A garden enclosed is my sister, my spouse;
a spring dried up, a fountain sealed.
Song of Solomon 4, 12

My Explications of the Patristic Texts

Irenaeus of Lyons (A.D. 190)
Proof of the Apostolic Preaching, 54

“And concerning His birth, the same prophet [Isaiah] says in another place,
‘Before she who was in labor gave birth, and before the birth-pains came on,
she was delivered of a male child’ (Isaiah 66:7). Thus, he indicated His unexpected
and extraordinary birth from the Virgin.”

The text references a quotation from Irenaeus, an early Christian theologian, who discusses the significance of the Virgin Birth of Jesus Christ as prophesied in the Old Testament, specifically in the book of Isaiah.

Irenaeus cites Isaiah 66:7, which highlights the miraculous nature of Jesus' birth. The phrase "Before she who was in labor gave birth" suggests that the birth occurred without the typical signs and pains associated with childbirth, emphasizing the extraordinary nature of the Virgin Mary's delivery.

By noting that the child was delivered before the birth-pains, Irenaeus aims to demonstrate that Jesus' birth was not only miraculous but also fulfilled the prophetic words of Isaiah, reinforcing the belief in His divine origin. This argument serves to establish the unique and supernatural aspects of Christ's entry into the world, which is a central theme in Christian theology regarding the Incarnation—God becoming man.

In essence, Irenaeus is asserting that the way Jesus was born signifies His divine identity and the fulfillment of prophecy, thereby reinforcing the foundation of Christian faith in the miraculous nature of Jesus' life and mission.

Origen (A.D. 232)
Commentary on John, I:6

“For if Mary, as those declare who with sound mind extol her, had no other son but Jesus, and yet
Jesus says to His mother, Woman, behold thy son,’ and not Behold you have this son also,’ then He
virtually said to her, Lo, this is Jesus, whom thou didst bear.’ Is it not the case that everyone who is
perfect lives himself no longer, but Christ lives in him; and if Christ lives in him, then it is said of
him to Mary, Behold thy son Christ.’”

The text from Origen of Alexandria delves into the relationship between Mary, the mother of Jesus, and her role in the Christian faith, particularly in relation to the nature of Christ and His relationship to believers.

The excerpt begins by asserting the belief that Mary had no other son but Jesus. This emphasizes the unique position of Jesus as Mary's only child and reinforces the theological significance of His incarnation.

When Jesus refers to Mary as “Woman” and tells her, “Behold thy son,” it indicates a profound theological moment. Origen interprets this not merely as a request or command but as a declaration of Jesus' identity. By pointing to John (the disciple) as “son,” Jesus suggests a new spiritual kinship that transcends the physical relationship. This highlights the belief that Jesus is intimately connected to all who follow Him, implying a more expansive family of believers.

Origen introduces the idea that those who are “perfect” (i.e., spiritually mature or complete in faith) no longer live for themselves but instead embody Christ's essence. This aligns with Christian teachings that emphasize the transformation of believers through their relationship with Christ. By stating “Christ lives in him,” Origen points to the notion of the indwelling of Christ within believers. This reflects the transformative power of faith, suggesting that a true Christian existence is marked by the presence of Christ within.

The final part of the text draws together these themes, suggesting that if Christ lives in believers, then in a sense, Mary can be told, “Behold thy son Christ.” This implies a deeper connection between Mary and all believers, as those who embody Christ are also seen as her spiritual children.

In summary, Origen's text highlights the theological significance of Mary's role as the mother of Jesus while exploring the transformative relationship between believers and Christ. It underscores themes of spiritual kinship, transformation, and the deep connections within the Christian community.

