But our very Life descended hither, and bore our death, and slew it, out of the abundance of His own life; and thundering He called loudly to us to return hence to Him into that secret place whence He came forth to us — first into the Virgin’s womb, where the human creature was married to Him, — our mortal flesh, that it might not be for ever mortal, — and thence “as a bridegroom coming out of his chamber, rejoicing as a strong man to run a race.” For He tarried not, but ran crying out by words, deeds, death, life, descent, ascension, crying aloud to us to return to Him. And He departed from our sight, that we might return to our heart, and there find Him. For He departed, and behold, He is here. He would not be long with us, yet left us not; for He departed thither, whence He never departed, because “the world was made by Him.” And in this world He was, and into this world He came to save sinners, unto whom my soul doth confess, that He may heal it, for it hath sinned against Him. O ye sons of men, how long so slow of heart? Even now, after the Life is descended to you, will ye not ascend and live? But whither ascend ye, when ye are on high, and set your mouth against the heavens? Descend that ye may ascend,n and ascend to God. For ye have fallen by” ascending against Him.” Tell them this, that they may weep in the valley of tears, and so draw them with thee to God, because it is by His Spirit that thou speakest thus unto them, if thou speakest burning with the fire of love. – Augustine. Confessions 4.19. (Trans. J.G. Pinkington. Nicene and Post-Nicene Fathers. Vol. 1. T and T Clark, 1886.)
But if any honest Christian wants to know why the Lord suffered death on the cross and not in some other way, we answer thus: in no other way was it expedient for us, indeed the Lord offered for our sakes the one death that was supremely good. He had come to bear the curse that lay on us; and who could He “become a curse” otherwise than by accepting the accursed death. And that death is the cross, for it is written, “cursed is everyone that hangs on a tree.” – Athanasius, Treasury, p. 176
I have come to admire the Golden Mouth, John Chrysostom, from a homiletic standpoint as well as an interpretative standpoint. He is sound in many of this thoughts, and although we may arrive at a different view of the Godhead, it would be difficult at best to find that difference in this homily.
BEHOLD a new and wondrous mystery. My ears resound to the Shepherd’s song, piping no soft melody, but chanting full forth a heavenly hymn. The Angels sing. The Archangels blend their voice in harmony. The Cherubim hymn their joyful praise. The Seraphim exalt His glory. All join to praise this holy feast, beholding the Godhead here on earth, and man in heaven. He Who is above, now for our redemption dwells here below; and he that was lowly is by divine mercy raised.
Bethlehem this day resembles heaven; hearing from the stars the singing of angelic voices; and in place of the sun, enfolds within itself on every side, the Sun of justice. And ask not how: for where God wills, the order of nature yields. For He willed; He had the power; He descended; He redeemed; all things yielded in obedience to God. This day He Who is, is Born; and He Who is, becomes what He was not. For when He was God, He became man; yet not departing from the Godhead that is His. Nor yet by any loss of divinity became He man, nor through increase became He God from man; but being the Word He became flesh, His nature, because of impassability, remaining unchanged.
And so the kings have come, and they have seen the heavenly King that has come upon the earth, not bringing with Him Angels, nor Archangels, nor Thrones, nor Dominations, nor Powers, nor Principalities, but, treading a new and solitary path, He has come forth from a spotless womb.
Since this heavenly birth cannot be described, neither does His coming amongst us in these days permit of too curious scrutiny. Though I know that a Virgin this day gave birth, and I believe that God was begotten before all time, yet the manner of this generation I have learned to venerate in silence and I accept that this is not to be probed too curiously with wordy speech.
For with God we look not for the order of nature, but rest our faith in the power of Him who works.
What shall I say to you; what shall I tell you? I behold a Mother who has brought forth; I see a Child come to this light by birth. The manner of His conception I cannot comprehend.
Nature here rested, while the Will of God labored. O ineffable grace! The Only Begotten, Who is before all ages, Who cannot be touched or be perceived, Who is simple, without body, has now put on my body, that is visible and liable to corruption. For what reason? That coming amongst us he may teach us, and teaching, lead us by the hand to the things that men cannot see. For since men believe that the eyes are more trustworthy than the ears, they doubt of that which they do not see, and so He has deigned to show Himself in bodily presence, that He may remove all doubt.
