St. Thomas Aquinas, Catena Aurea (Golden Chain)
Gospel of Matthewtranslated by
John Henry Parker, v. I, J.G.F. and J. Rivington
London, 1842
Dedication translated by Joseph Kenny, O.P.
CONTENTS
Chapters:
INTRODUCTION
*1* *2* *3* *4* *5* *6* *7* *8* *9* *10* *11* *12* *13* *14* *15* *16* *17* *18* *19* *20* *21* *22* *23* *24* *25* *26* *27* *28
Catena aurea in quatuor Evangelia The Golden Chain on the Four Gospels Dedicatio Dedication Sanctissimo ac reverendissimo patri domino Urbano, divina providentia Papae quarto, frater Thomas de Aquino, ordinis fratrum praedicatorum, cum devota reverentia, pedum osculo beatorum. To the most holy and reverend Father, Lord Urban IV, by divine providence Pope. I, brother Thomas of Aquino, of the Order of Friars Preachers, devoutly and reverently kiss your holy feet. Fons sapientiae unigenitum Dei verbum praesidens in excelsis, per quod pater sapienter fecerat et suaviter disposuerat universa, in fine temporum carnem sumere voluit, ut sub tegumento naturae corporeae, splendorem eius humanus intuitus posset inspicere, quem in celsitudine maiestatis divinae attingere non valebat. Diffuderat siquidem radios suos, sapientiae videlicet suae indicia, super omnia opera quae creavit; quodam vero ampliori privilegio imaginem propriam hominum animabus impresserat, quam tamen diligentius expresserat in cordibus ipsum amantium secundum sui muneris largitatem. Sed quid est hominis anima in tam immensa creatura, ut divinae sapientiae vestigia possit comprehendere ad perfectionem? Quinimmo et sapientiae lux infusa hominibus per peccati tenebras et occupationum temporalium caligines fuerat obumbrata; et intantum est quorumdam cor insipiens obscuratum, ut Dei gloriam in idola vana converterent, et quae non conveniunt facerent, in sensum reprobum incidentes. The font of wisdom, the only-begotten Word of God, presiding in the highest, through whom the Father made everything wisely, and smoothly arranged it, at the end of time decided to take flesh, so that under the garment of a bodily nature our human gaze could view his splendor, which it could not reach when he was in the heights of divine majesty. Certainly, he spread his rays, the evidence of his wisdom, on all the works which hecreated. But he impressed his image in a more privileged way on human souls, and still more expressed this image in the hearts of those who love him, according to his great munificence. But what is the soul of man in such immense creation, that it could perfectly comprehend the traces of divine wisdom? Moreover, the light of wisdom that had been infused in men was obscured by the darkness of sin and the fog of temporal occupations. Moreover, the stupid heartsof som were so darkened that they turned the glory of God into useless idols, doing things that were improper, and falling into a damnable mentality. Divina vero sapientia, quae ad sui fruitionem hominem fecerat eum sui inexpertem esse non sinens, totum se in humanam naturam contulit, eam modo sibi assumendo mirabili, ut errantem hominem ad se totaliter revocaret. Huius igitur sapientiae claritatem nube mortalitatis velatam, primus apostolorum princeps fide conspicere meruit, et eam constanter absque errore et plenarie confiteri, dicens tu es Christus filius Dei vivi. O beata confessio, quam non caro et sanguis, sed pater caelestis revelat. Haec in terris fundat Ecclesiam, aditum praebet in caelum, peccata meretur solvere, et contra eam portae non praevalent Inferorum. Huius igitur fidei ac confessionis heres legitime, sanctissime pater, pio studio mens vestra invigilat, ut tantae sapientiae lux fidelium corda perfundat et haereticorum confutet insanias, quae portae Inferorum merito designantur. But divine wisdom, which had made man to enjoy himself, would not allow him to have no experience of himsel. So he entered human nature totally, assuming it to himself in a wonderful way, so that he could call wandering man back totally to himself. The first prince of apostles merited to see by faith the brightness of this wisdom, covered with the cloud of mortality, and he constantly, fully, and without error testified to it, saying, "You are the Christ, the Son of the living God." O blessed testimony, which flesh and blood did not reveal, but the heavenly Father. This testimony gives foundation to the Church on earth, opens the way to heaven, merits the power to forgive sins, and the gates of hell do not prevail against it. You, the rightful heir to this faith and testimony, most holy Father, and your mind is religiously watchful, to let the light of such great wisdom pervade the hearts of the faithful, and refute the madness of heretics, which are rightly called the "gates of hell". Sane si, secundum Platonis sententiam, beata censetur respublica cuius rectores operam sapientiae dare contigerit, illi siquidem sapientiae quam imbecillitas intellectus humani erroribus plerumque commaculat, quanto magis sub vestro regimine beatus censeri potest populus Christianus, ubi tanta diligentia excellentissimae illi sapientiae curam impenditis, quam Dei sapientia carnalibus membris induta et verbis docuit et operibus demonstravit? Et huius siquidem diligentiae studio vestrae sanctitati complacuit mihi committere Matthaei Evangelium exponendum, quod iuxta propriam facultatem executus, sollicite ex diversis doctorum libris praedicti Evangelii expositionem continuam compilavi, pauca quidem certorum auctorum verbis, ut plurimum ex Glossis adiiciens, quae, ut ab eorum dictis possent discerni, sub Glossae titulo praenotavi. Certainly if, according to Plato's opinion, the nation is blessed whose rulers are occupied with wisdom, that wisdom which in fact the stupidity of the human intellect often mixes with errors, how much more blessed must the Christian people under your rule be reckoned, since you devote such great concern for that wisdom, which God's wisdom clothed in bodily limbs taught by words and demonstrated by works? Because of this zeal for wisdom, it pleased your Holiness to commission me to expound the Gospel of Matthew. I did so according to my ability, scouring different books of the Doctors, to make a continuous commentary. The words of some authors are few, where I usually added from the Glosses. In this case, I headed such quotations under the title of "Gloss". Sed et in sanctorum doctorum dictis hoc adhibui studium, ut singulorum auctorum nomina, nec non in quibus habeantur libri assumpta testimonia describantur, hoc excepto quod libros et expositionem supra loca quae exponebantur, non oportebat specialiter designari: puta, sicubi nomen inveniatur Hieronymi, de libro mentione non facta, datur intelligi quod hoc dicat super Matthaeum, et in aliis ratio similis observetur, nisi in his quae de commentario Chrysostomi super Matthaeum sumuntur, oportuit inscribi in titulo super Matthaeum, ut per hoc ab aliis quae sumuntur de ipsius homiliario distinguantur. As for quotations from the holy Doctors, I mention the name of each, and the books from which the quotations come, except where this was unnecessary. For instance, in mentioning Jerome, with no reference to a book, you can infer that it is his Commentary on Matthew. The same holds for the others, except for the Commentary of Chrysostom on Matthew, where the Commentary had to be mentions to distinguish it from his sermons. In assumendis autem sanctorum testimoniis, plerumque oportuit aliqua rescindi de medio ad prolixitatem vitandam, nec non ad manifestiorem sensum vel, secundum congruentiam expositionis, litterae ordinem commutari; interdum etiam sensum posui, verba dimisi, praecipue in homiliario Chrysostomi, propter hoc quod est translatio vitiosa. In quoting the testimony of the saints, much had to be omitted, both to avoid being over-long, and to make the meaning clearer, or to change the order of the commentary to fit the Scriptural text. Sometimes I just summarized the meaning, not quoting verbatim, especially in the sermons of Chrysostom, because the translation was bad. Fuit autem mea intentio in hoc opere non solum sensum prosequi litteralem, sed etiam mysticum ponere; interdum etiam errores destruere, nec non confirmare Catholicam veritatem. Quod quidem necessarium fuisse videtur, quia in Evangelio praecipue forma fidei Catholicae traditur et totius vitae regula Christianae. Prolixum igitur praesens opus non videatur alicui. Fieri enim non potuit ut haec omnia sine diminutione prosequerer, et tot sanctorum sententias explicarem, omnimoda brevitate servata. My intention in this work was to present not merely the literal meaning, but also the mystical meaning, and sometimes also to refute errors and confirm the Catholic truth. This seemed necessary, because especially in the Gospel the form of Catholic faith is transmitted, as well as the whole rule of Christian life. I hope therefore that the present work does not seem too long for anybody. I could not pursue all the material without summarizing, nor explain the opinions of so many saints if I abbreviated too much. Suscipiat itaque vestra sanctitas praesens opus, vestro discutiendum corrigendumque iudicio, vestrae sollicitudinis et obedientiae meae fructum, ut dum a vobis emanavit praeceptum et vobis reservetur finale iudicium, ad locum unde exeunt flumina revertantur. Therefore, may your Holiness receive this work, presented to your judgment for discussion and correction. It is the fruit of your sollicitude and my obedience. Since it originated from your precept and its final judgment is reserved to you, let the rivers return to their source.
Caput 1 Gospel of Matthew, Chapter 1 [p. 9] Lectio 1 Ver. 1. The book of the generation of Jesus Christ, the Son of David, the Son of Abraham.
Hieronymus: Quia faciem hominis Matthaeus significat, quasi de homine exorsus est scribere, dicens liber generationis. Jerome, Ez, i. 5. Hier. Prolog. in Com. in Matt.: 'The face of a man' (in Ezekiel's vision) signifies Matthew, who accordingly opens his Gospel with the human genealogy of Christ. Rabanus: Quo exordio satis ostendit generationem Christi secundum carnem suscepisse narrandam. Rabanus: By this exordium he shews that it is the birth of Christ according to the flesh that he has undertaken to narrate. Chrysostomus, super Matth.: Iudaeis enim Evangelium scripsit, quibus superfluum erat exponere divinitatis naturam, quam cognoscebant; necessarium autem fuit eis mysterium incarnationis ostendere. Ioannes autem cum gentibus Evangelium scripsit, quae non cognoscebant si Deus filium habet; ideo necessarium fuit primum illis ostendere quia est filius Dei Deus, deinde quia carnem suscepit. Pseudo-Chrys., Hom. in Matt., Hom. i: Matthew wrote for the Jews, and in Hebrew [ed. note: It seems to be the general witness of antiquity that there was a Hebrew copy of St. Matthew's Gospel, whether written before or after the Greek. This Hebrew copy was interpolated by the Ebionites.]; to them it was unnecessary to explain the divinity which they recognized; but necessary to unfold the mystery of the Incarnation. John wrote in Greek for the Gentiles who knew nothing of a Son of God. They required therefore to be told first, that the Son of God was God, then that this Deity was incarnate. Rabanus: Cum autem parvam libri particulam teneat generatio, dixit liber generationis. Consuetudo enim Haebraeorum est ut voluminibus ex eorum principiis imponant nomina, ut est Genesis. Rabanus: Though the genealogy occupies only a small part of the volume, he yet begins thus, "The book of the generation." For it is the manner of the Hebrews to name their books from that with which they open; as Genesis. Glossa: Planior autem sensus esset: hic est liber generationis, sed hic est mos in multis, ut visio Isaiae, subaudis: haec est: generationis autem singulariter dicitur, quamvis multae per ordinem replicentur, quia propter Christi generationem ceterae hic indicuntur. Gloss. Ordinaria: The full expression would be "This is the book of the generation;" but this is a usual ellipse; e.g. "The vision of Isaiah," for, 'This is the vision.' "Generation," he says in the singular number, though there be many here given in succession, as it is for the sake of the one generation of Christ that the rest are here introduced. Chrysostomus in Matth: Vel ideo librum hunc generationis nominat, quia haec est totius dispensationis summa, et radix bonorum omnium, Deum hominem factum esse: hoc enim facto alia secundum rationem sequebantur. Chrys., Hom. in Matt., Hom. ii: Or he therefore entitles it, "The book of the generation," because this is the sum of the whole dispensation, the root of all its blessings; viz. [p. 10] that God become man; for this once effected, all other things followed of course. Remigius: Dicit autem liber generationis Iesu Christi quia noverat scriptum esse: liber generationis Adae; et ideo sic exorsus est, ut opponeret librum libro. Adam novum Adae veteri, quia omnia per istum sunt restaurata quae per illum sunt corrupta. Rabanus: He says, "The book of the generation of Jesus Christ," because he knew it was written, 'The book of the generation of Adam.' He begins thus then, that he may oppose book to book, the new Adam to the old Adam, for by the one were all things restored which had been corrupted by the other. Hieronymus in Matth.: In Isaia autem legimus: generationem eius quis enarrabit? Non ergo putemus Evangelistam prophetae esse contrarium, ut quod ille impossibile dixit esse effatu, hic narrare incipiat, quia ibi de generatione divinitatis, hic de incarnatione dictum est. Jerome, Hier. Comm. in Matt., ch. 1: We read in Isaiah, "Who shall declare His generation?" [Isa 53:8] But it does not follow that the Evangelist contradicts the Prophet, or undertakes what he declares impossible; for Isaiah is speaking of the generation of the Divine nature; St. Matthew of the incarnation of the human. Chrysostomus in Matth: Nec tamen parva aestimes te audire, hanc audiens generationem. Est enim valde auditu mirabile quod ineffabilis Deus ex muliere nasci dignatus est, et habere progenitores David et Abraham. Chrys.: And do not consider this genealogy a small thing to hear: for truly it is a marvellous thing that God should descend to be born of a woman, and to have as His ancestors David and Abraham. Remigius: Si autem aliquis dixerit quia propheta de nativitate humanitatis dixit, non est respondendum ad interrogationem prophetae. Nullus generationem domini narravit, sed perrarus, quia Matthaeus et Lucas. Remigius: Though any affirm that the prophet (Isaiah) does speak of His human generation, we need not answer to his enquiry, "Who shall declare it?" - "No man;" but, "Very few;" because Matthew and Luke have. Rabanus: In hoc autem quod dicit Iesu Christi, regalem et sacerdotalem in eo exprimit dignitatem; nam Iesus, qui nominis huius praesagium praetulit, primus post Moysen in populo Israel ducatum tenuit; Aaron vero mystico consecratus unguento, primus in lege sacerdos fuit. Rabanus: By saying, "of Jesus Christ," he expresses both the kingly and priestly office to be in Him, for Jesus, who first bore this name, was after Moses, the first who was leader of the children of Israel; and Aaron, anointed by the mystical ointment, was the first priest under the Law. Augustinus de quaest. novi et veteris testamenti: Quod autem per olei unctionem praestabat Deus illis qui in reges vel sacerdotes ungebantur, hoc praestitit spiritus sanctus homini Christo, addita expiatione: spiritus enim sanctus purificavit quod de Maria virgine in corpus salvatoris profecit; et haec est unctio corporis salvatoris, quare Christus est appellatus. Hilary, Quaest. Nov. et Vet. Test. q. 40: What God conferred on those, who, by the anointing of oil were consecrated as kings or priests, this the Holy Spirit conferred on the Man Christ; adding moreover a purification. The Holy Spirit cleansed that which taken of the Virgin Mary was exalted into the Body of the Saviour, and this is that anointing of the Body of the Saviour's flesh whence He was called Christ. [ed. note: This passage is from a work commonly ascribed to Hilary the Deacon. The Fathers bear out its doctrine; e.g. "Since the flesh is not holy in itself, therefore it was sanctified even in Christ, the Word which dwelt in it, through the Holy Ghost, sanctifying His own Temple, and changing it into the energy of His own Nature. For therefore is Christ's Body understood to be both holy and hallowing, as being made a Temple of the Word united to it bodily, as Paul says." Cyril Alex. lib. v. in Joann. p. 992. In like manner, Gregory of Nazianzus speaks of "The Father of the True and really Anointed (Christ), whom He has anointed with the oil of gladness above His fellows, anointing the manhood with the Godhead, so as to make both one." Orat. 5. fin] Because the impious craft of the Jews denied that Jesus was born of the seed of David, he adds, "The son of David, the son of Abraham." [p. 11] Chrysostomus super Matth: Quia vero impia prudentia Iudaeorum negabat Iesum de David semine esse natum, subdit filii David, filii Abraham. Quare autem non sufficiebat dicere illum filium Abrahae solius, aut David solius? Quia ad ambos de Christo nascituro ex eis promissio fuerat facta: ad Abraham quidem sic: et in semine tuo benedicentur omnes gentes terrae; ad David autem ita: de fructu ventris tui ponam super sedem tuam. Ideo ergo utriusque filium dixit, ut utriusque promissiones in Christo adimpletas ostenderet. Deinde, quia Christus tres dignitates fuerat habiturus: rex, propheta, sacerdos. Abraham propheta fuit et sacerdos, sicut Deus ad illum dicit in Genesi: accipe mihi vaccam triennem; propheta autem, sicut ait dominus ad Abimelech de illo: propheta est, et orabit pro te. David rex fuit et propheta; sacerdos autem non fuit. Ideo ergo amborum filius nominatus est, ut utriusque patris triplex dignitas originali iure recognosceretur in Christo. Chrys.: But why would it not have been enough to name one of them, David alone, or Abraham alone? Because the promise had been made to both of Christ to be born of their seed. To Abraham, "And in thy seed shall all the nations of the earth be blessed." [Gen 22:18] To David, "Of the fruit of thy body will I set upon thy seat." [Ps 137:11] He therefore calls Christ the Son of both, to shew that in Him was fulfilled the promise to both. Also because Christ was to have three dignities; King, Prophet, Priest; but Abraham was prophet and priest; priest, as God says to him in Genesis, "Take an heifer;" [Gen 15:9] Prophet, as the Lord said to Abimelech concerning him, "He is a prophet, and shall pray for thee." [Gen 20:7] David was king and prophet, but not priest. Thus He is expressly called the son of both, that the threefold dignity of His forefathers might be recognized by hereditary right in Christ. Ambrosius super Lucam: Ideo etiam duos generis auctores elegit: unum qui de cognatione populorum promissum accepit, alterum qui de generatione Christi oraculum consecutus est. Et ideo, licet sit ordine successionis posterior, prior tamen describitur quia plus est, promissum accepisse de Christo, quam de Ecclesia, quae est per Christum potior est enim qui salvat eo quod salvatur. Ambrose, in Luc. iii: He therefore names specially two authors of His birth - one who received the promise concerning the kindreds of the people, the other who obtained the oracle concerning the generation of Christ; and though he is later in order of succession is yet first named, inasmuch as it is greater to have received the promise concerning Christ than concerning the Church, which is through Christ; for greater is He who saves than that which is saved. Hieronymus in Matth.: Ordo etiam praeposterus, sed necessario commutatus. Si enim primum posuisset Abraham, et postea David, rursus ei repetendus fuisset Abraham, ut generationis series texeretur. Jerome: The order of the names is inverted, but of necessity; for had he written Abraham first, and David afterwards, he would have to repeat Abraham again to preserve the series of the genealogy. Chrysostomus super Matth: Altera autem ratio est, quia regni dignitas maior est quam naturae, nam etsi Abraham praecedat in tempore, David praecedebat in dignitate. Pseudo-Chrys.: Another reason is that royal dignity is above natural, though Abraham was first in time, yet David is honour. Glossa: Quia vero ex hoc titulo apparet totum hunc librum conscribi de Iesu Christo, necessarium est praecognoscere quid sit sentiendum de ipso, sic enim melius exponi poterunt quae in hoc libro de eo dicuntur. Gloss.: But since from this title it appears that the whole book is concerning Jesus Christ, it is necessary first to know what we must think concerning Him; for so shall be better explained what this book relates of Him. Augustinus de quaest. Evang: Error autem haereticorum de Christo tribus generibus terminatur: aut de divinitate, aut de humanitate, aut de utroque falluntur. Aug., de Haer: [The error of the heretics about Christ is limited to three areas: They err either about his divinity, or his humanity, or the two together.] Augustinus de Haeres: Cerinthus ergo et Ebion Iesum Christum hominem tantum fuisse dixerunt, quos secutus Paulus Samosatenus, Christum non semper fuisse, sed eius initium, ex quo de Maria natus est, asseverat, nec enim aliquid amplius quam hominem putat; et haec haeresis postea a Photino confirmata est. Aug., de Haer, et 10: Cerinthus then and Ebion made Jesus Christ only man; Paul of Samosata, following them, asserted Christ not to have had an existence from eternity, but to have begun to be from His birth of the Virgin Mary; he also thought Him nothing more than man. This heresy was afterwards confirmed by Photinus. Athanasius contra Haeret.: Ioannes autem apostolus istius insaniam longe ante spiritu sancto conspiciens, eum alto imperitiae sopore demersum suae vocis praeconio excitat, dicens: in principio erat verbum. Ei ergo quod in principio erat apud Deum non relinquitur in novissimo tempore ut originis suae ab homine principium sumpserit. Item inquit: pater, clarifica me illa gloria quam habui apud te priusquam mundus fieret. Audiat Photinus eum gloriam ante principium possedisse. Pseudo-Athan., Vigil. Tapsens. (Athan. Ed. Ben., vol ii, p. 646): The Apostle John, seeing long before by the Holy Spirit this man's madness, rouses him from his deep sleep of error by the preaching of his voice, saying, "In the beginning was the [p. 12] Word." [John 1:1] He therefore, who in the beginning was with God, could not in this last time take the beginning of His being from man. He says further, (let Photinus hear his words,) "Father, glorify Me with that glory which I had with Thee before the world was." [John 17:5] Augustinus de Haeres: Nestorii autem perversitas fuit ut hominem tantummodo ex beata Maria virgine genitum praedicaret, quem verbum Dei non in unitatem personae, et in societatem inseparabilem recepisset; quod Catholicorum aures nequaquam ferre potuerunt. Aug., de Haeres. 19: The error of Nestorius was, that he taught that a man only was born of the Blessed Virgin Mary, whom the Word of God received not into Unity of person and inseparable fellowship; a doctrine which Catholic ears could not endure. Cyrillus Alex. ad monachos Aegypti: Ait enim apostolus de unigenito quod cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo. Quis est ergo ille qui est in forma Dei? Aut quomodo exinanitus est, et descendit ad humilitatem secundum hominis formam? Et quidem si praedicti haeretici in duo dividentes Christum, idest in hominem et verbum, hominem dicunt sustinuisse exinanitionem, separantes ab eo Dei verbum, praeostendendum est quia in forma et in aequalitate intelligitur et fuit patris sui, ut exinanitionis sustineret modum. Sed nihil creaturarum est, si secundum propriam intelligatur naturam, in patris aequalitate quomodo ergo exinanitus dicitur, et ex qua eminentia ut esset homo descendit? Aut quomodo intelligitur assumpsisse tamquam non habens in principio servi formam? Sed aiunt quod verbum patri aequale existens habitavit in homine nato per mulierem: et haec exinanitio. Certe audio filium dicentem sanctis apostolis: si quis diligit me, verbum meum custodiet, et pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus. Audis quomodo in eis qui se diligunt, se et sibi cohabitare dixit Deum patrem? Putas ergo, ipsum exinanitum et vacuatum dabimus et servi formam accepisse, quia in diligentium se animabus facit mansionem? Quid autem spiritus habitans in nobis, putatis, et ipse humanationis dispensationem adimplet? Cyril of Alexandria, Ep. i. ad Monachos Egypti.: Saith the Apostle of the Only-begotten, "Who being in the form of God, thought it no robbery to be equal with God." [Phil 2:6] Who then is this who is in the form of God? or how emptied He Himself, and humbled Himself to the likeness of man? If the abovementioned heretics dividing Christ into two parts, i.e. the Man and the Word, affirm that it was the Man that was emptied of glory, they must first shew what form and equality with the Father are understood to be, and did exist, which might suffer any manner of emptying. But there is no creature, in its own proper nature, equal with the Father; how then can any creature be said to be emptied? or from what eminence to descend to become man? Or how can he be understood to have taken upon Him, as though He had not at first, the form of a servant? But, they say, the Word being equal with the Father dwelt in Man born of a woman, and this is the emptying. I hear the Son truly saying to the Holy Apostles, "If any man love Me, he will keep My saying, and My Father will love him, and We will come unto him, and make Our abode with him." [John 14:23] Hear how He saith that He and the Father will dwell in them that love Him. Do you then suppose that we shall grant that He is there emptied of His glory, and has taken upon Him the form of a servant, when He makes His abode in the hearts of them that love Him? Or the Holy Spirit, does He fulfil an assumption of human flesh when He dwells in our hearts? Abbas Isidorus ad Atribium presbyterum: Verum ne universa annumeremus, unum, ad quod universa intendunt, dicemus quia illum qui Deus erat, humilia loqui, et dispensativum simul et utile est, et nihil inviolabili naturae praeiudicat. Eum vero qui homo est, divina et supernaturalia quaedam loqui summae praesumptionis est malum; nam regi quidem licet etiam et humiliter agere, militi vero non licet imperiales voces emittere. Si igitur Deus erat humanatus, etiam humilia locum habent; si vero homo tantum erat, excelsa non habent locum. Isidore, Epist. lib. iv. 166: But not to mention all arguments, let us bring forward that one to which all arguments point, that, for one who was God to assume a lowly guise both has an obvious use, and is an adaptation and in nothing contradicts the course of nature. But for one who is man to speak things divine and supernatural is the highest presumption; for though a king may [p. 13] humble himself a common soldier may not take on him the state of an emperor. So, if He were God made man, all lowly things have place; but if mere man, high things have none. Augustinus de Haeres: Sabellium discipulum Noeti quidam perhibent, qui dicebat Christum eumdem et patrem et spiritum sanctum. Aug., de Haeres. 41: Sabellius they say was a disciple of Noctus, who taught that the same Christ was one and the same Father and Holy Spirit. Athanasius contra Haeret.: huius autem insanissimi furoris audaciam caelestium testimoniorum auctoritate frenabo ad demonstrandum propriae substantiae filii personam, non illa quae homini suscepto congruere cavillatur, assumens, sed illa in medium proferens testimonia, quae sine ullo ancipitis intelligentiae scrupulo divinitati eius competere omnes pariter confitentur. In Genesi enim Deum dixisse legimus: faciamus hominem ad imaginem et similitudinem nostram. Ecce pluraliter dicit faciamus, alium videlicet indicans ad quem loquentis factus est sermo. Si unus est, ad imaginem suam fecisse diceretur; nunc autem alius et alterius imaginem apertius fecisse describitur. Pseudo-Athan., Vigil. Tapsens. (ibid. p. 644): The audaciousness of this most insane error I will curb by the authority of the heavenly testimonies, and demonstrate the distinct personality of the proper substance of the Son. I shall not produce things which are liable to be explained away as agreeable to the assumption of human nature; but shall offer such passages as all will allow to be decisive in proof of His divine nature. In Genesis we find God saying, "Let Us make man in Our own Image." By this plural number shewing, that there was some other person to whom He spoke. Had He been one, He would have been said to have made Him in His own Image, but there is another; and He is said to have made man in the Image of that other. Glossa: Alii vero veram Christi humanitatem negaverunt. Valentinus enim dixit Christum a patre missum spiritale vel caeleste corpus attulisse, nihilque assumpsisse de Maria virgine, sed per illam tamquam per rivum aut fistulam sine assumpta carne transisse. Nos autem non ideo credimus natum ex Maria virgine, quod aliter in vera carne existere atque hominibus apparere non posset, sed quia sic scriptum est in ea Scriptura, cui nisi crediderimus, nec Christiani nec salvi esse poterimus. Si autem de caelesti, vel aerea, vel humida creatura corpus assumptum vellet commutare in humanae carnis verissimam qualitatem, hoc eum potuisse facere quis negaret? Gloss.: Other denied the reality of Christ's human nature. Valentinus said that Christ sent from the Father, carried about a spiritual or celestial body, and took nothing of the Virgin, but passed through her as through a channel, taking nothing of her flesh. But we do not therefore believe Him to have been born of the Virgin, because by no other means He could have truly lived in the flesh, and appeared among men; but because it is so written in the Scripture, which if we believe not we cannot either be Christians, or be saved. But even a body taken of spiritual, or ethereal, or clayey substance, had He willed to change into the true and very quality of human flesh, who will deny His power to do this? Augustinus de Haeres: Manichaei vero dixerunt, phantasma esse dominum Iesum Christum, nec femineo posse nasci ex utero. Aug. de Haer., The Manichaeans said that the Lord Jesus Christ was a phantasm, and could not be born of the womb of a woman. Augustinus, Lib. 83 quaest.: Sed si phantasma fuit corpus Christi, fefellit Christus; et si fallit, veritas non est. Est autem veritas Christus; non ergo phantasma fuit corpus eius. Aug. But if the body of Christ was a phantasm, He was a deceiver, and if a deceiver, then He was not the truth. But Christ is the Truth; therefore His Body was not a phantasm. Glossa: Et quia principium huius Evangelii, et etiam Evangelii secundum Lucam, manifeste ostendit Christum natum ex femina, ex quo apparet vera Christi humanitas, ergo utriusque Evangelii principia negant. Gloss.: And as the opening both of this Gospel, and of that according to Luke, manifestly proves Christ's birth of a woman, and hence His real humanity, they reject the beginning of both these Gospels. Augustinus contra Faustum: Unde Faustus dicit: Evangelium quidem a praedicatione Christi et esse coepit et nominari, in quo ipse nusquam se natum ex hominibus dicit. At vero genealogia adeo non est Evangelium, ut nec eius scriptor ausus fuerit eam Evangelium nominare. Quid enim scribit? Liber generationis Iesu Christi filii David; non ergo liber Evangelii Iesu Christi, sed liber generationis. At vero Marcus, quia generationem scribere non curavit, sed tantum praedicationem filii Dei, quod est Evangelium, vide quam competenter sit exorsus: Evangelium, inquit, Iesu Christi filii Dei, ut hinc satis appareat genealogiam non esse Evangelium; namque et in ipso Matthaeo, post inclusum Ioannem in carcere, tunc legitur Iesum coepisse praedicare Evangelium regni. Ergo quicquid ante hoc narratur, genealogiam esse constat, non Evangelium. Ad Ioannem ergo et Marcum me contuli, quorum mihi principia non immerito placuerunt, quia nec David nec Mariam inducunt, nec Ioseph.
Aug., cont. Faust, ii, 1: Faustus affirms, that "the Gospel both begins, and begins to be so called, from the preaching of [p. 14] Christ, in which He no where affirms Himself to have been born of men. [ed. note: The Ebionites, as well as the Manichees, rejected the beginning of St. Matthew, vid. Epiphan. II arr. xxx. 23. And the Marcionites the beginning of St. Luke. Epiph. Haer. xlii, 11. But what exact portion they rejected is doubtful.] Nay, so far is this genealogy from being part of the Gospel, that the writer does not venture so to entitle it; beginning, 'The book of the generation,' not 'The book of the Gospel.' Mark again, who cared not to write of the generation, but only of the preaching of the Son of God, which is properly The Gospel, begins thus accordingly, "The Gospel of Jesus Christ the Son of God." Thus then, all that we read in Matthew before the words, "Jesus began to preach the Gospel of the kingdom," [Matt 4:!4] is a part of the genealogy, not of the Gospel. I therefore betook myself to Mark and John, with whose prefaces I had good reason to be satisfied, as they introduce neither David, nor Mary, nor Joseph."
Contra quem Augustinus: quid ergo respondebit apostolo dicenti: memor esto Iesum Christum resurrexisse a mortuis, ex semine David, secundum Evangelium meum? Quod autem erat apostoli Pauli Evangelium, hoc etiam ceterorum apostolorum et omnium fidelium; hoc enim alibi dicit: sive ego, sive illi Evangelium praedicaverunt. To which Augustine replies, What will he say then to the Apostle's words, "Remember the resurrection of Jesus Christ of the seed of David according to my Gospel." [2 Tim 2:8] But the Gospel of the Apostle Paul was likewise that of the other Apostles, and of all the faithful, as he says, "Whether I, or they, thus have we preached the Gospel." Augustinus de Haeres: Ariani autem patrem et filium et spiritum sanctum nolunt esse unius eiusdemque substantiae, naturae, aut existentiae; sed esse filium creaturam patris, spiritum vero sanctum creaturam creaturae, hoc est, ab ipso filio creatum volunt. Christum etiam sine anima carnem suscepisse arbitrantur. Aug., de Haer., 49: The Arians will not have the Father, Son, and Holy Spirit, to be of one and the same substance, nature, and existence; but that the Son is a creature of the Father, and Holy Spirit a creature of a creature, i.e. created by the Son; further, they think that Christ took the flesh without a soul. Augustinus de Trinit.: Sed Ioannes in eo declarat filium non tantum Deum esse, sed etiam eiusdem cum patre substantiae, quia cum dixisset: et Deus erat verbum, addidit: omnia per ipsum facta sunt. Unde apparet ipsum factum non esse, per quem facta sunt omnia; et si factus non est, creatus non est; et sic eiusdem cum patre substantiae est; omnis enim substantia quae Deus non est, creatura est. But John declares the Son to be not only God, but even of the same substance as the Father; [margin note: ref Id. de Trin. i. 6] for when he had said, "The Word was God," he added, "all things were made by Him;" whence it is clear that He was not made by Whom all things were made; and if not made, then not created; and therefore of one substance with the Father, for all that is not of one substance with the Father is creature. Augustinus contra Felicianum: Nescio enim quid nobis mediatoris persona contulerit, qui melius nostrum non redimens, carnem, quae sine anima nec beneficium possit sentire, suscepit. Si enim venit Christus salvum facere quod perierat, quia totus homo periit, totus beneficio salvatoris indiget; et ideo Christus veniendo, totum salvat, corpus et animam assumendo. I know not what benefit the person of the Mediator has conferred upon us, if He redeemed not our better part, but took upon Him our flesh only, which without the soul cannot have consciousness of the benefit. But if Christ came to save that which had perished, [p. 15] the whole man had perished, and therefore needs a Saviour; Christ then in coming saves the whole man, taking on Him both soul and body. Augustinus Lib. 83 quaest: Quomodo etiam ipsi respondent tam manifestis obiectionibus ex evangelica Scriptura, in qua contra eos dominus tam multa commemorat? Ut est illud: tristis est anima mea usque ad mortem; et: potestatem habeo ponendi animam meam; et multa huiusmodi. Qui si dicant in parabolis eum locutum esse, habemus Evangelistarum rationes, qui res gestas narrantes, sicut eum corpus habuisse testantur, sic eum indicant habere animam per affectiones quae non possunt esse nisi in anima. Eis enim narrantibus legimus: et miratus est Iesus, et iratus, et multa huiusmodi. How too do they answer innumerable objections from the Gospel Scriptures, in which the Lord speaks so many things manifestly contrary to them? as is that, "My soul is sorrowful even unto death," [Matt 26:38] and, "I have power to lay down My life;" [John 10:18] and many more things of the like kind. Should they say that He spoke thus in parables, we have at hand proofs from the Evangelists themselves, who in relating His actions, bear witness as to the reality of His body, so of His soul, by mention of passions which cannot be without a soul; as when they say, "Jesus wondered, was angry," and others of like kind. Augustinus de Haeres: Apollinaristae autem sicut Ariani, Christum dixerunt carnem solam sine anima suscepisse. In qua quaestione testimoniis evangelicis victi, mentem, quae rationalis est anima hominis, defuisse animae Christi, sed pro hac ipsum verbum in ea fuisse dixerunt. The Apollinarians also as the Arians affirmed that Christ had taken the human flesh without the soul [margin note: Id. de Haeres. 55]. But overthrown on this point by the weight of Scripture proof, they then said that part which is the rational soul of man was wanting to the soul of Christ, and that its place was filled by the Word itself. Augustinus Lib. 83 quaest: Sed si ita est, belluam quamdam cum figura humani corporis Dei verbum suscepisse crederetur. But if it be so, then we must believe that the Word of God took on Him the nature of some brute with a human shape and appearance. Augustinus de Haeres: De ipsa vero eius carne sic a recta fide dissensisse perhibentur ut dicerent carnem illam et verbum unius eiusdemque substantiae esse, contentiosissime asseverantes verbum carnem factum, hoc est; verbi aliquid in carnem fuisse mutatum atque conversum, non autem carnem de Mariae carne suscepisse. But even concerning the nature of Christ's body, there are some who have so far swerved from the right faith, as to say, that the flesh and the Word were of one and the same substance, most perversely insisting on that expression, The Word was made flesh; which they interpret that some portion of the Word was changed into flesh, not that He took to Him flesh of the flesh of the Virgin. [ed. note: Some of the Apollinarians thus hold. vid. Nyssen. vol. ii, p. 694. A.Theodor. Eranist. p. 174. ed. Schulz. The same doctrine was afterwards ascribed to the Eutychians, vid. Vigil. Taps. in Eutych. iv. Theod. Haer. iv. 13] Cyrillus ad Ioannem Antiochenum: Furere autem arbitramur eos qui suspicati sunt, quod mutationis obumbratio circa divinam verbi naturam potest contingere: manet enim quod est semper, et non mutatur, nec conversionis est capax. Cyril, Ep. ad Joan. Antioch. tom. 6, Ep. 107: We account those persons mad who have suspected that so much as the shadow of change could take place in the nature of the Divine Word; it abides what it ever was, neither is nor can be changed. Leo ad Constantinopolitanos: Nos autem non ita dicimus Christum hominem ut aliquid ei desit quod ad humanam certum est pertinere naturam, sive animam sive mentem rationabilem, sive carnem, quae non de femina sumpta sit, sed facta de verbo in carnem converso atque mutato. Quae ter falsa Apollinaristarum haeresis tres varias protulit partes. Leo, Epist. 59, ad Const.: We do not speak of Christ as man in such a sort as to allow that any thing was wanting to Him, which it is certain pertains to human nature, whether soul, or rational mind, or flesh, and flesh such as was taken of the Woman, not gained by a change or conversion of the Word into flesh. These three several errors, that thrice false heresy of the Apollinarists has brought forward. Leo ad Palaestinos: Eutyches quoque tertium Apollinaris dogma delegit, ut, negata humanae carnis atque animae veritate, totum dominum nostrum Iesum Christum unius assereret esse naturae, tamquam verbi divinitas ipsa se in carnem animamque verteret, et concipi, nasci aut nutriri, et cetera huiusmodi, eius tantum essentiae fuerit, scilicet divinae, quae nihil horum in se sine carnis recepit veritate, quoniam natura unigeniti, natura est patris, natura est spiritus sancti, simul impassibilis et sempiterna. Verum si ab Apollinaris perversitate haereticus iste decesserit, ne convinceretur deitatem passibilem sentire atque mortalem, et tamen verbi incarnati, id est verbi et carnis, unam audet pronuntiare naturam; non dubie in Manichaei et Marcionis transit insaniam, et dominum Iesum Christum simultorie omnia credit egisse, nec humanum ipsum corpus, sed phantasticam corporis speciem oculis apparuisse cernentium. Eutyches also chose out this third dogma of Apollinaris, which denying [p. 16] the verity of the human body and soul, maintained that our Lord Jesus Christ was wholly and entirely of one nature, as though the Divine Word had changed itself into flesh and soul, and as though the conception, birth, growth, and such like, had been undergone by that Divine Essence, which was incapable of any such changes with the very and true flesh; for such as is the nature of the Only-begotten, such is the nature of the Father, and such is the nature of the Holy Ghost, both impassible and eternal. But if to avoid being driven to the conclusion that the Godhead could feel suffering and death, he departs from the corruption of Apollinaris, and should still dare to affirm the nature of the incarnate Word, that is of the Word and the flesh, to be the same, he clearly falls into the insane notions of Manichaeus and Marcion, and believes that the Lord Jesus Christ did all His actions with a false appearance, that His body was not a human body, but a phantasm, which imposed on the eyes of the beholders. Idem ad Iulianum: In eo vero quod Eutyches in episcopali iudicio ausus est dicere ante incarnationem duas fuisse in Christo naturas, post incarnationem autem unam, necessarium fuit ut ad reddendam rationem professionis suae sollicitis interrogationibus urgeretur. Arbitror enim eum talia loquentem hoc habere persuasum quod anima quam salvator assumpsit, prius in caelis sit commorata quam de Maria virgine nasceretur. Sed hoc Catholicae mentes auresque non tolerant, quia nil secum dominus de caelo veniens nostrae conditionis exhibuit, nec animam eius, quae anterior extitisset, nec carnem, quae non materni corporis esset, accepit. Unde quod in Origene merito damnatum est, qui animarum antequam corporibus insererentur non solum miras, sed et diversas fuisse asseruit actiones, necesse est quod in isto plectatur. But what Eutyches ventured [margin note: Id. Ep. 35 ad Julian] to pronounce as an episcopal decision, that in Christ before His incarnation were two natures, but after His incarnation only one, it behoved that he should have been urgently pressed to give the reason of this his belief. I suppose that in using such language he supposed the soul which the Saviour took, to have had its abode in heaven before it was born of the Virgin Mary [ed. note, e: This opinion, which involves Nestorianism, the opposite error to Eutychianism or Monophysitism, is imputed to Eutyches by Flavian, ap. Leon. Ep. xxii. 3. Ephraem, Antioch, ap Phot. p. 805. Leont. de Sectis 7 init]. This Catholic hearts and ears endure not, for that the Lord when He came down from heaven shewed nothing of the condition of human nature, nor did He take on Him any soul that had existed before, nor any flesh that was not taken of the flesh of His mother. Thus what was justly condemned in Origen [ed. note, f: Vid. Origen in Joan. t. i. n. 37. t. xx. n. 17. Patriarch. ii. 6. n. 4. ix. Cels. i. 32, 33], must needs be rebuked in Eutyches, to wit, that our souls before they were placed in our bodies had actions not only wonderful but various. Remigius: Has igitur haereses in principio Evangelii sui Evangelistae destruunt, nam Matthaeus cum narrat eum duxisse originem per reges Iudaeorum, verum hominem eum ostendit, et veram carnem habuisse. Similiter et Lucas, qui sacerdotalem stirpem et personam describit. Marcus autem, cum ait: initium Evangelii Iesu Christi filii Dei, et Ioannes cum ait: in principio erat verbum manifestant eum ante omnia saecula semper fuisse Deum apud Deum patrem. Remig: These heresies therefore the Apostles overthrow in the opening of their Gospels, as Matthew in relating how He derived His descent from the kings of the Jews proves Him to have been truly man and to have had true flesh. Likewise Luke, when he [p. 17] describes the priestly stock and person; Mark when he says, "The beginning of the Gospel of Jesus Christ the Son of God;" and John when he says, "In the beginning was the Word;" both shew Him to have been before all ages God, with God the Father.
