1. first, he describes the generation of Christ

1. first, he prefaces a sort of title of the whole book, at when he says the book of the generation of Jesus Christ

2. second, the series of fathers is put together, at Abraham begot Isaac

1. first, from Abraham to David, through the patriarchs

1. first, differences between the genealogies of Matthew and Luke

1. first, as regards location in the Gospel

2. second, as regards the order of names

3. third, as regards the manner of expression

4. fourth, as regards the point where they end

5. fifth, as regards the persons enumerated

2. second, three things to be considered

1. first, the literal sense

2. second, that the fathers who are set down designate Christ

3. third, that even they are referred, or can be referred, to our instruction

3. third, the genealogy

1. first, Abraham begot Isaac (cf. Gen. 21)

2. second, and Isaac begot Jacob (cf. Gen. 25)

3. third, Jacob begot Judas and his brethren

4. fourth, and Judas begot Phares and Zara of Thamar (cf. Gen. 38)

this begins those fathers who were born in Egypt

5. fifth, and Phares begot Esron, which means ‘arrow’ or ‘hall’

6. sixth, and Esron begot Aram, which means ‘elect’ or ‘exalted’

7. seventh, and Aram begot Aminadab, which means ‘spontaneous’

2. second, from David until the Babylonian captivity, at David the King begot Solomon

1. first, he sets down the kings who were born from Israel, without mixture of alien seed

2. second, he sets down the kings who came from a foreign marriage, at Joram begot Ozias

3. third, from the Babylonian captivity until Christ, at and after the transmigration of Babylon

3. third, Christ’s generation is described in particular, at but the generation of Christ was thus

1. first, he sets forth a sort of title, at but the generation of Christ was thus

this is read in two ways:

1. first, Chrysostom: it is as it were a certain prologue to what will be said

2. second, Remigius: it is a certain epilogue to what was said before

2. second, the evangelist describes the mode of generation, at when his mother, Mary, was espoused to Joseph

1. first, he describes the person generating, when he says, when as his mother Mary was espoused

1. first, by condition, when he says, espoused to Joseph

2. second, by dignity, his mother

3. third, by proper name, Mary

2. second, he describes the very generation of Christ, when he says, before they came together, she was found with child

1. first, regarding before they came together

1. first, Helvidius said they must have come together after

2. second, Jerome said that without a doubt, this before which is said here always brings in order to the future

3. third, Remigius explains it another way that the before refers to the nuptials, and that the objection of Helvidius has no place

2. second, regarding found with child

3. third, he describes the author of the generation, of the Holy Spirit; and why the conception is attributed to the Holy Spirit by a certain appropriation, though the works of the Trinity are indivisible, according to St. Augustine, for three reasons

1. first, the Holy Spirit is love, and this is a sign of the greatest love, that God willed that this own Son should be incarnated, cf. for God so loved the world, as to give his only begotten Son (John 3:16)

2. second, grace is attributed to the Holy Spirit, cf. now there are diversities of graces, but the same Spirit (1 Cor. 12:4), and this was the greatest grace

3. third, as given in the acts of the Nicene Council, there are two words in us:

1. first, that of the heart

1. first, which is the very concept of the intellect, which is hidden to men, except insofar as it is expressed through the voice, or through the word of the voice

2. second, the word of the heart is compared to the eternal Word before the incarnation, when he was with the Father and hidden to us

2. second, that of the voice

1. first, which is compared to the incarnate Word which then appeared to us and was manifest

2. second, but the word of the heart is not joined to the word of the voice except by the mediation of the spirit

3. third, and therefore the incarnation of the Word, through which he appeared visibly to us, is rightly done by the mediation of the Spirit

4. fourth, note four reasons why Christ wished to be born of a virgin

1. first, original sin is contracted in a child from the mingling of a man and a woman

2. second, Christ was a particular teacher of chastity, cf. there are eunuchs, who have made themselves eunuchs for the kingdom of heaven (Matt. 19:12)

3. third, on account of purity and modesty, cf. for wisdom will not enter into a malicious soul, nor dwell in a body subject to sins (Wis. 1:4)

4. fourth, on account of the special character of the Word

1. first, just as the Word comes forth from the heart without corruption of the heart

2. second, so Christ wished to be born of a virgin without corruption of the virgin

3. third, he proves the mode of generation by testimony, at whereupon Joseph her husband

1. first, by the angelic revelation, at whereupon Joseph her husband (see note following)

NOTE

There seems to be an error in the text. The scripture passage referred to for the first point, “And Joseph rising,” should probably be “Whereupon Joseph her husband.” This has been changed here.