Christ, finding the holy body and soul of the Virgin, builds for Himself a living temple, and as He had willed, formed there a man from the Virgin; and, putting Him on, this day came forth; unashamed of the lowliness of our nature.
For it was to Him no lowering to put on what He Himself had made. Let that handiwork be forever glorified, which became the cloak of its own Creator. For as in the first creation of flesh, man could not be made before the clay had come into His hand, so neither could this corruptible body be glorified, until it had first become the garment of its Maker.
What shall I say! And how shall I describe this Birth to you? For this wonder fills me with astonishment. The Ancient of Days has become an infant. He Who sits upon the sublime and heavenly Throne, now lies in a manger. And He Who cannot be touched, Who is simple, without complexity, and incorporeal, now lies subject to the hands of men. He Who has broken the bonds of sinners, is now bound by an infants bands. But He has decreed that ignominy shall become honor, infamy be clothed with glory, and total humiliation the measure of His Goodness.
For this He assumed my body, that I may become capable of His Word; taking my flesh, He gives me His spirit; and so He bestowing and I receiving, He prepares for me the treasure of Life. He takes my flesh, to sanctify me; He gives me His Spirit, that He may save me.
Come, then, let us observe the Feast. Truly wondrous is the whole chronicle of the Nativity. For this day the ancient slavery is ended, the devil confounded, the demons take to flight, the power of death is broken, paradise is unlocked, the curse is taken away, sin is removed from us, error driven out, truth has been brought back, the speech of kindliness diffused, and spreads on every side, a heavenly way of life has been ¡in planted on the earth, angels communicate with men without fear, and men now hold speech with angels.
Why is this? Because God is now on earth, and man in heaven; on every side all things commingle. He became Flesh. He did not become God. He was God. Wherefore He became flesh, so that He Whom heaven did not contain, a manger would this day receive. He was placed in a manger, so that He, by whom all things arc nourished, may receive an infant’s food from His Virgin Mother. So, the Father of all ages, as an infant at the breast, nestles in the virginal arms, that the Magi may more easily see Him. Since this day the Magi too have come, and made a beginning of withstanding tyranny; and the heavens give glory, as the Lord is revealed by a star.
To Him, then, Who out of confusion has wrought a clear path, to Christ, to the Father, and to the Holy Ghost, we offer all praise, now and for ever. Amen.
St. John Chrysostom, “Homily on Christmas Morning”
Herod was furious when he realized that the wise men had outwitted him. He sent soldiers to kill all the boys in and around Bethlehem who were two years old and under, based on the wise men’s report of the star’s first appearance. Herod’s brutal action fulfilled what God had spoken through the prophet Jeremiah: “A cry was heard in Ramah– weeping and great mourning. Rachel weeps for her children, refusing to be comforted, for they are dead.” (Mat 2:16-18 NLT)
The Murder of the Innocents is a seriously debated account found only Matthew’s Gospel. Recently, the National Geographic has come out with a theory that Herod did not commit these crimes as recorded in the Gospel. There is a simple explanation for the exclusion from history.
From the Catholic Encyclopedia,
The Catholic Encyclopedia in 1910 argued that the Matthew Gospel account “is not contradicted by the mere silence of Josephus; for the latter follows Nicholas of Damascus, to whom, as a courtier, Herod was a hero.” It also cited an 1897 book by A. J. Maas: “Cruel as the slaughter may appear to us, it disappears among the cruelties of Herod. It cannot, then, surprise us that history does not speak of it”.
Josephus makes no mention of this history. The only writer who mentions it is Macrobius, in the Second Book of his Saturnalia, where, relating the jokes and taunts of Augustus, he says: When he heard that, by Herod’s command, the children in Syria under two years of age had been slain, and that his own son had been slain among the crowd, “I would rather,” said he, “have been Herod’s hog than his son.” But the authority of Matthew alone is abundantly sufficient for us. Josephus certainly ought not to have passed over a crime so worthy of being put on record. But there is the less reason to wonder that he says nothing about the infants; for he passes lightly over, and expresses in obscure language, an instance of Herod’s cruelty not less shocking, which took place about the same time, when he put to death all the Judges, who were called the Sanhedrin, that hardly a remnant might remain of the stock of David. It was the same dread, I have no doubt, that impelled him to both of these murders.
