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.”

St. Irenaeus refers to a passage from the prophet Isaiah, interpreted as a prophecy about the unexpected and extraordinary birth of Jesus from the Virgin Mary. It emphasizes the miraculous nature of Jesus’ birth, highlighting the absence of birth pains before the delivery of the child. This prophecy is often cited as evidence of the divine nature of Jesus’ birth and the perpetual virginity of his most blessed mother, notably during the birth of Jesus.

Indeed, what the Catholic Church has traditionally believed and taught from the earliest time is that when Mary gave birth to Jesus, her physical virginal integrity remained intact. There was no breaking of the hymen, no physical pain or discomfort that is typically experienced by a woman in labor, no issue of water and blood, and no placenta and umbilical cord. Mary’s bodily integrity remained inviolate in harmony with her chaste spiritual integrity. There was no profane element of anything natural or any form of physical corruption in her giving birth to Jesus that could violate the purity of her soul and her exemption from all stains of original sin, nor anything wholly natural at all that could defile and render impure her Holy Child.

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.’”

Origen suggests that, according to those who speak highly of her with a clear mind, Mary, the mother of Jesus, is believed to have had only one biological child, her son Jesus. He proposes that her other “children” were not biological offspring but spiritual. The text delves into the intricate relationship between Jesus, Mary, and the believer. It discusses the idea that when Jesus said to His mother, “Woman, behold thy son,” he was not only referring to the disciple John but also symbolically referring to all believers as her spiritual children. This implies that believers have a spiritual connection to Mary, similar to that of a mother and her children. Since Mary is their spiritual mother, Jesus must be their spiritual brother (Rom 8:29).

Furthermore, Origen explores the concept of Christ living within the believer, emphasizing the profound spiritual connection between Christ, the believer, and Mary as members of one spiritual family. His interpretation highlights the intricate and profound spiritual implications of the relationship between Jesus, Mary, and believers. They are the offspring of the New Adam and the New Eve, having been reborn from above through the Sacrament of Baptism. As the second Eve, Mary couldn’t have begotten children conceived in original sin by having conjugal relations with her husband Joseph.

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.”

John Chrysostom, a Greek Church Father and biblical interpreter, discusses the word “till” in a biblical context, as found in Matthew 1:25. He explains that “till” emphasizes what was true before a certain event without necessarily implying a change after that event. The passage gives examples of how the word “till” is used in Scripture without setting a limit to a certain event. It suggests that the word “till” is used broadly, not necessarily indicating a change in the situation after the specified time.

Matthew’s intention in his gospel was to emphasize the truth of the Incarnation, which was difficult for many Jews to accept. He does not need to imply that Joseph and Mary had no conjugal relations until after the birth of Jesus to convey this message. All he needs to state in his Gospel message is that they did not have any marital relations “before” or “up until” the birth of Jesus. By doing so, he underscores that Mary conceived Jesus by the supernatural power of the Holy Spirit. This implication is contained in the statement and is relevant to what Matthew proposes in contrast to traditional Judaic beliefs.

In the Gospel of Matthew, the Greek translation from Hebrew uses the word “heos” or ἕως for “until”. This word refers to the time leading up to an event and means “up to the time of” or “hitherto” without implying anything unrelated that might come after. Matthew is primarily concerned with how Mary and Joseph related to each other before the conception and birth of Jesus. This is evident when the author quotes Isaiah 7:14 in verses 22-23. The main point is that Jesus is the long-awaited Messiah of the Hebrew people, but he isn’t of paternal human lineage as the Jews expect.

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.”

The text explores the profound significance of the Virgin Mary’s purity, emphasizing that her commitment to virginity was a deliberate choice dedicated to God even before the conception of Christ. It underlines the symbolic importance of Mary’s virginity as a guiding example for those who choose a life of holy virginity. Moreover, it delves into the theological meaning behind Christ’s birth from a virgin, portraying it as a powerful affirmation of the sanctity of virginity rather than a compulsory requirement.

Augustine delves into the significance of Mary’s virginity and her deep commitment to God. He explains that Mary’s decision to dedicate herself to God before the conception of Christ was particularly pleasing and accepted. This is evident from her response to the Angel announcing her conception, where she emphasized her virginity by saying, “How shall this be, seeing I know not a man?” This indicates that she had made a solemn vow to remain a virgin in her dedication to God even before this miraculous event took place.

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.”

Peter Chrysologus delves into the exceptional circumstances surrounding the conception and birth of the Virgin Mary, contrasting it with those of other women. He portrays the divine power in her conception and highlights the serenity of the divine spirit and the peace within her human body. Furthermore, the author accentuates the miraculous nature of the Virgin Mary’s pregnancy, emphasizing her perpetual virginity before, during, and after giving birth to her child. He underscores the extraordinary and celestial aspect of her role in bringing forth a child while maintaining her virginity.

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.”

John of Damascus dives into the concept of the perpetual virginity of Mary, the mother of Jesus. He elucidates the belief that Mary remained a virgin throughout her life, including after giving birth to Jesus, as she did not engage in marital relations with a man until her passing. He also addresses the term “first-born” about Jesus, explaining that it does not necessarily imply the subsequent birth of other children. Furthermore, St. John interprets the word “till” to signify a time limit but not the exclusion of time (of the virginity of Mary) thereafter, using biblical references to support this interpretation. He ultimately emphasizes the perpetual virginity of Mary and provides thorough explanations for the scriptural references related to this belief.

According to Jewish law or custom, primogeniture is the right of the legitimate, firstborn son (bekhor) to inherit his parents’ entire or principal estate, in preference to daughters, younger sons, stepsons, and illegitimate sons. Even the son of a deceased elder brother inherits before a surviving younger brother of his father by right of substitution of the deceased heir. This institution’s legal, social, and religious features were reflected in the norms and practices of ancient Hebrew society. Mosaic law granted the firstborn male a privileged status concerning inheritance rights and cultic regulations.

When addressing his father, a son might refer to his status as a firstborn son (Gen. 27:19, 32). The composition of Biblical genealogies illustrates that the status of the bekhor was a pervasive feature of Israelite social life. Many genealogies specify the status of the first-named son. Even in genealogies that do not specifically indicate the status of the first son listed, it was understood that he was the firstborn son. The Bible indicates that primogeniture carried certain duties and privileges in addition to the estate rights (Gen. 27; 48:13; Judg. 8:20; 1 Chron. 26:10). Even though the firstborn son would logically have to be the first son that was born, the one who “opens the womb” as the “first issue,” it doesn’t necessarily mean that his parents subsequently had other children, sons or daughters.

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