John Chrysostom (A.D. 370)
Gospel of Matthew V:5

“And when he had taken her, he knew her not, till she had brought forth her first-born Son.’ He hath here used the word till,’ not that thou shouldest suspect that afterward, he did know her, but to inform thee that before the birth, the Virgin was wholly untouched by man. But why then, it may be said, hath he used the word, till’? Because it is usual in Scripture to do this often and to use this expression without reference to limited times. For so concerning the ark likewise, it is said, The raven returned not till the earth was dried up.’ And yet it did not return even after that time. And when discoursing also of God, the Scripture saith, From age until age Thou art,’ not as fixing limits in this case. And again, when it is preaching the Gospel beforehand and saying, In his days shall righteousness flourish, and abundance of peace, till the moon be taken away,’ it doth not set a limit to this fair part of creation. So then, likewise, it uses the word “till,” to make certain what was before the birth, but as to what follows, it leaves thee to make the inference.”

The text is a commentary by John Chrysostom on a biblical passage regarding the Virgin Mary and the conception of Jesus Christ. It emphasizes the concept of Mary's perpetual virginity, specifically arguing that she remained untouched by any man before the birth of her son.

Chrysostom notes the use of the word "till" in the phrase "he knew her not, till she had brought forth her first-born Son." He clarifies that the use of "till" should not be interpreted as indicating a change in the status of Mary after the birth of Jesus. Instead, he asserts that the term is used in a manner common in Scripture, where it signifies a point in time without suggesting any subsequent implication.

He provides examples from the Bible to illustrate this point: He references the Noah’s Ark story of the raven that did not return until the earth was dry, implying that the raven did not return even afterward. He refers to the phrase "From age until age Thou art," which reflects God's eternal nature without implying a change. He mentions a prophetic statement, saying, "In his days shall righteousness flourish, and abundance of peace, till the moon be taken away," stressing that this does not set a limit on the state of righteousness.

By analyzing these examples, Chrysostom argues that "till" is used to clarify the circumstances before a specific event—in this case, the birth of Jesus—but does not provide any information about what occurs after, leaving the reader to make their own inference regarding Mary's virginity post-nativity. Overall, Chrysostom's exposition serves to defend the doctrine of the perpetual virginity of Mary, asserting that the nature of divine interventions and scriptural language supports this belief.

Augustine of Hippo (A.D. 401)
Of Holy Virginity, 4

“Her virginity also itself was on this account more pleasing and accepted, in that it was not that Christ being conceived in her, rescued it beforehand from a husband who would violate it, Himself to preserve it; but, before He was conceived, chose it, already dedicated to God, as that from which to be born. This is shown by Mary’s words in answer to the Angel announcing her conception; How,’ saith she, shall this be, seeing I know not a man?’ Which assuredly she would not say unless she had before vowed herself unto God as a virgin.”

In this passage, Augustine of Hippo discusses the significance of the Virgin Mary's consecration to God and her virginity in the context of the Incarnation of Christ. He emphasizes that Mary's virginity was not merely preserved by an intervention after she conceived Jesus, but rather, it was chosen by God before her conception. Augustine underscores that her virginity was already dedicated to God, highlighting its sacredness.

Mary's response to the Angel Gabriel—"How shall this be, seeing I know not a man?"—is interpreted by Augustine as evidence of her prior commitment to remain a virgin. He suggests that such a question implies she had already made a vow of virginity to God. This perspective not only elevates Mary’s role in the Incarnation but also reflects Augustine's theological viewpoint on the importance of purity and divine choice in the context of salvation history.

Overall, the text serves to reinforce the idea that Mary's virginity is not only a physical state but is deeply intertwined with her spiritual dedication and God's divine plan. This highlights the reverence towards Mary within Christian theology, particularly in relation to her unique role as the Mother of God.

Peter Chrysologus (A.D. 432)
Sermon 117

“Where are they who think that the Virgin’s conception and giving birth to her child are to be likened to those of other women? This latter case is one of the earth, and the Virgin’s is one from heaven. One is a case of divine power, the other of human weakness. One case occurs in a body subject to passion; the other in the tranquility of the divine Spirit and peace of the human body. The blood was still, and the flesh astonished; her members were put at rest, and her entire womb was quiescent during the visit of the Holy One until the Author of flesh could take on His garment of flesh and until He, who was not merely to restore the earth to man but also to give him heaven, could become a heavenly Man. The virgin conceives the Virgin brings forth her child, and she remains a virgin.”

