Church Fathers Commentary Luke 2:33-35

"And his father and his mother were marvelling at the things which were spoken concerning him; and Simeon blessed them, and said unto Mary his mother, Behold, this [child] is set for the falling and the rising of many in Israel; and for a sign which is spoken against; yea and a sword shall pierce through thine own soul; that thoughts out of many hearts may be revealed." — Luke 2:33-35 (ASV)

Greek Expositors: Whenever the knowledge of supernatural things is recalled to mind, it renews the miracle in the soul. For this reason, it is said that His father and mother marveled at the things that were said about him.

Origen of Alexandria: This was said both by the angel and the multitude of the heavenly host, and also by the shepherds and Simeon.

The Venerable Bede: Joseph is called the Savior's father not because he was His biological father (as the Photinians claim), but because, out of respect for Mary's reputation, everyone considered him to be.

St. Augustine of Hippo: However, he could be called His father in the same sense that he is rightly regarded as Mary's husband—that is, not from any physical union, but by reason of the very bond of marriage, a far closer relationship than that of adoption. For the argument that Joseph should not be called Christ’s father is not simply that he had not conceived Him through sexual relations, since a man could truly be a father to one whom he had not conceived with his wife but had adopted from another.

Origen of Alexandria: But those who look deeper into the matter may say that since the genealogy is traced from David to Joseph, he was called Christ's father so that Joseph would not seem to be mentioned for no reason, not being the Savior's biological father. This was done so that the genealogy might maintain its proper place.

Greek Expositors: Having given praise to God, Simeon now turns to bless those who brought the Child, as it follows, "And Simeon blessed them." He gave a blessing to each of them, but his prophecy of hidden things he shares only with the mother. He did this so that in the common blessing he would not deprive Joseph of the appearance of being a father, but in what he says to the mother apart from Joseph, he might proclaim her to be the true mother.

St. Ambrose of Milan: Behold what abundant grace is extended to all people by the birth of the Lord, and how prophecy is withheld from unbelievers, but not from the righteous. Simeon also prophesies that Christ Jesus has come for the fall and rising again of many.

Origen of Alexandria: Those who explain this simply might say that He came for the fall of unbelievers and the rising again of believers.

St. John Chrysostom: Just as light, though it may hurt weak eyes, is still light, in the same way the Savior endures, though many fall away. For His purpose is not to destroy; rather, their way is madness. Therefore, His power is shown not only by the salvation of the good but also by the scattering of the wicked. For the brighter the sun shines, the more it distresses weak sight.

Gregory of Nyssa: Mark the subtle distinction observed here. Salvation is said to be prepared before the face of all people, but the falling and rising is "of many." For the divine purpose was the salvation and sanctification of everyone, while the falling and rising depends on the will of the many, both believers and unbelievers. But it is not unreasonable that those who were lying in unbelief should be raised up again.

Origen of Alexandria: The careful interpreter will say that no one falls who was not already standing. Tell me, then, who were they that stood, for whose fall Christ came?

Gregory of Nyssa: By this, however, he signifies a fall to the very lowest degree, as if the punishment before the mystery of the incarnation fell far short of the punishment after the giving and preaching of the Gospel. Those spoken of are chiefly from Israel, who must necessarily lose their ancient privileges and pay a greater penalty than any other nation, because they were so unwilling to receive Him who had long been prophesied among them, had been worshiped by them, and had come forth from them.

In a most specific way, then, he threatens them not only with a fall from spiritual freedom but also with the destruction of their city and its inhabitants. But a resurrection is promised to believers, partly as they are subject to the law and about to be delivered from its bondage, and partly as they are buried with Christ and rise with Him.

From these words, you may perceive through the harmony of human minds with the word of prophecy that one and the same God and lawgiver has spoken in both 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, and that they who believe on Him should not be confounded. The fall, therefore, is for those who are offended by the humility of His coming in the flesh; the rising again is for those who acknowledge the steadfastness of the divine purpose.

Origen of Alexandria: There is also a deeper meaning aimed at those who raise their voices against their Creator, saying, "Behold the God of the Law and the Prophets, what kind of God He is!" He says, I kill, and I make alive. If God, then, is a bloodthirsty judge and a cruel master, it is very clear that Jesus is His Son, since the same things are written of Him here—namely, that He comes for the fall and rising again of many.