Finally, from the College Press NT commentary, which I believe actually helps in understanding how this even could have been passed over.
While the historicity of this event has been disputed by some, R.T. France has provided compelling evidence giving credibility to the Matthean account. Not only is the slaughter of the infants consistent with what is known about Herod, population estimates in and around Bethlehem, coupled with probable birth and infant mortality rates, have led to estimates of around twenty infants being slain by Herod. While not diminishing the tragedy of the situation, such a crime in the light of Herod’s other atrocities may very well have gone unnoticed by contemporary historical sources.
It was indeed a slaughter of the innocents, but it could very have been but a few children, perhaps as the commentary above, nor more than 20. This could easily have been buried in the heaps of historical events that surround Herod and indeed, could have escaped unnoticed since it was such a small number, albeit every murder is important.
The post from Dr. Gayle mentioned below is still one of my favorites. I have updated it just a little and will continue to repost it at Christmas time.
I am no feminist. I am not involved in the egalitarian debate nor the complegalitarian debate. I believe that a woman has her proper place in the house; however, so does the man for that matter. One is not Lord over the Lady, however, as I do not agree with the old Southern Baptist definition of ‘submission’. I am no feminist, but if I were, I perhaps would celebrate Christmas as a sacred holiday. It is the birth of Christ, in the manner that it happened, in which women were freed from the tyranny of the Law, and the first event in Christianity relying such much on the Woman.
There was a post several years ago which has found root in my mind, nurturing a better understanding of bible translation, voices contained therein, and the audience. (It not merely the words which are read, but how we perceive those words that hold value to a translator) I realize that it might be impossible to believe that such a post could do these things, but it was one of the first posts that I read from the author commonly known as J. K. Gayle. It would be impolite to repost his entire post here, but allow me to post some and you go read the rest (after you read mine, of course. For his post, go here. He adds a new voice to the Nativity)
Let’s think about Mary, for a minute.
It was a terrible time in Palestine – the priesthood corrupt, Jews turning on Jews, the king a despot, and Rome raping more than the Land. In the midst of this, there was a young girl named Mary (Or Miriam, if you are Jewish). Mary would have been a young Jewish girl, somewhere between the age of 12 and 16 (if we were to stretch it) while her intended, Joseph would have been a man some years her senior. Her family was most likely strict followers of the Torah, as the cousin‘s husband’s was a member of the inner priesthood. They ‘espoused her’ (marriage unconsummated) to a man in the traditional way. Suddenly, due to no fault of her own, she had the hope of the world thrust upon her shoulders, and in such a way as to cause great concern among those that saw such a young and unmarried girl with child.
There is much to be explored in the Birth of Christ. As Dr. Gayle points out, there is the audience, who perhaps some years later, perhaps transformed by the One born that very night, would read of the account. We too form a certain audience today, in that we are far removed from the culture to which Christ was born. We are far removed from Mary, and fail to see her for who she truly was and what the ordeal most likely meant to her. There is, as always, much to discuss concerning any account given in the Scriptures, but we focus only slightly on Mary.
This is Mr. Gayle’s translation,
18 τοῦ δὲ ἰησοῦ χριστοῦ ἡ γένεσις οὕτως ἦν. μνηστευθείσης τῆς μητρὸς αὐτοῦ μαρίας τῶ ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου.
This is the birth of the Anointed, Joshua. His mother Miriam was engaged to Josef; before they came together she held in her womb a child who came by the Breath of the Special One.
19 ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν.
Josef, her man, her husband, a just person who didn’t wish to make a show of her, counseled secretly to release her from himself.