Lectio 2 2. Abraham began Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren.
Augustinus de Cons. Evang: Matthaeus Evangelista ostendit generationem Christi secundum carnem se suscepisse narrandam, quia genealogiam Christi exorsus est. Lucas autem tamquam sacerdotem in expiandis peccatis magis assignans, non ab initio Evangelii sui, sed a Baptismo Christi generationes enarrat, ubi testimonium Ioannes perhibuit dicens: ecce qui tollit peccata mundi. In generationibus etiam Matthaei significatur nostrorum susceptio peccatorum a domino Christo. In generationibus autem Lucae significatur abolitio nostrorum peccatorum ab ipso, ideo generationes Christi Matthaeus descendens enarrat, Lucas autem ascendens. Humanam autem Christi generationem Matthaeus descendendo describens, ab Abraham generationes commemorat. Aug., de Con. Evan., ii, 1: Matthew, by beginning with Christ's genealogy, shews that he has undertaken to relate Christ's birth according to the flesh. But Luke, as rather describing Him as a Priest for the atonement of sin, gives Christ's genealogy not in the beginning of his Gospel, but at His baptism, when John bare that testimony, "Lo, He that taketh away the sins of the world." [John 1:29] In the genealogy of Matthew is figured to us the taking on Him of our sins by the Lord Christ: in the genealogy of Luke, the taking away of our sins by the same; hence Matthew gives them in a descending, Luke in an ascending, series. But Matthew, describing Christ's human generation in descending order, begins his enumeration with Abraham. Ambrosius super Lucam: Prior enim Abraham meruit fidei testimonium, quia credidit Deo, et reputatum est ei ad iustitiam. Ideo etiam auctor generis debuit significari, quia instaurandae Ecclesiae sponsionem primus emeruit, cum dicitur: benedicentur in te omnes tribus terrae. Et iterum David delatum est quod Iesus filius eius diceretur, unde huic praerogativa servatur ut ab eo generationis dominicae manaret exordium. Ambrose, in Luc. cap. 3. lib. iii. n. 7,8: For Abraham was the first who deserved the witness of faith; "He believed God, and it was accounted to him for righteousness." It behoved therefore that he should be set forth as the first in the line of descent, who was the first to deserve the promise of the restoration of the Church, "In thee shall all the nations of the earth be blessed." And it is again brought to a period in David, for that Jesus should be called his Son; hence to him is preserved the privilege, that from him should come the beginning of the Lord's genealogy. Chrysostomus in Matth: Evangelista igitur Matthaeus generationem dominicae carnis per seriem parentum volens commendare memoriae, ordiens a patre Abraham, dicit Abraham genuit Isaac. Cur non dixit: Ismael, quem primitus genuit? Sequitur Isaac autem genuit Iacob. Cur non dixit: Esau, qui eius primogenitus fuit? Quia scilicet per illos ad David pervenire non posset. Chrys., Hom. iii, and Aug. City of God, 15, 15: Matthew then, desiring to preserve in memory the lineage of the Lord's humanity through the succession of His parents, begins with Abraham, saying, "Abraham begat Isaac." Why does he not mention Ismael, his first-born? And again, "Isaac began Jacob;" why does he not speak of Esau his first-born? Because through them he could not have come down to David. Glossa: Omnes tamen fratres Iudae, cum ipso in generatione computat, quod etiam ideo factum est, quia Ismael et Esau non remanserunt in cultu unius Dei; fratres vero Iudae in populo sunt computati. Gloss.: Yet he names all the brethren of Judah with him in the lineage. Ismael and Esau had not remained in the worship of the true God; but the brethren of Judah were reckoned in God's people. [p. 18] Chrysostomus in Matth: Vel propterea duodecim patriarcharum meminit, ut eam quae ex progenitorum nobilitate est, elationem auferret. Etenim multi horum ex ancillis nati fuerunt, sed omnes similiter erant patriarchae et tribuum principes. Chrys., Hom. iii: Or, he names all the twelve Patriarchs that he may lower that pride which is drawn from a line of noble ancestry. For many of these were born of maidservants, and yet were Patriarchs and heads of tribes. Glossa: Ideo autem Iudam nominatim posuit, quia de illo tantum dominus descendit. In singulis autem patribus non solum debet notari historia, sed allegoria et moralitas: allegoria quidem in quo unusquisque patrum Christum praefiguret; moralitas in hoc notatur quod ex singulis patribus in nobis aliqua virtus per significationem nominis vel exemplum aedificetur. Abraham ergo in multis locis figuram Christi portat, et praeterea in nomine: Abraham enim pater multarum gentium interpretatur, et Christus est pater multorum fidelium. Abraham etiam de cognatione sua exiit, et in terra aliena demoratus est, et Christus, derelicto Iudaico populo, ad gentes per praedicatores suos exivit. Gloss: But Judah is the only one mentioned by name, and that because the Lord was descended from him only. But in each of the Patriarchs we must note not their history only, but the allegorical and moral meaning to be drawn from them; allegory, in seeing whom each of the Fathers foreshewed; moral instruction in that through each one of the Fathers some virtue may be edified in us either through the signification of his name, or through his example. [ed. note: Origen considered that there were three senses of Scripture, the literal or historical, the moral, and the mystical or spiritual, corresponding to the three parts of man, body, and soul, and spirit. Hom. in Lev. ii, 5, de Princio iv, p. 168. By the moral sense is meant, as the name implies, a practical application of the text; by mystical one which interprets it of the invisible and the spiritual world.] Abraham is in many respects a figure of Christ, and chiefly in his name, which is interpreted the Father of many nations, and Christ is Father of many believers. Abraham moreover went out from his own kindred, and abode in a strange land; in like manner Christ, leaving the Jewish nation, went by His preachers throughout the Gentiles. Chrysostomus super Matth: Isaac autem interpretatur risus. Risus autem sanctorum est, non stulta cachinnatio labiorum, sed rationabile gaudium cordis, quod fuit mysterium Christi. Sicut enim ille parentibus in ultima senectute donatus est laetitia suis, ut cognoscatur quia non erat filius naturae, sed gratiae, sic et Christus in novissimo fine productus est a matre Iudaea gaudium cunctis; sed iste per virginem, ille de anu, ambo contra spem naturae. Pseudo-Chys.: Isaac is interpreted, 'laughter,' but the laughter of the saints is not the foolish convulsion of the lips, but the rational joy of the heart, which was the mystery of Christ. For as he was granted to his parents in their extreme age to their great joy, that it might be known that he was not the child of nature, but of grace, thus Christ also in this last time came of a Jewish mother to be the joy of the whole earth; the one of a virgin, the other of a woman past the age, both contrary to the expectation of nature. Remigius: Iacob supplantator interpretatur, et de Christo dicitur: supplantasti insurgentes in me subtus me. Iacob genuit Iudas et fratres eius. Remig.: Jacob is interpreted, 'supplanter,' and it is said of Christ, "Thou hast cast down beneath Me them that rose up against Me." [Ps 18:43] Chrysostomus super Matth: Et noster Iacob genuit duodecim apostolos in spiritu, non in carne; verbo, non in sanguine. Iudas autem interpretatur confessor, quoniam Christi erat imago, qui confessor patris erat futurus, dicens: confiteor tibi, pater, domine caeli et terrae. Pseudo-Chrys.: Our Jacob in like manner begot the twelve Apostles in the Spirit, not in the flesh; in word, not in blood. Judah is interpreted, 'confessor,' for he was a type of Christ who was to be the confessor of His Father, as He spake, "I confess to Thee, Father, Lord of heaven and earth." Glossa: Moraliter autem Abraham nobis virtutem fidei per exempla Christi significat, cum de eo legatur: Abraham credidit Deo, et reputatum est ei ad iustitiam. Isaac significat spem, quia interpretatur risus, fuit enim gaudium parentum; spes vero similiter est gaudium nostrum, dum aeterna bona sperare facit et de eis gaudere. Abraham ergo genuit Isaac quia fides generat spem. Iacob autem significat caritatem. Caritas enim amplectitur duas vitas: activam per dilectionem proximi, contemplativam per dilectionem Dei; activa per Liam, contemplativa per Rachel significatur. Lia enim laborans interpretatur, quia activa in labore est; Rachel visum principium, quia per contemplativam principium, id est Deus, videtur. Nascitur ergo Iacob de duobus parentibus, quia caritas nascitur de fide et spe; quod enim credimus et speramus, diligimus. Gloss: Morally; Abraham signifies to us the virtue of faith in Christ, as an example himself, as it [p. 19] is said of him, "Abraham believed God, and it was accounted unto Him for righteousness." Isaac may represent hope; for Isaac is interpreted, 'laughter,' as he was the joy of his parents; and hope is our joy, making us to hope for eternal blessings and to joy in them. "Abraham begat Isaac," and faith begets hope. Jacob signifies, 'love,' for love embraces two lives; active in the love of our neighbour, contemplative in the love of God; the active is signified by Leah, the contemplative by Rachel. For Leah is interpreted 'labouring,' [ed. note, h: Leah full of labour, Jerom. de nomin. Hebr. from לאה, to weary one's self.] for she is active in labour; Rachel 'having seen the beginning,' [ed. note, i: Rachel, in ewe, (as Gen. xxxi, 38, &c.) Jerom. ibid. who also gives the interpretation in the text, from ראה and חלל (החלה beginning.] because by the contemplative, the beginning, that is God, is seen. Jacob is born of two parents, as love is born of faith and hope; for what we believe, we both hope for and love.
Lectio 3 3 Ἰούδας δὲ ἐγέννησεν τὸν φάρες καὶ τὸν ζάρα ἐκ τῆς θαμάρ, φάρες δὲ ἐγέννησεν τὸν ἑσρώμ, ἑσρὼμ δὲ ἐγέννησεν τὸν ἀράμ, 4 ἀρὰμ δὲ ἐγέννησεν τὸν ἀμιναδάβ, ἀμιναδὰβ δὲ ἐγέννησεν τὸν ναασσών, ναασσὼν δὲ ἐγέννησεν τὸν σαλμών, 5 σαλμὼν δὲ ἐγέννησεν τὸν βόες ἐκ τῆς ῥαχάβ, βόες δὲ ἐγέννησεν τὸν ἰωβὴδ ἐκ τῆς ῥούθ, ἰωβὴδ δὲ ἐγέννησεν τὸν ἰεσσαί, 6 ἰεσσαὶ δὲ ἐγέννησεν τὸν δαυὶδ τὸν βασιλέα.
3-6. And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; and Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; and Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; and Jesse begat David the king.
Glossa: Praetermissis aliis filiis Iacob, Evangelista Iudae prosequitur generationem dicens Iudas autem genuit Phares et Zaram de Thamar. Gloss: Passing over the other sons of Jacob, the Evangelist follows the family of Judah, saying, "But Judah begat Phares and Zara of Thamar." Augustinus de Civit. Dei: Nec Iudas primogenitus, nec istorum geminorum aliquis fuit primogenitus Iudae; sed ante illos iam tres genuerat. Eos itaque tenuit in ordine generationum per quos ad David, atque inde quo intenderet, perveniret. Augustine, City of God, 15, 15: Neither was Judah himself first-born, nor of these two sons was either his first-born; he had already had three before them. So that he keeps in that line of descent, by which he shall arrive at David, and from him whither he purposed. Hieronymus: Notandum autem in genealogia salvatoris nullam sanctarum assumi mulierum, sed eas quas Scriptura reprehendit, ut qui propter peccatores venerat, de peccatoribus nascens, omnium peccata deleret, unde et in sequentibus Ruth Moabitis ponitur. Jerome: It should be noted, that none of the holy women are taken into the Saviour's genealogy, but rather such as Scripture has condemned, that He who came for sinners being born of sinners might so put away the sins of all; thus Ruth the Moabitess follows among the rest. Ambrosius super Lucam: Lucas autem has declinavit, ut immaculatam sacerdotalis generis seriem declararet. Sed sancti Matthaei consilium a rationis iustitia non abhorret, nam cum evangelizaret secundum carnem generatum esse qui omnium peccata susciperet, subiectum iniuriis, subditum passioni. Nec hoc quidem putavit exortem asserendum esse pietatis, ut maculatae quoque originis non recusaret iniuriam; simul ne puderet Ecclesiam de peccatoribus congregari, cum dominus de peccatoribus nasceretur; postremo ut beneficium redemptionis etiam a suis maioribus inchoaret, ne quis putaret originis maculam impedimento posse esse virtuti, nec se insolens de sui nobilitate iactaret. Ambrose, in Luc. 3: But Luke has avoided the mention of these, that he might set forth the series of the priestly race immaculate. But the plan of St. Matthew did not exclude the [p. 20] righteousness of natural reason; for when he wrote in his Gospel, that He who should take on Him the sins of all, was born in the flesh, was subject to wrongs and pain, he did not think it any detraction from His holiness that He did not refuse the further humiliation of a sinful parentage. Nor, again, would it shame the Church to be gathered from among sinners, when the Lord Himself was born of sinners; and, lastly, that the benefits of redemption might have their beginning with His own forefathers: and that none might imagine that a stain in their blood was any hindrance to virtue, nor again any pride themselves insolently on nobility of birth. Chrysostomus in Matth: Post hoc monstratur omnes obnoxios fuisse peccatis: instat enim Thamar fornicatio Iudam accusans, et David a fornicaria muliere genuit Salomonem. Si autem a magnis lex non est impleta, nec a minoribus; et sic omnes peccaverunt, et necessaria facta est Christi praesentia. Chrys.: Besides this, it shews that all are equally liable to sin; for here is Thamar accusing Judah of incest, and David begat Solomon with a woman with whom he had committed adultery. But if the Law was not fulfilled by these great ones, neither could it be by their less great posterity, and so all have sinned, and the presence of Christ is become necessary. Ambrosius super Lucam: Vide autem quia non otiose Matthaeus utrumque significavit, cum Phares tantummodo commemorationem causa deposceret, quia hic in utroque mysterium est. Per geminos enim gemina describitur vita populorum: una secundum legem, altera secundum fidem. Ambrose: Observe that Matthew does not name both without a meaning; for though the object of his writing only required the mention of Phares, yet in the twins a mystery is signified; namely, the double life of the nations, one by the Law, the other by Faith. Chrysostomus super Matth: Per Zaram enim significatur Iudaicus populus, qui primus apparuit in luce fidei, quasi de vulva tenebrosa mundi procedens. Et ideo significatus est cocco circumcisionis, putantibus omnibus, quia ipse populus Dei erat futurus, sed posita est ante faciem eius lex, quasi sepes vel maceria. Sic ergo impeditus est populus Iudaicus per legem, sed temporibus Christi rupta est sepes legis, quae erat inter Iudaeos et gentes, sicut ait apostolus: medium parietem maceriae solvens. Sic factum est ut gentilis per Phares significatus, postquam rupta est lex per Christi mandata, primus ad fidem procedat; et postea sequitur Iudaicus populus. Sequitur Phares autem genuit Esron. Pseudo-Chys.: By Zarah is denoted the people of the Jews, which first appeared in the light of faith, coming out of the dark womb of the world, and was therefore marked with the scarlet thread of the circumciser, for all supposed that they were to be God's people; but the Law was set before their face as it had been a wall or hedge. Thus the Jews were hindered by the Law, but in the times of Christ's coming the hedge of the Law was broken down that was between Jews and Gentiles, as the Apostle speaks, "Breaking down the middle wall of partition;" [Eph 2:14] and thus it fell out that the Gentiles, who were signified by Phares, as soon as the Law was broken through by Christ's commandments, first entered into the faith, and after followed the Jews. Glossa: Iudas genuit Phares et Zaram antequam intraret Aegyptum, in quam ambo postea cum patre transierunt. In Aegypto vero Phares genuit Esron. Esron autem genuit aram. Aram autem genuit Aminadab, Aminadab autem genuit Naasson; et tunc Moyses eduxit eos de Aegypto. Naasson autem fuit dux sub Moyse in tribu Iuda per desertum, in quo genuit Salmon. Iste Salmon fuit princeps de tribu Iuda, qui cum Iosue terram promissionis intravit. Gloss: Judah begat Phares and Zarah before he went into Egypt, whither they both accompanied their father. In Egypt, "Phares begat Esrom; and Esrom begat Aram; Aram begat Aminadab; Aminadab begat Naasson;" and then Moses led them out of Egypt. Naasson was head of the tribe of Judah under Moses in the desert, where he begat Salmon; and this Salmon it was who, as prince of the tribe [p. 21] of Judah, entered the land of promise with Joshua. Chrysostomus super Matth: Quoniam autem ex aliqua causa, secundum providentiam Dei, posita horum patrum nomina credimus. Sequitur Naasson autem genuit Salmon. Iste Salmon mortuo patre fuit princeps in tribu Iuda, qui cum Iosue terram promissionis intravit. Pseudo-Chrys.: But as we believe that the names of these Fathers were given for some special reason under the providence of God, it follows, but "Naasson begat Salmon." This Salmon after his father's death entered the promised land with Joshua as prince of the tribe of Judah. He took a wife of the name of Rahab. This Rahab is said to have been that Rahab the harlot of Jericho who entertained the spies of the children of Israel, and hid them safely. For Salmon being noble among the children of Israel, inasmuch as he was of the tribe of Judah, and son of the prince thereof, beheld Rahab so ennobled through her great faith, that she was worthy whom he should take to wife. Salmon is interpreted 'receive a vessel,' [ed. note: שלמון. Probably as if from מאן Ch. a vessel; perhaps נשא למאן] perhaps as if invited in God's providence by his very name to receive Rahab a vessel of election. Glossa: Iste Salmon in terra promissionis genuit de illa Rahab Booz. Booz autem genuit Obed ex Ruth. Gloss: This Salmon in the promised land begat Booz of this Rahab. Booz begat Obeth of Ruth. Chrysostomus super Matth: Quomodo autem Booz accepit uxorem Moabitidem nomine Ruth, exponere aestimavi superfluum, cum de his Scriptura sit omnibus manifesta. Hoc autem dicimus solum, quoniam Ruth, pro merito fidei suae nupsit Booz, quia deos patrum suorum repulit et Deum viventem elegit. Et Booz pro merito fidei suae illam accepit uxorem, ut ex coniugio tali sanctificato genus nasceretur regale. Pseudo-Chrys.: How Booz took to wife a Moabitess whose name was Ruth, I thought it needless to tell, seeing the Scripture concerning them is open to all. We need but say thus much, that Ruth married Booz for the reward of her faith, for that she had cast off the gods of her forefathers, and had chosen the living God. And Booz received her to wife for reward of his faith, that from such sanctified wedlock might be descended a kingly race. Chrysostomus super Matth: Accepit autem uxorem nomine Rahab. Haec autem Rahab dicitur fuisse Rahab meretrix de Iericho, quae suscepit exploratores filiorum Israel, abscondit eos, et servavit incolumes. Cum autem Salmon nobilis esset inter filios Israel, quia de tribu erat Iuda et quia filius principis erat, vidit Rahab sic fidelem quasi magnam aliquam constitutam, meruit accipere in uxorem. Forsitan autem et ideo interpretatur Salmon, quasi per ipsum nomen invitaretur a providentia Dei ut acciperet vas electionis Rahab. Interpretatur enim Salmon accipe vas. Sequitur Salmon autem genuit Booz de Rahab. ["He took a wife named Rahab." But this Rahave is said to have been Rahab, the harlot of Jericho, who received the Israelite spies, hid them, and kept them unharmed. Although Salmon was a nobleman among the Israelites, because he was of the tribe of Judah and was the son of a prince, he saw Rahab as faithful and of great character, worthy for him to marry. Perhaps the name Salmon was therefore interpreted to mean that he was invited by God's providence to accept Rahab, the vessel of election. For Salmon is interpreted as "accept the vessel". Next: "Salmon begot Booz from Rahab."] Ambrosius super Luc: Quomodo autem Ruth, cum esset alienigena, Iudaeo nupsit, et qua ratione in Christi generatione eius putaverit Evangelista copulae commemorationem esse faciendam, quae legis serie moechabatur? Quia ergo non de legitima salvator generatione manavit, videtur esse deforme, nisi ad apostolicam sententiam revertatis, quia non est lex posita iustis, sed iniustis. Haec enim cum esset alienigena et Moabitis, praesertim cum lex Moysi prohiberet has nuptias, Moabitasque excluderet ab Ecclesia, quomodo introivit in Ecclesiam nisi quia sancta et immaculata moribus supra legem facta est? Destinationem ergo legis excessit et meruit inter maiores dominici generis computari, propter cognationem mentis electam, non corporis. Magnum autem nobis exemplum est quod in illa nostrum omnium, qui ex gentibus collecti sumus, ingrediendi in Ecclesiam domini figura praecessit. Ambrose: But how did Ruth who was an alien marry a man that was a Jew? and wherefore in Christ's genealogy did His Evangelist so much as mention a union, which in the eye of the law was bastard? Thus the Saviour's birth of a parentage not admitted by the law appears to us monstrous, until we attend to that declaration of the Apostle, "The Law was not given for the righteous, but for the unrighteous." [1 Tim 1:9] For this woman who was an alien, a Moabitess, a nation with whom the Mosaic Law forbad all intermarriage, and shut them totally out of the Church, how did she enter into the Church, unless that she were holy and unstained in her life above the Law? Therefore she was exempt from this restriction of the Law, and deserved to be numbered in the Lord's lineage, chosen from the kindred of her mind, not of her body. To us she is a great example, for [p. 22] that in her was prefigured the entrance into the Lord's Church of all of us who are gathered out of the Gentiles. Hieronymus in epistola ad Paulinum: Ruth etiam Moabitis Isaiae explet vaticinium dicentis: emitte agnum, domine, dominatorem terrae, de petra deserti ad montem filiae Sion. Sequitur Obed autem genuit Iesse. Jerome: Ruth the Moabitess fulfils the prophecy of Isaiah, "Send forth, O Lord, the Lamb that shall rule over the earth, out of the rock of the desert to the mount of the daughter of Sion." [Isa 16:1] Glossa: Iesse pater David binomius est, quia frequentius vocatus est Isai. Sed quia propheta vocat eum non Isai, sed Iesse, dicens: egredietur virga de radice Iesse ut ostenderet illam prophetiam completam in Maria et in Christo, Evangelista posuit Iesse. Sequitur Iesse autem genuit David regem. Gloss: Jesse, the father of David, has two names, being more frequently called Isai. But the Prophet says, "There shall come a rod from the stem of Jesse;" [Isa 11:1] therefore to shew that this prophecy was fulfilled in Mary and Christ, the Evangelist puts Jesse. Remigius: Sed quaerendum est quare sanctus Evangelista solum David nominaverit regem, quod ideo dixit ut ostenderet eum primum fuisse regem in tribu Iuda. Ipse autem Christus est Phares divisor, ut est illud: dividet agnos ab haedis. Est et Zaram oriens, ut est illud: ecce vir, oriens nomen eius. Est Esron sagitta, ut est illud: posuit me sicut sagittam electam. Remig.: It is asked, why this epithet King is thus given by the holy Evangelist to David alone? Because he was the first king in the tribe of Judah. Christ Himself is Phares 'the divider,' as it is written, "Thou shalt divide the sheep from the goats;" [Matt 25:33] He is Zaram [ed. note, l: זרח; in Zech. 6:12, it is זרח], 'the east,' "Lo the man, the east is His name;" [Zech 6:12]; He is Esrom [ed. note, m: חצרון, as if from חץ, and so Jerome.], 'an arrow,' "He hath set me as a polished shaft." [Isa 49:2] Rabanus: Vel atrium, propter abundantiam gratiae et latitudinem caritatis. Aram electus, secundum illud: ecce puer meus electus: vel excelsus, secundum illud: excelsus super omnes gentes dominus. Ipse est Aminadab, idest voluntarius, qui dicit: voluntarie sacrificabo tibi. Idem est et Naasson, idest augurium, qui novit praeterita, praesentia et futura. Vel serpentinus, secundum illud: Moyses exaltavit serpentem in deserto: est et Salmon, id est sensibilis, qui dicit: ego sensi de me virtutem exisse. Raban.: Or following another interpretation, according to the abundance of grace, and the width of love. He is Aram the chosen [ed. note, n: רם to be lofty, vid. infr. p.23], according to that, "Behold my Servant whom I have chosen." [Isa 42:1] He is Aminadab, that is 'willing,' [ed. note, o: עמי נדב My people is willing, - Jerome; comp. עמך נדבת, Ps 110:3], in that He says, "I will freely sacrifice to Thee." [Isa 54:6] Also He is Naasson [ed. note, p: נחשן, from נחש to augur from serpents, and so Jerome], i.e. 'augury,' as He knows the past, the present, and the future; or, 'like a serpent,' according to that, "Moses lifted up the serpent in the wilderness." [John 3:14] He is Salmon [ed. note, q: And so Jerome], i.e. 'the feeleth,' as He said, "I feel that power is gone forth out of me." [Luke 8:46] Glossa: Ipse accipit Rahab, id est Ecclesiam de gentibus. Rahab enim fames, vel latitudo, vel impetus, quia Ecclesia gentium esurit et sitit iustitiam et impetu doctrinae philosophos et reges convertit. Ruth etiam interpretatur videns vel festinans, et significat Ecclesiam, quae puro corde videt Deum et festinat ad bravium supernae vocationis. Gloss: Christ Himself espouses Rahab, i.e. the Gentile Church; for Rahab [ed. note, : רחב, to be wide or broad. (רהב might רעב hunger)] is interpreted either 'hunger' or 'breadth' or 'might;' for the Church of the Gentiles hungers and thirsts after righteousness, and converts philosophers and kings by the might of her doctrine. Ruth is interpreted either 'seeing' or 'hastening' [ed. note, s: And so Jerome, from ראה, and perhaps רוץ for the second.], and denotes the Church which in purity of heart sees God, and hastens to the prize of the heavenly call. Remigius: Est et Booz in quo robur, ut est illud: cum exaltatus fuero a terra, omnia traham ad me. Est et Obed serviens, ut est illud. Filius hominis non venit ministrari, sed ministrare. Est et Iesse incensum, secundum illud: ignem veni mittere in terram. Ipse est David manu fortis, secundum illud: dominus fortis et potens; desiderabilis, secundum illud: veniet desideratus cunctis gentibus; pulcher aspectu, secundum illud: speciosus forma prae filiis hominum. Remig. Christ is also Booz [ed. note, t: And so Jerome; perhaps בעז =بعز activity; here, as if בעז "with might."], because He is strength, for, [p. 23] "When I am lifted up, I will draw all men unto Me." [John 12:32] He is Obeth, 'a servant' [ed. note, u: עובד Obed, and so Jerome], for "the Son of man came not to be ministered unto, but to minister." [Matt 20:28] He is Jesse, or 'burnt' [ed. note, x: As if from אש], for, "I am come to send fire on earth." [Luke 12:49] He is David [ed. note, y: And so Jerome], 'mighty in arm,' for, "the Lord is great and powerful;" [Ps 24:8] 'desirable,' for, "He shall come, the Desire of all nations;" [Hag 2:7] 'beautiful to behold,' according to that, "Beautiful in form before the sons of men." [Ps. 45:3] Glossa: Interim videamus quas virtutes isti patres in nobis aedificent, quia fides, spes et caritas omnium virtutum sunt fundamentum. Sequentes virtutes sunt quasi superadditiones. Iudas interpretatur confessio. Duplex est autem confessio: est altera fidei, altera peccatorum. Si ergo post tres supradictas virtutes peccatur, necessaria est non solum fidei, sed peccatorum confessio. Post Iudam sequitur Phares et Zaram. Phares divisio, Zaram oriens interpretatur, et Thamar amaritudo. Confessio enim generat divisionem a vitiis, et ortum virtutum, et amaritudinem poenitentiae. Post Phares sequitur Esron, qui sagitta interpretatur, postquam enim aliquis divisus est a vitiis et saecularibus debet fieri sagitta, ut in aliis vitia praedicando perimat. Sequitur aram, qui interpretatur electus, vel excelsus, quia postquam aliquis a mundo remotus est, et aliis proficit, necesse est ut Deo electus, hominibus celebris, excelsus in virtutibus habeatur. Naasson interpretatur augurium, hoc autem augurium non est saeculare, sed caeleste. De hoc gloriabatur Ioseph, fratribus mandans: vos detulistis scyphum domini mei, in quo augurari solebat. Scyphus est divina Scriptura, ubi est potus sapientiae, in hac auguratur sapiens, quia ibi videt futura, id est caelestia. Sequitur Salmon, idest sensibilis. Postquam enim aliquis studet in divina Scriptura, fit sensibilis, idest discernens gustu rationis, quid bonum, quid malum, quid dulce, quid amarum. Sequitur Booz, idest fortis. Instructus enim in Scripturis, fit ad omnia adversa toleranda fortis. Gloss: Let us now see what virtues they be which these fathers edify in us; for faith, hope, and charity are the foundation of all virtues; those that follow are like additions over and above them. Judah is interpreted 'confession,' of which there are two kinds, confession of faith, and of sin. If then, after we be endowed with the three forementioned virtues, we sin, confession not of faith only but of sin is needful for us. Phares is interpreted, 'division,' Zamar 'the east,' and Thamar, 'bitterness.' [ed note, z: תמרורים bitterness, from מרר Jer. 31:15, Hos 12:15] Thus confession begets separation from vice, the rise of virtue, and the bitterness of repentance. After Phares follows Esron, 'an arrow,' for when one is separated from vice and secular pursuits, he should become a dart wherewith to slay by preaching the vices of others. Aram is interpreted 'elect' or 'lofty' [ed. note, a: Lofty from רום], for as soon as one is detached from this world, and profiteth for another, he must needs be held to be elect of God, famous amongst men, high in virtue. Naasson is 'augury,' but this augury is of heaven, not of earth. It is that of which Joseph boasted when he said, "Ye have taken away the cup of my Lord, wherewith He is wont to divine." [Gen 44:5] The cup is the divine Scripture wherein is the draught of wisdom; by this the wise man divines, since in it he sees things future, that is, heavenly things. Next is Salomon [ed. note, b: שלם peace, and so Jerome], 'that perceiveth,' for he who studies divine Scripture becomes perceiving, that is, he discerns by the taste of reason, good from bad, sweet from bitter. Next is Booz, that is, 'brave,' for who is well taught in Scripture becomes brave to endure all adversity. Chrysostomus super Matth: Iste autem fortis est filius Rahab, id est Ecclesiae. Rahab enim interpretatur latitudo vel dilatata, quia enim ex omnibus finibus terrae vocata est Ecclesia gentium, latitudo appellatur. Pseudo-Chrys.: This brave one is the son of Rahab, that is, of the Church; for Rahab signifies 'breadth' or 'spread out,' for because the [p. 24] Church of the Gentiles was called from all quarters of the earth, it is called, 'breadth.' Rabanus: Sequitur Obed, id est servitus. Non enim idoneus est ad servitutem nisi qui fortis est; quae servitus generatur ex Ruth, idest festinantia. Oportet enim promptum esse servum, non pigrum. Gloss: Then follows Obeth, i.e. 'servitude,' for which none is fit but he who is strong; and this servitude is begotten of Ruth, that is 'haste,' for it behoves a slave to be quick, not slow. Chrysostomus super Matth: Nunc autem qui divitias et non mores, pulchritudinem et non fidem, et quod in meretricibus quaeri solet, hoc in coniugibus optant, non generant subditos filios vel sibi vel Deo, sed contumaces et contra se et contra Deum, ut filii eorum sint poena irreligiositatis eorum. Iste Obed genuit Iesse, id est refrigerium, nam quicumque est subditus Deo et parentibus suis, tales filios generat, Deo praestante, a quibus refrigeratur. Pseudo-Chrys.: They who look to wealth and not temper, to beauty and not faith, and require in a wife such endowments as are required in harlots, will not beget sons obedient to their parents or to God, but rebellious to both; that their children may be punishment of their ungodly wedlock. Obeth begat Jesse, that is, 'refreshment,' for whoever is subject to God and his parents, begets such children as prove his 'refreshment.' Glossa: Vel Iesse, id est incensum. Si enim servimus ex amore et timore, erit devotio in corde, quae ex igne et desiderio cordis suavissimum incensum offert Deo. Postquam autem aliquis idoneus est servus et sacrificium Deo factus, sequitur ut sit David, id est manu fortis qui contra hostes fortiter dimicavit et Idumaeos tributarios fecit. Similiter ipse debet carnales, id est homines, verbo et exemplo Deo subiugare. Gloss: Or Jesse may be interpreted, 'incense.' [ed. note: See p. 29, note i] For if we serve God in love and fear, there will be a devotion in the heart, which in the heat and desire of the heart offers the sweetest incense to God. But when one is become a fit servant, and a sacrifice of incense to God, it follows that he becomes David (ie. 'of a strong hand'), who fought mightily against his enemies, and made the Idumeans tributary. In like manner ought he to subdue carnal men to God by teaching and example.
Lectio 4 δαυὶδ δὲ ἐγέννησεν τὸν σολομῶνα ἐκ τῆς τοῦ οὐρίου, 7 σολομὼν δὲ ἐγέννησεν τὸν ῥοβοάμ, ῥοβοὰμ δὲ ἐγέννησεν τὸν ἀβιά, ἀβιὰ δὲ ἐγέννησεν τὸν ἀσάφ, 8 ἀσὰφ δὲ ἐγέννησεν τὸν ἰωσαφάτ,
6-8. David the king begat Solomon of her that had been the wife of Urias; and Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; and Asa begat Josaphat.
Glossa: Secundi quaterdenarii generationis seriem Evangelista decurrit, quae a regibus continetur; et ideo a David incipit qui primus in tribu Iudae regnavit, dicens David rex genuit Salomonem ex ea quae fuit Uriae. The Evangelist has now finished the first fourteen generations, and is come to the second, which consists of royal personages, and therefore beginning with David, who was the first king in the tribe of Judah, he calls him "David the king." Augustinus de Cons. Evang: Quia enim in generationibus Matthaei significatur nostrorum susceptio peccatorum, ideo ipse a David per Salomonem descendit, in cuius matre ille peccavit. Lucas vero ad David per Nathan ascendit, per quem prophetam Deus peccatum illius expiavit, quia in generationibus Lucae significatur abolitio peccatorum. Aug., de Cons. Evan., ii, 4: Since in Matthew's genealogy is shewed forth the taking on Him by Christ of our sins, therefore he descends from David to Solomon, in whose mother David had sinned. Luke ascends to David through Nathan, for through Nathan the prophet of God punished David's sin; because Luke's genealogy is to shew the putting away of our sins. Augustinus in libro Retract.: Dicendum tamen fuit per cuius nominis prophetam, ne putaretur idem fuisse homo, cum alter fuerit, quamvis et ipse hoc nomine vocaretur. Aug., Lib. Retract., ii, 16: That [p. 25] is it, must be said, through a prophet of the same name, for it was not Nathan the son of David who reproved him, but a prophet of the same name. Remigius: Quaerendum est autem quare Evangelista Bersabee proprio nomine non nominavit sicut ceteras mulieres. Quod ideo est quia ceterae mulieres quamvis reprehensibiles fuissent, tamen laudabiles erant virtutibus. Bersabee vero non solum fuit conscia adulterii, sed etiam homicidii mariti sui, et ideo proprio nomine eam non nominavit in genealogia domini. Remig.: Let us enquire why Matthew does not mention Bathsheba by name as he does the other women. Because the others, though deserving of much blame, were yet commendable for many virtues. But Bathsheba was not only consenting in the adultery, but in the murder of her husband, hence her name is not introduced in the Lord's genealogy. Glossa: Tacet etiam nomen Bersabee, ut nominando Uriam, reducat ad memoriam illud maximum scelus quod in eum fecit. Gloss: Besides, he does not name Bathsheba, that, by naming Urias, he may recall to memory that great wickedness which she was guilty of towards him. Ambrosius super Lucam: At vero sanctus David in eo est praecellentior quod hominem se ipse cognovit, et commissum super arrepta Uriae uxore peccatum poenitentiae curavit lacrymis abluendum, ostendens nobis neminem propriae virtuti debere confidere; habemus enim adversarium magnum, qui vinci a nobis sine Dei adiutorio non possit. Et plerumque in illustribus viris gravia peccata reperies, ut quasi homines tentationi potuisse succumbere cognoscas, ne virtutibus egregiis plusquam homines crederentur. Ambrose: But the holy David is the more excellent in this, that he confessed himself to be but man, and neglected not to wash out with the tears of repentance the sin of which he had been guilty, in so taking away Urias' wife. Herein shewing us that none ought to trust in his own strength, for we have a mighty adversary whom we cannot overcome without God's aid. And you will commonly observe very heavy sins befalling to the share of illustrious men, that they may not from their other excellent virtues be thought more than men, but that you may see that as men they yield to temptation. Chrysostomus super Matth: Salomon autem interpretatur pacificus, quoniam omnibus in circuitu gentibus pacificatis et tributa reddentibus pacificum habuit regnum. Salomon autem genuit Roboam. Roboam interpretatur a multitudine populi. Multitudo enim mater est seditionis, quia quod a pluribus peccatur, plerumque manet invindicabile. Paucitas autem magistra est disciplinae. Pseudo-Chrys.: Solomon is interpreted, 'peace-maker,' because having subdued all the nations round about, and made them tributary, he had a peaceful reign. Roboam in interpreted, 'by a multitude of people,' for multitude is the mother of sedition; for where many are joined in a crime, that is commonly unpunishable. But a limit in numbers is the mistress of good order.