In this passage, Peter Chrysologus articulates a theological perspective on the Virgin Mary's conception and childbirth, emphasizing the divine nature of these events in contrast to ordinary human experiences of childbirth.

He begins by questioning those who might equate Mary's experiences with those of other women, asserting that her conception and birth are fundamentally different because they stem from divine intervention rather than human conditions. He describes conventional childbirth as a manifestation of human weakness, while Mary's experiences are portrayed as acts of divine power.

Chrysologus highlights the tranquility of the divine Spirit during Mary's conception, suggesting that her body remained calm and undisturbed in the presence of the Holy Spirit. This calmness signifies that the miraculous conception did not follow the usual physical and emotional turmoil associated with childbirth.

He further elaborates on the significance of these events, stating that Mary's conception and childbirth were not merely physical acts but also had profound spiritual implications. Through her, the divine nature of Christ—the heavenly Man—was made accessible to humanity. By emphasizing that Mary remains a virgin before, during, and after childbirth, he underscores her purity and the miraculous nature of Jesus's incarnation.

Overall, the text embodies a deep reverence for Mary as the Mother of God, framing her role in salvation history as unique and unparalleled, rooted in divine power rather than human experience. The message reinforces the miraculous and supernatural dimensions of Christ’s entry into the world through Mary.

John of Damascus (A.D. 743)
The Orthodox Faith, 4:14

“The ever-virgin One thus remains even after the birth still virgin, having never at any time up till death consorted with a man. Although it is written ‘and knew her not till she had brought forth her firstborn son,’ note that he who is first-begotten is first-born even if he is only-begotten. The word first-born means that he was born first but does not at all suggest the birth of others. The word till’ signifies the limit of the appointed time but does not exclude the time thereafter. For the Lord says, And lo, I am with you always, even unto the end of the world, not meaning that He will be separated from us after the completion of the age. The divine apostle says, And so shall we ever be with the Lord, meaning after the general resurrection.”

The text from John of Damascus addresses the theological concept of Mary's perpetual virginity—an important doctrine in Christianity, particularly in Catholic and Orthodox traditions. John asserts that Mary remained a virgin before, during, and after the birth of Jesus. This emphasizes her unique role in the divine plan and highlights her purity.

He explains that while Jesus is referred to as the "firstborn," this does not imply that Mary had other children. The term “firstborn” indicates that Jesus was the first to be born but does not necessitate that there were subsequent births. This interpretation aims to reinforce the belief in Mary’s ongoing virginity.

John addresses the biblical phrase “and knew her not till she had brought forth her firstborn son,” arguing that the use of “till” (or “until”) does not imply that Mary had relations afterward. Instead, he suggests that it denotes a specific timeframe without excluding the future.

The Damascene draws a parallel with other Scripture, noting that phrases like "I am with you always" do not imply absence after a stated time. Therefore, Mary's virginity is to be understood as a lasting state. The reference to the "general resurrection" further supports the notion that certain promises or states are not limited to the present but have an enduring nature.

Overall, John of Damascus writes to affirm and defend the doctrine of Mary’s perpetual virginity, arguing that key scriptural phrases can be interpreted in a way that does not contradict this belief. His exposition reflects the theological understanding of the sanctity of Mary within the tradition he represents.

Then the angel told her, “Do not be afraid, Mary, for you have found favor with God. Behold, you will conceive in your womb and bear a son, and you shall name him Jesus… But Mary asked the angel, “How can this be, since I have no relations with a man?” And the angel said to her in reply, “The holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore, the child to be born will be called holy, the Son of God.”
Luke 1, 30-35