1. first, the person to whom the revelation was made is introduced

1. first, commended by two things

1. first, by the fact that he is just, and therefore would not lie

2. second, by the fact that he is the spouse, or husband, and therefore would not suffer a crime in her, cf. the jealousy and rage of the husband will not spare in the day of revenge (Prov. 6:34)

2. second, at being a just man, and not willing to expose her publicly, here there are two opinions of the saints

1. first, that of Ambrose

2. second, that of Augustine, who would have that Joseph had a suspicion of adultery

but then right away a question arises: how was he just if he did not want to make her crime known?, and there are three responses

1. first, following Chrysostom, that justice is twofold

2. second, following Augustine, that sin is twofold

3. third, following Rabanus, that Joseph was both just and pius

2. second, the person revealing is introduced, at but while he thought on these things, behold the angel of the Lord appeared to him

1. first, he touches upon the time, at but while he thought on these things

2. second, the person revealing is introduced, at behold the angel of the Lord

3. third, the mode of the revelation is expressed, at appeared to him in his sleep

3. third, the words of the revelation are set out, at Joseph, son of David

2. second, by a prophetic foretelling, which can be interpreted two ways, at now all this was done that it might be fulfilled which the Lord spoke by the prophet

1. first, determining the words of the angel

1. first, according to Chrysostom

2. second, others say, and I believe more correctly, that this phrase, namely, all this was done, are the words of the evangelist, for the words of the angel are completed where it is said, for he shall save his people, etc. and the evangelist introduces those words on account of three things

1. first, that he might show that the Old Testament pertains to Christ (cf. Acts 10:43)

2. second, that they might more easily believe in Christ (cf. Jn 5:46)

3. third, to show the conformity of the Old and New Testament (cf. Col. 2:17)

2. second, the angel announces three things

1. first, he says, that which is conceived in her, etc.

2. second, she shall bring forth a son

3. third, thou shalt call his name Jesus

3. third, and these (#2) are contained in the prophecy in order, and he proves them

1. first, the first, when he says, behold a virgin

1. first, therefore he was of the Holy Ghost, because he was conceived through virginity

2. second, and this is what is said in the prophecy, behold a virgin shall be with child (cf. Is. 35:2)

2. second, secondly, and she shall bring forth

1. first, likewise, a virgin shall be with child, because in giving birth, her virginity was in no way harmed (cf. Is. 1); indeed, Christ is the flower

2. second, therefore, in nothing is her virginity harmed

3. third, thirdly, and he shall be called Emmanuel

1. first, why does this not agree with the words of the angel saying, and he shall be called Jesus?

2. second, Jesus is interpreted ‘Savior,” which has the same meaning as ‘Emmanuel,’ or God with us, for God is with us in four ways

1. first, by the assumption of our nature (cf. Jn. 1:14)

2. second, by the conformity of nature, because he is similar to us in all things (cf. Phil. 2:7)

3. third, by his corporeal presence (cf. Bar. 3:38)

4. fourth, and by his spiritual presence (cf. Matt. 28:20)

3. third, yet it is sought about the literal sense, why did not the evangelist use the same words as the prophet, but instead uses the name of Jesus?

1. first, it ought to be pointed out that it was spoken by the same Spirit

2. second, nevertheless, Jerome says the reason why the evangelist spoke thus, she shall be with child, is because he was speaking of what was already accomplished

4. fourth, likewise, it is asked, why in Isaias is it said, and he will be called (cf. Is. 7:14), but here it is said, and they will call

3. third, proves by the obedience of Joseph

1. first, the obedience of this spouse to the angel is set forth, and four things are necessary for obedience

1. first, that it be ordered, at rising from sleep

1. first, vices are to be forsaken (Jer. 4:3; Eph. 5:14)

2. second, afterwards one must follow the practice of the virtues

2. second, that it ought to be quick, at he did as he had commanded him (cf. Ecclus. 5:8)

3. third, that it ought to be perfect, at as he had commanded

1. first, not only what is commanded be done

2. second, but that it be done in the same manner that it is enjoined, and in the same manner it is commanded (cf. Col. 3:20)

4. fourth, that it ought to be discerning, at he did as the angel had commanded him

1. first, that one obey him who is to be obeyed (cf. 1 Jn. 4:1)

2. second, and in what matters he is to be obeyed, so that nothing happens which is opposed to God

2. second, the manner of the obedience is described, at and he took unto him

1. first, the obedience which he showed to the angel

2. second, the reverence which he showed to the mother

3. third, the guardianship which he showed to Christ having been born

2. second, he adds a manifestation of that generation, at when Jesus therefore was born in Bethlehem of Judah, in the days of King Herod

1. first, Christ’s birth made manifest by the testimony of the magi

1. first, the birth of Christ is announced

2. second, the place is inquired into

3. third, the person of Christ is sought

1. first, the magi are motivated to seek Christ by Herod’s persuasion

2. second, the magi are motivated to seek Christ by the star’s guidance

2. second, Christ’s birth made manifest by the testimony of the Innocents

1. first, Christ’s hiding is related

1. first, the angel's warning is set down

1. first, the time of the apparition is set down, at and after they had departed

2. second, the apparition itself and the mode of the apparition is set down, at behold, an angel

3. third, the warning itself, given through the angel, is set down, at arise, and take the child

1. first, the angel persuades him to flee

1. first, as Hilary says, that the Blessed Virgin is called wife before the birth, but not afterwards

2. second, as Chrysostom says, the child had not come for the sake of the mother, but rather the other way around, at take the child and his mother

3. third, by why fly into Egypt?