Lectio 5 ἰωσαφὰτ δὲ ἐγέννησεν τὸν ἰωράμ, ἰωρὰμ δὲ ἐγέννησεν τὸν ὀζίαν, 9 ὀζίας δὲ ἐγέννησεν τὸν ἰωαθάμ, ἰωαθὰμ δὲ ἐγέννησεν τὸν ἀχάζ, ἀχὰζ δὲ ἐγέννησεν τὸν ἑζεκίαν, 10 ἑζεκίας δὲ ἐγέννησεν τὸν μανασσῆ, μανασσῆς δὲ ἐγέννησεν τὸν ἀμώς, ἀμὼς δὲ ἐγέννησεν τὸν ἰωσίαν, 11 ἰωσίας δὲ ἐγέννησεν τὸν ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας βαβυλῶνος.
8-11. And Josaphat begat Joram; and Joram begat Ozias; and Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; and Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; and Josias begat Jechonias and his brethren, about the time they were carried away to Babylon.
Hieronymus: In quarto autem regum volumine legimus de Ioram Ochoziam fuisse generatum. Quo mortuo, Iosabeth filia Ioram regis, soror Ochoziae, tulit Ioas filium fratris sui, et eum internecioni, quae exercebatur ab Athalia, subtraxit. Cui successit in regnum filius eius Amasias. Post quem regnavit filius eius Azarias, qui appellatur Ozias, cui successit Ioatham filius eius. Cernis ergo quod, secundum fidem historiae, tres reges in medio fuerunt, quos Evangelista praetermisit. Ioram quoque non genuit Oziam, sed Ochoziam et reliquos quos numeravimus. Verum quia Evangelistae propositum erat tessaradecades in diverso temporis statu ponere, et quia Ioram generi se miscuerat impiissimae Iezabelis, idcirco usque ad tertiam generationem eius memoria tollitur, ne in sanctae nativitatis ordine poneretur. Jerome: In the fourth book of Kings we read, that Ochozias was the son of Joram. On his death, Josabeth, sister of [p. 26] Ochozias and daughter of Joram, took Joash, her brother's son, and preserved him from the slaughter of the royal seed by Athalias. To Joash succeeded his son Amasias; after him his son Azarias, who is called Ozias; after him his son Joatham. Thus you see according to historical truth there were three intervening kings, who are omitted by the Evangelist. Joram, moveover, begot not Ozias, but Ochozias, and the rest as we have related. But because it was the purpose of the Evangelist to make each of the three periods consist of fourteen generations, and because Joram had connected himself with Jezebel's most impious race, therefore his posterity to the third generation is omitted in tracing the lineage of the holy birth. Hilarius in Matth.: Purgata vero labe familiae gentilis, iam regalis in quarta generationum consequentium origo numeratur. Hilary: Thus the stain of the Gentile alliance being purged, the royal race is again taken up in the fourth following generation. Chrysostomus super Matth: Quod spiritus sanctus per prophetam contestatus est, dicens ut dispergeret omnem masculum de domo Achab et Iezabel, implevit Iehu filius Nansi, et accepit promissionem, ut usque ad quartam generationem sedeant filii eius in sede regni supra Israel. Quanta ergo benedictio facta est super domum Achab, tanta maledictio facta est super domum Ioram propter filiam iniqui Achab et Iezabel, ut usque ad quartam generationem praecidantur filii eius de regum numero, et sic peccatum eius descendit in filios eius, sicut fuerat scriptum: reddam peccata patrum in filios, usque ad tertiam et quartam generationem. Videte ergo quam periculosum est inire coniugia ex genere impiorum. Pseudo-Chrys.: What the Holy Spirit testified through the Prophet, saying, that He would cut off every male from the house of Ahab, and Jezebel, that Jehu the son of Nausi fulfilled, and received the promise that his children to the fourth generation should sit on the throne of Israel. As great a blessing then as was given upon the house of Ahab, so great a curse was given on the house of Joram, because of the wicked daughter of Ahab and Jazebel, that his sons to the fourth generation should be cut out of the number of the Kings. Thus his sin descended on his posterity as it had been written, "I will visit the sins of the fathers upon the children unto the third and fourth generation." [Ex 20:5] Thus see how dangerous it is to marry with the seed of the ungodly. Augustinus de quaest. novi et Vet. testamenti: Vel non immerito sublati sunt de numero ceterorum Ochozias, Ioas et Amasias. Sic enim eorum continuavit impietas, ut nullum intervallum haberet. Salomon autem merito patris dimissum in regno est; Roboam autem merito filii; illi autem tres maligne agentes erasi sunt. Ad perditionem enim generis exemplum est quando iugiter malignitas panditur. Sequitur Ozias autem genuit Ioatham. Ioatham autem genuit Achaz. Achaz autem genuit Ezechiam. Aug., Hilsr. Amast. V. et N. Test. q. 85: Or, Ochozias, Joash, and Amasias, were excluded from the number, because their wickedness was continuous and without interval. For Solomon was suffered to hold the kingdom for his father's deserts, Roboam for his son's. But these three doing evil successively were excluded. This then is an example how a race is cut off when wickedness is shewn therein in perpetual succession. "And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias." Glossa: Cui, cum esset sine liberis, dictum est: dispone domui tuae, quia morieris. Ideo flevit non propter longiorem vitam, cum sciret inde Salomonem placuisse Deo, quod non petiisset ampliores annos, sed quia dubitabat ne promissio Dei impleretur, cum se sciret esse de David, per quem oportebat venire Christum, et ipse erat sine liberis. Sequitur Ezechias autem genuit Manassen. Manasses autem genuit Amon. Amon autem genuit Iosiam. Iosias autem genuit Iechoniam et fratres eius in transmigratione Babylonis. Gloss: This Ezekias was he to whom, when he had no children, it was said, "Set thy house in order, for thou shalt die." [Isa 38:1] He wept, not from desire of longer life, for he knew that Solomon had thereby pleased God, that he had not [p. 27] asked length of days; but he wept, for he feared that God's promise should not be fulfilled, when himself, being in the line of David of whom Christ should come, was without children. "And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias." Chrysostomus super Matth: Sed non sic positum est in libro regum, ubi talis est ordo: Iosias genuit Eliacim, postea vocatum Ioakim; Ioakim autem genuit Ieconiam. Sed Ioakim sublatus est de numero regum, quia non populus Dei constituerat eum in regnum, sed Pharao per potentatum. Si enim iustum fuit ut propter solam commixtionem generis Achab tollerentur tres reges de numero regum, quare non erat iustum ut similiter tolleretur Ioakim, quem Pharao vi hostili fecerat regem? Et sic Iechonias, qui est filius Ioakim, nepos autem Iosiae, sublato patre de numero regum, ipse est positus pro eo, quasi filius Iosiae. Pseudo-Chrys.: But the order in the Book of Kings is different [2 Ki 23], thus namely; Josias begot Eliakim, afterwards called Joakim; Joakim begot Jechonias. But Joakim is not reckoned among the Kings in the genealogy, because God's people had not set him on the throne, but Pharoah by his might. For if it were just that only for their intermixture with the race of Ahab, three kings should be shut out of the number in the genealogy, was it not just that Joakim should be likewise shut out, whom Pharaoh had set up as king by hostile force? And thus Jechonias, who is the son of Joakim, and the grandson of Josiah, is reckoned among the kings as the son of Josiah, in place of his father who is omitted. Hieronymus: Vel aliter. Sciamus Iechoniam priorem ipsum esse qui Ioakim, secundum autem filium, non patrem: quorum primus per k et m, secundus per ch et n scribitur. Quod scriptorum vitio et longitudine temporum apud Graecos Latinosque confusum est. Jerome: Otherwise, we may consider the first Jeconias to be the same as Joakim, and the second to be the son not the father, the one being spelt with k and m, the second by ch and n. This distinction has been confounded both by Greeks and Latins, by the fault of writers and the lapse of time. Ambrosius super Lucam: Duos enim fuisse Ioakim regnorum libri indicant, sic enim scriptum est: dormivit Ioakim cum patribus eius, et regnavit Ioachin filius eius pro eo. Filius autem est cui Ieremias nomen imposuit Iechoniam. Et bene s. Matthaeus a propheta voluit discrepare, ut non Ioachin et Iechoniam vocaret simul, quia maiorem fructum dominicae pietatis astruxit. Generis enim nobilitatem dominus in hominibus non requisivit, sed de captivis et peccatoribus congrue nasci voluit qui remissionem veniebat praedicare captivis. Non igitur suppressit alterum Evangelista, sed utrumque significavit quod uterque Iechonias dictus sit. Ambrose, in Luc., cap. 2: That there were two kings of the name of Joakim, is clear from the Book of Kings. "And Joakim slept with his fathers, and Joachim his son reigned in his stead." [2 Ki 24:6] This son is the same whom Jeremiah calls Jeconias. And rightly did St. Matthew purpose to differ from the Prophet, because he sought to shew therein the great abundance of the Lord's mercies. For the Lord did not seek among men nobility of race, but suitably chose to be born of captives and of sinners, as He came to preach remission of sin to the captives. The Evangelist therefore did not conceal either of these; but rather shewed them both, inasmuch as both were called Jeconias. Remigius: Sed quaeri potest quare dicat Evangelista eos natos in transmigratione, cum nati fuissent antequam transmigratio fuerit facta. Ideo autem dicit hoc quia ad hoc nati sunt ut de regno totius populi pro suis et aliorum peccatis captivi ducerentur. Et quia praescius erat Deus eos esse ducendos captivos, idcirco dixit eos natos in transmigratione. De his autem quos sanctus Evangelista in genealogia domini simul ponit, sciendum quia aut similes fuerunt fama aut infamia: Iudas et fratres eius laudabiles fuerunt fama; similiter Phares et Zara, Iechonias et fratres eius notabiles fuerunt infamia. Remig.: But it may be asked, why the Evangelist says they were born in the carrying away, when they were born before the carrying away. He says this because they were born for this purpose, that they should be led captive, from the dominion of the whole nation, for their own and others' sins. And because God foreknew that they were [p. 28] to be carried away captive, therefore he says, they were born in the carrying away to Babylon. But of those Evangelist places together in the Lord's genealogy, it should be known, that they were alike in good or ill fame. Judas and his brethren were notable for good, in like manner Phares and Zara, Jechonias and his brethren, were notable for evil. Glossa: Mystice autem David est Christus, qui Goliam, id est Diabolum, superavit. Urias autem, id est lux mea Deus, est Diabolus, qui dicit. Similis ero altissimo; cui Ecclesiam coniugatam Christus de solario paternae maiestatis adamavit, et pulchram factam sibi matrimonio copulavit. Vel Urias, id est Iudaicus populus, qui per legem de luce gloriatur. Sed huic Christus legem abstulit, quam de se loqui docuit. Bersabee autem est puteus satietatis, id est abundantia gratiae spiritualis. Gloss: Mystically, David is Christ, who overcame Golias, that is, the Devil. Urias, i.e. God is my light, is the Devil who says, "I will be like the Highest." [Isa 14:14] To Him the Church was married, when Christ on the Throne of the majesty of His Father loved her, and having made her beautiful, united her to Himself in wedlock. Or Urias is the Jewish nation who through the Law boasted of their light. From them Christ took away the Law, having taught it to speak of Himself. Bersabee is 'the well of satiety,' that is, the abundance of spiritual grace. Remigius: Vel Bersabee interpretatur puteus septimus, sive puteus iuramenti, per quod significatur fons Baptismatis, in quo datur donum spiritus septiformis et fit ibi adiuratio contra Diabolum. Est et Christus Salomon pacificus, secundum illud apostoli: ipse est pax nostra. Est Roboam latitudo populi, secundum illud: multi venient ab oriente et ab occidente. Remig.: Bersabee is interpreted, 'the seventh well,' or, 'the well of the oath' [ed. note, c: באר שבע the well of the oath, the origin of the name is given, Gen 21:28-31. "satiety" as if from שבע], by which is signified the grant of baptism, in which is given the gift of the sevenfold Spirit, and the oath against the Devil is made. Christ is also Solomon, i.e. the peaceful, according to that of the Apostle, "He is our peace." [Eph 2:14] Roboam [ed. note, d: So Jerome, from רחב; or the foolishness of the people, Ecclus. 47. 23] is, 'the breadth of the people,' according to that, "Many shall come from the East and from the West." Rabanus: Vel impetus populi, quia velociter populus convertit ad fidem. Raban.: Or; 'the might of the people,' because he quickly converts the people to the faith. Remigius: Ipse est Abias, id est pater dominus, secundum illud: unus est pater vester qui in caelis est; et iterum: vos vocatis me magister et domine. Est et Asa, idest attollens, secundum illud: qui tollit peccata mundi. Est et Iosaphat, idest iudicans, secundum illud: pater omne iudicium dedit filio. Est et Ioram, id est excelsus, secundum illud: nemo ascendit in caelum, nisi qui de caelo descendit. Est et Ozias, idest robustus domini, secundum illud: fortitudo mea et laus mea dominus. Est et Ioatham consummatus vel perfectus, secundum illud apostoli: finis legis, Christus. Est et Achaz convertens, secundum illud: convertimini ad me. Remig.: He is also Abias, that is, 'the Lord Father,' according to that, "One is your Father who is in heaven." [Matt 23:9] And again, "Ye call me Master and Lord." [John 13:13] He is also Asa [ed. note, e: So Jerome; as if from נשה=נסה; but אסא means a physician], that is, 'lifting up,' according to that, "Who taketh away the sins of the world." [John 1:29] He is also Josaphat, that is, 'judging,' for, "The Father hath committed all judgment unto the Son." [John 5:22] He is also Joram, that is, 'lofty,' according to that, "No man hath ascended up to heaven, but He that came down from heaven." [John 3:13] He is also Ozias, that is, 'the Lord's strength,' for "The Lord is my strength and my praise." [Ps 118:14] He is also Jotham [ed. note, f: And so Jerome, from תמם], that is, 'completed,' or 'perfected,' for "Christ is the end of [p. 29] the Law." [Rom 10:4] He is also Ahaz [ed. note, g: אחז to seize or hold, and so Jerome.], that is, 'turning,' according to that, "Be ye turned to Me." [Zech 1:3] Rabanus: Vel comprehendens, quia nemo novit patrem nisi filius. Raban.: Or, 'embracing,' because, "None knoweth the Father but the Son." [Matt 11:27] Remigius: Est et Ezechias fortis dominus vel dominus confortavit, secundum illud: confidite, ego vici mundum. Ipse est Manasses obliviosus sive oblitus, secundum illud: peccatorum vestrorum non recordabor amplius. Est et Amon fidelis, secundum illud: fidelis dominus in omnibus verbis suis. Est et Iosias, ubi est incensum domini, secundum illud: factus in agonia, prolixius orabat. Remig.: His is also Ezekias, that is, 'the strong Lord,' or, 'the Lord shall comfort;' according to that, "Be of good cheer, I have overcome the world." [John 16:33] He is also Manasses, that is, 'forgetful,' or, 'forgotten,' according to that, "I will not remember your sins any more." [Ezek 28] He is also Aaron [ed note, h: A strong mountain; Jerome. It has no Hebrew root.], that is, 'faithful,' according to that, "The Lord is faithful in all His words." [Ps 145:17] He is also Josias, that is, 'the incense of the Lord,' [ed. note, i: A sacrifice to the Lord, - Jerome; from אשה fire in the ritual service, or incense, Lev 24:7], as, "And being in an agony, He prayed more earnestly." [Luke 22:44] Rabanus: Quod vero incensum orationem significat, Psalmista testatur dicens: dirigatur oratio mea sicut incensum in conspectu tuo. Vel domini salus, secundum illud: salus autem mea in sempiternum erit. Raban.: And that incense signifies prayer, the Psalmist witnesses, saying, "Let my prayer come up as incense before Thee." [Ps 141:2] Or, 'The salvation of the Lord,' according to that, "My salvation is for ever." [Isa 55] Remigius: Ipse Iechonias praeparans, vel domini praeparatio, secundum illud: si abiero, et praeparavero locum. Remig.: He is Jechonias [ed. note, k: יכניהו "the Lord establisheth," also "prepareth."], that is, 'preparing,' or 'the Lord's preparation,' according to that, "If I shall depart, I will also prepare a place for you." [John 14:3] Glossa: Moraliter autem post David sequitur Salomon, qui interpretatur pacificus. Tunc enim aliquis fit pacificus, motibus sedatis illicitis, et quasi iam in aeterna tranquillitate positus, cum Deo servit et alios ad eum convertit. Sequitur Roboam, id est populi latitudo: postquam enim non habet quod in se vincat, amplecti alios debet et late populum Dei ad superna trahere secum. Sequitur Abias, idest pater dominus: his enim praemissis potest se profiteri filium Dei, et tunc esse Asa, idest attollens, ut de virtute in virtutem ad patrem suum ascendat; et tunc erit Iosaphat, idest iudicans, ut alios iudicet et a nemine iudicetur. Ita fit Ioram, idest excelsus, quasi in caelestibus habitans; unde efficitur Ozias, idest robustus domini, quasi robur suum Deo attribuens et in suo proposito perseverans. Et sequitur Ioathan, idest perfectus, quia quotidie in maius proficit. Et sic fit Achaz, idest comprehendens: ex operatione enim augmentatur agnitio, secundum illud: annuntiaverunt opera Dei, et facta eius intellexerunt. Sequitur Ezechias, idest fortis dominus, quia Deum fortem esse intelligit; et ideo in amorem eius conversus fit Manasses, idest obliviosus, temporalia tradens oblivioni; et ex hoc fit Amon, idest fidelis: qui enim temporalia contemnit, neminem in re sua defraudat. Et fit Iosias, idest salutem domini secure expectans: Iosias enim salus domini interpretatur. Gloss: Morally; After David follows Solomon, which is interpreted, 'peaceful.' For one then becomes peaceful, when unlawful motions being composed, and being as it were already set in the everlasting rest, he serves God, and turns others to Him. Then follows Roboam, that is, 'the breadth of the people.' For when there is no longer any thing to overcome within himself, it behoves a man to look abroad to others, and to draw with him the people of God to heavenly things. Next is Abias, that is, 'the Lord Father,' for these things premised, He may proclaim Himself the Son of God, and then He will be Asa, that is, 'raising up,' and will ascend to His Father from virtue to virtue: and He will become Josaphat, that is, 'judging,' for He will judge others, and will be judged of none. Thus he becomes Joram, that is, 'lofty,' as it were dwelling on high; and is made Oziah, that is, 'the strong One of the Lord,' as attributing all his strength to God, and persevering in his path. Then follows Jotham, that is, 'perfect,' for he groweth daily for greater perfection. And thus he becomes Ahaz, that is, 'embracing,' for by obedience knowledge is increased according [p. 30] to that, "They have proclaimed the worship of the Lord, and have understood His doings." Then follows Ezekias, that is, 'the Lord is strong,' because he understands that God is strong, and so turning to His love, he becomes Manassas, 'forgetful,' because he gives up as forgotten all worldly things; and is made thereby Amon, that is, 'faithful,' for whoso despises all temporal things, defrauds no man of his goods. Thus he is made Josias, that is, 'in certain hope of the Lord's salvation;' for Josias in intepreted 'the salvation of the Lord.'
Lectio 6 12 μετὰ δὲ τὴν μετοικεσίαν βαβυλῶνος ἰεχονίας ἐγέννησεν τὸν σαλαθιήλ, σαλαθιὴλ δὲ ἐγέννησεν τὸν ζοροβαβέλ, 13 ζοροβαβὲλ δὲ ἐγέννησεν τὸν ἀβιούδ, ἀβιοὺδ δὲ ἐγέννησεν τὸν ἐλιακίμ, ἐλιακὶμ δὲ ἐγέννησεν τὸν ἀζώρ, 14 ἀζὼρ δὲ ἐγέννησεν τὸν σαδώκ, σαδὼκ δὲ ἐγέννησεν τὸν ἀχίμ, ἀχὶμ δὲ ἐγέννησεν τὸν ἐλιούδ, 15 ἐλιοὺδ δὲ ἐγέννησεν τὸν ἐλεάζαρ, ἐλεάζαρ δὲ ἐγέννησεν τὸν ματθάν, ματθὰν δὲ ἐγέννησεν τὸν Ἰακώβ,
12-15. And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; and Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; and Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; and Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob.
Chrysostomus super Matth: Post transmigrationem inter privatas personas primo ponit Iechoniam quasi privatum et ipsum. Pseudo-Chrys.: After the carrying away, he sets Jeconiah again, as now become a private person. Ambrosius super Lucam: De quo Ieremias dicit: scribe virum istum abdicatum: quia non exsurget ex semine eius sedens in throno David. Quomodo autem ex semine Iechoniae nullus regnaturus dicitur per prophetam? Si enim Christus regnavit, ex semine autem Iechoniae Christus est, propheta mentitus est. Sed illic futuros ex semine Iechoniae non negatur; et ideo de semine eius Christus est; et quod regnaverit Christus, non contra prophetam est: non enim saeculari honore regnavit; ipse enim dixit: regnum meum non est de hoc mundo. Iechonias autem genuit Salathiel. Ambrose: Of whom Jeremiah speaks. "Write this man dethroned; for there shall not spring of his seed one sitting on the throne of David." [Jer 22:30] How is this said of the Prophet, that none of the seed of Jeconias should reign? For if Christ reigned, and Christ was of the seed of Jeconiah, then has the Prophet spoken falsely. But it is not there declared that there shall be none of the seed of Jeconiah, and so Christ is of his seed; and that Christ did reign, is not in contradiction to the prophecy; for He did not reign with worldly honours, as He said, "My kingdom is not of this world." [John 18:36] Chrysostomus super Matth: De Salathiel quidem nihil legimus vel boni vel mali; tamen putamus sanctum eum fuisse, et in captivitate assidue Deum petiisse pro ipsa calamitate quae contigerat Israel: ideo petitionem Dei eum appellatum fuisse; interpretatur enim petitio Dei. Salathiel autem genuit Zorobabel, qui interpretatur fluitio postposita, vel ex commixtione, vel hic doctor Babyloniae. Legi (si verum est nescio) quia sacerdotale et regale genus mixtum est in Zorobabel. Propter istum autem reversi sunt filii Israel in terram propriam quia cum contenderent tres pro sua sententia, vicit Zorobabel, et pronuntiata est omnibus fortior veritas esse; propter quod Darius concessit ei filios Israel redire in sua; et ideo recte secundum providentiam Dei nominatus est Zorobabel, idest doctor Babyloniae. Quae enim maior doctrina quam ostendere veritatem dominatricem esse omnium rerum? Pseudo-Chrys.: Concerning Salathiel [ed. note, l: This Gloss. from Pseudo-Chrys. is not found in Nicolai's edition.], we have read nothing either good or bad, but we suppose him to have been a holy man, and in the captivity to have constantly besought God in behalf of afflicted Israel, and that hence he was named, Salathiel, 'the petition of God.' [ed. note, m: שאלתי אל "I have asked of God."] "Salathiel begot Zorobabel," which is interpreted, 'flowing postponed,' or, 'of the confusion,' or here, 'the doctor of Babylon.' [ed. note, n (p.31): The teacher of Babylon; Jerome; perhaps from זר "crown;" זרב Ch. flowed, poured away," Syr. "contracted, bound;" hence another of the meanings in the text.] I have read, but know not [p. 31] whether it be true, that both the priestly line and the royal line were united in Zorobabel; and that it was through him that the children of Israel returned into their own country. For that in a disputation held between three, of whom Zorobabel was one, each defending his own opinion, Zorobabel's sentence, that Truth was the strongest thing, prevailed; and that for this Darius granted him that the children of Israel should return to their country; and therefore after this providence of God, he was rightly called Zorobabel, 'the doctor of Babylon.' For what doctrine greater than to shew that Truth is the mistress of all things? Glossa: Sed hoc videtur esse contrarium generationi quae legitur in Paralipomenon. Dicitur enim ibi Iechonias genuisse Salathiel et Phadaia, et Phadaia Zorobabel, et Zorobabel Mosollam, Ananiam et Salamith sororem eorum. Sed scimus multa in Paralipomenon vitio scriptorum depravata. Unde multae et indeterminatae genealogiarum veniunt quaestiones, quas iubet apostolus evitari. Vel potest dici Salathiel et Phadaia eumdem esse, quasi binomium. Vel Salathiel et Phadaia fratres esse, et filios eiusdem nominis habuisse; et historiographum secutum fuisse generationem Zorobabel filii Salathiel. De Abiud usque ad Ioseph nulla historia invenitur in Paralipomenon; sed alii multi annales leguntur fuisse apud Hebraeos, qui dicebantur verba dierum, de quibus Herodes rex alienigena dicitur multos combussisse ut ordo regiae stirpis confunderetur. Et forsitan Ioseph nomina parentum ibi legerat, vel alio quoquo modo retinuerat. Unde Evangelista seriem istius generationis poterat scire. Notandum tamen, quod prior Iechonias domini resurrectio, sequens domini praeparatio dicitur. Utrumque autem convenit domino Christo, qui dicit: ego sum resurrectio et vita; et: vado parare vobis locum. Salathiel, idest petitio mea Deus, illi convenit qui dicit: pater sancte, serva illos quos dedisti mihi. Gloss: But this seems to contradict the genealogy which is read in Chronicles. For there it is said, that Jeconias begot Salathiel and Phadaias, and Phadaias begot Zorobabel, and Zorobabel Mosollah, Ananias, and Solomith their sister. [1 Chron 3:17] But we know that many parts of the Chronicles have been corrupted by time, and error of transcribers. Hence come many and controverted questions of genealogies which the Apostle bids us avoid. [1 Tim 1:4] Or it may be said, that Salathiel and Phadaias are the same man under two different names. Or that Salathiel and Phadaias were brothers, and both had sons of the same name, and that the writer of the history followed the genealogy of Zorobabel, the son of Salathiel. From Abiud down to Joseph, no history is found in the Chronicles; but we read that the Hebrews had many other annals, which were called the Words of the Days, of which much was burned by Herod, who was a foreigner, in order to confound the descent of the royal line. And perhaps Joseph had read in them the names of his ancestors, or knew them from some other source. And thus the Evangelist could learn the succession of this genealogy. It should be noted, that the first Jeconiah is called the resurrection of the Lord, the second, the preparation of the Lord. Both are very applicable to the Lord Christ, who declares, "I am the resurrection, and the life;" [John 11:25] and, "I go to prepare a place for you." [John 14:2] Salathiel, i.e. 'the Lord is my petition,' is suitable to Him who said, "Holy Father, keep them whom Thou hast given Me." [John 17:11] Remigius: Est etiam Zorobabel, idest magister confusionis, secundum illud: magister vester cum publicanis et peccatoribus manducat. Ipse est Abiud, idest pater meus iste, secundum illud: ego et pater unum sumus. Est et Eliacim, idest Deus resuscitans, secundum illud: resuscitabo eum in novissimo die. Est et Azor, idest adiutus, secundum illud: qui me misit, mecum est. Ipse est et Sadoch iustus, sive iustificatus, secundum illud: traditus iustus pro iniustis. Est et Achim, idest frater meus iste, secundum illud: qui fecerit voluntatem patris mei, hic meus frater est. Est etiam Eliud, idest Deus meus iste, secundum illud: Deus meus et dominus meus. Remig.: He is also Zorobabel, [p. 32] that is, 'the master of confusion,' according to that, "Your Master eateth with publicans and sinners." [Matt 9:11] He is Abiud, that is, 'He is my Father,' according to that, "I and the Father are One." [John 10:30] He is also Eliacim [ed. note: So Jerome, אל יקים "God will raise up"], that is, 'God the Reviver,' according to that, "I will revive him again in the last day." [John 6:54] He is also Azor, that is, 'aided,' according of that, "He who sent Me is with Me." [John 8:29] He is also Sadoch, that is, 'the just,', or, 'the justified,' according to that, "He was delivered, the just for the unjust." [1 Pet 3:18] He is also Achim, that is, 'my brother is He,' according to that, "Whoso doeth the will of My Father, he is My brother." [Matt 12:50] He is also Eliud, that is, 'He is my God,' according to that, "My Lord, and my God." [John 20:28] Glossa: Est et Eleazar, idest Deus meus adiutor, secundum illud: Deus meus adiutor meus. Est et Mathan, idest donans vel donatus, secundum illud: dedit dona hominibus et: sic Deus dilexit mundum ut filium suum daret unigenitum. Gloss: He is also Eleazar, i.e. 'God is my helper,' as in the seventeenth Psalm, "My God, my helper." He is also Mathan, that is, 'giving,' or, 'given,' for, "He gave gifts for men;" [Eph 4:8] and, "God so loved the world, that He gave His only-begotten Son." [John 3:16] Remigius: Est et Iacob supplantans, quia non solum ipse supplantavit Diabolum, sed et huius potestatem suis fidelibus dedit, secundum illud: ecce dedi vobis potestatem calcandi supra serpentes. Est et Ioseph, idest apponens, secundum illud: ego veni ut vitam habeant, et abundantius habeant. Remig.: He is also Jacob, 'that supplanteth,' for not only hath He supplanted the Devil, but hath given His power to His faithful people; as, "Behold I have given you power to tread upon serpents." [Luke 10:19] He is also Joseph, that is, 'adding,' according to that, "I came that they might have life, and that they might have it abundantly." Rabanus: Sed videamus quid moraliter isti patres significent: quia post Iechoniam, qui dicitur praeparatio domini, sequitur Salathiel, idest petitio mea Deus; qui enim praeparatus est non petit nisi solum Deum. Sed iterum fit Zorobabel, idest magister Babylonis, scilicet terrenorum hominum, quos facit cognoscere de Deo quod pater est, quod sonat Abiud; et tunc ille populus resurgit a vitiis: unde sequitur Eliacim, qui resurrectio interpretatur. Et idem ad bene operandum adiutus, quod sonat Azor, fit Sadoch, idest iustus; et tunc dicit fidelis dilectionem proximi. Ipse est frater meus, quod sonat Achim; et per dilectionem Dei dicit Deus meus, quod sonat Eliud. Et sequitur Eleazar, idest Deus meus adiutor, quia recognoscit Deum suum adiutorem. Ad quid autem tendit, ostendit Mathan, qui dicitur donum vel donans: expectat enim Deum datorem; et sicut luctatus est in principio et vitia supplantavit, sic et in fine vitae, quod ad Iacob pertinet; et sic pervenitur ad Ioseph, idest ad augmentum virtutum. Raban.: But let us see what moral signification these names contain. After Jeconias, which means 'the preparation of the Lord,' follows Salathiel, i.e. 'God is my petition,' for he who is rightly prepared, prays not but of God. Again, he becomes Zorobabel, 'the master of Babylon,' that is, of the men of the earth, whom he makes to know concerning God, that He is their Father, which is signified in Abiud. Then that people rise again from their vices, whence follows Eliacim, 'the resurrection;' and thence rise to good works, which is Azor, and becomes Sadoch, i.e. 'righteous;' and then they are taught the love of their neighbour. He is my brother, which is signified in Achim; and through love to God he says of Him, 'My God,' which Eliud signifies. Then follows Eleazar, i.e. 'God is my helper;' he recognizes God as his helper. But whereto he tends is shewn in Matthan, which is interpreted 'gift,' or 'giving;' for he looks to God as his benefactor; and as he wrestled with and overcame his vices [p. 33] in the beginning, so he does in the end of life, which belongs to Jacob, and thus he reaches Joseph, that is, 'The increase of virtues.'
Lectio 7 16 ἰακὼβ δὲ ἐγέννησεν τὸν ἰωσὴφ τὸν ἄνδρα μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενος Χριστός.