St. Ambrose of Milan: That is, to distinguish the merits of the just and the unjust, and, as a true and just Judge, to assign punishments or rewards according to the nature of our deeds.

Origen of Alexandria: But we must be careful, because the Savior may not come to some for their fall and rising again in equal measure. For when I stood in sin, it was first good for me to fall and die to sin. Prophets and Saints, when planning some great work, would fall on their faces so that by their fall their sins would be more fully erased. This is what the Savior first grants to you. You were a sinner; let that which is sin fall in you, so that you may rise from there and say, If we be dead with Him, we shall also live with Him.

St. John Chrysostom: The resurrection is a new life and a new way of living. For when the lustful man becomes chaste, the greedy man becomes merciful, and the cruel man becomes gentle, a resurrection takes place. With sin being dead, righteousness rises again. It follows, And for a sign which shall be spoken against.

St. Basil the Great: The sign that is spoken against is called the cross in Scripture. For as it is written, Moses made a bronze serpent and set it up as a sign.

Gregory of Nyssa: He has joined together honor and dishonor. For to us Christians, this sign is a token of honor, but it is a sign of contradiction, since it is received by some as absurd and monstrous, but by others with the greatest reverence. Or perhaps Christ Himself is called a sign, both for having a supernatural existence and for being the author of signs.

St. Basil the Great: For a sign indicates something marvelous and mysterious, which is truly seen by the simple-hearted.

Origen of Alexandria: But all the things that history relates about Christ are spoken against. This does not mean that those who believe in Him speak against Him (for we know that all things written of Him are true). Rather, it means that for unbelievers, everything written about Him is a sign that is spoken against.

Gregory of Nyssa: Though these things are said of the Son, they also refer to His mother, who takes each thing to herself, whether it is a matter of danger or of glory. He announces to her not only her blessings but also her sorrows, for it follows, And a sword shall pierce through your own soul.

The Venerable Bede: No historical account tells us that Mary departed this life by being killed with a sword. Therefore, since a sword of iron kills the body and not the soul, we are left to understand this as the sword mentioned: a sword is in their lips. This means that grief over our Lord’s passion pierced her soul. For although she saw Christ, the very Son of God, die a voluntary death, and did not doubt that He who was begotten of her flesh would overcome death, she could not see Him crucified without grief.

St. Ambrose of Milan: Or, it shows the wisdom of Mary, in that she was not ignorant of the heavenly majesty. For the word of God is living and powerful, and sharper than the sharpest sword.

St. Augustine of Hippo: Or, this signifies that Mary herself, through whom the mystery of the incarnation was accomplished, looked with doubt and amazement at the death of her Lord, seeing the Son of God so humbled as to descend even to death. Just as a sword passing close to a person causes fear even if it does not strike, so too does doubt cause sorrow without killing. For doubt does not take root in the mind but passes through it like a shadow.

Gregory of Nyssa: But it is not meant that she alone was affected by that passion, for it is added, that the thoughts of many hearts may be revealed. The word "that" here indicates a result, not a cause. For when all these events took place, the intentions of many people were consequently discovered. Some confessed God on the cross, while others, even then, did not cease from their blasphemies and insults. Or perhaps this was said to mean that at the time of the passion, the thoughts of people's hearts would be laid open and then corrected by the resurrection, for doubts are quickly replaced by certainty. Or perhaps "revealing" here means the enlightening of thoughts, as the word is often used in Scripture.

The Venerable Bede: Even now, down to the end of the present age, the sword of the harshest tribulation does not cease to pierce the soul of the Church. With bitter sorrow, she experiences the opposition against the sign of faith. When she hears the word of God that many are raised with Christ, she finds still more falling from the faith. When the thoughts of many hearts are revealed—hearts in which the good seed of the Gospel has been sown—she beholds the weeds of vice outgrowing it, spreading beyond it, or growing alone.

Origen of Alexandria: But the evil thoughts of men were revealed so that He who died for us might slay them, for as long as they were hidden, it was impossible to destroy them completely. For this reason, when we have sinned, we ought to say, Mine iniquity have I not hid. For if we confess our sins not only to God but also to anyone who can heal our wounds, our sins will be erased.