1. first, he fled for the sake of three things

1. first, to manifest his humanity

2. second, for the sake of example

3. third, owing to a mystery

2. second, but why in Egypt, rather than in some other region?

1. first, it is proper to God that in wrath he is mindful of mercy

2. second, because he himself had brought darkness into Egypt, so he wished to illuminate it first

3. third, notice that when someone wishes to flee from sin, he ought to do three things

1. first, he ought to cast off sloth

2. second, he ought to receive confidence from the mother and from the Son, namely Christ

3. third, he ought to flee from sin, aided by the help of the mother and the child

2. second, he specifies the length of time (Ed.: here he does not address the length of time, but the reason for being in Egypt; instead, see paragraph 214, which is out of place)

3. third, he gives the reason

2. second, Joseph's obedience is shown

1. first, regarding the flight

2. second, regarding the length of time

3. third, the fulfillment of the prophecy

2. second, the killing of the children is related

3. third, the return of Christ himself is related

1. first, the preparation for his teaching

1. first, two things are required for a teacher of Gospel-teaching

1. first, a teacher should be robed with sacred mysteries: his baptism

1. first, he introduces John the Baptist [ in 241 it seems that the introduction of Christ should have been indicated too, per 287 ]

1. first, the invitation of John the Baptist

1. first, in word

1. first, the person of the teacher is presented

1. first, the time, at in those days (cf. Lk. 2:40)

2. second, the person himself, at cometh John (Jn. 1:7), whose testimony Christ wanted for three reasons

1. first, on account of us, who are brought to the knowledge of spiritual things through things which are familiar to us

2. second, on account of the Jews’ malice, because Christ was not alone giving testimony to himself, according to that which they were saying (cf. Jn. 8:13), but also another person gave testimony to him (cf Jn. 5:33)

3. third, this was to show the equality of Christ to the Father, because as the Father had forerunners, namely the prophets, so Christ would also have the same (cf. Lk. 1:76)

3. third, his ministry of baptism (cf. Jn. 1:31)

4. fourth, his life’s purpose, for he cometh to preach diligently, and so it is said, preaching baptism (cf. Matt. 28:19)

5. fifth, the place, at in the desert, and preached here for four reasons

2. second, the doctrine is related, at do penance

3. third, the confirmation is related, at for this is he that was spoken of

2. second, in deed, at and the same John had his garment of camel’s hair

2. second, John’s baptism is presented, and he touches upon three things, at then went out to him Jerusalem

1. how he was visited by the crowds, and there were three things which drew men to go out to John

1. first, first, the new preaching

1. first, they had never heard mention of the kingdom of God, and so they marveled; do you know the order of heaven, and can you set down the reason of it on the earth? (Job 38:33)

2. second, John was the first to teach that the notion of the kingdom of heaven is not to be set down on earth

2. second, on account of his life; hence he says, then went out to him Jerusalem and all Judea, namely seeing his life; show me your faith without works; and I will show you, by works, my faith (Jas 2:18)

3. third, because Judea was deprived of the instruction of the prophets. Our signs we have not seen, there is now no prophet (Ps 73:9)

2. second, how the crowds were baptized; and so they went out from Judea to see, at then went out to him . . . and were baptized by him in the Jordan; but why in the Jordan?

1. first, but why in the Jordan? because baptism was first prefigured in the Jordan

1. first, it is said about Eliseus that he went across through the Jordan

2. second, and Elias was taken up into heaven (2 Kgs 2:8–11)

3. third, Similarly, Naaman the leper was cleansed there, who signifies the one cleansed from sins in baptisms

2. second, again, because its very meaning fits with baptism

1. first, for it is interpreted as ‘descent’, and it signifies humility, which a man ought to have in baptism

2. second, as newborn babes, desire the rational milk without guile (1 Pet 2:2)

3. third, how they were confessing their sins

1. first, the reason why confession is introduced was shown above, namely that it is necessary for salvation; confess therefore your sins one to another (Jas 5:16)

1. first, and the Gloss says that confession is introduced that a man might have shame

2. second, but one should know that shame is a concomitant reason

3. third, but the principle reason is because of the power of the key

1. first, for no one could bind or loose unless he knew what was to be bound or loosed

2. second, hence just as no one can take away the necessity of the key, so no one can take away vocal confession

2. second, but it is asked whether the one who approaches baptism is bound to confess

1. first, it seems that he does not need the power of the key, since everything is forgiven in baptism

2. second, but one should say that one is bound to confess at least in general; and this takes place when one renounces satan and all his pomps, for in this we admit that we are bound to satan.

3. third, the instruction of those baptized, at and seeing many

1. first, is set down who they are who are instructed