16. And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
Glossa: Post omnes generationes patrum ponit ultimo generationem Ioseph viri Mariae, propter quam omnes aliae introducuntur, dicens Iacob autem genuit Ioseph. Gloss: In the last place, after all the patriarchs, he sets down Joseph the husband of Mary, for whose sake all the rest are introduced, saying, "But Jacob begot Joseph." Hieronymus: Hunc locum obiicit nobis Iulianus Augustus de dissonantia Evangelistarum: cur Matthaeus Ioseph filium dixit Iacob, et Lucas filium eum appellaverit Heli; non intelligens consuetudinem Scripturarum, quod alter secundum naturam, alter secundum legem ei pater sit. Scimus enim hoc per Moysen Deo iubente praeceptum, ut si frater aut propinquus absque liberis mortuus fuerit, alius eius accipiat uxorem ad suscitandum semen fratris vel propinqui sui. Super hoc Africanus, temporum scriptor, et Eusebius Caesariensis plenius disputaverunt. Jerome: This passage is objected to us by the Emperor Julian in his Discrepancy of the Evangelists. Matthew calls Joseph the son of Jacob, Luke makes him the son of Heli. He did not know the Scripture manner, one was his father by nature, the other by law. For we know that God commanded by Moses, that if a brother or near kinsman died without children, another should take his wife, to raise up seed to his brother or kinsman. [Deut 25] But of this matter Africanus the chronologist [ed. note: In his Epist. ad Aristidem, vid. Reuth Reliqu. vol. ii, p. 114. Africanus], and Eusebius of Caesarea, have disputed more fully. Ex historia autem ecclesiastica: Mathan enim et Melchi diversis temporibus ex una eademque uxore Iescha nomine singulos filios procrearunt. Quia Mathan per Salomonem descendit, uxorem eam primum ceperat, et relicto filio uno Iacob nomine, defunctus est. Post cuius obitum, quoniam lex viduam alii viro non vetat nubere, Melchi, qui per Mathan genus ducit, cum esset ex eadem tribu, sed non ex eodem genere, relictam Mathan accepit uxorem, ex qua ipse suscepit filium nomine Heli, per quos ex diverso patrum genere efficiuntur Iacob et Heli uterini fratres; quorum alter, idest Iacob, fratris Heli sine liberis defuncti uxorem ex mandato legis accipiens, genuit Ioseph, natura quidem generis suum filium; propter quod et scribitur Iacob autem genuit Ioseph. Secundum legis vero praeceptum, Heli efficitur filius Iacob quia frater erat et ad suscitandum fratris semen acceperat uxorem eius. Et per hoc recta invenitur atque integra generatio et ea quam Matthaeus enumerat et ea quam Lucas, qui legalem successionem, quae velut adoptione quadam erga defunctos constat, competenti satis per hoc designavit indicio, observans ne in huiusmodi successionibus genuisse aliquem nominaret. Euseb., Hist. Eccles. i, 7: For Matthan and Melchi at different periods had each a son by one and the same wife Jesca. Matthan, who traced through Solomon, first had her, and died leaving one son, Jacob by name. As the Law forbade not a widow, either dismissed from her husband, or after the death of her husband, to be married to another, so Melchi, who traced through Matthan, being of the same tribe but of another race, took this widow to his wife, and begat Heli his son. Thus shall we find Jacob and Heli, though of a different race, yet by the same mother, to have been brethren. One of whom, namely Jacob, after Heli his brother was deceased without issue, married his wife, and begat on her the third, Joseph, by nature indeed and reason his own son. Whereupon also it is written, "And Jacob begat Joseph." But by the Law, he was the son of Heli; for Jacob, being his brother, raised up seed to him. Thus the genealogy, both as recited by Matthew, and by Luke, stands right and true; Matthew saying, "And Jacob begot Joseph;" Luke saying, "Which was the son, as it was supposed, (for he adds this withal,) of Joseph, [p. 34] which was the son of Heli, which was the son of Melchi." Nor could he have more significantly or properly expressed that way of generation according to the Law, which was made by a certain adoption that had respect to the dead, carefully leaving out the word "begetting" throughout even to the end. Augustinus de Cons. Evang: Commodius enim filius eius dictus est a quo fuerat adoptatus, quam si diceretur ab illo genitus cuius carne non erat natus. Matthaeus autem dicens Abraham genuit Isaac, et in hoc perseverans donec diceret Iacob genuit Ioseph, satis expressit eum patrem produxisse secundum ordinem generationum a quo Ioseph non adoptatus, sed genitus erat. Quamquam si etiam Lucas genitum diceret Ioseph ab Heli, nec sic nos hoc verbum perturbare deberet; neque enim absurde quisquam dicitur non carne sed caritate genuisse quem sibi filium adoptaverit. Augustine, de Cons. Evan., ii, 2: He is more properly called his son, by whom he was adopted, than had he been said to have been begotten of him of whose flesh he was not born. Wherefore Matthew, in saying, "Abraham begot Isaac," and continuing the same phrase throughout down to "Jacob begot Joseph," sufficiently declares that he gives the father according to the order of nature, so as that we must hold Joseph to have been begotten, not adopted, by Jacob. Though even if Luke had used the word, "begotten," we need not have thought it any serious objection; for it is not absurd to say of an adopted son that he is begotten, not after the flesh, but by affection. Ex historia Eccles.: Haec autem non nobis ad lubitum reperta aut absque ullis auctoribus commentata sunt, sed ipsi salvatoris nostri secundum carnem propinqui, seu studio tanti seminis demonstrandi, seu edocendi quae secundum veritatem gesta sunt, haec tradiderunt. Euseb.: Neither does this lack good authority; nor has it been suddenly devised by us for this purpose. For the kinsmen of our Saviour according to the flesh, either out of desire to shew forth this their so great nobility of stock, or simply for the truth's sake, have delivered it unto us. Augustinus de Cons. Evang: Merito autem Lucas, qui non ab initio Evangelii sui sed a Baptismo Christi generationes enarrat tamquam sacerdotem in expiandis peccatis magis assignans, adoptionis originem ipse suscepit, quia per adoptionem efficimur filii Dei credendo in filium Dei. Per carnalem vero generationem, quam Matthaeus prosequitur, filius Dei potius propter nos homo factus est. Satis autem ostendit Lucas se dixisse Ioseph filium Heli, quod illi fuerit adoptatus, cum Adam filium dixerit Dei per gratiam, quam postea peccando amisit, tamquam filius in Paradiso constitutus sit. Aug., de Cons. Evan., ii, 4: And suitably does Luke, who relates Christ's ancestry not in the opening of his Gospel, but at his baptism, follow the line of adoption, as thus more clearly pointing Him out as the Priest that should make atonement for sin. For by adoption we are made the sons of God, by believing in the Son of God. But by the descent according to the flesh which Matthew follows, we rather see that the Son of God was for us made man. Luke sufficiently shews that he called Joseph the son of Heli, because he was adopted by Heli, by his calling Adam the son of God, which he was by grace, as he was set in Paradise, though he lost it afterwards by sinning. Chrysostomus in Matth: Positis igitur progenitoribus universis et finiens in Ioseph, addit virum Mariae, monstrans quod propter illam et hunc in genealogia posuit. Chrys., Hom. 4: Having gone through all the ancestry, and ended in Joseph, he adds, "The husband of Mary," thereby declaring that is was for her sake that he was included in the genealogy. Hieronymus: Cum autem virum audieris, tibi suspicio non subeat nuptiarum; sed recordare consuetudinis Scripturarum, quod sponsae uxores, et sponsi viri vocantur. Jerome: When you hear this word, "husband," do not straight bethink you of wedlock, but remember the Scripture manner, which calls persons only betrothed husband and wife. Gennadius de ecclesiasticis dogmatibus: Natus est autem Dei filius ex homine, idest ex Maria, et non per hominem, idest ex viri coitu, sicut Ebion dicit; unde signanter subdit de qua natus est Iesus. Gennadius, de Eccles. Dog., 2: The Son of God was born of human flesh, that is of Mary, and not by man after the way of nature, as Ebion says; and accordingly it is significantly [p. 35] added, "Of her Jesus was born." Augustinus de Haeres: Quod est contra Valentinum, qui dixit Christum nihil assumpsisse de virgine, sed per illam tamquam per rivum aut fistulam pertransisse. Aug., De Haeres, ii: This is said against Valentinus, who taught that Christ took nothing of the Virgin Mary, but passed through her as through a channel or pipe. Augustinus contra Faustum: Cur autem carnem ex utero feminae assumere voluerit, summa consilii penes ipsum est: sive quod utrumque sexum hoc modo honorandum iudicavit assumendo formam viri et nascendo de femina, sive aliqua alia causa quam non temere dixerim. Wherefore it pleased Him to take flesh of the womb of a woman, is known in His own secret counsels; whether that He might confer honour on both sexes alike, by taking the form of a man, and being born of a woman, or from some other reason which I would not hastily pronounce on. Augustinus de quaest. novi et Vet. Testam.: Quod autem per olei unctionem praestabat Deus his qui in reges ungebantur, hoc praestitit spiritus sanctus homini Christo addita expiatione; quare natus, Christus est appellatus; et hoc est quod dicitur qui vocatur Christus. Hilary, Quaest. Nov. et Vet. Test. q. 49: What God conveyed by the anointing of oil to those who were anointed to be kings, this the Holy Spirit conveyed upon the man Christ, adding thereto the expiation; wherefore when born He was called Christ; and thus it proceeds, "who is called Christ." Augustinus de Cons. Evang: Non tamen erat fas ut eum ob hoc a coniugio Mariae separandum putaret quod non ex eius concubitu, sed virgo peperit Christum; hoc enim exemplo magnifice insinuatur fidelibus coniugatis et servata pari consensu continentia, posse permanere coniugium non permixto corporis sexu, sed custodito mentis affectu; praesertim quia nasci eis filius potuit sine ullo complexu carnali. Aug., de Cons. Evan., ii, 1: It was not lawful that he should think to separate himself from Mary for this, that she brought forth Christ as yet a Virgin. And herein may the faithful gather, that if they be married, and preserve strict continence on both sides, yet may their wedlock hold with union of love only, without carnal; for here they see that it is possible that a son be born without carnal embrace. Augustinus de Nupt. et Conc.: Omne autem nuptiarum bonum impletum est in illis parentibus Christi: fides, proles et sacramentum; prolem cognoscimus ipsum dominum, fidem quia nullum adulterium, sacramentum quia nullum divortium. Aug., de Nupt. et Concup., i, 11: In Christ's parents was accomplished every good benefit of marriage, fidelity, progeny, and a sacrament. The progeny we see in the Lord Himself; fidelity, for there was no adultery; sacrament, for there was no divorce. Hieronymus: Quaerat autem diligens lector, et dicat: cum Ioseph non sit pater domini salvatoris, quid pertinet ad dominum generationis ordo deductus usque ad Ioseph? Cui respondebimus primo, non esse consuetudinis Scripturarum ut mulierum in generationibus ordo texatur, deinde ex una tribu fuisse Ioseph et Mariam unde ex lege eam accipere cogebatur ut propinquam et quod simul censentur in Bethlehem, ut de una videlicet stirpe generati. Jerome: The attentive reader may ask, Seeing Joseph was not the father of the Lord and Saviour, how does his genealogy traced down to him in order pertain to the Lord? We will answer, first, that it is not the practice of Scripture to follow the female line in its genealogies; secondly, that Joseph and Mary were of the same tribe, and that he was thence compelled to take her to wife as a kinsman, and they were enrolled together at Bethlehem, as being come of one stock. Augustinus de Nupt. et Conc.: Fuit et series generationis usque ad Ioseph producenda ne in illo coniugio virili sexui, utique potiori, fieret iniuria, cum veritati nihil deperiret quia ex semine David erat Maria. Augustine: Also, the line of descent ought to be brought down to Joseph, that in wedlock no wrong might be done to the male sex, as the more worthy, providing only nothing was taken away from the truth; because Mary was of the seed of David. Augustinus contra Faustum: Nos ergo credimus etiam Mariam fuisse in cognatione David quia eis Scripturis credimus quae utrumque dicunt: et Christum ex semine David secundum carnem, et eius matrem Mariam, non cum viro concumbendo, sed virginem. Hence then we believe that Mary was in the line of David; namely, because we believe the Scripture which affirms two things, both that Christ was of the seed of David according to the flesh, and that He should be conceived of Mary not by knowledge of man, but as yet a virgin. Concilium Ephesinum: Cavendus autem est hic Nestorii error qui sic dicit: cum divina Scriptura dictura est aut nativitatem Christi, quae ex Maria virgine est, aut mortem, nusquam videtur ponens Deus, sed aut Christus aut filius aut dominus, quoniam haec tria naturarum significativa duarum: aliquando quidem huius, aliquando vero illius, aliquando autem et illius et istius. Accipe autem ad hoc testimonium: Iacob genuit Ioseph virum Mariae, de qua natus est Iesus qui dicitur Christus. Deus enim verbum secunda ex muliere non eguit nativitate. The Council of Ephesus: Herein we [p. 36] must beware of the error of Nestorius, who thus speaks; "When Divine Scripture is to speak either of the birth of Christ which is of the Virgin Mary, or His death, it is never seen to put God, but either, Christ, or Son, or Lord; since these three are significative of the two natures, sometimes of this, sometimes of that, and sometimes of both this and that together. And here is a testimony to this, 'Jacob begot Joseph the husband of Mary, of whom was born Jesus, who is called Christ.' For God the Word needed not a second birth of a woman." Augustinus contra Felicianum: Sed non alius Dei et alius hominis, sed idem Christus Dei et hominis filius fuit. Et sicut in uno homine aliud animus et aliud corpus, sic in mediatore Dei et hominum aliud Dei filius, aliud hominis filius fuit, unus tamen ex utroque Christus dominus fuit. Aliud, inquam, pro discretione substantiae, non alius pro unitate personae. Pseudo-Aug., Vigil. Cont. Fel. 12. ap. Aug. t. 8. p. 45: But not one was the Son of God, and another the son of a man; but the same Christ was the son of both God and man. And as in one man, the soul is one and the body is another, so in the mediator between God and man, the Son of God was one, and the son of man another; yet of both together was one Christ the Lord. Two in distinction of substance, one in unity of Person. Sed obiicit haereticus: nescio quomodo natum doceatis ex tempore quem coaeternum patri dicitis iam fuisse. Nasci enim est velut quidam motus rei non extantis antequam nascatur, id agens beneficio nativitatis ut sit. Quo colligitur, eum qui erat nasci non potuisse, et si nasci potuit, non fuisse. But the heretic objects; "how can you teach Him to have been born in time whom you say was before coeternal with His Father? For birth is as it were a motion of a thing not in being, before it be born, bringing about this, that by benefit of birth it come into being. Whence it is concluded, that He who was in being cannot be born; if He could be born He was not in being." Ad quod respondetur ab Augustino: Fingamus, sicut plerique volunt, esse in mundo animam generalem quae sic ineffabili motu semina cuncta vivificet ut non sit concreta cum genitis; nempe cum haec in uterum passibilem materiam ad usus suos formatura pervenerit, unam facit secum esse personam eius rei, quam non eamdem constat habere substantiam; et fit, operante anima et patiente materia, ex duabus substantiis unus homo, cum anima aliud doceatur esse, aliud caro. Sicque animam nasci fatemur ex utero, quam ad uterum venientem vitam dicimus contulisse concepto. Nasci, inquam, ex matre dicitur qui ex hac sibi corpus aptavit in quo nasci posset, non quia antequam nasceretur, quantum ad se attinet, ipsa penitus non fuisset. Sic ergo, immo multo incomprehensibilius atque sublimius, natus est susceptione perfecti hominis de matre filius Dei, qui per omnipotentiam singularem omnibus genitis est causa nascendi. (To this it is replied by Augustine:) Let us imagine, as many will have it, that the universe has a general soul, which by some unspeakable motion gives life to all seeds, so as that itself is not mixed up with the things it produces. When this then passes forth into the womb to form passible matter to its own uses, it makes one with itself the person of that thing which it is clear has not the same substance. And thus, the soul being active and the matter passive, of two substances is made one man, the soul and the flesh being distinct; thus it is that our confession is, that that soul is born of the womb which in coming to the womb we say conferred life on the thing conceived. He, I say, is said to be born of His mother, who shaped to Himself a body out of her, in which He might be born; not as though before He was born, His mother might, as far as pertained to Him, not have been in being. In like manner, yea in a manner yet more incomprehensible and sublime, the Son of God was born, by taking on Him perfect manhood of his Mother. He [p. 37] who by his singular almighty power is the cause of their being born to all things that are born.
Lectio 8 17 πᾶσαι οὖν αἱ γενεαὶ ἀπὸ ἀβραὰμ ἕως δαυὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ δαυὶδ ἕως τῆς μετοικεσίας βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας βαβυλῶνος ἕως τοῦ Χριστοῦ γενεαὶ δεκατέσσαρες.
17. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
Chrysostomus super Matth: Positis generationibus ab Abraham usque ad Christum, eas in tres partes divisit per generationes quatuordecim quia ter completis quatuordecim generationibus mutatus est in Iudaeis status hominum. Ab Abraham enim usque ad David fuerunt sub iudicibus, a David usque ad transmigrationem Babylonis sub regibus, a transmigratione usque ad Christum sub pontificibus. Hoc ergo vult demonstrare: sicut semper completis quatuordecim generationibus mutatus est hominum status, sic completis quatuordecim generationibus a transmigratione ad Christum necesse est a Christo mutari similiter hominum statum; quod et factum est. Post Christum enim omnes gentes sub uno Christo iudice, rege et pontifice factae sunt; unde quando iudices, reges et pontifices Christi dignitatem praefigurabant, semper principia eorum in figura fuerunt Christi: primus iudicum Iesus Nave, primus regum David, primus pontificum Iesus filius Iosedech. Hoc in figura Christi fuisse, dubitat nemo. Pseudo-Chrys.: Having enumerated the generations from Abraham to Christ, he divides them into three divisions of fourteen generations, because three times at the end of fourteen generations the state of the people of the Jews was changed. From Abraham to David they were under Judges; from David to the carrying away into Babylon under Kings; from the carrying away to Christ under the High Priests. What he would shew then is this: like as ever at the end of fourteen generations the state of men has changed, so there being fourteen generations completed from the carrying away to Christ, it must needs be that the state of men be changed by Christ. And so since Christ all the Gentiles have been made under one Christ Judge, King, and Priest. And for that Judges, Kings, and Priests prefigured Christ's dignity, their beginnings were always in a type of Christ; the first of the Judges was Joshua the son of Nave; the first of the Kings, David; the first of the Priests, Jesus son of Josedech. That this was typical of Christ none doubts. Chrysostomus in Matth: Vel ideo in tres partes divisit omnes generationes demonstrans quod neque regimine transmutato facti sunt meliores, sed sub iudicibus, regibus, pontificibus et sacerdotibus in eisdem permanserunt malis; propter quod et captivitatem Babylonis commemorat manifestans quod neque ex hoc sunt correcti. Descensus autem in Aegyptum non meminit quia Aegyptios non timebant sicut Babylonios vel Assyrios, et quia illud erat antiquum, hoc autem recens et quia illuc non propter peccata deducti fuerant sicut in Babylonem. Chrys.: Or he divided the whole genealogy into three parts to shew that not even by the change of their government were they made better, but under Judges, Kings, High Priests, and Priests, held the same evil course. For which cause also he mentions the captivity in Babylon, shewing that neither by this were they corrected. But the going down into Egypt is not mentioned, because they were not still in terror of the Egyptians as they were of the Assyrians or Parthians; and because that was a remote, but this a recent event; and because they had not been carried thither for sin as they had to Babylon. Ambrosius super Lucam: Illud autem non praetermittendum putamus quod a David temporibus usque ad Iechoniam, cum septemdecim fuerint reges Iudaeae, quatuordecim generationes Matthaeus posuit. Oportet autem cognoscere, posse plures esse successiones, pauciores generationes; possunt enim diutius vivere aliqui et serius generare, aut certe penitus exortes generationis existere; itaque non quae regum, eadem generationum tempora. Ambrose, in Luc., c. 3: Let us not think this is to be overlooked, that though there were seventeen Kings of Judaea between David and Jeconiah, Matthew only recounts fourteen. We must observe that there [p. 38] might be many more successions to the throne than generations of men; for some may live longer and beget children later; or might be altogether without seed; thence the number of Kings and of generations would not coincide. Glossa: Vel potest dici tres reges esse praetermissos, ut superius dictum est. Gloss: Or we may say that there are three Kings overlooked, as was said above. Ambrosius super Lucam: Rursus ergo cum a Iechonia usque ad Ioseph generationes duodecim computentur, postea quatuordecim generationes descriptas esse commemoravit. Sed si diligenter advertas, hic quoque quatuordecim generationum poteris invenire rationem. Duodecim enim a Ioseph numerantur, tertiadecima est Christus; duos autem Ioakim, idest duos Iechonias fuisse historia indicat, patrem et filium. Non igitur suppressit alterum Evangelista, sed utrumque significat. Ita, addito minori Iechonia, generationes quatuordecim computantur. Ambrose: Again, from Jeconiah to Joseph are computed twelve generations; yet he afterwards calls these also fourteen. But if you look attentively, you will be able to discover the method by which fourteen are reckoned here. Twelve are reckoned including Joseph, and Christ is the thirteenth; and history declares that there were two Joakims, that is two Jeconiahs, father and son. The Evangelist has not passed over either of these, but has named them both. Thus, adding the younger Jeconiah, fourteen generations are computed. Chrysostomus super Matth: Vel unus Iechonias bis numeratur in Evangelio, semel ante transmigrationem, iterum autem post transmigrationem. Hic enim Iechonias, cum esset unus, duas habuit conditiones: fuit enim et rex ante transmigrationem, quasi rex factus a populo Dei; factus est et privatus post transmigrationem. Ideo ante transmigrationem numeratur inter reges quasi rex, post transmigrationem autem inter privatos. Pseudo-Chrys.: Or, the same Jeconiah is counted twice in the Gospel, once before the carrying away, and again after the carrying away. For this Jeconiah being one person had two different conditions; before the carrying away he was King, as being made King by the people of God; but he became a private man at the carrying away; hence he is reckoned once among the Kings before the carrying away; and after the carrying away once among private men. Augustinus de Cons. Evang: Vel ideo unus in illis progenitoribus bis numeratur, idest Iechonias, a quo facta est quaedam in extraneas gentes deflexio quoniam in Babyloniam transmigratus est. Ubi autem ordo a rectitudine flectitur ut eat in diversum, tamquam angulum facit; illud autem quod in angulo est bis numeratur. Et hic iam Christum praefigurat a circumcisione ad praeputium migraturum, et lapidem angularem futurum. Aug., de Cons. Evan, ii, 4: Or, one of Christ's forefathers is counted twice, because in him, Jeconiah to wit, there was made a passing off to strange nations since he was carried to Babylon. Wherever a series turns out of the right line to go in any other direction there is an angle made, and that part that is in the angle is reckoned twice. Thus here is a figure of Christ, who passes from the circumcision to the uncircumcision, and is made a cornerstone. Remigius: Ideo autem quatuordecim posuit generationes quia denarius significat Decalogum, quaternarius vero quatuor libros Evangelii; unde in hoc ostendit concordiam legis et Evangelii. Ideo etiam quaterdenarium numerum triplicavit, ut ostenderet quia perfectio legis, prophetiae et gratiae, in fide sanctae Trinitatis consistit. Remig.: He made fourteen generations, because the ten denotes the Decalogue, and the four the four books of the Gospel; whence this shews the agreement of the Law and the Gospel. And he put the fourteen three times over, that he might shew that the perfection of law, prophecy, and grace, consists in the faith of the Holy Trinity. Glossa: Vel in hoc numero septiformis gratia spiritus sancti significatur; hic enim numerus ex septem conficitur; quod autem geminatur significat gratiam spiritus sancti corpori et animae esse necessariam ad salutem. Sic ergo haec generatio dividitur in tres tessaradecades: prima est ab Abraham usque ad David, ita quod David ibi includitur; sed secunda a David usque ad transmigrationem, ita quod David ibi non includitur, sed transmigratio sub eo continetur; tertia est a transmigratione usque ad Christum, in qua si dicamus Iechoniam bis numeratum, transmigratio inclusa est. In prima significantur homines ante legem, in qua quosdam homines naturalis legis invenies, scilicet Abraham, Isaac et Iacob, usque ad Salomonem; in secunda significantur homines sub lege: omnes enim qui in ea inveniuntur sub lege fuerunt; in tertia homines gratiae quia terminatur ad Christum qui gratiae dator fuit, in qua etiam liberatio a captivitate Babyloniae facta est significans liberationem a captivitate per Christum factam. Gloss: Or in this number is signified the sevenfold grace of the Holy Spirit. The number is made up of seven, doubled, to shew that the grace of the Holy Spirit is needed both for soul and body to salvation. Also the genealogy is divided into three portions of fourteen thus. The first from Abraham [p. 39] to David, so as that David is included in it; the second from David to the carrying away, in which David is not included, but the carrying away is included; the third is from the carrying away to Christ, in which if we say that Jeconiah is included, then the carrying away is included. In the first are denoted the men before the Law, in which you will find some of the men of the Law of nature, such as Abraham, Isaac, and Jacob, all as far as Solomon. In the second are denoted the men under the Law; for all who are included in it were under the Law. In the third are found the men of grace; for it is finished in Christ, who was the giver of grace; and because in it was the deliverance from Babylon, signifying the deliverance from captivity that was made by Christ. Augustinus de Cons. Evang: Cum autem quaterdenas generationes tribus distinxisset articulis, non tamen eas dixit in summa, ut diceret: fiunt omnes quadraginta et duae. Unus enim in illis progenitoribus bis numeratur, scilicet Iechonias; sic ergo non quadraginta et duae, quod faciunt ter quatuordecim, sed propter unam bis numeratam quadraginta et una generationes fiunt. Matthaeus igitur, qui regiam in Christo constituerat insinuare personam, excepto Christo quadraginta homines in generationum serie numeravit. Numerus enim iste illud tempus significat quo in hoc saeculo regi nos oportet a Christo, secundum disciplinam laboriosam, quam significat illa virga ferrea de qua in Psalmis legitur: reges eos in virga ferrea. Quod autem numerus iste hanc temporalem vitam aeternamque significet, illa interim causa de proximo occurrit, quod et tempora annorum quadripartitis vicibus currunt, et mundus ipse quatuor partibus terminatur, ab oriente et occidente, Aquilone et meridie. Quadraginta autem quatuor habent decem. Porro ipsa decem ab uno usque ad quatuor progrediente numero consummantur. Aug.: After having divided the whole into three periods of fourteen generations, he does not sum them all up and say, The sum of the whole is forty and two; because one of those fathers, that is Jeconiah, is reckoned twice; so that they do not amount to forty-two, as three times fourteen does, but because one is reckoned twice over, there are only forty-one generations. Matthew therefore, whose purpose was to draw out Christ's kingly character, counts forty successions in the genealogy exclusive of Christ. This number denotes the time for which we must be governed by Christ in this world, according to that painful discipline which is signified by the iron rod of which it is written in the Psalms, "Thou shalt rule them with a rod of iron." That this number should denote this our temporal life, a reason offers at hand, in this, that the seasons of the year are four, and that the world itself is bounded by four sides, the east, the west, the north, and the south. But forty contains ten four times. Moreover, ten itself is made up by a number proceeding from one to four. Glossa: Vel denarius ad Decalogum refertur, quaternarius ad praesentem vitam quae per quatuor tempora transit; vel per decem vetus testamentum, per quatuor novum. Gloss: Or, the ten refers to the decalogue, the four to this life present, which passes through four seasons; or by the ten is meant the Old Testament, by the four the New. Remigius: Si quis autem voluerit dicere quod sunt quadraginta et duae generationes, quia non est unus Iechonias, sed duo, dicendum est quod et iste numerus congruit sanctae Ecclesiae; nascitur enim a septenario et senario: nam sexies septem quadraginta et duo faciunt. Senarius refertur ad laborem, septenarius vero ad requiem. Remig.: But if any, maintaining that it is not the same Jeconiah, but two different persons, make the number forty and two, we then shall say that the Holy Church is signified; for this number is the product of seven, and six; (for six times seven make forty-two;) the six denotes labour, and the seven rest. [p. 40]
Lectio 9 18 τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γένεσις οὕτως ἦν. μνηστευθείσης τῆς μητρὸς αὐτοῦ μαρίας τῷ ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου.
18. Now the birth of Jesus Christ was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.
Chrysostomus super Matth: Quoniam superius dixerat Iacob autem genuit Ioseph cui desponsata Maria genuit Iesum, ne aliquis audientium sic aestimaret esse nativitatem quomodo praecedentium patrum, ipse ordinem narrationis suae praecidens dicit Christi autem generatio sic erat, ac si dicat: generatio quidem eorum quos exposuimus patrum sic fuit quemadmodum retuli; Christi autem generatio non sic, sed ita erat: cum esset desponsata mater. Pseudo-Chrys.: Having said above, "And Jacob begat Joseph," to whom Mary being espoused bare Jesus; that none who heard should suppose that His birth was as that of any of the forementioned fathers, he cuts off the thread of his narrative, saying, "But Christ's generation was thus." As though he were to say, The generation of all these fathers was as I have related it; but Christ's was not so, but as follows, "His mother Mary being espoused." Chrysostomus in Matth: Quasi enim aliquid novum dicturus praemittit modum generationis dicere, ne audiens virum Mariae aestimes natum esse lege naturae. Chrys.: He announces that he is to relate the manner of the generation, shewing therein that he is about to speak some new thing; that you may not suppose when you hear mention of Mary's husband, that Christ was born by the law of nature. Remigius: Potest autem ad superiora referri hoc modo: sic erat Christi generatio sicut dixi; idest: Abraham genuit Isaac. Remig.: Yet it might be referred to the foregoing in this way, The generation of Christ was, as I have related, thus, "Abraham begat Isaac." Hieronymus: Sed quare non de simplici virgine, sed de desponsata concipitur? Primum, ut per generationem Ioseph origo Mariae monstraretur; secundo, ne lapidaretur a Iudaeis ut adultera; tertio, ut in Aegyptum fugiens haberet solatium mariti. Martyr etiam Ignatius quartam addit causam: ut partus, inquiens, eius celaretur Diabolo, dum eum putat non de virgine, sed de uxore generatum. Jerome: But why is He conceived not of a Virgin merely, but of a Virgin espoused? First, that by the descent of Joseph, Mary's family might be made known; secondly, that she might not be stoned by the Jews as an adulteress; thirdly, that in her flight into Egypt she might have the comfort of a husband. The Martyr Ignatius [margin note: vid. Ign. ad Eph. 19] adds yet a fourth reason, namely, that His birth might be hid from the Devil, looking for Him to be born of a wife and not of a virgin. Chrysostomus super Matth: Ideo autem et desponsata et domi habita: nam quemadmodum in ea quae in domo viri concipit, intelligitur conceptio naturalis, ita in ea quae extra domum concepit, est suspecta coniunctio. Pseudo-Chrys.: Therefore both espoused and yet remaining at home; for as in her who should conceive in the house of her husband, is understood natural conception; so in her who conceives before she be taken to her husband, there is suspicion of infidelity. Hieronymus contra Helvidium: Sciendum autem quod Helvidius, quidam homo turbulentus, accepta materia disputandi, blasphemare contra Dei matrem incepit; cuius prima propositio fuit: Matthaeus loquitur sic: cum esset desponsata. Ecce, inquit, habes desponsatam, non commendatam, ut dicitis; et utique non ob aliud desponsatam nisi quoniam nupturam. Jerome, Hieron. cont. Helvid. in princ.: It is to be known, that Helvidius, a certain turbulent man, having got matter of disputation, takes in hand to blaspheme against the Mother of God. His first proposition was, Matthew begins thus, "When she was espoused." Behold, he says, you have her espoused, but as ye say, not yet committed; but surely not espoused for any other reason than as being to be married. Origenes: Desponsata fuit quidem Ioseph, non tamen in concupiscentia iuncta. Mater eius, inquit, mater immaculata, mater incorrupta, mater intacta. Mater eius; cuius eius? Mater est Dei, unigeniti, domini, regis, omnium plasmatoris et redemptoris cunctorum. Origen: She was indeed espoused to Joseph, but not united in wedlock; that is to say, His mother immaculate, His mother incorrupt, [p. 41] His mother pure. His mother! Whose mother? The mother of God, of the Only-begotten, of the Lord, of the King, of the Maker of all things, and the Redeemer of all. Cyrillus ad Ioannem Antioch.: Quid enim videbit aliquis in sancta virgine praeter alias? Si Dei mater non sit, sed Christi vel domini, ut Nestorius dicit, nihil enim absurdum est etiam si voluerit quis matrem uniuscuiusque unctorum Christi nominare genitricem. Sola vero praeter illas sancta virgo et Christi genitrix intelligitur ac dicitur. Genuit enim non purum hominem, secundum vos, sed incarnatum potius, et hominem factum ex Deo patre verbum. Sed forsitan illud ais: dic mihi, putasne divinitatis mater facta est virgo? Et ad hoc quoque dicimus quia natum est ex ipsa Dei substantia eius verbum et sine principio temporis semper coexistens genitori; in novissimis autem temporibus, quoniam caro factum est, hoc est unitum carni animam habenti rationalem, natum etiam dicitur carnaliter per mulierem. Assimilatur autem quodammodo nativitati quae est secundum nos, hoc sacramentum; matres etenim terrenorum ministrant naturae coagulatam paulatim carnem perficiendam in specie humana. Immittit autem animali spiritum Deus. Sed licet sint istae solummodo terrenorum corporum matres, attamen parientes, totum animal et non partem peperisse dicuntur. Tale autem aliquid gestum percipimus in generatione Emmanuel; natum enim est ex patris substantia Dei verbum; quia vero carnem assumpsit propriam eam faciens, necessarium est confiteri quia natus est secundum carnem per mulierem. Quia igitur et Deus vere est, quomodo dubitabit quispiam sanctam virginem Dei dicere genitricem? Cyril, Epist. ad Monach. Egypt. (Ep. p. 7): What will any one see in the Blessed Virgin more than in other mothers, if she be not the mother of God, but of Christ, or the Lord, as Nestorius says? For it would not be absurd should any one please to name the mother of any anointed person, the mother of Christ. Yet she alone and more than they is called the Holy Virgin, and the mother of Christ. For she bare not a simple man as ye say, but rather the Word incarnate, and made man of God the Father. But perhaps you say, Tell me, do you think the Virgin was made the mother of His divinity? To this also we say, that the Word was born of the very substance of God Himself, and without beginning of time always coexisted with the Father. But in these last times when He was made flesh, that is united to flesh, having a rational soul, He is said to be born of a woman after the flesh. Yet is this sacrament in a manner brought out like to birth among us; for the mothers of earthly children impart to their nature that flesh that is to be perfected by degrees in the human form; but God sends the life into the animal. But though these are mothers only of the earthly bodies, yet when they bear children, they are said to bear the whole animal, and not a part of it only. Such do we see to have been done in the birth of Emmanuel; the Word of God was born of the substance of His Father; but because He took on Him flesh, making it His own, it is necessary to confess that He was born of a woman according to the flesh. Where seeing He is truly God, how shall any one doubt to call the Holy Virgin the Mother of God? Leo Papa in sermone de Nativ.: Non autem te Dei conceptus turbet, partus te non confundat auditus, quando virginitas quicquid est humani pudoris excusat. Aut quae hic verecundiae laesio, ubi iniit deitas cum amica sibi semper integritate consortium, ubi est interpres Angelus, fides pronuba, dispensatio castitas, donatio virtus, iudex conscientia, causa Deus, conceptio integritas, virginitas partus, virgo mater? Chrysologus, Serm. 148: If you are not confounded when you hear of the birth of God, let not His conception disturb you, seeing the pure virginity of the mother removes all that might shock human reverence. And what offence against our awe and reverence is there, when the Deity entered into union with purity that was always dear to Him, where an Angel is mediator, faith is bridesmaid, where chastity is the giving away, virtue the gift, conscience the judge, God the cause; where the conception is inviolateness, the birth virginity, and the mother a virgin. [ed. note: The allusions here made may be illustrated by a passage in the Ad Uxor. ii. 1, of Tertullian, who, with reference to the civil usages, speaks of "the [cont. p. 42] happiness of that Marriage, which the Church "brings about, (conciliat,)" the "Oblation" confirms, the Blessing "seals," the Angles "witness," and the Father "ratifies," In Chrysologus the Angel brings about, (interpres ost,) virtue is the oblation or bride's gift, and a pure conscience is the witness.] Cyrillus ad Ioannem Antioch.: Sed si de caelo et non ex ipsa sanctum corpus Christi factum esse diceremus, ut Valentinus, quomodo intelligeretur Dei genitrix Maria? Nomen autem matris ostendit cum subdit Maria. Cyril, Epist. ad Joan. Antioch. (Ep. p. 107): But if [p. 42] we were to say that the holy Body of Christ came down from heaven, and was not made of His mother, as Valentinus does, in what sense could Mary be the Mother of God? Gloss: The name of His Mother is added, "Mary." Beda super Lucam: Interpretatur autem Maria stella maris Hebraice, domina Syriace, quia et lucem salutis et dominum mundo edidit. Cui autem desponsata fuerit ostendit subdens Ioseph. Bede, in Luc., c. 3: Mary in interpreted, 'Star of the Sea,' after the Hebrew; 'Mistress,' after the Syriac; as she bare into the world the Light of salvation, and the Lord. [ed. note, r: their rebellion. S. Ambrose interprets it "God from my race," and "the bitterness of the sea." de Instit. Virg. 33. It is not necessary to give the origin of these various interpretations.] Gloss: And to whom she was betrothed is shewn, Joseph. Chrysostomus super Matth: Ideoque fabro lignario Maria desponsata erat, quoniam Christus Ecclesiae sponsus omnium salutem hominum operaturus erat per lignum crucis. Pseudo-Chrys.: Mary was therefore betrothed to a carpenter, because Christ the Spouse of the Church was to work the salvation of all men through the wood of the Cross. Chrysostomus in Matth: Quod autem sequitur antequam convenirent, non dicitur: antequam duceretur in domum sponsi; etenim iam intus erat. Consuetudo enim multoties veteribus erat in domo desponsatas habere, quod et nunc quoque fieri videtur, et generi Lot intus cum ipso erant. Chrys.: What follows, "Before they came together," does not mean before she was brought to the bridegroom's house, for she was already within. For it was a frequent custom among the ancients to have their betrothed wives home to their house before marriage; as we see done now also, and as the sons-in-law of Lot were with him in the house. Glossa: Sed dicitur antequam convenirent ad carnis commixtionem. Gloss: But the words denote carnal knowledge. Chrysostomus super Matth: Ut non ex compassione carnis et sanguinis nasceretur, qui ideo natus est ut carnis et sanguinis solveret passionem. Pseudo-Chrys.: That He should not be born of passion, of flesh and blood, who was therefore born that He might take away all passion of flesh and blood. Augustinus de Nupt. et Concup.: Nuptialis etiam concubitus ibi non fuit quia in carne peccati fieri non poterat sine ulla carnis concupiscentia quae accidit ex peccato, sine qua concipi voluit qui futurus erat sine peccato, ut hinc etiam doceret omnem quae de concubitu nascitur, carnem esse peccati; quandoquidem sola, quae non inde nata est, non fuit caro peccati. Aug., de Nupt. et Concup., i, 12: There was no carnal knowledge in this wedlock, because in sinful flesh this could not be without carnal desire which came of sin, and which He would be without, who was to be without sin; and that hence He might teach us that all flesh which is born of sexual union is sinful flesh, seeing that Flesh alone was without sin, which was not so born. Augustinus in sermone 6 de Nativ.: Nascitur etiam ab intacta femina Christus quia fas non erat ut virtus per voluptatem, castitas per luxuriam, per corruptionem incorruptio nasceretur. Nec poterat nisi novo ordine adventare de caelo qui vetustum mortis destruere veniebat imperium. Regnum igitur tenuit virginitatis quae regem genuit castitatis. Ideo etiam dominus noster virgineum sibi requisivit hospitium habitandi, ut nobis ostenderet Deum in casto corpore portari debere. Ergo qui scripsit lapideas tabulas sine stylo ferreo, ipse gravidavit Mariam spiritu sancto; unde dicitur inventa est in utero habens de spiritu sancto. Pseudo-Aug., in App. 122 et. al.: Christ was also born of a pure virgin, because it was not holy that virtue should be born of pleasure, chastity of self-indulgence, incorruption of corruption. Nor could He come from heaven but after some new manner, who came to destroy the ancient empire of death. Therefore she received the crown of virginity who bare the King of chastity. Farther, our Lord sought out for Himself a virgin abode, wherein to be received, that He might shew us that God ought to be borne in a chaste body. Therefore He that wrote on tables of stone without an iron pen, the same wrought in Mary by the Holy [p. 43] Spirit; "She was found with child of the Holy Ghost." Hieronymus: Non ab alio inventa est nisi a Ioseph, qui pene licentia maritali omnia noverat. Jerome: And found by none other than by Joseph, who knew all, as being her espoused husband. Chrysostomus super Matth: Nam, sicut historia non incredibilis docet, quando gesta sunt quae refert Lucas, Ioseph absens erat; nec enim conveniens est putare praesente Ioseph introisse Angelum ad Mariam et dixisse quae dixit, et Mariam respondisse quaecumque respondit. Et si credamus Angelum potuisse intrare ad eam et loqui, plane tamen Mariam abiisse in montana et mansisse cum Elisabeth mensibus tribus possibile non fuit praesente Ioseph, quia necesse erat ut absentationis eius et mansionis diutinae requireret causas. Postquam autem rediit peregre post tot menses, invenit eam gravidam manifeste. Pseudo-Chrys.: For, as a not incredible account relates, Joseph was absent when the things were done which Luke writes. For it is not easy to suppose that the Angel came to Mary and said those words, and Mary made her answer when Joseph was present. And even if we suppose thus much to have been possible, yet it could not be that she should have gone into the hill country, and abode there three months when Joseph was present, because he must needs have enquired the causes of her departure and long stay. And so when after so many months he returned from abroad, he found her manifestly with child. Chrysostomus in Matth: Proprie autem dicit inventa est, quod de non excogitatis dici consuetum est. Ne autem molestes Evangelistam interrogando qualiter sit natus ex virgine, breviter expedivit se dicens de spiritu sancto; quasi dicat: spiritus sanctus est qui est hoc miraculum operatus. Neque enim Gabriel neque Matthaeus amplius dicere potuerunt. Chrys.: He says exactly "was found," for so we use to say of things not thought of. And that you should not molest the Evangelist by asking in what way was this birth of a virgin, he clears himself shortly, saying, "Of the Holy Ghost." As much as to say, it was the Holy Ghost that wrought this miracle. For neither Gabriel nor Matthew could say any futher. Glossa: Hoc ergo quod dicitur est ex spiritu sancto, Evangelista ex parte sua adduxit, ut cum diceretur habere in utero, omnis mala removeretur suspicio a mentibus audientium. Gloss., ap Anselm: Therefore the words, "Is of the Holy Ghost," were set down by the Evangelist, to the end, that when it was said that she was with child, all wrong suspicion should be removed from the minds of the hearers. Augustinus in sermone de Trin.: Non autem, sicut quidam sceleratissime opinantur, spiritum sanctum dicimus fuisse pro semine, sed potentia ac virtute creatoris dicimus operatum. Pseudo-Aug. , Serm. 236 in App.: But not, as some impiously think, are we to suppose, that the Holy Spirit was as seed, but we say that He wrought with the power and might of a Creator. [ed. note: And thus S. Hilary speaks of the sementiva ineuntis Spiritus "efficacia." de Trin. ii, 26] Ambrosius de spiritu sancto: Quod enim ex aliquo est, aut ex substantia est aut ex potestate eius est: ex substantia, sicut filius qui a patre; ex potestate, sicut ex Deo omnia, quomodo et in utero habuit Maria ex spiritu sancto. Ambrose, De Spir. Sanct., ii, 5: That which is of any thing is either of the substance or the power of that thing; of the substance, as the Son who is of the Father; of the power, as all things are of God, even as Mary was with Child of the Holy Spirit. Augustinus Ench. ad Laurentium: Profecto autem iste modus quo natus est Christus de spiritu sancto insinuat nobis gratiam Dei, qua homo nullis praecedentibus meritis, in ipso exordio naturae suae quo esse coepit, verbo Dei copularetur in tantam personae unitatem ut idem ipse esset filius Dei. Sed cum illam creaturam quam virgo concepit et peperit, quamvis ad solam personam filii pertinentem tota Trinitas fecerit (neque enim separabilia sunt opera Trinitatis), cur in ea facienda solus spiritus sanctus nominatus est? An et quando unus trium in aliquo opere nominatur, universa operari Trinitas intelligitur? Aug., Enchir. c. 40: Furthermore, this manner in which Christ was born of the Holy Spirit suggests to us the grace of God, by which man without any previous merits, in the very beginning of his nature, was united with the Word of God into so great unity of person, that he was also made son of God. [margin note: Aug., Enchir. c. 38] But inasmuch as the whole Trinity wrought to make this creature which was conceived of the Virgin, though pertaining only to the person of the Son, (for the works of the Trinity are indivisible,) why is [p. 44] the Holy Spirit only named in this work? Must we always, when one of the Three is named in any work, understand that the whole Trinity worked in that? Hieronymus contra Helvidium: Sed inquit Helvidius: neque de non conventuris Evangelista dixisset priusquam convenirent, quia nemo de non pransuro dicit: antequam pranderet; quasi si quis diceret: antequam in portu pranderem ad Africam navigavi, non posset stare sententia nisi ei in portu prandendum sit quandoque; aut non potius sit intelligendum sic quod ante, licet saepe et sequentia indicet, tamen nonnumquam ea tantum quae prius cogitabantur ostendit; nec necesse sit ut cogitata fiant cum ideo aliud intervenerit ne ea quae cogitata sunt fierent. Jerome, Hieron. Cont. Helvid. in princip.: But says Helvidius; Neither would the Evangelist have said, "Before they came together," if they were not to come together afterwards; as none would say, Before dinner, where there was to be no dinner. As if one should say, Before I dined in harbour, I set sail for Africa, would this have no meaning in it, unless he were at some times or other to dine in the harbour? Surely we must either understand it thus, - that "before," though it often implies something to follow, yet often is said of things that follow only in thought; and it is not necessary that the things so thought of should take place, for that something else has happened to prevent them from taking place. Hieronymus: Non ergo sequitur ut postea convenerint, sed Scriptura quod factum non sit ostendit. Jerome: Therefore it by no means follows that they did come together afterwards; Scripture however shews not what did happen. Remigius: Vel hoc verbum conveniendi, non ipsum concubitum, sed tempus significat nuptiarum, idest quando ea quae fuerat sponsa incipit esse uxor. Est enim sensus antequam convenirent, idest antequam rite solemnia nuptiarum celebrarent. Remig.: Or the word "come together" may not mean carnal knowledge, but may refer to the time of the nuptials, when she who was betrothed begins to be wife. Thus, "before they came together," may mean before they solemnly celebrated the nuptial rites. Augustinus de Cons. Evang: Hoc quemadmodum factum sit, quod hic praetermisit, Lucas exponit post commemoratum conceptum Ioannis ita enarrans: in mense autem sexto missus est Angelus; et infra: spiritus sanctus superveniet in te. Hoc ergo est quod Matthaeus commemoravit dicens inventa est in utero habens de spiritu sancto. Nec contrarium est, quia Lucas exposuit quod Matthaeus praetermisit; sicut non est contrarium, quia Matthaeus deinceps continet quod Lucas praetermisit. Sequitur enim Ioseph autem vir eius cum esset iustus, usque ad eum locum ubi scriptum est de magis quod per aliam viam reversi sunt in regionem suam. Si quis autem velit unam narrationem ex omnibus quae de Christi nativitate dicuntur ab alterutro, si haec praetermittuntur, ordinare sic potest: Christi generatio sic erat: fuit in diebus Herodis usque ibi: mansit autem Maria cum illa quasi mensibus tribus, et reversa est in domum suam. Et tunc addendum est quod hic dicitur: et inventa est in utero habens de spiritu sancto. Aug., de Cons. Evan., ii, 5: How this was done Matthew omits to write, but Luke relates after the conception of John, "In the sixth month the Angel was sent;" and again, "The Holy Ghost shall come upon thee." This is what Matthew relates in these words, "She was found with child of the Holy Ghost." And it is no contradiction that Luke has described what Matthew omits; or again that Matthew relates what Luke has omitted; that namely which follows, from "Now Joseph her husband being a just man," to that place where it is said of the Magi, that "They returned into their own country another way." If one desired to digest into one narrative the two accounts of Christ's birth, he would arrange thus; beginning with Matthew's words, "Now the birth of Christ was on this wise;" then taking up with Luke, from "There was in the days of Herod," [Luke 1:5] to, "Mary abode with her three months," and "returned to her house;" then taking up again Matthew, add, "She was found with child of the Holy Ghost." [Matt 1:10] [p. 45]
Lectio 10 19 ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν.
19. Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.
Chrysostomus in Matth: Cum dixisset Evangelista quod ex spiritu sancto et sine concubitu inventa est in utero habens, ne suspectum habeas Christi discipulum quasi grandia de suo magistro fingentem, introducit Ioseph per ea quae passus est, ad fidem quae dicta sunt conferentem; unde dicit Ioseph autem vir eius cum esset iustus. Chrys.: The Evangelist having said that she was found with child of the Holy Ghost, and without knowledge of man, that you should not herein suspect Christ's disciple of inventing wonders in honour of his Master, brings forward Joseph confirming the history by his own share in it; "Now Joseph her husband, being a just man." Augustinus in Serm. 14 de Nativ.: Intelligens enim Ioseph Mariae uterum gravidari, turbatur quod Mariam quam de templo domini acceperat et nondum cognoverat gravidam sentiebat; secumque aestuabat disputans et dicens: quid faciam? Prodo aut taceo? Si prodidero, adulterio non consentio, sed vitium crudelitatis incurro quia secundum Moysi sententiam lapidandam eam esse cognosco. Si tacuero, malo consentio et cum adulteris portionem meam pono. Quoniam ergo tacere malum est, adulterium prodere peius est, dimittam eam a coniugio. Pseudo-Aug., Serm. in App. s. 195: Joseph, understanding that Mary was with child, is perplexed that it should be thus with her whom he had received from the temple of the Lord, and had not yet known, and resolved within himself, saying, What shall I do? Shall I proclaim it, or shall I overlook it? If I proclaim it, I am indeed not consenting to the adultery; but I am running into the guilt of cruelty, for by Moses' law she must be stoned. If I overlook it, I am consenting to the crime, and take my portion with the adulterers. Since then it is an evil to overlook the things, and worse to proclaim the adultery, I will put her away from being my wife. Ambrosius super Lucam: Pulchre autem docuit sanctus Matthaeus quid facere debeat iustus qui opprobrium coniugis deprehenderit, ut incruentum ab homicidio, castum ab adulterio praestare se debeat. Et ideo dicit cum esset iustus. Ubique ergo in Ioseph iusti gratia et persona servatur ut testis ornetur; lingua enim iusti loquitur iudicium veritatis. Ambrose, in Luc., ii, 5: St. Matthew has beautifully taught how a righteous man ought to act, who has detected his wife's disgrace; so as at once to keep himself guiltless of her blood, and yet pure from her defilements; therefore it is he says, "Being a just man." Thus is preserved throughout in Joseph the gracious character of a righteous man, that his testimony may be the more approved; for, the tongue of the just speaketh the judgment of truth. Hieronymus: Sed quomodo Ioseph, cum crimen celet uxoris, iustus describitur? In lege enim praeceptum est non solum reos, sed conscios criminis obnoxios esse peccato. Jerome: But how is Joseph thus called, "just," when he is ready to hide his wife's sin? For the Law enacts, that not only the doers of evil, but they who are privy to any evil done, shall be held to be guilty. Chrysostomus in Matth: Sed sciendum quod iustum hic virtuosum in omnibus dicit. Est enim iustitia specialis quaedam, ut avaritiam non habere, et altera universalis virtus; et sic nomine iustitiae maxime utitur Scriptura. Iustus igitur existens, idest benignus et mitis, voluit occulte dimittere eam, quae non solum traductioni, sed etiam poenae secundum legem obnoxia videbatur. Sed Ioseph utrumque remisit quasi supra legem vivens. Sicut enim sol antequam radios monstret mundum clarificat, sic et Christus antequam nasceretur multa signa perfectae virtutis apparere fecit. Chrys.: But it should be known, that "just" here is used to denote one who is in all things virtuous. For there is a particular justice, namely, the being free from covetousness; and another universal virtue, in which sense Scripture generally uses the word justice. Therefore being "just," that is, kind, merciful, he "was minded to put away privily" her who according to the Law was liable not only to dismissal, but to death. But Joseph remitted both, as though living above the Law. For as the sun lightens up the world, [p. 46] before he shews his rays, so Christ before He was born caused many wonders to be seen. Augustinus de Verb. Dom: Vel aliter: si solus nosti quia aliquis peccaverit in te, eum vis coram hominibus arguere, non es corrector sed proditor. Unde vir iustus Ioseph tanto flagitio quod de uxore fuerat suspicatus, magna benignitate pepercit. Aestuabat utique certa adulterii suspicio; et tamen, quia ipse solus sciebat, noluit eam divulgare sed occulte dimittere, volens prodesse peccanti, non punire peccantem. Aug.: Otherwise; if you alone have knowledge of a sin that any has committed against you, and desire to accuse him thereof before men, you do not herein correct, but rather betray him. But Joseph, "being a just man," with great mercy spared his wife, in this great crime of which he suspected her. The seeming certainty of her unchastity tormented him, and yet because he alone knew of it, he was willing not to publish it, but to send her away privily; seeking rather the benefit than the punishment of the sinner. Hieronymus: Vel hoc testimonium Mariae est quod Ioseph sciens illius castitatem et admirans quod evenerat, celat silentio cuius mysterium nesciebat. Jerome: Or this may be considered a testimony to Mary, that Joseph, confident in her purity, and wondering at what had happened, covered in silence that mystery which he could not explain. Remigius: Videbat enim gravidam quam noverat castam; et quia legerat: egredietur virga de radice Iesse, unde novit Mariam duxisse originem et legerat etiam: ecce virgo concipiet, non diffidebat hanc prophetiam in ea esse implendam. Rabanus: He beheld her to be with child, whom he knew to be chaste; and because he had read, "There shall come a Rod out of the stem of Jesse," of which he knew that Mary was come [ed. note: Jerome in loc. Ambros. de Spir. S. ii. 5. and Pseudo-Augustine (t. vi. p. 570.) so apply these words, considering Christ the 'Branch' or flower (flos) which is spoken of in the clause following. Cyril Alex. et Theod. in loc. explain it of Christ.], and had also read, "Behold, a virgin shall conceive," he did not doubt that this prophecy should be fulfilled in her. Origenes: Sed si suspicionem in ea non habebat, quomodo iustus erat ut immaculatam dimitteret? Ideo ergo dimittere volebat quoniam magnum sacramentum in ea esse cognoscebat cui approximare se indignum aestimabat. Origen: But if he had no suspicion of her, how could he be a just man, and yet seek to put her away, being immaculate? He sought to put her away, because he saw in her a great sacrament, to approach which he thought himself unworthy. Glossa: Vel cum vellet eam dimittere iustus erat; cum occulte, pius notatur, eam ab infamia defendens. Et hoc est: cum esset iustus voluit dimittere eam; cum nollet eam traducere in publicum, idest diffamare, voluit hoc facere occulte. Gloss, ap Anselm: Or, in seeking to put her away, he was just; in that he sought it privily, is shewn his mercy, defending her from disgrace; "Being a just man, he was minded to put her away;" and being unwilling to expose her in public, and so to disgrace her, he sought to do it privily. Ambrosius super Lucam: Nemo autem quam non accepit, dimittit; et ideo quam volebat dimittere, fatebatur acceptam. Ambrose, in Luc., ii, 1: But as no one puts away what he has not received; in that he was minded to put her away, he admits to have received her. Glossa: Vel cum nollet eam traducere in domum suam ad cohabitationem assiduam voluit occulte dimittere eam, idest tempus nuptiarum mutare; vera enim virtus est cum nec pietas sine iustitia nec sine pietate servatur iustitia, quae separatae ab invicem dilabuntur. Vel iustus erat per fidem, qua credebat Christum de virgine nasciturum; unde voluit se humiliare ante tantam gratiam. Gloss, part ap. Anselm, part in Ordinaria: Or, being unwilling to bring her home to his house to live with him for ever, "he was minded to put her away privily;" that is, to change the time of their marriage. For that is true virtue, when neither mercy is observed without justice, nor justice without mercy; both which vanish when severed one from the other. Or he was just because of his faith, in that [p. 47] he believed that Christ should be born of a virgin; wherefore he wished to humble himself before so great a favour.
Lectio 11 20 ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος κυρίου κατ' ὄναρ ἐφάνη αὐτῷ λέγων, ἰωσὴφ υἱὸς δαυίδ, μὴ φοβηθῇς παραλαβεῖν μαρίαν τὴν γυναῖκά σου, τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου:
20. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
Remigius: Quia, sicut dictum est, cogitabat Ioseph occulte Mariam dimittere, hoc autem si fecisset perpauci essent qui non magis suspicarentur eam esse meretricem quam virginem, idcirco repente consilium Ioseph divino mutatum est consilio; unde dicitur: haec autem eo cogitante. Remig.: Because Joseph was minded, as has been said, to put Mary away privily, which if he had done, there would have been few who would not rather have thought her a harlot than a virgin, therefore this purpose of Joseph was changed by Divine revelation, whence it is said, "While he thought on these things." Glossa: In quo notatur animus sapientis, qui nihil temere vult incipere. Gloss., ap Anselm: In this is to be noted the wise soul that desires to undertake nothing rashly. Chrysostomus in Matth: Notatur etiam mansuetudo Ioseph quia nulli enarravit suam suspicionem, neque ei quae suspecta erat; sed in se cogitabat. Chrys.: Also observe the mercifulness of Joseph, that he imparted his suspicions to none, not even to her whom he suspected, but kept them within himself. Augustinus in Serm. 14 de Nativ.: Sed Ioseph ista cogitante, non timeat Maria David filia, quoniam sicut David veniam contulit sermo propheticus, sic Mariam liberat Angelus salvatoris. Ecce enim iterum virginis ille paranymphus Gabriel advenit; unde sequitur ecce Angelus domini apparuit Ioseph. Pseudo-Aug., Serm. in App. 195: Yet though Joseph think on these things, let not Mary the daughter of David be troubled; as the word of the Prophet brought pardon to David, so the Angel of the Saviour delivers Mary. Behold, again appears Gabriel the bridesman of this Virgin; as it follows, "Behold the Angel of the Lord appeared to Joseph." Glossa: Hoc igitur verbo apparuit significatur potestas apparentis, qui quando vult et quomodo, exhibet se videndum. Ambrose: In this word "appeared" is conveyed the power of Him that did appear, allowing Himself to be seen where and how He pleases. Rabanus: Quomodo autem Angelus Ioseph apparuerit, demonstratur cum dicitur in somnis, idest quomodo Iacob scalam vidit per imaginationem quamdam oculis cordis ostensam. Raban.: How the Angel appeared to Joseph is declared in the words, "In his sleep;" that is, as Jacob saw the ladder offered by a kind of imagining to the eyes of his heart. Chrysostomus in Matth: Ideo autem non apparuit manifeste Ioseph sicut pastoribus quia valde fidelis erat; pastores autem indigebant quasi rudes. Virgo autem indiguit quasi primo de maximis instruenda. Similiter etiam Zacharias indiguit ante conceptionem prolis mirabili visione. Chrys.: He did not appear so openly to Joseph as to the Shepherds, because he was faithful; the shepherds needed it, because they were ignorant. The Virgin also needed it, as she had first to be instructed in these mighty wonders. In like manner Zacharias needed the wonderful vision before the conception of his son. Glossa: Apparens Angelus nomen exprimit, genus commemorat et timorem excludit dicens: Ioseph fili David. Ioseph, eum ex nomine quasi notum et familiarem sibi ostendit. Gloss., part Int., part Anselm: The Angel appearing calls him by name, and adds his descent, in order to banish fear, "Joseph, son of David;" Joseph, as though he were known to him by name and his familiar friend. Chrysostomus super Matth: Filium David eum nominans, voluit eum adducere in memoriam promissionis Dei ad David, ut de semine eius Christus nasceretur. Pseudo-Chrys.: By addressing him as son of David, he sought to recall to his memory the promise of God to David, that of [p. 48] his seed should Christ be born. Chrysostomus in Matth: Dicens autem noli timere, monstrat eum iam timere ne offenderet Deum quasi adulteram habens; alias neque cogitasset eam expellere. Chrys.: But by saying, "Be not afraid," he shews him to be in fear that he had offended God, by having an adulteress; for only as such would he have ever thought of putting her away. Severianus: Sponsus etiam ne timeat admonetur quia pius animus, dum compatitur, plus pavescit, ac si dicat: hic non est mortis causa, sed vitae, quia quae vitam parturit non meretur occidi. Chrysologus: As her betrothed husband also he is admonished not to be afraid; for the mind that compassionates has most fear; as though he were to say, Here is no cause of death, but of life; she that brings forth life, does not deserve death. Chrysostomus super Matth: Dicens etiam ne timeas, cognitionem se cordis eius ostendere voluit, ut per hoc futurorum bonorum, quae de Christo erat dicturus, faceret fidem. Pseudo-Chrys.: Also by the words, "Fear not," he desired to shew that he knew the heart; that by this he might have the more faith in those good things to come, which he was about to speak concerning Christ. Ambrosius super Lucam: Non autem te moveat quod eam coniugem vocat; non enim virginitatis ereptio, sed coniugii testificatio, nuptiarum celebratio declaratur. Ambrose, in Luc., ii, 5: Be not troubled that he calls her his wife; for she is not herein robbed of her virginity, but her wedlock is witnessed to, and the celebration of her marriage is declared. Hieronymus contra Helvidium: Non tamen est putandum quod ex eo quod uxor est appellata, sponsa esse desierit, cum hanc esse consuetudinem Scripturae noverimus, quod sponsos viros, et sponsas appellet uxores sicut Deuteronomii testimonio approbatur: si quis (inquit) invenerit virginem desponsatam viro in campo, et vim faciens dormierit cum ea, moriatur, quia humiliavit uxorem proximi sui. Jerome: But we are not to think that she ceased to be betrothed, because she is here called wife, since we know that this is the Scripture manner to call the man and woman, when espoused, husband and wife; and this is confirmed by that text in Deuteronomy, "If one finds a virgin that is betrothed to a man in the field, and offer violence to her, and lie with her, he shall die, because he hath humbled his neighbour's wife." [Deut 22:25] Chrysostomus in Matth: Dicit autem noli timere accipere, idest domi retinere; iam enim mente dimissa erat. Chrys.: He says, "Fear not to take unto thee;" that is, to keep at home; for in thought she was already dismissed. Rabanus: Vel noli timere accipere eam nuptiali conventu et assidua cohabitatione. Raban.: Or, "to take her," that is, in marriage union and continual converse. Chrysostomus super Matth: Propter tres autem causas apparuit Angelus Ioseph hoc dicens ei. Primo, ne iustus homo ignorans faceret rem iniustam ex proposito iusto. Deinde propter honorem ipsius matris; nam si dimissa fuisset, apud infideles turpi suspicione carere non poterat. Tertio, ut intelligens Ioseph sanctam conceptionem, diligentius se custodiret ab illa quam prius. Ideo tamen non ante conceptionem virginis venit ad Ioseph, ut nec cogitaret haec quae cogitavit nec pateretur quae passus est Zacharias culpam infidelitatis incurrens de conceptione coniugis iam longaevae; incredibilior enim erat res virginem posse concipere quam anum. Pseudo-Chrys.: There were three reasons why the Angel appeared to Joseph with this message. First, that a just man might not be led into an unjust action, with just intentions. Secondly, for the honour of the mother herself, for had she been put away, she could not have been free from evil suspicion among the unbelievers. Thirdly, that Joseph, understanding the holy conception, might keep himself from her with more care than before. He did not appear to Joseph before the conception, that he should not think those things that Zacharias thought, nor suffer what he suffered in falling into the sin of unbelief concerning the conception of his wife in her old age. For it was yet more incredible that a virgin should conceive, than that a woman past the age should conceive. Chrysostomus in Matth: Vel ideo turbato iam Ioseph Angelus venit ut appareat Ioseph sapientia, et ut hoc ipsum fieret ei eorum quae dicebantur demonstratio. Dum enim audit ab Angelo quae intra se cogitaverat, indubitabile signum erat quod a Deo mitteretur, cuius solius est scire cordis secreta. Sermo etiam Evangelistae insuspicabilis fit, demonstrans Ioseph passum quod probabile est virum pati. Virgo etiam omnem malam suspicionem effugit, ex hoc quod vir qui zelotypiam passus est, eam suscepit et post conceptionem servavit. Ideo autem virgo Ioseph haec quae Angelus nuntiarat, non dixit, quia non aestimabat sibi credi a sponso et maxime iam in suspicionem adducto. Virgini autem ante conceptionem annuntiat Angelus, ne si post conceptionem differret, in angustia esset. Oportebat autem extra turbationem esse illam matrem quae omnium conditorem recepit. Non solum autem Angelus ab iniqua commixtione virginem excusat, sed et supra naturam concepisse demonstrat, non solum timorem auferens, sed et laetitiam addens; unde subdit quod enim in ea natum est, de spiritu sancto est. Chrys.: Or, The Angel appeared to Joseph when he was in this perplexity, that his wisdom might be apparent to Joseph, and that this [p. 49] might be a proof to him of those things that he spoke. For when he heard out of the mouth of the Angel those very things that he thought within himself, this was an undoubted proof, that he was a messenger from God, who alone knows the secrets of the heart. Also the account of the Evangelist is beyond suspicion, as he describes Joseph feeling all that a husband was likely to feel. The Virgin also by this was more removed from suspicion, in that her husband had felt jealousy, yet took her home, and kept her with him after her conception. She had not told Joseph the things that the Angel had said to her, because she did not suppose that she should be believed by her husband, especially as he had begun to have suspicions concerning her. But to the Virgin the Angel announced her conception before it took place, lest if he should defer it till afterwards she should be in straits. And it behoved that Mother who was to receive the Maker of all things to be kept free from all trouble. Not only does the Angel vindicate the Virgin from all impurity, but shews that the conception was supernatural, not removing his fears only, but adding matter of joy; saying, "That which is born in her is of the Holy Spirit." Glossa: Aliud est nasci in ea, et aliud ab ea: nasci ab ea, est prodire in lucem; nasci in ea est idem quod concipi. Vel secundum praesentiam Angeli quam habet ex Deo, cui futurum quasi praeteritum est, natum dicitur. Gloss. ord: To be "born in her," and "born of her," are two different things; to be born of her is to come into the world; to be born in her, is the same as to be conceived. Or the word, "born," is used according to the foreknowledge of the Angel which he has of God, to whom the future is as the past. Augustinus de quaest. Nov. et Vet. Testam: Sed si de spiritu sancto natus est Christus, cur dictum est: sapientia aedificavit sibi domum? Domus ista gemina ratione debet intelligi. Primum enim domus Christi Ecclesia est, quam aedificavit sibi sanguine suo; deinde potest et corpus eius dici domus eius, sicut dicitur templum eius. Factum autem spiritus sancti, factum filii Dei est, propter naturae et voluntatis unitatem; sive enim pater faciat sive filius sive spiritus sanctus, Trinitas est quae operatur; et quidquid tres fecerint, Dei unius est. Pseudo-Aug., Hil. Quaest. N. et V. Test. q. 52: But if Christ was born by the agency of the Holy Ghost, how is that said, "Wisdom hath built herself an house?" [Prov 9:1] That house may be taken in two meanings. First, the house of Christ is the Church, which He built with His own blood; and secondly, His body may be called His house, as it is called His temple. But the work of the Holy Spirit, is also the work of the Son of God, because of the unity of their nature and their will; for whether it be the Father, or the Son, or the Holy Spirit, that doeth it, it is the Trinity that works, and what the Three do, is of One God. Augustinus Enchir: Numquid tamen ideo dicturi sumus patrem hominis Christi esse spiritum sanctum, ut Deus pater verbum genuerit, spiritus sanctus hominem? Quod ita absurdum est, ut nullae fideles aures id valeant sustinere. Quomodo ergo dicimus Christum natum de spiritu sancto, si non eum genuit spiritus sanctus? An quia fecit eum? Inquantum enim homo est, factus est, sicut apostolus dicit: factus ex semine David, secundum carnem. Neque enim quia mundum istum fecit Deus, dici eum fas est Dei filium aut natum ex Deo, sed factum vel creatum vel conditum. Hic autem, cum confiteamur eum natum de spiritu sancto et Maria virgine, quomodo non sit filius spiritus sancti, et sit filius Mariae virginis? Non ergo concedendum est quicquid de aliqua re nascitur, continuo eiusdem rei filium nuncupandum. Ut enim omittam aliter de homine nasci filium, aliter capillum, pediculum et lumbricum, quorum nihil est filius, certe homines qui nascuntur ex aqua et spiritu, non aquae filios recte eos dixerit quispiam, sed Dei patris, et matris Ecclesiae. Sic ergo de spiritu sancto natus est et filius Dei patris est, non spiritus sancti. Aug., Enchir., 38: But shall we therefore say that the Holy Spirit is the Father of the man Christ, that as God the Father begot the Word, so the Holy Spirit begot the man? This is such an absurdity, that the ears of the faithful cannot bear it. [p. 50] How then do we say that Christ was born by the Holy Spirit, if the Holy Spirit did not beget Him? Did He create Him? For so far as He is man He was created, as the Apostle speaks; "He was made of the seed of David according to the flesh." [Rom 1:3] For though God made the world, yet is it not right to say that it is the Son of God, or born by Him, but that it was made, or created, or formed by Him. But seeing that we confess Christ to have been born by the Holy Spirit, and of the Virgin Mary, how is He not the Son of the Holy Spirit, and is the Son of the Virgin? It does not follow, that whatever is born by any thing, is therefore to be called the son of that thing; for, not to say that of man is born in one sense a son, in another a hair, or vermin, or a worm, none of which are his son, certainly those that are born of water and the Spirit none would call sons of water; but sons of God their Father, and their Mother the Church. Thus Christ was born of the Holy Spirit, and yet is the Son of God the Father, not of the Holy Spirit.
Lectio 12 21 τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν.
21. And she shall bring forth a Son, and thou shalt call His name Jesus: for He shall save His people from their sins.
Chrysostomus in Matth: Quia hoc quod Angelus ad Ioseph dixerat supra humanam cogitationem et legem naturae erat, non solum ex praeteritorum revelatione confirmat quae dixerat, sed etiam ex futuris, dicens pariet autem filium. Chrys.: What the Angel thus told Joseph, was beyond human thought, and the law of nature, therefore he confirms his speech not only be revealing to him what was past, but also what was to come; "She shall bring forth a Son." Glossa: Ut enim non videretur Ioseph amplius coniugio non esse necessarius cum conceptio esset facta sine eius auxilio, ostendit quod quamvis non sit necessarius conceptui, tamen utilis est procurationi quia ipsa pariet filium, et tunc matri et filio erit necessarius: matri, ut ab infamia defendat, filio, ut eum nutriat et circumcidat; quae circumcisio notatur ubi dicit et vocabis nomen eius Iesum. In circumcisione enim solet dari nomen. Gloss., ap Anselm: That Joseph should not suppose that he was no longer needed in this wedlock, seeing the conception had taken place without his intervention, the Angel declares to him, that though there had been no need of him in the conception, yet there was need of his guardianship; for the Virgin should bear a Son, and then he would be necessary both to the Mother and her Son; to the Mother to screen her from disgrace, to the Son to bring Him up and to circumcise Him. The circumcision is meant when he says, "And thou shalt call His name Jesus;" for it was usual to give the name in circumcision. Chrysostomus super Matth: Non autem dixit: pariet tibi filium sicut ad Zachariam: ecce Elisabeth uxor tua pariet tibi filium; quia mulier quae ex viro concipit, marito suo filium parit, quia magis ex illo est quam de ipsa; haec autem quae non de viro conceperat, non viro filium peperit, sed sibi tantummodo. Pseudo-Chrys.: He said not, "Shall bear thee a Son," as to Zacharias, "Behold, Elisabeth thy wife shall bear thee a son." For the woman who conceives of her husband, [p. 51] bears the son to her husband, because he is more of him than of herself; but she who had not conceived of man, did not bear the Son to her husband, but to herself. Chrysostomus in Matth: Vel indeterminate hoc posuit ut ostendat quod eum peperit orbi terrarum universo. Chrys.: Or, he left it unappropriated, to shew that she bare Him to the whole world. Rabanus: Dicit autem vocabis nomen, et non imponens, quia ab aeterno impositum est. Raban.: "Thou shalt call His name," he says, and not, "shalt give Him a name," for His name had been given from all eternity. Chrysostomus in Matth: Hinc autem ostendit admirabilem esse partum, quia Deus est qui nomen desuper per Angelum mittit, nec nomen quodcumque, sed quod est infinitorum bonorum thesaurus. Ideoque interpretatur illud Angelus, bonam substituens spem, et ex hoc ad credendum quod dicebatur inducit. Facilius namque sollicitamur ad prospera et promptius fidem accommodamus secundis. Chrys.: This further shews that this birth should be wonderful, because it is God that sends down His name from above by His Angel; and that not any name, but one which is a treasure of infinite good. Therefore also the Angel interprets it, suggesting good hope, and by this induces him to believe what was spoken. For we lean more easily to prosperous things, and yield our belief more readily to good fortune. Hieronymus: Iesus enim Hebraeo sermone salvator dicitur. Etymologiam ergo nominis significat dicens ipse enim salvum faciet populum suum a peccatis eorum. Jerome: Jesus is a Hebrew word, meaning Saviour. He points to the etymology of the name, saying, "For He shall save His people from this sins." Remigius: Ostendit enim eumdem totius mundi salvatorem, et nostrae salutis auctorem. Salvat quidem non incredulos, sed populum suum, hoc est in se credentes salvat non tam a visibilibus hostibus quam potius invisibilibus; hoc est, a peccatis salvat non armis pugnando sed peccata relaxando. Remig.: He shews the same man to be the Saviour of the whole world, and the Author of our salvation. He saves indeed not the unbelieving, but His people; that is, He saves those that believe on Him, not so much from visible as from invisible enemies; that is, from their sins, not by fighting with arms, but by remitting their sins. Severianus: Veniant et audiant qui requirunt: quis est quem Maria genuit? Ipse enim salvum faciet populum suum, non alterius salvum faciet populum. Unde? A peccatis eorum. Esse Deum qui peccata donat si Christianis non credis, crede infidelibus, vel Iudaeis dicentibus: nemo potest peccata dimittere nisi solus Deus. Chrysologus: Let them approach to hear this, who ask, Who is He that Mary bare? "He shall save His people;" not any other man's people; from what? "from their sins." That it is God that forgives sins, if you do not believe the Christians so affirming, believe the infidels, or the Jews who say, "None can forgive sins but God only." [Luke 5:1]
Lectio 13 22 τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος, 23 ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον μεθ' ἡμῶν ὁ θεός.
22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23. Behold, a Virgin shall be with child, and shall bring forth a Son, and they shall call His Name Emmanuel, which being interpreted is, God with us.
