ACC ~ Matthew 1 v20

EVE AND MARY—THE WORD OF DEATH AND LIFE

CHROMATIUS: While St. Joseph, yet uninformed of so great a mystery, wanted to put away Mary quietly, he was advised in a dream by an angel who said to him, “Do not be afraid, Joseph, son of David, to take to you Mary your wife, for that which is begotten in her is of the Holy Spirit.” St. Joseph is made aware of the heavenly mystery, lest he think otherwise about Mary’s virginity. He is also made aware of this that he might exclude the evil of suspicion and receive the good of the mystery. The following words were said to him: “Do not be afraid, Joseph, son of David, to take to you Mary your wife, for that which is begotten in her is of the Holy Spirit,” so he might acknowledge the integrity of his fiancée and the virgin birth. It was not appropriate for so great a mystery to be revealed to anyone other than Joseph, who was known to be Mary’s fiancé, and no reproach of sin was attached to his name. In fact, Joseph translated from Hebrew into Latin means “beyond reproach.” Notice here too the order of a mystery: The devil first spoke to Eve the virgin long ago, and then to a man, that he might administer to them the word of death. In the latter case, a holy angel first spoke to Mary and then to Joseph, that he might reveal to them the word of life. In the former case, a woman was chosen unto sin; in the latter case, she was chosen unto salvation. In the former case, the man fell through the woman; in the latter case, he rose through the virgin. The angel therefore said to Joseph, “Do not be afraid, Joseph, son of David, to take to you Mary your wife, for that which is begotten in her is of the Holy Spirit.”

And he added, “She shall bring forth a son, and you shall call his name Jesus, for he shall save his people from their sins.” [1] But this name of Lord which was given to Jesus from the virgin’s womb is not new to him but old. For Jesus translated from Hebrew into Latin means “Savior.” This name is agreeable to God because he says through the prophet: “Just God and a Savior; there is none beside me.” [2] Lastly, when the Lord himself would speak through Isaiah about the bodily origin of his nativity, he says, “The Lord called me from the womb, from the body of my mother he named my name.” His name is certainly not strange, for Jesus was called according to the flesh (i.e., Savior, who was a Savior according to divinity). For Jesus, as we said, is rendered as “Savior.” This is what he said through the prophet: “From the body of my mother he named my name.” [3] And that he might more fully show us the sacrament of his incarnation, he went on to say, “He made my mouth like a sharp sword … he made me a polished arrow, in his quiver he hid me away.” [4] By the arrow he signified his divinity; by the quiver he assumed a body from the Virgin in which his divinity was covered with a garment of flesh. TRACTATE ON MATTHEW 2.3-4. [5]

[1] Mt 1:21.

[2] Is 43:1; Hos 13:4.

[3] Is 49:1.

[4] Is 49:2.

[5] CCL 9a:202-4.

THE CONSOLATION OF JOSEPH

CHRYSOSTOM: How then did the angel assure Joseph? Hear and marvel at the wisdom of these words: “Joseph, son of David, do not fear to take Mary your wife.” The angel instantly puts him in mind of David, from whose seed the Anointed One would spring. He did not allow him to be confused by the exalted title of his forefather or remind him that the promise was made to the whole race. Rather, he addresses him personally as “Joseph, Son of David.” … By saying “fear not,” he indicates that Joseph had been afraid, lest he might give offense to God by retaining an adulteress under the law. If it had not been for this, he would not have even thought of casting her out. The angel came from God to bring forward and set before him clearly what he thought to do and what he felt in his mind.

The angel did not only mention her by name but also simply called her “your wife.” He would not have called her so if she had been unfaithful. Even as espoused, he speaks of her as “your wife,” just as Scripture commonly calls betrothed husbands sons-in-law even before marriage.

But what is meant by “[Do not fear] to take Mary your wife”? It means to retain her in his house. For he was intending to put her away. It is as if the angelic voice prompted: “Retain her just as if she has been committed to you by God, not by her parents alone. God is committing her not for marriage but to dwell with you. By my voice he is committing her to you.” Just as Christ would later commit Mary to his disciple, so now he commits her to Joseph. THE GOSPEL OF MATTHEW, HOMILY 4.6. [1]

[1] PG 57:47-48; NPNF 1 10:25-26**. The angel led Joseph through this crisis, vindicating and committing Mary to Joseph’s care.

WHY JOSEPH ALSO NEEDED A REVELATION

ANONYMOUS: Hearing Mary’s words and reflecting on her life did not allow Joseph to think badly of her. But as he reflected on her conception he still was not able to think well of her completely. Joseph’s mind fluctuated between two alternatives. He was fearful of keeping her, while he did not dare to betray her. It was thus necessary that Joseph also have a revelation. Mary herself had seen the angel and heard him speaking to her about her conception and that of Elizabeth. She had gone into the hill country to see Elizabeth and was reassured at the sight of her. If Mary needed this revelation, how much more did Joseph upon hearing the words of Mary’s conception. …

Therefore the angel appeared to him for three reasons. First, lest an ignorant but just man should do an unjust thing for a just cause. Next, for the sake of her mother’s honor, for if Mary had been put away—not among believers but among unbelievers—the woman could not be above foul suspicion. Third, realizing it was a holy conception, Joseph would in the future keep himself more diligently under control in her regard. …

He protected himself first according to the system of justice, then out of fear of this type of birth. But why didn’t the angel come to Joseph before the virgin’s conception in order that he might not think what he was thinking? That he might not suffer the fate of Zacharias, who incurred the blame of unfaithfulness on the conception of his wife who was already an old woman. [1] For it was even more incredible that a virgin rather than an old woman could conceive. If this established high priest did not believe it would be feasible, how much more would his fellow countryman not believe it would be so? INCOMPLETE WORK ON MATTHEW, HOMILY 1. [2]

[1] Lk 1.

[2] PG 56:633-34.

THE EXONERATION OF MARY

CHRYSOSTOM: The very thing which had made him afraid and for which he would have cast her out—this very thing, I say, was a just cause why he should take her and retain her in his house. This more than entirely did away with his distress. It is as if the angel were saying, “For she is not only free from unlawful sexual relations but her very conception is above all natural causes. So not only put away your fear but rejoice even more greatly, ‘for that which is conceived in her is of the Holy Spirit.’”

What a strange thing he spoke of, surpassing human reasoning and all the laws of nature. How then might one be made able to believe such an announcement that would be so wholly unexpected? Only by viewing this event in relation to past disclosures in Scripture. For with this intent the angel laid open to Joseph all things that were in his mind, what he felt, what he feared, what he was resolved to do, so that he would be wholly reassured. And not only by past revelations in Scripture but also by the promise of what is yet to come does the angel win him over: “She will bear a son, and you shall call his name Jesus.” THE GOSPEL OF MATTHEW, HOMILY 4.6. [1]

[1] PG 57:46; NPNF 1 10:25-26**. How did the angel vindicate Mary? Joseph’s distress ended when he could grasp, under angelic instruction, that this conception is viewed not as an isolated natural occasion but in relation to the work of God the Spirit and salvation history as revealed in Scripture, and that the angelic visitor fully understood his feelings.

Mt