lawfully in wedlock, and of his wife Mary; and this marriage of Joseph with the Blessed Virgin was made and ordained by God for the sake of this progeny. So say S. Augustine (De Cons. Evang. c. I), Bede, Jansenius, and others.
Marvelled. For, though they knew that Christ was to be the Saviour of Israel, yet they did not know all that the Holy Ghost was here prophesying about Him by Simeon and Anna—that He was to be a light enlightening all nations, that He should be "for the ruin and for the resurrection of many in Israel," that a sword should pierce the soul of the Virgin, &c. Besides, even had they known these things, they would have wondered at their being proclaimed aloud with such enthusiasm and ardour.
Simeon said likewise, “You will remove the sword.” Mary removed the sword that protected Paradise because of Eve. Alternatively, “you will remove the sword,” that is, a denial. For the Greek says clearly, the inner thoughts of a great number will be revealed, that is, the thoughts of those who had doubted. For he said, “You will remove the sword.” Indeed, you too will doubt, because she thought that he was the gardener. Mary wondered at his birth, it is said, and at his conception. She recounted to others how she had conceived, and indeed how she had given birth. Those who had doubted it were comforted by the wonderment of her word. Commentary on Tatian’s Diatessaron
Having given praise to God, Simeon now turns tobless them that brought the Child, as it follows, And Simeon blessed them. He gave to each ablessing, but his presage of hidden things he imparts only to the mother, in order that in the common blessing He might not deprive Joseph of the likeness of a father, but in what he says to the mother apart from Joseph he might proclaim her to be the true mother.
But by this he signifies a fall to the very lowest, as if the punishment before the mystery of the incarnation, fell far short of that after the giving and preaching of the Gospel dispensation And those spoken of are chiefly of Israel, who must of necessity forfeit their ancient privileges, and pay a heavier penalty than any other nation, because they were so unwilling to receive Him Who had long been prophesied among them, had been worshipped, and had come forth from them. In a most especial manner then he threatens them with not only a fall from spiritual freedom, but also the destruction of their city, and of those who dwelt among them. But a resurrection is promised to believers, partly indeed as subject to the law, and about to be delivered from its bondage, but partly as buried together with Christ, and rising with Him.
But it is not meant that she alone was concerned in that passion, for it is added, that the thoughts of many hearts may be revealed. The word that marks the non e...
Mark the nice distinction here observed. Salvation is said to be prepared before the face of all people, but the falling and raising is of many; for the Divine purpose was the salvation and sanctification of every one whereas the falling and lifting up stands in the willof many believers and unbelievers. But that those who were lying in unbelief should be raised up again is not unreasonable.
Now from these words, you may perceive through the agreement of men's minds on the word of prophecy, that one and the same God and lawgiver has spoken both in the Prophets and the New Testament. For the language of prophecy declared that there shall be a stone of falling, and a rock of offense, that they who believe on Him should not be confounded. The fall therefore is to them who are offended with the meanness of His coming in the flesh; the rising again to those who acknowledge the steadfastness of the Divine purpose.
He has joined together honor and dishonor. For to us Christians this sign is a...
As the light though it may annoy weak eyes, is still light; in like manner the Savior endures, though many fall away, for His office is not to destroy; but their way is madness. Wherefore not only by the salvation of the good but by the scattering of the wicked, is His power shown. For the sun the brighter it shines, is the more trying to the weak sight.
The resurrection is a new life and conversation. For when the sensual man becomes chaste, the covetous merciful, the cruel man gentle, a resurrection takes place. Sin being dead, righteousness rises again. It follows, And for a sign which shall be spoken against.
However, this blessed one, who had been found worthy of gifts surpassing nature, did at the time of the passion suffer the pangs which she had escaped at childbirth. When she saw him put to death as a criminal—the man she knew to be God when she gave birth to him—her heart was torn from maternal compassion and she was rent by her thoughts as by a sword. This is the meaning of “and a sword will pierce through your own soul.” But her grief gave way to the joy of the resurrection, the resurrection which proclaimed him to be God who had died in the flesh.