20 ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος κυρίου κατ᾽ ὄναρ ἐφάνη αὐτῶ λέγων,
ἰωσὴφ υἱὸς δαυίδ, μὴ φοβηθῇς παραλαβεῖν μαρίαν τὴν γυναῖκά σου, τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου·
These inner passions of his were angst. See. An announcer of the Master, in a dream, appeared to him to state:
“Josef, son of David, don’t be afraid to take beside you Miriam, your woman, your wife; the baby birthed in her, in fact, is by the Breath of the Special One.
21 τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ ἰησοῦν, αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν.
She will deliver a son, and you will call his name Joshua; he will, in fact, save his people from their wrongdoings.”
22 τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος,
These events were born out entirely so that the things spoken by the Master would be fulfilled through the Prophet who stated:
23 ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον μεθ᾽ ἡμῶν ὁ θεός.
“See, the young virgin will hold in her womb a child, and will bear a son, and will call his name Emmanouel,” which is translated “With us is God.”
24 ἐγερθεὶς δὲ ὁ ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῶ ὁ ἄγγελος κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ·
When Josef got up from his sleep, he did what the announcer of the Master told him, and he took beside himself his woman, his wife.
25 καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὖ ἔτεκεν υἱόν· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ ἰησοῦν.
And he did not know her until after she delivered her son; and he called his name Joshua.
Like any other man, the Christ child came into the world, born of a woman, perhaps the most central woman since Eve.
I also am mortal, like all men, a descendant of the first-formed child of earth; and in the womb of a mother I was molded into flesh, within the period of ten months, compacted with blood, from the seed of a man and the pleasure of marriage. And when I was born, I began to breathe the common air, and fell upon the kindred earth, and my first sound was a cry, like that of all. I was nursed with care in swaddling cloths. For no king has had a different beginning of existence; there is for all mankind one entrance into life, and a common departure. (Wisdom 7:1-6 RSVA) (Note here and here)
Christ came not dependent upon man, or independent of any, but dependent upon His mother. Just as any child, he would had fed of His mother, being nurtured in a way to protect His life. In as much, He never dismissed a woman for being a woman, but pressed them, or was pressed by them, to a point that a great spiritual truth was manifested for the entire world. First, it was the prophetess Anna (Luke 2.38) which announced just a short time after His birth, that He was to bring redemption. It was His mother who in Cana pressed Christ to start His ministry. It was the prostitute in Jerusalem (John 8 – yes, I know) where Christ showed what forgiveness under Grace would be. Further it was the Greek (Gentile) woman in Mark 7 that pressed Christ to shed His grace beyond that of Israel, to the Gentiles. Finally (perhaps not), it was Mary Magdalen which announced Christ Risen to the cowering disciples.
It it these voices which we hear when we mediate upon Mary. Imagine being in the shoes of that young girl who had just been given the Blessing of Abraham, the Inheritance of the Faithful, the Word of God. She most likely would have had nothing to her name – her husband having given her ransom to her parents – yet she had suddenly become the richest woman in all the world, and indeed, the most hated and hunted. Yet is was her who was considered the most blessed among women (Luke 1.42).
Her song has been remembered, sometimes falsely, since it was first written down by Luke.
And Mary said:
“My soul magnifies the Lord, And my spirit has rejoiced in God my Savior. For He has regarded the lowly state of His maidservant; For behold, henceforth all generations will call me blessed. For He who is mighty has done great things for me, And holy is His name. And His mercy is on those who fear Him
From generation to generation. He has shown strength with His arm;
He has scattered the proud in the imagination of their hearts. He has put down the mighty from their thrones, And exalted the lowly. He has filled the hungry with good things,
And the rich He has sent away empty. He has helped His servant Israel,
In remembrance of His mercy, As He spoke to our fathers,
To Abraham and to his seed forever.” (Luke 1:46-55 NKJV)
It might do us well to put ourselves in the shoes of Mary, and perhaps the other women as we read this account, who sought Christ and pressed Him during this season that is focused on the birth of the Child but generally ignoring the womb which bore Him. In this season which we focus on the birth of the Child who would give His life for the salvation of all, we must not forget the womb which carried Him, and the breast which nurtured Him, and the mother who raised Him. It is not unconstitutional for either a fundamentalist or an evangelical to consider Mary in the light which she is portrayed in Scripture and the unwritten words found only in a culture long dead.