Remigius: Mos fuit Evangelistae, ea quae dicit, de veteri testamento confirmare propter Iudaeos qui in Christum crediderant, ut agnoscerent ea esse completa in gratia Evangelii quae praedicta fuerant in veteri testamento; et subdit hoc autem totum factum est. Quaerendum autem est in hoc loco quare dixerit hoc totum factum esse, cum superius solam conceptionem narraverit. Sed sciendum quod hoc ideo dixit, ut demonstraret quod ante in praesentia Dei factum fuit quam fieret apud homines. Sive quia praeteritarum rerum erat narrator, totum factum esse dixit, quia quando hoc scripsit, iam totum factum erat. Remig.: It is the custom of the Evangelist to confirm what he says out of the Old Testament, for the sake of those Jews who believed on Christ, that they might recognize as fulfilled in the grace of the Gospel, the things that were foretold in the Old Testament; therefore he adds, "Now all this was done." [p. 52] Here we must enquire why he should say "all this was done," when above he has only related the conception. It should be known that he says this to shew, that in the presence of God "all this was done" before it was done among men. Or he says, "all" this was done, because he is relating past events; for when he wrote, it was all done. Rabanus: Vel hoc totum factum esse dicit, quod virgo desponsaretur, quod casta servaretur, quod gravida inveniretur, quod per Angelum revelaretur ut adimpleretur quod dictum est. Non enim hoc impleretur quod virgo conciperet et pareret, nisi desponsata esset, ne lapidaretur, et nisi ab Angelo secretum detegeretur, et ita eam Ioseph acciperet, ne dimissa per infamiam efflueret et lapidatione periret. Si ergo ante partum periret, cessaretur prophetia quae ait: pariet filium. Gloss., ap Anselm: Or, he says, "all this was done," meaning, the Virgin was betrothed, she was kept chaste, she was found with child, the revelation was made by the Angel, that it might be fulfilled which was spoken. For that the Virgin should conceive and should bring forth would never have been fulfilled, had she not been espoused that she should not be stoned; and had not her secret been disclosed by the Angel, and so Joseph taken her unto him, that she was not dismissed to disgrace and to perish by stoning. So had she perished before the birth, that prophecy would have been made void which says, "She shall bring forth a Son." [Isa 7:14] Glossa: Vel potest dici quod ut non ponitur causaliter: non enim ideo impletum est quia implendum erat; ponitur autem consecutive sicut et in Genesi: suspendit alterum in patibulo, ut coniectoris veritas probaretur, quia uno suspenso, coniectoris veritas est probata; sic et in hoc loco intelligendum est, quod hoc facto quod praedictum est, prophetia impleta est. Gloss: Or it may be said, that the word "that" does not here denote the cause; for the prophecy was not fulfilled merely because it was to be fulfilled. But it is put consecutively, as in Genesis, "He hung the other on the gallows, that the truth of the interpreter might be proved;" [Gen 40:22] since by the weighing of one, truth is established. So also in this place we must understand it as if it were, that which was foretold being done, the prophecy was accomplished. Chrysostomus in Matth: Vel aliter. Quia vidit Angelus abyssum divinae misericordiae, naturae leges solutas, et eum qui erat omnibus superior, ad hominem, qui erat omnibus inferior, descendisse, haec et huiusmodi uno verbo ostendit dicens hoc autem totum factum est, quasi dicat: ne putes quod haec nunc tantum Deo placeant, olim praeordinata sunt; decenter enim Angelus non virgini, sed Ioseph prophetiam inducit, quasi in prophetis meditanti et experto. Et primo quidem virginem coniugem appellaverat, nunc autem virginem propheta inducit, ut hoc etiam a propheta audiret quasi diu praemeditatum. Unde ad fidem eorum quae dicebantur inducit Isaiam, vel magis Deum; non enim dicit: ut impleretur quod dictum est ab Isaia, sed quod dictum est a domino per Isaiam. Chrys.: Otherwise; the Angel seeing the depths of the Divine mercy, the laws of nature broken through and reconciliation made, He who was above all made lower than all; all these wonders, all this he comprises in that one saying, "Now all this hath happened;" as though he had said, Do not suppose that this is newly devised of God, it was determined of old. And he rightly cites the Prophet not to the Virgin, who as a maiden was untaught in such things, but to Joseph, as to one much versed in the Prophets. And at first he had spoken of Mary as "thy wife," but now in the words of the Prophet he brings in the word, "Virgin," that he might hear this from the Prophet, as a thing long before determined. Therefore to confirm what he had said, he introduces Isaiah, or rather God; for he does not say, Which was spoken by Isaiah, but, "Which was spoken of the Lord by the Prophet." Hieronymus super Isaiam: Quoniam autem praemittitur in propheta: dabit dominus ipse vobis signum, novum debet esse atque mirabile. Si autem iuvencula vel puella, ut Iudaei volunt, et non virgo pariat, quale signum poterat appellari, cum hoc nomen aetatis sit, non integritatis? Et revera virgo Hebraice bethula appellatur, quae in praesenti loco non scribitur in propheta; sed pro hoc verbo positum est halma, quod praeter Lxx omnes adolescentulam transtulerunt. Porro halma apud eos ambiguum est; dicitur enim et adolescentula et abscondita; ergo halma non solum puella vel virgo, sed virgo abscondita dicitur, et secreta, quae nunquam virorum patuerit aspectibus, sed magna parentum diligentia custodita sit. Lingua quoque Punica, quae de Hebraeorum fontibus manare dicitur, proprie virgo halma appellatur. In nostro quoque sermone halma dicitur sancta; omniumque pene linguarum verbis utuntur Hebraei; et quantum cum mea pugno memoria, numquam me arbitror halma de muliere nupta legisse, sed de ea quae est virgo, ut non virgo solummodo sit, sed in annis adolescentiae; potest enim fieri ut virgo sit vetula. Ista autem virgo erat in annis puellaribus, vel certe virgo, non puella quae adhuc virum nosse non posset. Jerome, in Isa 7:14; Since it is introduced in the Prophet by the words, [p. 53] "The Lord Himself shall give you a sign," it ought to be something new and wonderful. But if it be, as the Jews will have it, a young woman, or a girl shall bring forth, and not a virgin, what wonder is this, since these are words signifying age and not purity? Indeed the Hebrew word signifying "Virgin" (Bethula) is not used in this place, but instead the word, 'Halma,' [ed. note, a: עןלמה, &c.] which except the LXX all render 'girl.' But the word, 'Halma,' has a twofold meaning; it signifies both 'girl,' and 'hidden;' therefore 'Halma' denotes not only 'maiden' or 'virgin,' but 'hidden,' 'secret;' that is, one never exposed to the gaze of men, but kept under close custody by her parents. In the Punic tongue also, which is said to be derived from Hebrew sources, a virgin is properly called 'Halma.' In our tongue also 'Halma' means holy; and the Hebrews use words of nearly all languages; and as far as my memory will serve me, I do not think I ever met with Halma used of a married woman, but of her that is a virgin, and such that she be not merely a virgin, but in the age of youth; for it is possible for an old woman to be a maid. But this was a virgin in years of youth, or at least a virgin, and not a child too young for marriage. Hieronymus: Pro eo autem quod Evangelista Matthaeus dicit in utero habebit, in propheta, quia futurum praedicit, significat quod futurum sit: et scripsit accipiet; Evangelista autem, quia non de futuro, sed de praeterito narrat historiam, mutavit accipiet et posuit habebit; qui autem habet, nequaquam accepturus est. Dicit autem ecce virgo in utero habebit, et pariet filium. For that which Matthew the Evangelist says, "Shall have in her womb," the Prophet who is foretelling something future, writes, "shall receive." The Evangelist, not foretelling the future but describing the past, changes "shall receive," into "shall have;" but he who has, cannot after receive that he has. He says, "Lo, a Virgin shall have in her womb, and shall bear a Son." Leo ad Flavianum: Conceptus quippe est de spiritu sancto intra uterum virginis matris, quae ita illum salva virginitate edidit, quemadmodum salva virginitate concepit. Leo, Serm. 23, 1: The conception was by the Holy Spirit within the womb of the Virgin; who, as she conceived in perfect chastity, in like manner brought forth her Son. Augustinus in Serm. 11 de Nativ.: Qui enim dirupta corporum membra in aliis poterat reintegrare tangendo, quanto magis in sua matre quod invenit integrum non violavit nascendo? Crevit enim in eius partu corporis integritas potius quam decrevit, et virginitas ampliata est potius quam fugata. Pseudo-Aug., in App. s. 123: He, who by a touch could heal the severed limbs of others, how much more could He, in His own birth, preserve whole that which He found whole? In this parturition, soundness of the Mother's body was rather strengthened than weakened, and her virginity rather confirmed than lost. Theodotus in Serm. Ephesini Concilii.: Quia vero Photinus purum hominem dicit qui natus est, Dei non dicens partum, et qui ex vulva processit hominem proponit a Deo divisum, dicat nunc quomodo natura humana per vulvam virginalem nata, virginitatem vulvae servavit incorruptam? Nullius enim hominis mater virgo permansit. Sed quia natus est carne Deus verbum, custodit virginitatem, seipsum verbum esse ostendens; neque enim nostrum verbum cum paritur corrumpit mentem, neque Deus verbum partum eligens peremit virginitatem. Sequitur et vocabunt nomen eius Emmanuel. Theodotus, Hom. 1 and 2. in Conc. Eph. ap. Hard. t. i. pp. 1643, 1655: Inasmuch as Photinus affirms that He that was now born was mere man, not allowing the divine birth, and maintains that He who now issued from the womb was the man separate from the God; let him shew how it was possible that human nature, born of the Virgin's womb, should have preserved the [p. 54] virginity of that womb uncorrupted; for the mother of no man ever yet remained a virgin. But forasmuch as it was God the Word who was now born in the flesh, He shewed Himself to be the Word, in that He preserved His mother's virginity. For as our word when it is begot does not destroy the mind, so neither does God the Word in choosing His birth destroy the virginity. Chrysostomus in Matth: Consuetudo quidem est Scripturae res quae contingunt pro nominibus ponere. Nihil ergo est aliud quod dicit vocabunt nomen eius Emmanuel, quam videbunt Deum cum hominibus; unde non dicit vocabis sed vocabunt. Chrys.: As it is the manner of Scripture to convey a knowledge of events under the form of a name, so here, "They shall call His name Emmanuel," means nothing else than, They shall see God among men. Whence he says not, 'Thou shalt call,' but "They shall call." Rabanus: Primo quidem Angeli psallentes, secundo apostoli praedicantes, adhuc et sancti martyres, deinde cuncti credentes. Raban.: First, Angels hymning, secondly, Apostles preaching, then Holy Martyrs, and lastly, all believers. Hieronymus super Isaiam: Septuaginta autem et tres reliqui transtulerunt similiter vocabis, pro quo hic scriptum est vocabunt; quod in Hebraeo non habetur; verbum enim charatim, quod omnes interpretati sunt vocabis, potest intelligi et vocabit, quod ipsa scilicet virgo quae concipiet et pariet Christum, Emmanuel appellatura sit nomine, quod interpretatur nobiscum Deus. Jerome, in Isa 7:14; The LXX and three others translate, 'Thou shalt call,' instead of which we have here, "They shall call," which is not so in the Hebrew; for the word, 'Charathi,' [ed. note: קראת] which all render "Thou shalt call," may mean, 'And she shall call,' that is, The Virgin that shall conceive and shall bear Christ, shall call His name Emmanuel, which is interpreted, 'God with us.' e. Sed magis credendum est quod aliquis translator sit interpretatus ne haberetur hoc nomen obscurum apud Latinos. Hoc denique nomine duae substantiae, divinitatis scilicet et humanitatis, in una persona domini Iesu Christi designantur, quia qui ante omnia saecula ineffabiliter genitus est a Deo patre, idem ipse in fine temporum factus est Emmanuel, idest nobiscum Deus, ex virgine matre. Quod autem dicitur nobiscum Deus, potest intelligi hoc modo: nobiscum factus est, idest passibilis mortalis et per omnia nostri similis absque peccato, sive quia substantiam nostrae fragilitatis quam assumpsit, substantiae suae divinitatis in unitate personae coniunxit. Remigius: Quaerendum autem est quis est interpretatus hoc nomen: propheta aut Evangelista aut aliquis translator? Sed sciendum quod propheta non est interpretatus, sancto autem Evangelistae quid necesse fuerat interpretari, cum scriberet Hebraeo sermone? Fortassis quia hoc nomen obscurum erat apud Hebraeos, idcirco dignum erat interpretatione. Sed magis credendum est quod aliquis translator sit interpretatus ne haberetur hoc nomen obscurum apud Latinos. Hoc denique nomine duae substantiae, divinitatis scilicet et humanitatis, in una persona domini Iesu Christi designantur, quia qui ante omnia saecula ineffabiliter genitus est a Deo patre, idem ipse in fine temporum factus est Emmanuel, idest nobiscum Deus, ex virgine matre. Quod autem dicitur nobiscum Deus, potest intelligi hoc modo: nobiscum factus est, idest passibilis mortalis et per omnia nostri similis absque peccato, sive quia substantiam nostrae fragilitatis quam assumpsit, substantiae suae divinitatis in unitate personae coniunxit. Remig.: It is a question who interpreted this name? The Prophet, or the Evangelist, or some translator? It should be known then, that the Prophet did not interpret it; and what need had the Holy Evangelist to do so, seeing he wrote in the Hebrew tongue? Perhaps that was a difficult and rare word in Hebrew, and therefore needed interpretation. It is more probable that some translator interpreted it, that the Latins might not be perplexed by an unintelligible word. In this name are conveyed at once the two substances, the Divinity and Humanity in the one Person of the Lord Jesus Christ. He who before all time was begot in an unspeakable manner by God the Father, the same in the end of time was made "Emmanuel," that is, "God with us," of a Virgin Mother. This "God with us" may be understood in this way. He was made with us, passible, mortal, and in all things like unto us without sin; or because our frail substance which He took on Him, He joined in one Person to His Divine substance. Hieronymus super Isaiam: Sed sciendum quod Hebraei hoc de Ezechia filio Achaz prophetari arbitrantur, quod ipso regnante capta sit Samaria; quod omnino probari non potest. Siquidem Achaz filius Ioathan regnavit super Iudaeam et Ierusalem annis sexdecim, cui successit in regnum filius eius Ezechias annos natus viginti tres, et regnavit super Iudaeam et Ierosolymam annis viginti novem; quomodo ergo quam vidit primo anno Achaz prophetiam, de Ezechiae conceptu dicitur et nativitate, cum eo tempore cum regnare coeperat Achaz, iam novem esset Ezechias annorum? Nisi forte sextum Ezechiae regni annum quo capta est Samaria, infantiam eius appellari dicant, non aetatis, sed imperii; quod coactum esse ac violentum etiam stultis patet. Quidam de nostris Isaiam prophetam duos filios habuisse contendit, Iasub et Emmanuel, et Emmanuel de prophetissa uxore sua esse generatum in typum domini salvatoris. Hoc autem fabulosum est. Jerome: It should be known, that the Hebrews believe this prophecy to refer to Ezekias, the son of Ahaz, because in his reign Samaria was taken; but this cannot be established. Ahaz [p. 55] son of Jotham reigned over Judaea and Jerusalem sixteen years, and was succeeded by his son Ezekias, who was twenty-three years old, and reigned over Judaea and Jerusalem twenty-nine years; how then can a prophecy prophesied in the first year of Ahaz refer to the conception and birth of Ezekias, when he was already nine years of age? Unless perhaps the sixth year of the reign of Ezekias, in which Samaria was taken, they think is here called his infancy, that is, the infancy of his reign, not of his age; which even a fool must see to be hard and forced. A certain one of our interpreters contends, that the Prophet Isaiah had two sons, Jashub and Emmanuel; and that Emmanuel was born of his wife the Prophetess as a type of the Lord and Saviour. But this is a fabulous tale. Petrus Alphonsus: Non enim scitur quod aliquis homo illius temporis Emmanuel sit vocatus. Petrus Alfonsus, Dial. tit. 7: For we know not that any man of that day was called Emmanuel. Sed obiicit Hebraeus: quomodo stare poterit quod hoc propter Christum dictum sit et Mariam, cum ab Achaz usque ad Mariam multa centena annorum transierunt? Sed licet ad Achaz loqueretur propheta, non solum tamen ad eum vel de suo tempore dicta est prophetia. Propter hoc enim dictum est: audite domus David, non: audite Achaz. Iterum: dabit dominus ipse vobis signum; addit ipse, ac si diceret: non alius; ex quo potest intelligi ipsum dominum signum esse futurum. Quod etiam pluraliter ait vobis et non tibi, innuit non propter Achaz vel ad ipsum solum hoc dictum fuisse. But the Hebrew objects, How can it be that this was said on account of Christ and Mary, when many centuries intervened between Ahaz and Mary? But though the Prophet was speaking to Ahaz, the prophecy was yet not spoken to him only or of his time only; for it is introduced, "Hear, O house of David;" [Isa 7:13] not, 'Hear, O Ahaz.' Again, "The Lord Himself shall give you a sign;" meaning He, and none other; from which we may understand that the Lord Himself should be the sign. And that he says "to you," (plur.) and not 'to thee,' shews that this was not spoken to Ahaz, or on his account only. Hieronymus super Isaiam: Est ergo sic intelligendum quod dicitur ad Achaz: iste puer qui nascetur ex virgine, domus David, nunc appelletur Emmanuel, idest nobiscum Deus, quia a rebus ipsis (probabiliter, a duobus regibus inimicis liberata) patebit Deum te habere praesentem. Postea autem vocabitur Iesus, idest salvator, eo quod universum genus homini sit salvaturus. Non mireris ergo, o domus David, ad rei novitatem, si virgo Deum pariat quae tantam habeat potestatem ut multo post tempore nasciturus te nunc liberet invocatus. Jerome: What is spoken to Ahaz then is to be thus understood. This Child, that shall be born of a Virgin of the house of David, shall now be called Emmanuel, that is, God with us, because the events (perhaps delivery from the two hostile kings) will make it appear that you have God present with you. But after He shall be called Jesus, that is, Saviour, because He shall save the whole human race. Wonder not, therefore, O house of David, at the newness of this thing, that a Virgin should bring forth a God, seeing He has so great might that though yet to be born after a long while, He delivers you now when you call upon Him. Augustinus contra Faustum: Quis autem dementissimus diceret cum Manichaeo, enervis esse fidei de Christo sine teste non credere, cum apostolus dicat: quomodo credent ei quem non audierunt? Aut quomodo audient sine praedicante? Ut autem non contemnerentur neque fabulosa ducerentur quae apostoli nuntiabant, demonstrantur haec a prophetis fuisse praedicta, quia etsi attestabantur miracula, non defuissent qui magicae potentiae cuncta illi tribuerent, nisi talis eorum cogitatio contestatione prophetica vinceretur. Magicis enim artibus longe antequam nasceretur, prophetas sibi constituere a quibus praenuntiaretur, nemo utique diceret: si etiam dixerimus homini gentili crede Christo quia Deus est et responderit: unde credo? Prolataque auctoritate prophetarum, eis se nolle credere dixerit, ostendimus fidem prophetarum ex his quae ventura cecinerunt et venisse cernuntur. Credo enim quod eum non lateret quantas a regibus huius saeculi persecutiones prius pertulerit Christiana religio; videat nunc ipsos reges terrae Christi imperio subiugatos omnesque gentes eidem servientes, quae omnia per prophetas fuerunt praedicta. Hoc ergo audiens de Scriptura prophetica et cernens in universa terra completa, moveretur ad fidem. Aug., Cont. Faust., 12, 45, and 13, 7: Who so mad as to say with Manichaeus, that it is a weak faith not to believe i Christ without a witness; whereas the Apostle says, "How shall they believe on Him of whom they have not heard? Or how shall they hear without a preacher?" [Rom 10:14] That those things which were preached by the Apostle might [p. 56] not be contemned, nor thought to be fables, they are proved to have been foretold by the Prophets. For though attested by miracles, yet there would not have been wanting men to ascribe them all to magical power, had not such suggestions been overcome by the additional testimony of prophecy. For none could suppose that long before He was born, He had raised up by magic prophets to prophesy of Him. For if we say to a Gentile, Believe on Christ that He is God, and he should answer, Whence is it that I should believe on Him? we might allege the authority of the Prophets. Should he refuse assent to this, we establish their credit from their having foretold things to come, and those things having truly come to pass. I suppose he could not but know how great persecutions the Christian religion has formerly suffered from the Kings of this world; let him now behold those very Kings submitting to the kingdom of Christ, and all nations serving the same; all which things the Prophets foretold. He then hearing these things out of the Scriptures of the Prophets, and beholding them accomplished throughout the whole earth, would be moved to faith. Glossa: Horum ergo errorem Evangelista excludit dicens ut adimpleretur quod dictum est a domino per prophetam. Prophetia autem alia est ex praedestinatione Dei, quam necessarium est evenire omnibus modis ut sine nostro impleatur arbitrio, ut illa de qua modo agimus: unde dicit ecce, ad demonstrandum certitudinem prophetiae; alia est ex praescientia Dei, cui nostrum admiscetur arbitrium et cooperante gratia consequimur praemium, vel ab ea iuste relicti tormentum; alia non ex praescientia, sed est quaedam comminatio more humano facta, sicut illud: adhuc quadraginta dies et Ninive subvertetur, intelligendo nisi Ninivitae corrigantur. Gloss, in Anselm: This error then is barred by the Evangelist saying, "That it might be fulfilled which was spoken of the Lord by the Prophet." Now one kind of prophecy is by the preordination of God, and must needs be fulfilled, and that without any free choice on our part. Such is that of which we now speak; wherefore he says, "Lo," to shew the certainty of prophecy. There is another kind of prophecy which is by the foreknowledge of God, and with this our free will is mixed up; wherein by grace working with us we obtain reward, or if justly deserted by it, torment. Another is not of foreknowledge, but is a kind of threat made after the manner of men; as that, "Yet forty days, and Nineveh shall be overthrown;" [Jonah 3] understanding, unless the Ninevites amend themselves.
Lectio 14 24 ἐγερθεὶς δὲ ὁ ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ: 25 καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκεν υἱόν: καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν.
24. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: 25. And knew her not till she had brought forth her first-born Son: and he called his name, Jesus.
Remigius: Eo audito rediit vita quo ingressa est mors. Per inobedientiam enim Adae omnes perditi sumus, per obedientiam Ioseph omnes ad pristinum statum incipimus revocari; nam his verbis magna nobis virtus obedientiae commendatur, quibus dicitur exurgens autem Ioseph fecit sicut praeceperat ei Angelus domini. [p. 57] Remig.: Life returned by the same entrance through which death had entered in. By Adam's disobedience we were ruined, by Joseph's obedience we all begin to be recalled to our former condition; for in these words is commended to us the great virtue of obedience, when it is said, "And Joseph rising from sleep, did as the Angel of the Lord had commanded him." Glossa: Non tantum quod praecepit Angelus fecit, sed etiam sicut praecepit. Quisquis etiam a Deo monetur, solvat moras, surgat a somno, faciat quod iubetur. Et accepit Mariam coniugem suam. Gloss. ord. et ap. Anselm ex Beda cit.: He not only did what the Angel commanded, but as he commanded it. Let each one who is warned of God, in like manner, break off all delays, rise from sleep, and do that which is commanded him. Chrysostomus super Matth: Non in domum accepit eam, nec enim adhuc dimiserat eam de domo, sed de animo suo deposuerat eam, et iterum in animum suum eam recepit. Pseudo-Chrys.: "Took unto him" not took home to him; for he had not sent her away; he had put her away in thought only, and now took her again in thought. Remigius: Vel accepit celebratis nuptiis ut coniux vocaretur, non tamen ut concumberet, quia sequitur et non cognoscebat eam. Remig.: Or, Took her so far, as that the nuptial rites being complete, she was called his wife; but not so far as to lie with her, as it follows, "And knew her not." Hieronymus contra Helvidium: Sed Helvidius superfluo labore desudat, cognoscendi verbum ad coitum magis quam ad scientiam esse referendum, quasi hoc quisquam negaverit et eas ineptias quas redarguit aliquando prudens quispiam suspicari potuerit. Deinde vult dicere quod donec sive usque adverbium certum tempus significet, quo completo fiat aliud quod usque ad illud tempus non fiebat, ut hic: non cognoscebat eam donec peperit filium. Apparet, inquit, cognitam esse post partum, cuius cognitionem filii tantum generatio differebat. Et ad hoc approbandum congerit de Scripturis exempla quam plurima. Ad quod respondemus: et non cognoscebat, et usque, vel donec in Scripturis dupliciter intelligenda. Et de eo quidem scriptum est, non cognoscebat, ad coitum esse referendum ipse disseruit, nullo dubitante quin ad scientiam saepe referatur, ut ibi: remansit puer Iesus in Ierusalem et non cognoverunt parentes eius. Sic etiam donec in Scriptura saepe certum tempus, sicut ipse disseruit, significat, saepe infinitum, ut est illud: donec consenescatis, ego sum. Numquid postquam illi senuerint, Deus desistit? Et salvator in Evangelio: ecce ego vobiscum sum usque ad consummationem saeculi. Ergo post consummationem saeculi a discipulis abscedet? Et apostolus: oportet illum regnare donec ponat inimicos sub pedibus eius. Numquid postquam illi sub pedibus erunt, regnare desistet? Intelligat ergo ea de quibus posset ambigi, si non fuissent scripta, significari, cetera vero nostrae intelligentiae derelinqui; iuxta quod Evangelista illud indicat de quo scandalum poterat moveri, non eam cognitam esse a viro usque ad partum, ut multo magis intelligeremus cognitam non fuisse post partum. Jerome, Cont. Helvid. c. 5: Helvidius is at much superfluous trouble to make this word "know" refer to carnal knowledge rather than to acquaintance, as though any had ever denied that; or as if the follies to which he replies had ever occurred to any person of common understanding. He then goes on to say, that the adverb, 'until,' denotes a fixed time when that should take place, which had not taken place before; so that here from the words, "He knew her not until she had brought forth her first-born Son," it is clear, he says, that after that he did know her. And in proof of this he heaps together many instances from Scripture. To all this we answer, that the word 'until' is to be understood in two senses in Scripture. And concerning the expression, "knew her not," he has himself shewn, that it must be referred to carnal knowledge, none doubting that it is often used of acquaintance, as in that, "The child Jesus tarried behind in Jerusalem, and His parents knew not of it." [Luke 2:43] In like manner, 'until' often denotes in Scripture, as he has shewn, a fixed period, but often also an infinite time, as in that, "Even to your old age I am He." [Isa 46:4] Will God then cease to be when they are grown old? Also the Saviour in the Gospel, "Lo, I am with you always, even to the end of this world." [Matt 28:20] Will He then leave His disciples at the end of the world? Again, the Apostle says, "He must reign till He has put His enemies under His feet." [1 Cor 15:25] Be it understood then, that which if it had not been written might have been [p. 58] doubted, is expressly declared to us; other things are left to our own understanding. [ed. note: In other words, "till," need not imply a termination at a certain point of time, but may be giving us information up to a point from which onwards there is already no doubt. Supposing an Evangelist thought the very notion shocking that Joseph should have considered the Blessed Virgin as his wife after he was a witness of her bearing God the Son, he would only say that the vision had its effect upon him up to that time when it was no longer necessary. Just as if, in speaking of a man like Augustine, one said, that, in consequence of some awful occurrence, he was in the habit of saying prayers till the time of his conversion, no one would suppose that he left them off on being converted.] So here the Evangelist informs us, in that wherein there might have been room for error, that she was not known by her husband until the birth of her Son, that we might thence infer that much less was she known afterwards. Chrysostomus super Matth: Ut si quis dicat: donec ille vixit, non est hoc locutus, numquid per hoc significavit quia post mortem ille locutus est? Quod fieri non potest. Sic et Ioseph ante partum credibile fuit ut non cognosceret eam quia nondum cognoscebat mysterii dignitatem; postquam vero cognovit quia est facta unigeniti Dei templum, quomodo poterat hoc usurpare? Sed sequentes Eunomium putant, quia illi ausi sunt hoc dicere, quod Ioseph hoc ausus fuit, sicut insanus neminem reputat esse sanum. Pseudo-Chrys.: As one might say, 'He told it not so long as he lived;' would this imply that he told it after his death? Impossible. So it were credible that Joseph might have known her before the birth, while he was yet ignorant of the great mystery; but after that he understood how she had been made a temple of the Only-begotten of God, how could he occupy that? The followers of Eunomius think, as they have dared to assert this, that Joseph also dared to do it, just as the insane think all men equally mad with themselves. Hieronymus contra Helvidium: Ad summum illud requiro, cur se abstinuerit Ioseph usque ad partus diem. Respondebit utique: quia Angelum audierat dicentem quod in ea natum est. Qui ergo somnio tantum credidit ut uxorem non auderet tangere, hic postquam pastores audierat, magos viderat, miracula tanta cognoverat, templum Dei, spiritus sancti sedem, domini sui matrem audebat attingere? Jerome, cont. Hevlid. 8: Lastly, I would ask, Why then did Joseph abstain at all up to the day of birth? He will surely answer, Because of the Angel's words, "That which is born in her, &c." He then who gave so much heed to a vision as not to dare to touch his wife, would he, after he had heard the shepherds, seen the Magi, and known so many miracles, dare to approach the temple of God, the seat of the Holy Ghost, the Mother of his Lord? Chrysostomus super Matth: Potest etiam dici quod verbum cognoscendi hic accipitur pro agnitione; vere enim non agnovit eam ante, cuius fuerat dignitatis; et postquam peperit, tunc cognovit eam, qua speciosior et dignior facta fuerat quam totus mundus, quia quem totus mundus capere non poterat, in angusto cubiculo uteri sui sola suscepit. Pseudo-Chrys.: It may be said, that "know" here signifies simply, to understand; that whereas before he had not understood how great her dignity, after the birth he then "knew" that she had been made more honourable and worthy than the whole world, who had carried in her womb Him whom the whole world could not contain. Hilarius: Vel aliter. Propter sanctissimae Mariae glorificationem a Ioseph cognosci non potuit donec peperit; dominum enim gloriae habens in utero quomodo cognosceretur? Si Moysi cum Deo colloquentis glorificata est facies ut non possent intendere in eum filii Israel, quanto magis Maria agnosci vel intueri non poterat, quae dominum potentiae in utero habebat? Post partum autem a Ioseph agnita invenitur specie faciei, non tactu libidinis. Gloss: Otherwise; On account of the glorification of the most holy Mary, she could not be known by Joseph until the birth; for she who had the Lord of glory in her womb, how should she be known? If the face of Moses talking with God was made glorious, so that the children of Israel could not look thereon, how much [p. 59] more could not Mary be known, or even looked upon, who bare the Lord of glory in her womb? After the birth she was known of Joseph to the beholding of her face, but not to be approached carnally. Hieronymus in Matthaeum: Ex hoc autem quod dicitur filium suum primogenitum, quidam perversissime suspicantur et alios filios habuisse Mariam dicentes primogenitum non dici nisi qui habeat et fratres, cum hic mos Scripturarum sit ut primogenitum non eum vocent quem fratres sequuntur, sed eum qui primus natus sit. Jerome: From the words, "her first-born Son," some most erroneously suspect that Mary had other sons, saying that first-born can only be said of one that has brethren. But this is the manner of Scripture, to call the first-born not only one who is followed by brethren, but the first-birth of the mother. Hieronymus contra Helvidium: Alioquin si non est primogenitus nisi quem sequuntur et fratres, tamdiu sacerdotibus primogenita non debentur quamdiu et alia fuerint procreata. Jerome, Cont. Helvid. 10: For if he only was first-born who was followed by other brethren, then no first-birth could be due to the Priests, till such time as the second birth took place. Glossa: Vel primogenitus dicitur inter omnes electos per gratiam; proprie autem unigenitus Dei patris vel Mariae dicitur. Sequitur et vocavit nomen eius Iesum, die octavo quo fiebat circumcisio et nomen imponebatur. Gloss. ord.: Or; He is "first-born" among the elect by grace; but by nature the Only-begotten of God the Father, the only Son of Mary. "And called His name Jesus," on the eighth day on which the circumcision took place, and the Name was given. Remigius: Liquet autem hoc nomen fuisse notissimum sanctis patribus et Dei prophetis, maxime illi qui dicebat: defecit in salutari tuo anima mea; et: exultavit cor meum in salutari tuo; et illi qui dicebat: exultabo in Deo Iesu meo. Remig.: It is clear that this Name was well known to the Holy Fathers and the Prophets of God, but to him above all, who spake, "My soul fainted for Thy salvation;" [Ps 119:81] and, "My soul hath rejoiced in Thy salvation." [Ps 13:5] Also to him who spake, "I will joy in God my Saviour." [Heb 3:18]
Caput 2 Gospel of Matthew, Chapter 2 [p. 60] Lectio 1 1 τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν βηθλέεμ τῆς ἰουδαίας ἐν ἡμέραις ἡρῴδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς ἱεροσόλυμα 2 λέγοντες, ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῷ.
1. Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2. Saying, Where is He that is born King of the Jews? for we have seen His star in the east, and are come to worship Him.
Augustinus in Serm. 5 de Epiph.: Post miraculum virginei partus quo uterus divino numine plenus, salvo pudoris signo, Deum hominem profudit, inter obscuras cubiculi latebras et praesepis angustias, in quibus infinita maiestas membris contractioribus stabulabat, dum pendet ad ubera et vilium patitur Deus involumenta pannorum, repente novum de caelo sidus terris effulsit, et, totius mundi dissipata caligine, noctem convertit in diem ne dies celaretur in nocte; unde Evangelista dicit cum ergo natus esset Iesus in Bethlehem et cetera. Aug.: After the miraculous Virgin-birth, a God-man having by Divine power proceeded from a virgin womb; in the obscure shelter of such a cradle, a narrow stall, wherein lay Infinite Majesty in a body more narrow, a God was suckled and suffered the wrapping of vile rags - amidst all this, on a sudden a new star shone in the sky upon the earth, and driving away the darkness of the world, changed night into day; that the day-star should not be hidden by the night. Hence it is that the Evangelist says, "Now when Jesus was born in Bethlehem." Remigius: In principio autem huius evangelicae lectionis tria ponit: personam, cum dicitur cum natus esset Iesus; locum, cum ait in Bethlehem Iudae; tempus, cum addit in diebus Herodis regis. Et haec tria ad confirmationem narrandae rei ponuntur. Remig.: In the beginning of this passage of the Gospel he puts three several things; the person, "When Jesus was born," the place, "in Bethlehem of Judaea," and the time, "in the days of Herod the king." These three circumstances verify his words. Hieronymus in Matth.: Putamus autem ab Evangelista primum editum, sicut in Hebraico legimus, Iudae, non Iudaeae. Quae est enim aliarum gentium Bethlehem, ut ad distinctionem eius hic Iudaeae poneretur? Iudae autem idcirco scribitur, quia et aliam Bethlehem in Iudaea legimus in libro Iesu filii Nave. Jerome: We think the Evangelist first wrote, as we read in the Hebrew, 'Judah,' not 'Judaea.' For in what other country is there a Bethlehem, that this needs to be distinguished as in 'Judaea?' But 'Judah' is written, because there is another Bethlehem in Galilee. Glossa: Duae enim Bethlehem sunt: alia quae est in terra Zabulon, altera quae in terra Iuda, quae prius vocata est Ephrata. Gloss. ord.: There are two Bethlehems; [Josh 19:15] one in the tribe of Zabulon, the other in the tribe of Judah, which was before called Ephrata. Augustinus de Cons. Evang: De civitate autem Bethlehem Matthaeus Lucasque consentiunt. Sed quomodo et qua causa ad eam venerint Ioseph et Maria, Lucas exponit, Matthaeus praetermittit. E contra de magis ab oriente venientibus Lucas tacet, Matthaeus dicit. Aug., de Cons. Evan., 2, 15: Concerning the place, Bethlehem, Matthew and Luke agree; but the cause and manner of their being there, Luke relates, Matthew omits. Luke again omits the account of the Magi, which Matthew gives. [p. 61] Chrysostomus super MatthaeumSed videamus quid ad utilitatem respiciat quod Evangelista tempus designat quo Christus nascitur, dicens in diebus Herodis regis, quod dicit ut prophetiam Danielis impletam demonstraret, quae post LXX septimanas annorum Christum nasciturum esse praedicit. Nam ex illo tempore usque ad regnum Herodis LXX septimanarum anni sunt consummati; vel ideo quia quamdiu Iudaica gens sub Iudaicis regibus, quamvis peccatoribus, tenebatur, prophetae mittebantur ad remedium eius; nunc autem quando lex Dei sub potestate regis iniqui tenebatur et iustitia Dei sub dominatione Romana premebatur, nascitur Christus, quia magna et desperabilis infirmitas medicum artificiosiorem quaerebat. Pseudo-Chrys.: Let us see to what serves this designation of time, "In the days of Herod the king." It shews the fulfilment of Daniel's prophecy, wherein he spake that Christ should be born after seventy weeks of years. For from the time of the prophecy to the reign of Herod, the years of seventy weeks were accomplished. Or again, as long as Judaea was ruled by Jewish princes, though sinners, so long prophets were sent for its amendment; but now, whereas God's law was held under the power of an unrighteous king, and the righteousness of God enslaved by the Roman rule, Christ is born; the most desperate sickness required the better physician. Rabanus: Vel ideo regis alienigenae mentionem fecit, ut impleretur prophetia quae dixit: non auferetur sceptrum de Iuda nec dux de femore eius, donec veniat qui mittendus est. Rabanus: Otherwise, he mentions the foreign king to shew the fulfilment of the prophecy. "The Sceptre shall not depart from Judah, nor a Lawgiver from between his feet, until Shiloh come." [Gen 49:10] Ambrosius super Lucam: Fertur autem quod Idumaei latrones Ascalonem ingressi, Antipatrum inter alios adduxerunt captivum. Is igitur imbutus mysteriis Iudaeorum, Hircano Iudaeae regi amicitia copulatur, quem pro se ad Pompeium Hircanus direxit; et quia legationis fructu potitus est, per eam gratiam partem regni affectavit. Occiso autem Antipatro, filius eius Herodes sub Antonio senatus consulto Iudaeis regnare praeceptus est; in quo claret Herodem nulla affinitate gentis Iudaeorum regnum quaesisse. Ambrose, in Luc., iii, 41: It is said, that some Idumaean robbers coming to Ascalon, brought with them among other prisoners Antipater. [ed. note: The same account of Herod's parentage is given by Africanus, Euseb. Hist. i. 7. but Josephus says (Antiq. xiv. 1. n. 3. de Bell. Jud. i. 6. n. 2.) that Herod was an Idumaean, of noble birth, and that his father Antipas was governor of Idumaea under Alexander Jannaeus.] He was instructed in the law and customs of the Jews, and acquired the friendship of Hyrcanus, king of Judaea, who sent him as his deputy to Pompey. He succeeded so well in the object of his mission, that he laid claim to a share of the throne. He was put to death, but his son Herod was under Antony appointed king of Judaea, by a decree of the Senate; so it is clear that Herod sought the throne of Judaea without any connection or claim of birth. Chrysostomus in Matth: Dicitur autem Herodis regis, dignitatem addens, quia et alius fuit Herodes qui Ioannem interfecit. Chrys.: "Herod the king," mentioning his dignity, because there was another Herod who put John to death. Chrysostomus super Matth: Dum ergo hoc tempore natus esset, ecce magi veniunt, hoc est confestim ut natus est, magnum Deum ostendentes in parvulo homine. Pseudo-Chrys.: "When He was born . . . behold wise men," that is, immediately on His birth, shewing that a great God existed in a little one of man. Rabanus: Magi vero sunt qui de singulis rebus philosophantur; sed sermo communis magos pro maleficis accepit; qui aliter tamen habentur apud gentem suam, eo quod sint philosophi Chaldaeorum, et ab huius artis scientia reges quoque et principes eiusdem gentis omnia sapiunt, et ipsi primum ortum domini intellexerunt. Rabanus: The Magi are men who enquire into the nature of things philosophically, but common speech uses Magi for wizards. In their own country, however, they are held in other repute, being the philosophers of the Chaldaeans, in whose lore kings and princes of that nation are taught, and by which themselves knew the birth of the Lord. Augustinus in Serm. 4 de Epiph.: Isti autem magi quid fuerunt nisi primitiae gentium? Israelitae pastores, magi gentiles; illi prope, isti longe, utrique tamen ad angularem lapidem cucurrerunt. Manifestatus est ergo Iesus non doctis nec iustis; praevalet namque imperitia in rusticitate pastorum, et impietas in sacrilegiis magorum. Utrosque sibi lapis ille angularis attribuit, quippe qui venerit stulta eligere ut confunderet sapientes, et non vocare iustos, sed peccatores, ut nullus magnus superbiret, nullus infirmus desperaret. Aug., Serm. 202: What were these Magi but the first [p. 62] fruits of the Gentiles? Israelitish shepherds, gentile Magians, one from far, the other from near, hastened to the one Corner-stone. Aug., Serm. 200: Jesus then was manifested neither to the learned nor the righteous; for ignorance belonged to the shepherds, impiety to the idolatrous Magi. Yet does that Corner-stone attract them both to Itself, seeing He came to choose the foolish things of this world to confound the wise, and not to call the righteous, but sinners; that nothing great should exalt himself, none weak should despair. Glossa: Hi autem magi reges fuerunt, qui etsi tria munera obtulisse dicuntur, non ideo non plures quam tres fuisse probantur, sed ut per eos gentes, quae ex tribus filiis Noe natae sunt, venturae ad fidem praefigurarentur. Vel tot fuerunt principes, qui plures duxerunt in comitatu suo. Venerunt autem non post annum, quia tunc inveniretur in Aegypto, non in praesepio, sed tertiadecima die. Ad ostendendum autem unde venirent, dicitur ab oriente. Gloss: These Magi were kings, and though their gifts were three, it is not to be thence inferred that themselves were only three in number, but in them was prefigured the coming to the faith of the nations sprung from the three sons of Noah. Or, the princes were only three, but each brought a large company with him. They came not after a year's end, for He would then have been found in Egypt, not in the manger, but on the thirteenth day. To shew whence they came it is said, "from the East." Remigius: Sciendum est autem quia varia est de magis opinio. Quidam enim dicunt eos fuisse Chaldaeos; Chaldaei enim stellam pro Deo colebant, et idcirco dixerunt quod nuncupativus eorum Deus ostenderit Deum verum natum. Alii vero dicunt Persas eos fuisse. Nonnulli dicunt illos de ultimis finibus terrae fuisse. Alii vero dicunt illos fuisse nepotes Balaam, quod magis est credendum; Balaam enim inter cetera quae prophetavit dixit: orietur stella ex Iacob. Illi vero habentes hanc prophetiam, mox ut viderunt stellam novam, intellexerunt regem natum, et venerunt. Remig.: It should be known that opinions vary respecting the Magi. Some say they were Chaldaeans, who are known to have worshipped a star as God; thus their fictitious Deity shewed them the way to the true God. Others think that they were Persians; others again, that they came from the utmost ends of the earth. Another and more probable opinion is, that they were descendants of Balaam, who having his prophecy, "There shall rise a Star out of Jacob," [Num 24:17] as soon as they saw the star, would know that a King was born. Hieronymus in Matth.: Et sic hanc stellam futuram vaticinio Balaam noverant, cuius erant successores. Sed quaerendum est: si Chaldaei vel Persae aut de ultimis finibus terrae fuerunt, quomodo in tam brevi spatio Hierosolymam venire potuerunt? Jerome: They knew that such a star would rise by the prophecy of Balaam, whose successors they were. But whether they were Chaldaeans, or Persians, or came from the utmost ends of the earth, how in so short a space of time could they arrive at Jerusalem? Remigius: Sed sciendum est quod aliqui solent dicere quod puer qui tunc natus est, in tam brevi spatio temporis de ultimis finibus terrae ad se perducere potuit. Remig.: Some used to answer, 'No marvel if that boy who was then born could draw them so speedily, though it were from the ends of the earth.' Glossa: Vel non mirandum est eos in tredecim diebus venisse in Bethlehem, cum equos Arabicos et dromedarios haberent, qui scilicet sunt veloces ad iter. Gloss: Or, they had dromedaries and Arabian horses, whose great swiftness brought them to Bethlehem in thirteen days. Chrysostomus super Matth: Vel per biennium ante Christi nativitatem profecti sunt, et stella eos praecedebat, et neque esca neque potus defecit in peris eorum. Pseudo-Chrys.: Or, they had set out two years before the Saviour's birth, and though they travelled all that time, neither meat nor drink failed in their scrips. Remigius: Vel si fuerunt successores Balaam, reges isti non longe distant a terra promissionis; idcirco in tam brevi spatio temporis Ierusalem venire potuerunt. Sed tunc quaerendum est quare Evangelista dicat eos ab oriente venisse. Quod ideo est, quia ab illa regione venerunt quae in Orientali parte Iudaeis posita est. Pulchre autem ipsi ab oriente venisse dicuntur, quia omnes qui ad dominum veniunt, ab ipso et per ipsum veniunt; ipse est oriens, secundum illud: ecce vir, oriens nomen eius. Remig.: Or, if they were the descendants of Balaam, their kings are not far distant from the land of promise, and [p. 63] might easily come to Jerusalem in that so short time. But why does he write "From the East?" Because surely they came from a country eastward of Judaea. But there is also great beauty in this, They "came out of the East," seeing all who come to the Lord, come from Him and through Him; as it is said in Zechariah, "Behold the Man whose name is the East." [Zech 6:12] Chrysostomus super Matth: Vel ab oriente venerunt. Unde dies nascitur, inde initium fidei processit, quia fides lumen est animarum. Ab oriente ergo venerunt, sed Hierosolymam. Pseudo-Chrys.: Or, whence the day springs, thence came the first-fruits of the faith; for faith is the light of the soul. Therefore they came from the East, but to Jerusalem. Remigius: Quamvis dominus ibi natus non esset quia licet agnoscerent nativitatis tempus, locum tamen non cognoverunt. Ierusalem enim regia civitas est, et crediderunt quod talis puer non nisi in urbe regia nasci debuisset. Sive ideo venerunt ut adimpleretur quod scriptum est: de Sion exibit lex, et verbum domini de Ierusalem, quia ibi primo annuntiatus est Christus; sive ut studio magorum damnaretur pigritia Iudaeorum. Venerunt ergo Hierosolymam, dicentes: ubi est qui natus est rex Iudaeorum? Remig.: Yet was not the Lord born there; thus they knew the time but not the place of His birth. Jerusalem being the royal city, they believed that such a child could not be born in any other. Or it was to fulfil that Scripture, "The Law shall go out of Sion, and the word of the Lord from Jerusalem." [Isa 2:3] And there Christ was first preached. Or it was to condemn the backwardness of the Jews. Augustinus in Serm. 2 de Epiph.: Cum autem multi nati atque defuncti essent reges Iudaeorum, numquid quemquam eorum adorandum magi quaesierunt? Non, quia nec quemquam eorum de caelo loquentem didicerunt. Non itaque regi Iudaeorum, quales esse illic solebant, hunc tam magnum honorem longinqui alienigenae ab eodem regno prorsus extranei a se deberi arbitrantur. Sed talem natum esse didicerant, in quo adorando se salutem, quae secundum Deum est, consecuturos minime dubitarent; neque enim aetas erat saltem cui adulatio humana serviret, non de membris purpura, non in capite diadema fulgebat, non pompa famulantium, non terror exercitus, non gloriosa fama praeliorum hos ad eum viros ex remotis terris cum tanto voto supplicationis attraxerunt. Iacebat in praesepio puer, ortu recens, exiguus corpore, contemptibilis paupertate. Sed magnum aliquid latebat in parvo, quod illi homines primitiae gentium, non terra portante, sed caelo narrante didicerant; unde sequitur vidimus enim stellam eius in oriente. Annuntiant et interrogant, credunt et quaerunt, tamquam significantes eos qui ambulant per fidem et desiderant speciem. Pseudo-Aug., Append. Serm. 132: Many kings of Judaea had been born and died before, yet had Magi ever sought out any of them for adoration? No, for they had not been taught that any of these spoke from heaven. To no ordinary King of Judaea had these men, aliens from the land of Judaea, ever thought such honour due. But they had been taught that this Child was one, in worshipping whom they would certainly secure that salvation which is of God. Neither His age was such as attracts men's flattery; His limbs not robed in purple, His brow not crowned with a diamond, no pompous train, no awful army, no glorious fame of battles, attracted these men to Him from the remotest countries, with such earnestness of supplication. There lay in a manger a Boy, newly born, of infantine size, of pitiable poverty. But in that small Infant lay hid something great, which these men, the first-fruits of the Gentiles, had learned not of earth but of heaven; as it follows, "We have seen His star in the east." They announce the vision and ask, they believe and enquire, as signifying those who walk by faith and desire sight. Chrysostomus in Matth: Sciendum autem, quod Priscillianistae haeretici, qui nasci unumquemque hominem sub constitutionibus stellarum putant, hoc in adiutorium sui erroris assumunt, quod nova stella exiit, cum dominus in carne apparuit, cuius fuisse fatum eamdem quae apparuit stellam putant. Greg., M. in Evan., i. 10. n. 4: It should be known that the Priscillianists, heretics who believe every man to be born under the aspect of some planet. cite this text in support of their error; the new star which appeared at the Lord's birth they consider to have been his fate. Augustinus contra Faustum: Et secundum Faustum hic stella inducitur, quae confirmat Genesim, ut recte genesidium hoc magis nuncupari possit quam Evangelium. Aug., contr. Faust, ii, 1: And, according to Faustus this [p. 64] introduction of the account of the star would lead us rather to call this part of the history, 'The Nativity,' than 'The Gospel.' Gregorius in Evang: Sed absit a fidelium cordibus ut esse quid fatum dicant. Gregory: But far be it from the hearts of the faithful to call any thing, 'fate.' Augustinus de Civ. Dei: Nam homines quando fatum audiunt, usitata loquendi consuetudine non intelligunt nisi vim positionis siderum, qualis est quando quis nascitur sive concipitur; quod aliqui alienant a Dei voluntate. Et hi ab auribus omnium repellendi sunt, qui qualiumcumque deorum volunt esse cultores. Aliqui vero stellas hanc putant habere potestatem traditam sibi a summa Dei potestate: qui magnam caelo faciunt iniuriam, in cuius velut splendidissima curia opinantur scelera facienda decerni; qualia si aliqua terrena civitas decrevisset, genere humano decernente fuerat evertenda. Aug., City of God, book v, ch. 1: For by the word, 'fate,' in common acceptation, is meant the disposition of the stars at the moment of a person's birth or conception; to which some assign a power independent of the will of God. These must be kept at a distance from the ears of all who desire to be worshippers of Gods of any sort. But others think the stars have this virtue committed to them by the great God; wherein they greatly wrong the skies, in that they impute to their splendent host the decreeing of crimes, such as should any earthly people decree, their city should in the judgment of mankind deserve to be utterly destroyed. Chrysostomus super Matth: Si ergo aliquis adulter et homicida fiat per stellam, magna est iniquitas illarum stellarum, magis illius qui creavit stellas; nam cum sit praescius futurorum Deus, ex quo tanta iniquitas futura per stellas, si voluit ei dare, non est bonus; si noluit ei dare, et non potuit, impotens est. Si etiam stellae est quod aut mali sumus aut boni, ergo nec bonum nostrum laudandum est, nec malum vituperandum, quia nec in nobis est voluntarius actus; ut quid enim mali mei poenam suscipiam, quod non voluntate, sed necessitate commisi? Ipsa denique mandata Dei ne peccent homines, aut hortamenta ut faciant bonum, hanc insipientiam destruunt. Quis enim iubet aliquem ne faciat malum quod non potest declinare, aut faciat bonum ad quod non potest pervenire? Pseudo-Chrys.: If then any should become an adulterer or homicide through means of the planets, how great is the evil and wickedness of those stars, or rather of Him who made them? For as God knows things to come, and what evils are to spring from those stars; if He would not hinder it, He is not good; if He would but could not, He is weak. Again, if it be of the star that we are either good or bad, we have neither merit nor demerit, as being involuntary agents; and why should I be punished for sin which I have done not wilfully, but by necessity? The very commands of God against sin, and exhortations to righteousness, overthrow such folly. For where a man has not power to do, or where he has not power to forbear, who would command him either to do or to forbear? Gregorius Nyssenus Philos.: Insipientes vero sunt orationes omnibus secundum fatum existentibus; exulat autem et providentia Dei cum pietate, cum his et homo organum solum invenitur superni circularis motus; ab hoc enim moveri ad operationes aiunt non solum partes corporis, sed animae excogitationes; et universaliter qui hoc dicunt, quae in nobis sunt, et contingentis naturam destruunt; et ita nihil aliud est hoc quam omnia evertere. Ubi etiam de reliquo erit liberum arbitrium? Liberum enim oportet esse quod est in nobis. Gregory Nyss.: How vain moreover is prayer for those who live by fate; Divine Providence is banished from the world together with piety, and man is made the mere instrument of the sidereal motions. For these they say move to action, not only the bodily members, but the thoughts of the mind. In a word, they who teach this, take away all that is in us, and the very nature of a contingency; which is nothing less than to overturn all things. For where will there be free will? but that which is in us must be free. Augustinus de Civ. Dei: Non usquequaque autem absurde dici potest, ad solas corporum differentias afflatus quosdam valere sidereos, sicut solaribus accessibus et decessibus videmus anni tempora variari, et lunaribus incrementis atque decrementis augeri et minui quaedam genera rerum, sicut conchas et mirabiles aestus Oceani; non autem animi voluntates positionibus siderum subdi. Quod si dicantur stellae significare ista potius quam facere, quid est quod nunquam dicere potuerunt cur in vita geminorum, in actionibus, in eventibus, professionibus, actibus, honoribus, ceterisque rebus ad humanam vitam pertinentibus, atque in ipsa morte plerumque sit tanta diversitas, ut similiores sint multi extranei quam ipsi inter se gemini, per exiguum temporis intervallum in nascendo separati, in conceptu autem per concubitum uno etiam momento seminati? Quod ergo conantur efficere de intervallo exigui temporis quod ipsi inter se gemini dum nascerentur habuerunt, non tantum valet quanta invenitur in geminorum voluntatibus, actibus, moribus casibusque diversitas. Quidam vero non astrorum constitutionem, sed omnium connexionem seriemque causarum, quam Dei summi tribuunt voluntati et potestati, fati nomine appellant. Si quis ergo res humanas fato tribuit quia ipsam Dei voluntatem vel potestatem fati nomine appellat, sententiam teneat, linguam corrigat, quoniam fati nomen solet a loquentibus poni in siderum constitutione. Unde voluntatem Dei fati vocabulo non nuncupamus, nisi forte ut fatum a fando, idest a loquendo, dictum intelligamus. Scriptum est enim: semel locutus est Deus: duo haec audivi. Unde non est multum cum eis de verbi controversia laborandum atque certandum. Augustine, City of God, Book 5, ch. 6: It cannot be said to be utterly absurd to suppose that sidereal afflatus should influence the state of the body, when we see that it is by the approach and departure of the sun that the seasons of the year are [p. 65] varied, and that many things, as shells and the wonderful tides of the Ocean, increase or decrease as the moon waxes or wanes. But not so, to say that the dispositions of the mind are subject to sidereal impulse. Do they say that the stars rather foreshew than effect these results? how then do they explain, that in the life of twins, in their actions, their successes, professions, honours, and all other circumstances of life, there will often be so great diversity, that men of different countries are often more alike in their lives than twins, between whose birth there was only a moment's, and between whose conception in the womb there was not a moment's, interval. And the small interval between their births is not enough to account for the great difference between their fates. Some give the name of fate not only to the constitution of the stars, but to all series of causes, at the same time subjecting all to the will and power of God. This sort of subjection of human affairs and fate is a confusion of language which should be corrected, for fate is strictly the constitution of the stars. The will of God we do not call 'fate,' unless indeed we will derive the word from 'speaking;' as in the Psalms, "God hath spoken once, twice have I heard the same." [Ps 62:11] There is then no need of much contention about what is merely a verbal controversy. Augustinus contra Faustum: Si autem sub fato stellarum nullius hominis Genesim ponimus ut liberum arbitrium voluntatis ab omni necessitatis vinculo vindicemus, quanto minus illius temporalem generationem sub astrorum conditionem credimus factam, qui est universorum aeternus creator et dominus? Itaque illa stella quam viderunt magi, Christo secundum carnem nato, non ad decretum dominabatur, sed ad testimonium famulabatur. Proinde non ex illis erat stellis quae ab initio creaturae itinerum suorum ordinem sub creatoris lege custodiunt, sed novo virginis partu novum sidus apparuit, quod ministerium officii sui etiam ipsis magis quaerentibus Christum, cum ante faciem praeiret, exhibuit, donec eos usque ad ipsum locum ubi Deus verbum infans erat, praeeundo perduceret. Quidam autem astrologi ita constituerunt nascentium hominum fata sub stellis, ut aliquam stellarum, homine aliquo nato, circuitus sui ordinem reliquisse, et ad eum qui natus est, perrexisse asseverent. Sortem quippe nascentis astrorum ordini colligari arbitrantur, non astrorum ordinem ad hominis nati diem posse mutari. Quapropter si stella illa ex his erat quae in caelo peragunt ordines suos quomodo poterat discernere quid Christus acturus erat, quae nato Christo iussa est relinquere quod agebat? Si autem, ut probabilius creditur, ad demonstrandum Christum, quae non erat, exorta est; non ideo Christus natus quia illa extitit, sed illa extitit quia Christus natus est; unde si dici oporteret, non stellam Christo, sed Christum stellae, fatum fuisse diceremus: ipse quippe illi, non illa huic nascendi attulit causam. Aug., cont. Faust. ii, 5: But if we will not subject the nativity of any man to the influence of the stars, in order that we may vindicate the freedom of the will from any chain of necessity; how much less must we suppose sidereal influences to have ruled at His temporal birth, who is eternal Creator and Lord of the universe? The star which the Magi saw, at Christ's birth according to the flesh, did not rule His fate, but ministered as a testimony to Him. Further, this was not of the number of those stars, which from the beginning of the creation observe their paths of motion according to the law of their Maker; but a star that first appeared at the birth, ministering to the Magi who sought Christ, by going before them till it brought them to the place where the infant God the Word was. According to some astrologers such is the connexion of human fate with the stars, that on the birth of some men stars have been known to leave their courses, and go directly to the new-born. The fortune indeed of him [p. 66] that is born they suppose to be bound up with the course of the stars, not that the course of the stars is changed after the day of any man's birth. If then this star were of the number of those that fulfil their courses in the heavens, how could it determine what Christ should do, when it was commanded at His birth only to leave its own course? If, as is more probable, it was first created at His birth, Christ was not therefore born because it arose, but the reverse; so that if we must have fate connected with the stars, this star did not rule Christ's fate, but Christ the stars. Chrysostomus super Matth: Non est hoc etiam astronomiae opus a stellis scire eos qui nascuntur, sed ab hora nativitatis futura praedicere; hi autem tempus nativitatis non cognoverunt, ut hinc sumentes initium a stellarum motu futura cognoscerent, sed e converso. Dicunt ergo vidimus stellam eius. Chrys.: The object of astrology is not to learn from the stars the fact of one's birth; but from the hour of their nativity to forecast the fate of those that are born. But these men knew not the time of the nativity to have forecast the future from it, but the converse. Glossa: Idest propriam, quia hanc creavit ad ostensionem sui. Gloss. interlin.: 'His star,' i.e. the star He created for a witness of Himself. Augustinus in Serm. 2 de Epiph.: Pastoribus Angeli, magis stella Christum demonstrat: utrisque loquitur lingua caelorum, quia lingua cessaverat prophetarum. Caelos Angeli habitant, et sidera exornant: utrisque ergo caeli enarrant gloriam Dei. Gloss. ord.: To the Shepherds, Angels, and the Magians, a star points out Christ; to both speaks the tongue of Heaven, since the tongue of the Prophets was mute. The Angels dwell in the heavens, the stars adorn it, to both therefore "the heavens declare the glory of God." Gregorius in Evang: Et rationabiliter Iudaeis, tamquam ratione utentibus, rationale animal, idest Angelus, praedicare debuit. Gentiles vero, quia ratione uti nesciebant, ad cognoscendum dominum non per vocem, sed per signa perducuntur, quia et illis prophetiae tamquam fidelibus, et istis signa tamquam infidelibus data sunt. Eisdem autem gentibus Christum, cum perfectae esset aetatis, apostoli praedicant, eumque parvulum et necdum per humanitatis officium loquentem stella gentibus denuntiat: quia nimirum rationis ordo poscebat ut loquentem iam dominum loquentes nobis praedicatores, et necdum loquentem elementa muta praedicarent. Greg., Hom. in Ev. Lib. i. Hom. 10: To the Jews who used their reason, a rational creature, i.e. an Angel, ought to preach. But the Gentiles who knew not to use their reason are brought to the knowledge of the Lord, not by words, but by signs; to the one prophecy, as to the faithful; to the other signs, as to the unbelievers. One and the same Christ is preached, when of perfect age, by Apostles; when an infant, and not yet able to speak, is announced by a star to the Gentiles; for so the order of reason required; speaking preachers proclaimed a speaking Lord, mute signs proclaimed a mute infant. Leo Papa in Serm. 3 de Epiph.: Ipse etiam Christus expectatio gentium, de quibus quondam beatissimo patri Abrahae innumerabilis fuit promissa successio, non carnis semine, sed fidei fecunditate generanda; et ideo stellarum multitudini comparata, ut ab omnium gentium patre, non terrena, sed caelestis progenies speraretur. Ad credendum ergo promissae posteritatis heredes in sideribus designati, ortu novi sideris excitantur, ut in quo caelum est adhibitum in testimonium, caeli famuletur obsequium. Leo, Serm. 33, 2: Christ Himself, the expectation of the nations, that innumerable posterity once promised to the most blessed patriarch Abraham, but to be born not after the flesh, but by the Spirit, therefore likened to the stars for multitude, that from the father of all nations, not an earthly but an heavenly progeny might be looked for. Thus the heirs of that promised posterity, marked out in the stars, are roused to the faith by the rise of a new star, and where the heavens had been at first called in to witness, the aid of Heaven is continued. [p. 67] Chrysostomus in Matth: Quoniam autem non caelestium una stellarum haec fuit, manifestum est; nulla enim alia stellarum hac via procedit; haec enim ab oriente in meridiem ferebatur, ita enim Palaestina ad Persidem iacet. Secundo autem a tempore quo videbatur: non enim in nocte apparuit tantum, sed in media die; quod non est virtutis stellae, sed nec etiam lunae. Tertio, ab eo quod apparebat et occultabatur rursus: cum enim intraverunt Hierosolymam, occultavit seipsam; deinde ubi Herodem reliquerunt, seipsam monstravit. Neque etiam proprium quemdam gressum habebat, sed cum oportebat ire magos, ibat: quando autem stare oportebat, stabat, sicut et de columna nubis erat in deserto. Quarto, quia non sursum manens partum virginis ostendebat, sed deorsum descendens hoc faciebat; quod non est stellae motus, sed virtutis cuiusdam rationalis; unde videtur haec stella virtutis invisibilis fuisse in talem apparentiam formata. Chrys.: This was manifestly not one of the common stars of Heaven. First, because none of the stars moves in this way, from east to south, and such is the situation of Palestine with respect to Persia. Secondly, from the time of its appearance, not in the night only, but during the day. Thirdly, from its being visible and then again invisible; when they entered Jerusalem it hid itself, and then appeared again when they left Herod. Further, it had no stated motion, but when the Magi were to go on, it went before them; when to stop, it stopped like the pillar of cloud in the desert. Fourthly, it signified the Virgin's delivery, not by being fixed aloft, but by descending to earth, shewing herein like an invisible virtue formed into the visible appearance of a star. Remigius: Nonnulli dicunt hanc stellam fuisse spiritum sanctum, ut ipse qui postea super baptizatum dominum descendit in specie columbae, in specie stellae apparuerit magis. Alii dicunt fuisse Angelum ut ipse qui apparuit pastoribus, apparuerit etiam magis. Remig.: Some affirm this star to have been the Holy Spirit; He who descended on the baptized Lord as a dove, appearing to the Magi as a star. Others say it was an Angel, the same who appeared to the shepherds. Glossa: Sequitur etiam in oriente. Utrum stella in oriente orta sit, an ipsi ibi positi natam et occidentem viderint, ambiguum est: potuit enim nasci in oriente et eos in Ierusalem perducere. Gloss. ord: "In the east." It seems doubtful whether this refers to the place of the star, or of those that saw it; it might have risen in the east, and gone before them to Jerusalem. Augustinus in Serm. de Epiph.: Sed dicturus es: a quibus audierunt quod talis, scilicet stella, Christum natum significaret? Profecto ab Angelis aliqua monitione revelationis. Quaeris fortassis: ab Angelis bonis an malis? Christum quidem et Angeli mali, hoc est Daemones, filium Dei esse confessi sunt. Sed cur non et a bonis hoc audierunt quando in Christo adorando salus eorum iam quaerebatur, non iniquitas damnabatur? Potuerunt ergo illis et Angeli dicere: stella quam vidistis, Christus est. Ite, adorate illum ubi natus est, et simul iudicate qualis quantusque natus sit. Aug., Serm. 374: Will you ask, from whom had they learned that such an appearance as a star was to signify the birth of Christ? I answer from Angels, by the warning of some revelation. Do you ask, was it from good or ill Angels? Truly even wicked spirits, namely the daemons, confessed Christ to be the Son of God. But why should they not have heard it from good Angels, since in this their adoration of Christ their salvation was sought, not their wickedness condemned? The Angels might say to them, 'The Star which ye have seen is the Christ. Go ye, worship Him, where He is now born, and see how great is He that is born.' Leo Papa in Serm. 4 de Epiph.: Vel praeter illam stellae speciem quae corporeum incitavit obtutum, fulgentior veritatis radius eorum corda perdocuit; et hoc quidem ad illuminationem fidei pertinebat. Leo, Sermon 34, 3: Besides that star thus seen with the bodily eye, a yet brighter ray of truth pierced their hearts; they were enlightened by the illumination of the true faith. Augustinus de quaest. Nov. et Vet. Testam: Vel Iudaeorum natum regem intellexerunt, cum stella indice temporalis rex soleat designari. Hi enim magi Chaldaei non malevolentia astrorum cursum, sed rerum curiositate speculabantur. Sicut enim datur intelligi, traditionem Balaam sequebantur, qui dixit: orietur stella ex Iacob. Unde videntes stellam extra ordinem mundi hanc intellexerunt quam Balaam futuram indicem regis Iudaeorum prophetaverat. Pseudo-Aug., Hil. Quaest. V. and N. Test. q. 63: They might think that a king of Judaea was born, since the birth of temporal princes is sometimes attended by a star. These Chaldean Magi inspected the stars, not with malevolence, but with the true desire of knowledge; following, it may be supposed, the tradition from Balaam; so that [p. 68] when they saw this new and singular star, they understood it to be that of which Balaam had prophesied, as marking the birth of a King of Judaea. Leo Papa in Serm. 4 de Epiph.: Potuerunt autem illis credita et intellecta sufficere, ut corporali intuitu non inquirerent quod plenissimo visu mentis inspexerant; sed diligentia sagacis officii ad videndum usque puerum perseverans nostri temporis hominibus serviebat, ut sicut omnibus nobis profuit quod post resurrectionem domini vestigia vulnerum eius Thomae apostoli exploravit manus, ita ad nostram utilitatem proficeret quod infantiam ipsius magorum probavit aspectus; unde dicunt venimus adorare eum. Leo: What they knew and believed might have been sufficient for themselves, that they needed not to seek to see with the bodily eye, what they saw so clearly with the spiritual. But their earnestness and perseverance to see the Babe was for our profit. It profited us that Thomas, after the Lord's resurrection, touched and felt the marks of his wounds, and so for our profit the Magians' eyes looked on the Lord in His cradle. Chrysostomus super Matth: Sed numquid nesciebant quia in Ierusalem regnabat Herodes? Numquid non intelligebant quia quicumque, rege vivente, alterum regem pronuntiat aut adorat, punitur in sanguine? Sed dum considerabant regem futurum non timebant praesentem; adhuc non viderant Christum, et iam parati erant mori pro eo. O beati magi, qui ante conspectum crudelissimi regis, priusquam Christum cognoscerent, Christi facti sunt confessores. Pseudo-Chrys.: Were they then ignorant that Herod reigned in Jerusalem? Or that it is a capital treason to proclaim another King while one yet lives? But while they thought on the King to come, they feared not the king that was; while as yet they had not seen Christ, they were ready to die for Him. O blessed Magi! who before the face of a most cruel king, and before having beheld Christ, were made His confessors.
Lectio 2 3 ἀκούσας δὲ ὁ βασιλεὺς ἡρῴδης ἐταράχθη καὶ πᾶσα ἱεροσόλυμα μετ' αὐτοῦ, 4 καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ ἐπυνθάνετο παρ' αὐτῶν ποῦ ὁ Χριστὸς γεννᾶται. 5 οἱ δὲ εἶπαν αὐτῷ, ἐν βηθλέεμ τῆς ἰουδαίας: οὕτως γὰρ γέγραπται διὰ τοῦ προφήτου: 6 καὶ σύ, βηθλέεμ γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα: ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ.
3. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4. And when he had gathered all the Chief Priests and Scribes of the people together, he demanded of them where Christ should be born. 5. And they said unto him, "In Bethlehem of Judaea: for thus it is written by the prophet, 6. 'And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.' "
Augustinus in Serm. de Epiph.: Sicut magi desiderant redemptorem, ita Herodes timet successorem; unde sequitur audiens autem Herodes rex, turbatus est. Aug.: As the Magi seek a Redeemer, so Herod fears a successor. Glossa: Rex dicitur ut ex collatione eius qui quaeritur, hic intelligatur extraneus. Gloss. ord.: "The King," he is called, though in comparison with him whom they are seeking he is an alien and a foreigner. Chrysostomus super Matth: Et ideo turbatur audiens regem natum Iudaeis ex genere Iudaeorum, cum esset ipse genere Idumaeus, ne regno revoluto iterum ad Iudaeos, ipse a Iudaeis expelleretur, et semen eius post ipsum praecideretur a regno: semper enim grandis potestas maiori timori subiecta est; sicut enim rami arborum in excelso positarum, etiam si levis aura flaverit, moventur, sic et sublimes homines etiam levis nuntii fama conturbat; humiles autem, sicut in convalle, plerumque in tranquillitate consistunt. Pseudo-Chrys.: Herod "was troubled" when he heard that a King was born of Jewish lineage, lest, himself being an Idumaean, the kingdom should return again to native princes, and himself be expelled, and his seed after [p. 69] him. Great station is ever obnoxious to great fears; as the boughs of trees planted in high ground move when never so little wind blows, so high men are troubled with little rumours; while the lowly, like trees in the valley, remain at peace. Augustinus in Serm. 2 de Epiph.: Quid autem erit tribunal iudicantis, quando superbos reges timere faciebat nativitas infantis? Pertimeant reges ad patris dexteram iam sedentem, quem rex impius timuit adhuc matris ubera lambentem. Aug., Serm. 200, 2: If His birth as an infant makes proud kings tremble, what will His tribunal as a Judge do? Let princes fear Him sitting at the right hand of His Father, whom this impious king feared while He hanged yet on His mother's breast. Leo Papa in Serm. 4 de Epiph.: Superfluo tamen, Herodes, timore turbaris: non capit Christum regio tua, nec mundi dominus potestatis tuae coepit esse contentus angustiis. Quem in Iudaea regnare non vis, ubique regnat. Leo: Thou art troubled, Herod, without cause. Thy nature cannot contain Christ, nor is the Lord of the world content with the narrow bounds of thy dominion. He, whom thou wouldest not should reign in Judaea, reigns every where. Glossa: Vel non solum propter se timuit, sed propter iram Romanorum; decreverant enim Romani ne quis rex vel Deus sine eorum consilio diceretur. Gloss. ord.: Perhaps he was troubled not on his own account, but for fear of the displeasure of the Romans. They would not allow the title of King or of God to any without their permission. Gregorius in Evang: Caeli autem rege nato, rex terrae turbatus est, quia nimirum terrena altitudo confunditur cum celsitudo caelestis aperitur. Greg., Hom. in Evan., 1, 10: At the birth of a King of Heaven, a king of earth is troubled; surely, earthly greatness is confounded, when heavenly greatness shews itself. Leo Papa in Serm. 6 de Epiph.: Herodes etiam Diaboli personam gerit, cuius sicut tunc fuit incentor, ita nunc quoque est indefessus imitator. Cruciatur enim vocatione gentium, et quotidiana potestatis suae destructione torquetur. Leo, Serm. 36, 2: Herod represents the Devil; who as he then instigated him, so now he unweariedly imitates him. For he is grieved by the calling of the Gentiles, and by the daily ruin of his power. Chrysostomus super Matth: Uterque ergo zelo proprio turbatur, et sui regni successorem timebat: Herodes terrenum, Diabolus autem caelestem. Ecce autem et Iudaicus populus turbatur, qui magis de auditu isto gaudere debuerat quia rex Iudaeus surgere dicebatur. Sed turbabantur quia de adventu iusti non poterant gaudere iniqui. Aut certe turbantur ne forte iratus Iudaico regi genus eius vexaret; unde sequitur et omnis Hierosolyma cum illo. Pseudo-Chrys.: Both have their own causes of jealousy, both fear a successor in their kingdom; Herod an earthly successor, the Devil a spiritual. Even Jerusalem is troubled, which should have rejoiced at that news, when a Jewish King was said to be risen up. But they were troubled, for the wicked cannot rejoice at the coming of the good. Or perhaps it was in fear that Herod should wreak his wrath against a Jewish King on his race. Glossa: Volens illi favere quem timebat; populus enim plus iusto eis favet quos crudeles sustinet. Sequitur et congregans omnes principes sacerdotum et Scribas populi. Ubi nota diligentiam inquirentis, ut si invenerit, faciat quod postea se velle ostendit; sin autem, excusatus sit Romanis. Gloss. ord.: "Jerusalem was troubled with him," as willing to favour him whom it feared; the vulgar always pay undue honour to one who tyrannizes over it. Observe the diligence of his enquiry. If he should find him, he would do to him as he shewed afterwards his disposition; if he should not, he would at least be excused to the Romans. Remigius: Scribae autem dicti sunt, non tantum ab officio scribendi, sed potius ab interpretatione Scripturarum; erant enim legis doctores. Sequitur sciscitabatur ab eis ubi Christus nasceretur. Hic attendendum est, quia non dixit: ubi Christus natus est, sed ubi nasceretur. Callide enim interrogavit eos, ut posset agnoscere si de rege nato laetarentur. Christum autem vocat, quia noverat inungi regem Iudaeorum. Remig.: They are called Scribes, not from the employment of writing, but from the interpretation of the Scriptures, for they were doctors of the law. Observe, he does not enquire where Christ is born, but where He should be born; the subtle purpose of this was to see if they would shew pleasure at [p. 70] the birth of their King. He calls Him Christ, because he knew that the King of the Jews was anointed. Chrysostomus super Matth: Ut quid autem interrogat Herodes, qui non credebat Scripturis? Aut si credebat, quomodo sperabat posse interficere illum quem regem futurum esse dicebant? Sed Diabolus instigabat, qui credebat quod Scripturae non mentiuntur. Sic sunt omnes peccatores, qui hoc ipsum quod credunt, perfecte credere non permittuntur; quod enim credunt, veritatis est virtus, quae non potest esse occulta; quod autem non credunt, excaecatio est inimici. Si enim perfecte crederent, sic viverent quasi post modicum transituri de hoc mundo, non quasi in aeternum mansuri. Sequitur at illi dixerunt: in Bethlehem Iudae. Pseudo-Chrys.: Why does Herod make this enquiry, seeing he believed not the Scriptures? Or if he did believe, how could he hope to be able to kill Him whom the Scriptures declared should be King? The Devil instigated Herod; who believed that Scripture lies not. Such is the faith of devils, who are not permitted to have perfect belief, even of that which they do believe. That they do believe, it is the force of truth constrains them; that they do not believe, it is that they are blinded by the enemy. If they had perfect faith, they would live as about to depart from this world soon, not as to possess it for ever. Leo Papa in Serm. 1 de Epiph.: Magi quidem humano sensu significatum sibi regis ortum existimaverunt in civitate regia esse quaerendum. Sed qui servi susceperat formam, et non iudicare venerat, sed iudicari, Bethlehem praeelegit nativitati, Hierosolymam passioni. Leo, Serm. 31, 2: The Magi, judging as men, sought in the royal city for Him, whom they had been told was born a King. But He who took the form of a servant, and came not to judge but to be judged, chose Bethlehem for His birth, Jerusalem for His death. Theodorus in Serm. Conc. Ephes.: Si enim maximam Romam elegisset civitatem, potentia civium mutationem orbis terrarum factam putarent; si filius fuisset imperatoris, potestati utilitatem adscriberent. Sed quid fecit? Omnia egena et vilia elegit, ut divinitas cognosceretur orbem transformasse terrarum. Propterea pauperculam elegit matrem, pauperiorem patriam, egenus fit pecuniis, et hoc tibi exponit praesepe. Theodotus, Serm. 1, ap. Conc. Eph.: Had He chosen the mighty city of Rome, it might have been thought that this change of the world had been wrought by the might of her citizens; had He been the son of the emperor, his power might have aided Him. But what was His choice? All that was mean, all that was in low esteem, that in this transformation of the world, divinity might at once be recognized. Therefore He chose a poor woman for His mother, a poor country for His native country; He has no money, and this stable is His cradle. Gregorius in Evang: Bene etiam in Bethlehem nascitur: Bethlehem quippe domus panis interpretatur: ipse namque est qui ait: ego sum panis vivus, qui de caelo descendi. Gregory, Hom. in Evan., 8, 1: Rightly is He born in Bethlehem, which signifies the house of bread, who said, "I am the living bread, who came down from heaven." Chrysostomus super Matth: Cum autem debuissent celare mysterium regis praefiniti a Deo, maxime in conspectu alienigenae regis, facti sunt non praedicatores operum Dei, sed proditores mysteriorum eius; et non solum manifestant mysterium, sed etiam propheticum protulerunt exemplum; unde subiungunt sic enim scriptum est per prophetam, scilicet Michaeam: et tu Bethlehem terra Iuda. Pseudo-Chrys.: When they should have kept secret the mystery of the King appointed of God, especially before a foreign king, straightway they became not preachers of the word of God, but revealers of His mystery. And they not only display the mystery, but cite the passage of the prophet, viz. Micah. Glossa: Hoc sic ponit ut ab eis dictum est, qui etsi non verba, veritatem sensus quodammodo ponunt. Gloss. ord.: He quotes this prophecy as they quote who give the sense and not the words. Hieronymus de optimo interpretandi genere.: Unde hic reprehenduntur Iudaei de ignorantia, quoniam prophetia dicit: tu Bethlehem Ephrata, illi dixerunt tu Bethlehem terra Iuda. Jerome, Epist. 57: The Jews are here blamed for ignorance; for whereas the prophecy says, "Thou Bethlehem Ephrata;" they said, 'Bethlehem in the land of Judah.' Chrysostomus super Matth: Sed adhuc ipsam prophetiam praecidentes, interficiendorum parvulorum facti sunt causa: sic enim scriptum erat: ex te exiet rex, qui pascet populum meum Israel, et dies eius a diebus saeculi. Si ergo integram prophetiam protulissent, considerans Herodes quia non erat rex terrenus cuius dies a diebus saeculi erant, in tantum furorem non exarsisset. Pseudo-Chrys.: By cutting short the prophecy, they became the cause of the murder of [p. 71] the Innocents. For the prophecy proceeds, "From thee shall go forth a King who shall feed My people Israel, and His day shall be from everlasting." Had they cited the whole prophecy, Herod would not have raged so madly, considering that it could not be an earthly King whose days were spoken of as "from everlasting." Hieronymus super Matthaeum, et super Michaeam: Est autem sensus prophetiae talis: tu Bethlehem terra Iuda vel Ephrata (quod ideo dicitur, quia est alia Bethlehem in Galgalis sita), quamvis parvus vicus sis inter millia civitatum Iuda, tamen ex te nascetur Christus, qui erit dominator Israel, qui secundum carnem de David est, de me tamen natus est ante saecula; et ideo dicitur: egressus eius ab initio a diebus aeternitatis quia in principio verbum erat apud Deum. Sed hoc ultimum, ut dictum est, Iudaei tacuerunt, alia vero mutaverunt, vel propter ignorantiam, ut dictum est, vel ad maiorem manifestationem, ut Herodi alienigenae intellectum prophetiae aperirent; unde pro eo quod propheta dixit Ephrata, quod erat nomen antiquum et forte Herodi ignotum, dixerunt terra Iuda; pro eo autem quod propheta dixerat: minima es in milibus Iuda, volens ostendere parvitatem eius quantum ad populi multitudinem, dixerunt nequaquam minima es in principibus Iuda, volentes ostendere magnitudinem dignitatis provenientem ex dignitate principis nascituri quasi dicerent: magna es inter civitates ex quibus principes prodierunt. Jerome, in Mich. v. 2: The following is the sense of the prophecy. Thou, Bethlehem, of the land of Judah, or Ephrata, (which is added to distinguish it from another Bethlehem in Galilee,) though thou art a small village among the thousand cities of Judah, yet out of thee shall be born Christ, who shall be the Ruler of Israel, who according to the flesh is of the seed of David, but was born of Me before the worlds; and therefore it is written, "His goings forth are of old. In the beginning was the Word." Gloss: This latter half of the prophecy the Jews dropped; and other parts they altered, either through ignorance, (as was said above,) or for perspicuity, that Herod who was a foreigner might better understand the prophecy; thus for "Ephrata," they said, "land of Judah;" and for "little among the thousands of Judah," which expresses its smallness contrasted with the multitude of the people, they said, "not the least among the princes," willing to shew the high dignity that would come from the birth of the Prince. As if they had said, "Thou art great among cities from which princes have come." Remigius: Vel talis est sensus: quamvis minima videaris inter urbes principatum habentes, tamen non es minima, quia ex te exiet dux qui regat populum meum Israel. Dux autem iste Christus est, qui populum fidelem regit et gubernat. Remig.: Or the sense is; though little among cities that have dominion, yet art thou not the least, for "out of thee shall come the Ruler, who shall rule My people Israel;" this Ruler is Christ, who rules and guides His faithful people. Chrysostomus in Matth: Intende autem certitudinem prophetiae; non enim dixit quod in Bethlehem erit, sed quod de Bethlehem exiet, ostendens quod ibi solum nasceretur. Quomodo autem habet rationem de Zorobabel haec dicta esse ut quidam dicunt? Non enim exitus eius fuit a principio ex diebus saeculi, neque etiam ex Bethlehem exivit, cum non in Iudaea, sed in Babylonia natus sit. Est etiam ad hoc, testimonium quod dicit: nequaquam minima es, quia ex te exiet: nullus enim alius illustrem fecit villam in qua nasceretur quam Christus. Post nativitatem enim a finibus orbis terrarum veniunt visuri praesepe et tugurii locum. Non autem dixit: ex te exiet filius Dei, sed dux qui pascet populum meum Israel: oportebat enim in principio condescendere ut non scandalizarentur, et quae ad salutem hominum pertinebant praedicare, ut magis inducerentur. Mystice autem dicit qui regat populum meum Israel. Israel enim hic dicit eos qui crediderunt ex Iudaeis; si autem non omnes Christus rexit, eorum est accusatio. De gentibus autem interim tacuit ne scandalizaret Iudaeos. Vide autem mirabilem dispensationem: Iudaei enim et magi simul se invicem docent: Iudaei a magis audiunt quod Christum in orientis regione stella praedicabat, et magi a Iudaeis quod prophetae antiquitus eum nuntiaverunt; ut geminato testimonio confirmati, ardentiori fide expeterent quem et stellae claritas et prophetiae manifestabat auctoritas. Chrys.: Observe the exactness of the prophecy; it is not He shall be in Bethlehem, but shall come out of Bethlehem; shewing that He should be only born there. What reason is there for applying this to Zorobabel, as some do? For his goings forth were not from everlasting; nor did he go forth from Bethlehem, but was born in Babylonia. The expression, "art not the least," is a further proof, for none but Christ could make the town where He was born illustrious. And after that birth, there came men from the utmost ends of the earth to see the stable and manger. He calls Him not 'the Son of God,' but "the Ruler who shall govern My people Israel;" [p. 72] for thus He ought to condescend at the first, that they should not be scandalized, but should preach such things as more pertained to salvation, that they might be gained. "Who shall rule My people Israel," is said mystically, for those of the Jews who believed; for if Christ ruled not all the Jews, theirs is the blame. Meanwhile he is silent respecting the Gentiles, that the Jews might not be scandalized. Mark this wonderful ordinance; Jews and Magi mutually instruct each other; the Jews learn of the Magi that a star had proclaimed Christ in the east, the Magi from the Jews that the Prophets had spoken of Him of old. Thus confirmed by a twofold testimony, they would look with more ardent faith for One whom the brightness of the star and the voice of the Prophets equally proclaimed. Augustinus in Serm. de Epiph.: Poterat enim stella quae magos perduxit ad locum ubi erat cum matre virgine Deus infans, ad ipsam eos perducere civitatem; sed tamen subtraxit se, nec eis prorsus apparuit, donec de civitate in qua Christus nasceretur et ipsi Iudaei dicerent in Bethlehem Iuda: similes facti fabris arcae Noe, qui aliis ubi evaderent, praestiterunt, et ipsi diluvio perierunt; similes lapidibus milliariis viam ostenderunt, nec ipsi ambulare potuerunt. Audierunt et abierunt inquisitores, dixerunt et remanserunt doctores. Nunc quoque Iudaei simile aliquid nobis exhibere non desinunt: nonnulli enim Paganorum, quando eis de Scripturis testimonia clare proferimus, ut noverunt Christum ante prophetatum, suspecti ne forte a Christianis ista conficta sint, malunt credere codicibus Iudaeorum; et sicut tunc magi fecerunt, Iudaeos dimittunt inaniter lectitare, ipsi pergunt fideliter adorare. Aug., Serm. 374. 2, 373. 4: The star that guided the Magi to the spot where was the Infant God with His Virgin Mother, might have conducted them straight to the town; but it vanished, and shewed not itself again to them till the Jews themselves had told them "the place where Christ should be born;" Bethlehem of Judaea. Like in this to those who built the ark for Noah, providing others with a refuge, themselves perished in the flood; or like to the stones by the road that shew the miles, but themselves are not able to move. The enquirers heard and departed; the teachers spake and remained still. Even now the Jews shew us something similar; for some Pagans, when clear passages of Scripture are shewn them, which prophesy of Christ, suspecting them to be forged by the Christians, have recourse to Jewish copies. Thus they leave the Jews to read unprofitably, and go on themselves to believe faithfully.
Lectio 3 7 τότε ἡρῴδης λάθρᾳ καλέσας τοὺς μάγους ἠκρίβωσεν παρ' αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος, 8 καὶ πέμψας αὐτοὺς εἰς βηθλέεμ εἶπεν, πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου: ἐπὰν δὲ εὕρητε ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ. 9 οἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν,
7. Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. 8. And he sent them to Bethlehem, and said, "Go and search diligently for the young Child; and when ye have found Him, bring me word again, that I may come and worship Him also." 9. Whey they had heard the king, they departed. [p. 73]
Chrysostomus super Matth: Postquam audivit Herodes responsum duplici modo credibile: primum quia a sacerdotibus fuerat dictum, deinde quia exemplo prophetico fuerat comprobatum, non tamen ad devotionem flectitur nascituri regis, sed ad malitiam interfectionis eius per dolum. Vidit enim quia non poterat magos nec blandimentis flectere nec minis terrere nec auro corrumpere, ut consentirent in interfectionem regis futuri; ideo illos decipere cogitavit; unde dicitur tunc Herodes clam vocatis magis. Occulte autem vocavit eos ut non viderent Iudaei quos habebat suspectos, ne forte quasi regem suae gentis amantes proderent consilium eius. Diligenter didicit ab eis tempus stellae. Pseudo-Chrys.: As soon as Herod had heard the answer, though doubly authenticated, both by the authority of the Priests, and the passage from the Prophets, he yet turned not to worship the King that was to be born, but sought how he might put Him to death by subtilty. He saw that the Magi were neither to be won by flattery, nor awed by threats, nor bribed by gifts, to consent to this murder; he sought therefore to deceive them; "he privily called the wise men;" that the Jews, whom he suspected, might not know of it. For he thought they would incline the rather to a King of their own nation. Remigius: Idcirco diligenter, quia callidus erat et timebat ne non reverterentur ad eum, ut tunc sciret quid ageret de puero occidendo. Remig.: "Diligently enquired;" craftily, for he feared they would not return to him, and then he should know how he should do to put the young Child to death. Augustinus in Serm. 7 de Epiph.: Ferme autem biennio ante visa est stella mirantibus quid esset. Sed tunc intelligitur indicatum eis cuius esset stella quae iamdiu videbatur, quando natus est qui per illam significabatur. Sed postquam Christo nato revelatum est magis, venerunt ab oriente, et tertiadecima die adoraverunt eum, quem ante paucos dies natum fuisse didicerunt. Pseudo-Aug., Serm. in App. 131, 3: The star had been seen, and with great wonder, nearly two years before. We are to understand that it was signified to them whose the star was, which was visible all that time till He, whom it signified, was born. Then as soon as Christ was made known to them they set out, and came and worshipped Him in thirteen days from the east. [ed. note: This is written upon the notion that the Magi presented themselves to Christ twelve days after His birth, according to the Latin date for celebrating the event. It seems really to have taken place after the Purification, on the return of St. Mary to Bethlehem. However, Aug. (Cons. Evan., ii. 11) places it before the Purification.] Chrysostomus in Matth: Vel ante multum tempus haec stella apparuit, quoniam multum tempus in itinere erant magi consumpturi, ut confestim cum natus esset, Christo assisterent, eum in fasciis adorantes, ut mirabilior appareret. Chrys.: Or, the star appeared to them long time before, because the journey would take up some time, and they were to stand before Him immediately on His birth, that seeing Him in swaddling clothes, He might seem the more wonderful. Glossa: Secundum alios vero a die nativitatis Christi creditur stella tantum apparuisse, et peracto officio, cum nova esset, desiit esse. Ait enim Fulgentius: puer natus novam stellam fabricavit. Cognito autem loco et tempore, personam pueri vult non ignorare; unde dicit ite, et interrogate diligenter de puero. Illud praeceperat quod absque praecepto erant facturi. Gloss: According to others, the star was first seen on the day of the nativity, and having accomplished its end, ceased to be. Thus Fulgentius [margin note: Serm. de Epiph.] says, "The Boy at His birth created a new star." Though they now knew both time and place, he still would not have them ignorant of the person of the Child, "Go," he says, "and enquire diligently of the young Child;" a commission they would have executed even if he had not commanded it. Chrysostomus in Matth: Non autem dicit interrogate de rege, sed de puero: ei enim etiam nomen potestatis inviderat. Chrys.: "Concerning the young Child," he says, not 'of the King;' he envies Him the regal title. Chrysostomus super Matth: Ergo ut ad hoc eos induceret, devotionem promittebat, et per eam gladium acuebat et malitiam cordis sui humilitatis colore depingebat. Talis est consuetudo omnium malignorum: quando aliquem in occulto gravius laedere volunt, humilitatem illi et amicitias fingunt. Unde dicit et cum inveneritis, renuntiate mihi, ut et ego veniens adorem eum. Pseudo-Chrys.: To induce them to do this, he put on the colour of devotion, beneath which he whetted the sword, hiding the malice of his heart under colour of [p. 74] humility. Such is the manner of the malicious, when they would hurt any one in secret, they feign meekness and affection. Gregorius in Evang: Adorare eum se velle simulat, ut quasi hunc, si invenire possit, extinguat. Sequitur qui cum audissent regem, abierunt. Greg., Hom. in Ev. i. 10. 3: He feigns a wish of worshipping Him only that he may discover Him, and put him to death. Remigius: Audierunt magi Herodem ut quaererent dominum, sed non ut ad eum reverterentur. Significabant enim bonos auditores, qui bona quae audiunt a malis praedicatoribus faciunt; sed tamen opera illorum non imitantur. Remig.: The Magi obeyed the King so far as to seek the Lord, but not to return to Herod. Like in this to good hearers; the good they hear from wicked preachers, that they do; but do not imitate their evil lives.
Lectio 4 9b καὶ ἰδοὺ ὁ ἀστὴρ ὃν εἶδον ἐν τῇ ἀνατολῇ προῆγεν αὐτοὺς ἕως ἐλθὼν ἐστάθη ἐπάνω οὗ ἦν τὸ παιδίον.
9. And, lo, the star, which they saw in the east, went before them, till it came and stood over where the young Child was.
Chrysostomus super Matth: Ex hoc loco ostenditur, quia cum stella deduxisset magos prope Ierusalem, abscondita est ab eis, ut relicti a stella cogerentur in Ierusalem interrogare de Christo simul et manifestare propter duo: primo ad confusionem Iudaeorum, quia gentiles stellae tantummodo visione confirmati, Christum per alienas provincias requirebant, et Iudaei ab infantia prophetias legentes de Christo, et in suis finibus natum non susceperunt; demum ut interrogati sacerdotes unde nascitur Christus, ad praeiudicium suum responderent de Bethlehem, quia qui Herodem docuerant de Christo, ipsi ignorabant de illo; et ideo post interrogationem et responsionem habitam subditur et ecce stella quam viderant in oriente, antecedebat eos, ut considerantes obsequium stellae, regis intelligerent dignitatem. Pseudo-Chrys.: This passage shews, that when the star had brought the Magi nearly to Jerusalem, it was hidden from them, and so they were compelled to ask in Jerusalem, "where Christ should be born?" and thus to manifest Him to them; on two accounts, first, to put to confusion the Jews, inasmuch as the Gentiles instructed only by sight of a star sought Christ through strange lands, while the Jews who had read the Prophets from their youth did not receive Him, though born in their country. Secondly, that the Priests, when asked where Christ should be born, might answer to their now condemnation, and while they instructed Herod, they were themselves ignorant of Him. "The star went before them," to shew them the greatness of the King. Augustinus in Serm. de Epiph.: Et ut Christo plenum redderet obsequium, temperavit gradum, donec magos perduceret ad puerum. Obsequium praebuit, non imperium adduxit: supplices ostendit, hospitium radiavit amplissimo lumine, et tecta nati perfudit, sicque discessit; unde sequitur usque dum veniens staret supra ubi erat puer. Aug.: To perform its due service to the Lord, it advanced slowly, leading them to the spot. It was ministering to Him, and not ruling His fate; its light shewed the suppliants and filled the inn, shed over the walls and roof that covered the birth; and thus it disappeared. Chrysostomus super Matth: Quid autem mirum si soli iustitiae orituro stella ministrabat divina? Stetit enim supra caput pueri, quasi dicens: hic est; ut quia loquendo monstrare non poterat, stando demonstraret. Pseudo-Chrys.: What wonder that a divine star should minister to the Sun of righteousness about to rise. It stood over the Child's head, as it were, saying, 'This is He;' proving by its place what it had no voice to utter. Glossa: Hic autem apparet quod stella in aere posita erat, et domui in qua puer erat multum vicina; aliter enim domum non discrevisset. Gloss. Anselm: It is evident that the star must have been in the air, and close above the house where the Child was, else it would not have pointed out the exact house. Ambrosius super Luc: Haec autem stella via est, et via Christus est, quia secundum incarnationis mysterium Christus est stella: ipse enim est stella splendida et matutina; unde ubi Herodes est, non videtur; ubi autem Christus, rursum videtur, et viam monstrat. Ambrose, in Luc. 2, 45: The star is the way, and the way is Christ; and according to the mystery of the incarnation, Christ is a [p. 75] star. He is a blazing and a morning-star. Thus where Herod is, the star is not seen; where Christ is, there it is again seen, and points out the way. Remigius: Vel stella significat gratiam Dei, Herodes Diabolum. Qui autem per peccatum se Diabolo subdit, mox gratiam perdit; quod si per poenitentiam recesserit, mox gratiam invenit, quae non dimittit donec perducat ad domum pueri, idest Ecclesiam. Remig.: Or, the star figures the grace of God, and Herod the Devil. He, who by sin puts himself in the Devil's power, loses that grace; but if he return by repentance, he soon finds that grace again which leaves him not till it have brought him to the young Child's house, i.e. the Church. Glossa: Vel stella est illuminatio fidei, quae ad proximum ducit, quam dum divertunt ad Iudaeos, magi amittunt: quia dum a malis consilium quaerunt, veram illuminationem perdunt. Gloss. ord.: Or, the star is the illumination of faith, which leads him to the nearest aid; while they turn aside to the Jews, the Magi lose it; so those who seek counsel of the bad, lose the true light.
Lectio 5 10 ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα. 11 καὶ ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον μετὰ μαρίας τῆς μητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῷ, καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτῶν προσήνεγκαν αὐτῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν.
10. When they saw the star, they rejoiced with exceeding great joy. 11. And when they were come into the house, they saw the young Child with Mary His mother, and fell down, and worshipped Him: and when they had opened their treasures, they presented unto Him gifts; gold, and frankincense, and myrrh.
Glossa: Postquam praemisit stellae obsequium, subiungit Evangelista magorum gaudium dicens videntes autem stellam, gavisi sunt gaudio magno valde. Gloss: This service of the star is followed by the rejoicing of the Magi. Remigius: Et sciendum quod non satis fuit dicere Evangelistae gavisi sunt, sed addidit gaudio magno et valde. Remig.: And it was not enough to say, "They rejoiced," but "they rejoiced with exceeding great joy." Chrysostomus super Matth: Gavisi sunt quia spes eorum non erat decepta, sed amplius confirmata, quod tanti itineris non sine causa susceperunt laborem. Pseudo-Chrys.: They rejoiced, because their hopes were not falsified but confirmed, and because the toil of so great travel had not been undertaken in vain. Glossa: Gaudio gaudet qui propter Deum gaudet, qui est verum gaudium. Addidit autem et magno, quia de magno gaudebant. Gloss. ord.: He rejoices indeed who rejoices on God's account, who is the true joy. "With great joy," he says, for they had great cause. Chrysostomus super Matth: Per mysterium enim stellae intelligebant quoniam dignitas tunc nati regis excedebat mensuram omnium mundalium regum. Addidit etiam valde. Pseudo-Chrys.: By the mystery of this star they understood that the dignity of the King then born exceeded the measure of all worldly kings. Remigius: Quia voluit ostendere quod magis gaudent homines de rebus perditis quam semper possessis. Subditur autem et intrantes domum, invenerunt. Remig.: He adds, "greatly," shewing that men rejoice more over what they have lost than over what they possess. Leo Papa in Serm. 4 de Epiph.: Quantitate parvum, alienae opis indigum, fandi impotentem, et in nullo ab humanae infantiae generalitate discretum; quia sicut fidelia erant testimonia quae in eo maiestatem invisibilis divinitatis ostenderent, ita probatissimum debebat esse, sempiternam illam essentiam filii Dei veram suscepisse hominis naturam. Cum Maria matre eius. Leo, Serm. in Epiph., 4. 3: Though in stature a babe, needing the aid of others, unable to speak, and different in nothing from other infants, yet such faithful witnesses, shewing the unseen Divine Majesty which was in Him, ought to have proved most certainly that was the Eternal Essence of the Son of [p. 76] God that had taken upon Him the true human nature. Chrysostomus super Matth: Non diademate coronata aut in lecto aureo recumbente, sed vix tunicam habente unam, non ad ornamentum corporis, sed ad tegumentum nuditatis, qualem habere potuit carpentarii uxor peregre constituta. Si ergo regem terrenum quaerentes venissent, magis fuissent confusi quam gavisi, quia tanti itineris laborem sine causa suscepissent. Nunc autem quia caelestem regem quaerebant, etsi nihil regale videbant, in eo tamen solius stellae testimonio contenti, gaudebant oculi eorum contemptibilem puerum aspicere, quia spiritus in corde eorum terribilem eum monstrabat; unde procidentes adoraverunt eum; vident enim hominem et agnoscunt Deum. Pseudo-Chrys.: "Mary His mother," not crowned with a diadem or laying on a golden couch; but with barely one garment, not for ornament but for covering, and that such as the wife of a carpenter when abroad might have. Had they therefore come to seek an earthly king, they would have been more confounded than rejoiced, deeming their pains thrown away. But now they looked for a heavenly King; so that though they saw nought of regal state, that star's witness sufficed them, and their eyes rejoiced to behold a despised Boy, the Spirit shewing Him to their hearts in all His wonderful power, they fell down and worshipped, seeing the man, they acknowledged the God. Rabanus: Divino autem nutu factum est quod abierat Ioseph, ne aliqua malae suspicionis occasio daretur gentibus. Rabanus: Joseph was absent by Divine command, that no wrong suspicions might occur to the Gentiles. Glossa: Qui licet morem suae gentis in donis offerendis sequantur Arabes enim auro, thure et diversis generibus aromatum abundant tamen aliquid mysterii muneribus demonstrare volebant; unde sequitur apertis thesauris, obtulerunt ei munera: aurum, thus et myrrham. Gloss, Anselm: in these offerings we observe their national customs, gold, frankincense, and various spices abounding among the Arabians; yet they intended thereby to signify something in mystery. Gregorius in Evang: Aurum quippe regi congruit, thus vero in Dei sacrificium ponebatur, myrrha autem mortuorum corpora condiuntur. Greg., Hom. in Evan., 1, 106: Gold, as to a King; frankincense, as sacrifice to God; myrrh, as embalming the body of the dead. Augustinus in Serm. de Epiph.: Aurum igitur solvitur quasi regi magno, thus immolatur ut Deo, myrrha praebetur quasi pro salute omnium morituro. Aug.: Gold, as paid to a mighty King; frankincense, as offered to God; myrrh, as to one who is to die for the sins of all. Chrysostomus super Matth: Haec autem etsi tunc non intelligebantur secundum quale mysterium ista gerebant, vel quid significaret unumquodque munus, eorum nihil contrarium est: gratia enim quae illos haec omnia facere hortabatur, ipsa ordinaverat universa. Pseudo-Chrys.: And though it were not then understood what these several gifts mystically signified, that is no difficulty; the same grace that instigated them to the deed, ordained the whole. Remigius: Et sciendum quod isti non singula obtulerunt, sed singuli tria; et singuli cum suis muneribus regem, Deum et hominem praedicaverunt. Remig.: And it is to be known that each did not offer a different gift, but each one the three kings, each one thus proclaiming the King, the God, and the man. Chrysostomus super Matth: Erubescant ergo Marcion et Paulus Samosatenus, qui nolunt videre quae magi viderunt, qui Ecclesiae sunt progenitores, Deum in carne adorantes. Nam quod in carne vera sit, panni monstrant et praesepe; quoniam autem non ut purum hominem adorant, sed ut Deum, demonstrant dona quae Deo offerre decens erat. Confundantur et Iudaei videntes se praeventos a magis, et neque post illos venire studentes. Chrys.: Let Marcion and Paul of Samosata then blush, who will not see what the Magi saw, those progenitors of the Church adoring God in the flesh. That He was truly in the flesh, the swaddling clothes and the stall prove; yet that they worshipped Him not as mere man, but as God, the gifts prove which it was becoming to offer to a God. Let the Jews also be ashamed, seeing the Magi coming before them, and themselves not even earnest to tread in their path. Gregorius in Evang: Potest et in his aliud intelligi. Auro namque sapientia designatur, Salomone teste, qui ait: thesaurus desiderabilis requiescit in ore sapientis; thure, quod Deo incenditur, virtus orationis exprimitur, secundum illud: dirigatur oratio mea sicut incensum in conspectu tuo; per myrrham vero carnis mortificatio figuratur. Nato ergo regi aurum offerimus, si in conspectu eius sapientiae lumine splendemus; thus offerimus, si per orationum studia Deo redolere valeamus; myrrham offerimus, si carnis vitia per abstinentiam mortificamus. Greg.: Something further may yet be meant here. Wisdom is typified by gold; as Solomon saith in the Proverbs, "A treasure to be desired is in the mouth of the wise." By frankincense, which is burnt before God, the power of prayer [p. 77] is intended, as in the Psalms, "Let my speech come before thee as incense." [Ps 141:2] In myrrh is figured mortification of the flesh. To a king at his birth we offer gold, if we shine in his sight with the light of wisdom; we offer frankincense, if we have power before God by the sweet savour of our prayers; we offer myrrh, when we mortify by abstinence the lusts of the flesh. Glossa: Tres autem viri qui offerunt, significant gentes de tribus partibus mundi venientes. Thesauros aperiunt dum fidem cordis per confessionem ostendunt. Bene autem in domo docentes ne thesaurum bonae conscientiae iactando propalemus. Offerunt tria munera, hoc est fidem sanctae Trinitatis; vel apertis thesauris Scripturarum, historicum, moralem, et allegoricum sensum offerunt, vel logicam, physicam et Ethicam, dum illa fidei servire faciunt. Gloss, Anselm: The three men who offer, signify the nations who come from the three quarters of the earth. They open their treasures, i.e. manifest the faith of their hearts by confession. Rightly "in the house," teaching that we should not vaingloriously display the treasure of a good conscience. They bring "three" gifts, i.e. the faith in the Holy Trinity. Or opening the stores of Scripture, they offer its threefold sense, historical, moral and allegorical; or Logic, Physic, and Ethics, making them all serve the faith.
Lectio 6 12 καὶ χρηματισθέντες κατ' ὄναρ μὴ ἀνακάμψαι πρὸς ἡρῴδην,
δι' ἄλλης ὁδοῦ ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν.12. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
Augustinus in Serm. de Epiph.: Herodes impius factus ex timore crudelis voluit desaevire. Sed quomodo poterat capere eum qui ipsas fraudes venerat amputare? Ut ergo eius fraus elideretur, sequitur et responso accepto. Aug.: The wicked Herod, now made cruel by fear, will needs do a deed of horror. But how could he ensnare him who had come to cut off all fraud? His fraud is escaped as it follows, "And being warned." Hieronymus: Qui enim munera obtulerunt domino, consequenter responsum accipiunt. Responsum, quod Graece krematisthentes dicitur, non per Angelum fit, sed per ipsum dominum, ut meritorum Ioseph privilegium demonstretur. Jerome: They had offered gifts to the Lord, and receive a warning corresponding to it. This warning (in the Greek 'having received a response') is given not by an Angel, but by the Lord Himself, to shew the high privilege granted to the merit of Joseph. Glossa: Fit autem haec responsio per ipsum dominum quia nullus alius viam reversionis instituit nisi ille qui dicit: ego sum via. Non tamen loquitur puer ad eos ne divinitas ante tempus reveletur, et ut vera humanitas habeatur. Dicit autem et responso accepto; sicut enim Moyses tacitus clamat, sic isti pie affectu interrogabant quid divina iuberet voluntas. Dicit autem per aliam viam reversi sunt in regionem suam, quia infidelitati miscendi non erant Iudaeorum. Gloss. ord.: This warning is given by the Lord Himself; it is none other that now teaches these Magi the way they should return, but He who said, "I am the way." [John 14:6] Not that the Infant actually speaks to them, that His divinity may not be revealed before the time, and His human nature may be thought real. But he says, "having received an answer," for as Moses prayed silently, so they with pious spirit had asked what the Divine will bade. "By another way," for they were not to be mixed up with the unbelieving Jews. Chrysostomus in Matth: Intuere autem magorum fidem, qualiter non scandalizati sunt in seipsis dicentes: si magnus est puer hic, quae necessitas fugae est et occultae recessionis? Hoc enim est verae fidei non quaerere causas eorum quae fieri praecipiuntur, sed suaderi solum ab eis. Chrys., Hom. 8: See the faith of the Magi; they were not offended, nor said within themselves, What need now of flight? or [p. 78] of secret return, if this Boy be really some great one? Such is true faith; it asks not the reason of any command, but obeys. Chrysostomus super Matth: Si autem magi Christum quasi terrenum regem quaesissent, invenientes eum, apud ipsum mansissent; tunc autem adoraverunt et reversi sunt. Cum autem reversi fuissent, manserunt colentes Deum magis quam ante, et praedicantes multos erudierunt. Et denique cum Thomas ivisset ad provinciam illam, adiuncti sunt ei; et baptizati, facti sunt executores praedicationis ipsius. Pseudo-Chrys.: Had the Magi sought Christ as an earthly King, they would have remained with Him when they had found Him; but they only worship, and go their way. After their return, they continued in the worship of God more steadfast than before, and taught many by their preaching. And when afterwards Thomas reached their country, they joined themselves to him, and were baptized, and did according to his preaching. [ed. note: S. Thomas is said to have preached to the Parthians, Persians, or Indians. Euseb. Hist. iii. 1. Clem. Recogn. ix. 29. Greg. Naz. Or. 25. p. 438. The Margi are mentioned, Pseudo-Hippol. de Duod. Apost. (ed. Fabr. Append. p. 30) Combefis conjecturing Mardi.] Gregorius in Evang: Magnum vero nobis aliquid magi innuunt, quod in regionem suam per aliam viam revertuntur. Regio quippe nostra Paradisus est, ad quem Iesu cognito redire per viam qua venimus prohibemur. A regione etenim nostra superbiendo, inobediendo, visibilia sequendo, cibum vetitum gustando discessimus; sed ad eam necesse est ut flendo, obediendo, visibilia contemnendo, atque appetitum carnis refrenando redeamus. Greg., Hom. in Ev. i. 10. 7: We may learn much from this return of the Magi another way. Our country is Paradise, to which, after we have come to the knowledge of Christ we are forbidden to return the way we came. We have left this country by pride, disobedience, following things of sight, tasting, forbidden food; and we must return to it by repentance, obedience, by contemning things of sight, and overcoming carnal appetite. Chrysostomus super Matth: Nec etiam erat possibile ut qui ab Herode ad Christum venissent, redirent ad Herodem: qui enim relicto Christo ad Diabolum transeunt per peccatum, frequenter per poenitentiam revertuntur ad Christum. Qui enim fuit in innocentia, dum nescit quid sit malum, facile decipitur; sed cum expertus fuerit malum quod invenit et recordatus bonum quod perdidit, compunctus redit ad Deum. Qui autem relicto Diabolo venit ad Christum, difficile redit ad Diabolum, quia dum gaudet in bonis quae invenit et recordatur mala quae evasit, difficile redit ad malum. Pseudo-Chrys.: It was impossible that they, who left Herod to go to Christ, should return to Herod. They who have by sin left Christ and passed to the devil, often return to Christ; for the innocent, who knows not what is evil, is easily deceived, but having once tasted the evil he has taken up, and remembering the good he has left, he returns in penitence to God. He who has forsaken the devil and come to Christ, hardly returns to the devil; for rejoicing in the good he has found, and remembering the evil he has escaped, with difficulty returns to that evil.
Lectio 7 14 ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτὸς καὶ ἀνεχώρησεν εἰς αἴγυπτον, 15 καὶ ἦν ἐκεῖ ἕως τῆς τελευτῆς ἡρῴδου: ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος, ἐξ αἰγύπτου ἐκάλεσα τὸν υἱόν μου.
13. And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, "Arise, and take the young Child and His mother, and flee into Egypt, and be thou there until I bring thee word; for Herod will seek the young Child to destroy Him. [p. 79] 14. When he arose, he took the young Child and His mother by night, and departed into Egypt: 15. And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, "Out of Egypt have I called my Son."
Rabanus: Hic praetermittit Matthaeus diem purificationis, in qua oportebat primogenitum offerri in templo, et agnum vel par turturum aut columbarum. Et quamvis timerent Herodem, tamen non sunt ausi transgredi legem, quin ad templum puerum deferrent. Cum itaque rumor de puero iam inciperet dilatari, mittitur Angelus qui in Aegyptum faciat puerum transportari; unde dicit Angelus domini apparuit in somnis Ioseph. Rabanus: Here Matthew omits the day of purification when the first-born must be presented in the Temple with the lamb, or a pair of turtle doves, or pigeons. Their fear of Herod did not make them bold to transgress the Law, that they should not present the Child in the temple. As soon then as the rumour concerning the Child begins to be spread abroad, the Angel is sent to bid Joseph carry Him into Egypt. Remigius: Per hoc quod semper Angelus Ioseph in somnis apparuisse dicitur, mystice designatur quia illi qui a curis terrenis et saecularibus negotiis quiescunt, perfrui angelica visione merentur. Dicit ergo ei: surge et accipe puerum et matrem eius. Remig.: by this that the Angel appears always to Joseph in sleep, is mystically signified that they who rest from mundane cares and secular pursuits, deserve angelic visitations. Hilarius in Matth.: Cum desponsatam eam iusto significabat, coniugem nuncupavit; sed post partum mater tantum Iesu ostenditur, ut quemadmodum iusto Ioseph deputaretur Mariae in virginitate coniugium, ita venerabilis esse ostenderetur in Iesu matre virginitas. Hilary: The first time when he would teach Joseph that she was lawfully espoused, the Angel called the Virgin his espoused "wife;" but after the birth she is only spoken of as the Mother of Jesus. As wedlock was rightfully imputed to her in her virginity, so virginity is esteemed venerable in her as the mother of Jesus. Chrysostomus super Matth: Non autem dicit: accipe matrem et puerum eius: sed e converso, quia non propter matrem puer natus est, sed propter puerum mater praeparata est. Sequitur et fuge in Aegyptum. Quomodo autem filius Dei ante hominem fugit, aut quis liberet de inimicis, si et ipse inimicos suos timet? Et primum quidem oportet ut regulam humanae naturae quam suscepit conservet et in hac parte, quia humanae naturae et puerilitati convenit fugere potestatem minantem; deinde ut ceteri Christiani, cum necessitas persecutionis advenerit, fugere non erubescant. Sed quare in Aegyptum? Recordatus est enim dominus, qui non in finem irascitur, quanta mala fecerit super Aegyptum; ideo mittit filium suum in eam et dat illi magnae reconciliationis signum, ut decem plagas Aegypti una medicina sanaret; ut populus qui ante fuerat persecutor populi primogeniti, custos fieret filii unigeniti; ut quia illi violenter dominati sunt, isti cum devotione servirent; ut iam non irent ad mare rubrum demergendi, sed vocarentur ad aquas Baptismatis vivificandi. Pseudo-Chrys.: He says not, 'the Mother and her young Child,' but, "the young Child and His mother;" for the Child was not born for the mother, but the mother prepared for the Child. How is this that the Son of God flies from the face of man? or who shall deliver from the enemy's hand, if He Himself fears His enemies? First; He ought to observe, even in this, the law of that human nature which He took on Him; and human nature and infancy must flee before threatening power. Next, that Christians when persecution makes it necessary should not be ashamed to fly. But why into Egypt? The Lord, "who keepeth not His anger for ever," remembered the woes He had brought upon Egypt, and therefore sent His Son thither, and gives it this sign of great reconciliation, that with this one remedy He might heal the ten plagues of Egypt, and the nation that had been the persecutor of this first-born people, might be the guardian of His first-born Son. As formerly [p. 80] they had cruelly tyrannized, now they might devoutly serve; nor go to the Red Sea to be drowned, but be called to the waters of baptism to receive life. Augustinus in Serm. de Epiph.: Audi etiam magni mysterii sacramentum. Moyses aliquando in Aegypto perfidis clauserat diem; illuc Christus adveniens sedentibus in tenebris reddidit lucem; fugit ut illuminaret, non fugit ut lateret. Sequitur et esto ibi usque dum dicam tibi; futurum est enim ut Herodes quaerat puerum ad perdendum eum. Putabat enim infelix tyrannus salvatoris adventu regali se solio detrudendum, sed non ita est: non ad hoc venerat Christus ut alienam gloriam invaderet, sed ut suam donaret. Sequitur qui consurgens, accepit puerum et matrem eius nocte et secessit in Aegyptum. Aug.: Hear the sacrament of a great mystery. Moses before had shut up the light of day from the traitors the Egyptians; Christ by going down thither brought back light to them that sat in darkness. He fled that he might enlighten them, not that he might escape his foes. Aug., Serm. 218, App.: The miserable tyrant supposed that by the Saviour's coming he should be thrust from his royal throne. But it was not so; Christ came not to hurt others' dignity, but to bestow His own on others. Hilarius in Matth.: Scilicet idolis plenam: iam enim post Iudaeorum insectationem Iudaeam relinquens, Christus ad gentes inanissimis religionibus deditas, colendus infertur. Hilary: Egypt full of idols; for after this enquiry for Him among the Jews, Christ leaving Judaea goes to be cherished among nations given to the vainest superstitions. Hieronymus in Matth.: Quando igitur tollit puerum et matrem eius ut in Aegyptum transeat, nocte tollit et in tenebris; quando vero revertitur in Iudaeam, nec nox nec tenebrae ponuntur in Evangelio. Jerome: When he takes the Child and His mother to go into Egypt, it is in the night and darkness, when to return into Judaea, the Gospel speaks of no light, no darkness. Chrysostomus super Matth: Omnis enim perfectionis angustia nox est, refrigerium autem dies. Pseudo-Chrys.: The straitness of every persecution may be called night - the relief from it in like manner, day. Rabanus: Vel quia luce vera recedente, lucis ipsius osores in tenebris remanserunt, ipsa vero redeunte illuminantur. Rabanus: For when the true light withdraws, they who hate the light are in darkness, when it returns they are again enlightened. Chrysostomus in Matth: Vide autem statim ipso nato tyrannum insanire, et quod mater cum puero ad extraneam effugatur regionem, ut si tu incipiens alicui spirituali rei deservire, videaris tribulari, non turberis, sed omnia viriliter feras, hoc habens exemplum. Chrys.: See how immediately on His birth the tyrant is furious against Him, and the mother with her Child is driven into foreign lands. So should you in the beginning of your spiritual career seem to have tribulation, you need not to be discouraged, but bear all things manfully, having this example. Beda: Quod enim dominus a parentibus sublatus est in Aegyptum, significat electos saepius malorum improbitate suis effugandos ex sedibus, vel etiam exilio damnandos. Si quidem ipse qui suis erat praecepturus: cum vos persecuti fuerint in una civitate, fugite in aliam, primus fecit quod praecepit, fugiendo hominem quasi homo in terra, quem stella magis paulo ante adorandum monstravit ex caelo. Bede, Hom. in Nat. Innocent: The flight into Egypt signifies that the elect are often by the wickedness of the bad driven from their homes, or sentenced to banishment. Thus He, who, we shall see below, gave the command to His own, "When they shall persecute you in one city, flee ye to another," first practised what He enjoined, as a man flying before the face of man on earth. He whom but a little before a star had proclaimed to the Magi to be worshipped as from heaven. Remigius: Quod autem dominus in Aegyptum iturus esset praedixerat Isaias cum ait: ecce dominus ascendet super nubem levem et ingredietur Aegyptum et disperdet simulacra Aegypti. Consuetudo autem fuit istius Evangelistae omnia quae dixit confirmare, et hoc ideo, quia Iudaeis scribebat; ideoque subiungit ut adimpleretur quod dictum est a domino per prophetam dicentem: ex Aegypto vocavi filium meum. Remig.: Isaiah had foretold this flight into Egypt. "Lo! the Lord shall ascend on a light cloud, and shall come into Egypt, and shall scatter the idols of Egypt." [Isa 19:1] It is the practice of this Evangelist to confirm all he says; and that because he is writing to the Jews, therefore he adds, "that it might be fulfilled, &c." Hieronymus de optimo genere interpretandi: Hoc Lxx interpretes non habent; sed in Osee propheta iuxta Hebraicam scribitur veritatem: quia puer Israel est, et dilexi eum et ex Aegypto vocavi filium meum, pro quo Lxx transtulerunt: quia parvulus est Israel, et dilexi eum, ex Aegypto vocavi filium meum. Jerome, Epist., 57. 7: This is not in the LXX; but in Osee according to the genuine [p. 81] Hebrew text we read; "Israel is my child, and I have loved him," and "from Egypt have I called my Son;" where the LXX render, "Israel is my child, and I have loved him, and called my sons out of Egypt." Hieronymus super Osee: Hoc autem testimonio utitur Evangelista, quia haec typice referuntur ad Christum. Notandum enim, quod in hoc propheta et in aliis ita de adventu Christi et de vocatione gentium praenuntiatur, ut radix historiae non penitus deseratur. Jerome, in Osee, 11, 2: The Evangelist cites this text because it refers to Christ typically. For it is to be observed, that in this Prophet and in others, the coming of Christ and the call of the Gentiles are foreshewn in such a manner, that the thread of history is never broken. Chrysostomus in Matth: Est etiam prophetiae lex multa multoties dici de aliis, compleri autem in aliis; sicut de Simeone et levi dictum est: dividam eos in Iacob et dispergam in Israel; quod non in eis, sed in nepotibus completum est, quod et hic apparet. Christus enim natura Dei filius est, et sic in eo vere prophetia completur. Chrys.: It is a law of prophecy, that in a thousand places many things are said of some and fulfilled of others. As it is said of Simeon and Levi, "I will divide them in Jacob, and scatter them in Israel;" [Gen 49:7] which was fulfilled not in themselves, but in their descendants. So here Christ is by nature the Son of God, and so the prophecy is fulfilled in Him. Hieronymus: Possumus autem et hunc locum conciliare, et inducemus testimonium ex numeris: Deus ex Aegypto vocavit eum; gloria eius sicut Unicornis. Jerome: Let those who deny the authenticity of the Hebrew copies, shew us this passage in the LXX, and when they have failed to find it, we will shew it them in the Hebrew. We may also explain it in another way, by considering it as quoted from Numbers, "God brought him out of Egypt; his glory is as it were that of a unicorn." [Num 23:22] Remigius: Per Ioseph autem designatur ordo praedicatorum, per Mariam sacra Scriptura, per puerum notitia salvatoris, per persecutionem Herodis persecutio quam passa est Ecclesia in Hierosolymis, per fugam Ioseph in Aegyptum transitus praedicatorum ad gentes infideles: Aegyptus enim tenebrae interpretatur; per tempus quo fuit in Aegypto spatium temporis ab ascensione domini usque ad adventum Antichristi; per obitum Herodis extinctio invidiae in cordibus Iudaeorum. Remig.: In Joseph is figured the order of preachers, in Mary Holy Scripture; by the Child the knowledge of the Saviour; by the cruelty of Herod the persecution which the Church suffered in Jerusalem; by Joseph's flight into Egypt the passing of the preachers to the unbelieving Gentiles, (for Egypt signifies darkness;) by the time that he abode in Egypt the space of time between the ascension of the Lord and the coming of Anti-Christ; by Herod's death the extinction of jealousy in the hearts of the Jews.
Lectio 8 16 τότε ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν βηθλέεμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων.
16. Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.
Chrysostomus super Matth: Postquam parvulus Iesus magos suo imperio subiugavit, non potestate corporis, sed gratia spiritus, irascebatur Herodes, quia quos ipse sedens in throno regni suadere non potuit, his Iesus parvulus placuit in praesepio iacens. Deinde contemnentes eum, magi addiderunt causas doloris; unde dicitur tunc Herodes videns quoniam illusus esset a magis, iratus est valde. Illa enim regum ira magna et inextinguibilis est quam regni zelus accendit. Sed quid fecit? Mittens occidit omnes pueros. Sicut enim bestia vulnerata, quicquid oculis eius occurrit, quasi auctorem sui vulneris dilaniat, sic et ille delusus a magis iram suam super parvulos diffundebat. Dicebat enim cogitans in furore: certe magi puerum invenerunt, quem regnaturum dicebant: nam rex regni zelo repletus, de his omnia timet, omnia suspicatur. Ideo ergo misit, et interfecit omnes parvulos, ut unum inveniret in omnibus. Pseudo-Chrys.: When the infant Jesus had subdued the Magi, not by the might of His flesh, but the grace of His [p. 82] Spirit, Herod "was exceeding wrath," that they whom he, sitting on his throne, had no power to move, were obedient to an Infant lying in a manger. Then by their contempt of him the Magi gave further cause of wrath. For when kings' wrath is stirred by fear for their crowns, it is a great and inextinguishable wrath. But what did he? "He sent and slew all the children." As a wounded beast rends whatsoever meeteth it as if the cause of its smart, so he mocked by the Magi spent his fury on children. He said to himself in his fury, 'Surely the Magi have found the Child whom they said should be King;' for a king in fear for his crown fears all things, suspects all. Then he sent and slew all those infants, that he might secure one among so many. Augustinus in Serm. de Epiph.: Et dum insequitur Christum, regi nostro coaevum procuravit exercitum stolis victricibus candidatum. Aug.: And while he thus persecutes Christ, he furnished an army (or martyrs) clothed in white robes of the same age as the Lord. Augustinus in Serm. 3 de Innocent.: Ecce profanus hostis beatis parvulis nunquam tantum prodesse potuisset obsequio, quantum profuit odio: nam quantum contra eos iniquitas abundavit, tantum gratia benedictionis effulsit. Aug., Serm. 220. App.: Behold how this unrighteous enemy never could have so much profited these infants by his love, as he did by his hate; for as much as iniquity abounded against them, so much did the grace of blessing abound on them. Idem. O parvuli beati. Ille de vestra corona dubitabit in passione pro Christo qui etiam parvulis Baptismum prodesse non existimat Christi: nam qui natus habere potuit praedicatores Angelos, narratores caelos, adoratores magos, potuit et illis, ne pro eo sic morerentur, praestare, si sciret illa morte perituros, et non potius maiore felicitate victuros. Absit ut ad liberandos homines Christus veniens, de illorum praemio qui pro illo interficerentur, nihil egerit, qui pendens in ligno pro eis a quibus interficiebatur, oravit. Aug., Serm. 373, 3: O blessed infants! He only will doubt of your crown in this your passion for Christ, who doubts that the baptism of Christ has a benefit for infants. He who at His birth had Angels to proclaim Him, the heavens to testify, and Magi to worship Him, could surely have prevented that these should not have died for Him, had He not known that they died not in that death, but rather lived in higher bliss. Far be the thought, that Christ who came to set men free, did nothing to reward those who died in His behalf, when hanging on the cross He prayed for those who put Him to death. Rabanus: Non est autem contentus vastatione Bethlehem, sed et adiacentia loca vastavit; nec ullam misericordiam aetatis habuit, a filio unius noctis usque ad filium duorum annorum, qui omnes occideret; unde subdit in Bethlehem et in omnibus finibus eius a bimatu et infra. Rabanus: He is not satisfied with the massacre at Bethlehem, but extends it to the adjacent villages; sparing no age from the child of one night old, to that of two years. Augustinus: In caelo enim viderant magi ignotissimam stellam non ante paucos dies, sed ante finem biennii, sicut inquirenti Herodi patefecerunt; unde a bimatu et infra occidit infantes; propter quod sequitur secundum tempus quod exquisierat a magis. Aug., Serm. 132, App.: The Magi had seen this unknown star in the heavens, not a few days, but two years before, as they had informed Herod when he enquired. This caused him to fix "two years old and under;" as it follows, "according to the time he had enquired of the Magi." Augustinus: Vel quia timebat ne puer cui sidera famulantur, speciem suam paulo super aetatem vel infra transformaret, vel aetatem sui temporis occultaret; ideo videtur pueros a bimatu usque ad pueros unius diei interfecisse. Gloss. ord.: Or because he feared that the Child to whom even stars ministered, might transform His appearance to greater or under that of His own age, or might conceal all those of that age: hence it [p. 83] seems to be that he slew all from one day to two years old. Augustinus de Cons. Evang: Vel aliquorum magis propinquantium periculorum terroribus agitatus, Herodes ab illa cura, scilicet interficiendi pueros, mente abrepta, in aliis potius occupatur; vel potuit credere, magos fallaci stellae visione deceptos, posteaquam non invenerunt quem natum putaverant, erubuisse ad se redire; atque ita timore depulso, a persequendo puero quievit, et sic completis diebus purgationis, tute cum illo ascendere in templum potuerunt. Quis enim non videat unum illum diem regem multis occupatum latere potuisse? Deinde vulgatis rebus quae in templo dictae factaeque fuerant, Herodes sensit se a magis illusum; ac deinde, sicut hic dicitur, multos infantes occidit. Aug., de Cons. Evan., 2, 11: Or, disturbed by pressure of still more imminent dangers, Herod's thoughts are drawn to other thoughts than the slaughter of children, he might suppose that the Magi, unable to find Him whom they had supposed born, were ashamed to return to him. So the days of purification being accomplished, they might go up in safety to Jerusalem. And who does not see the one day they may have escaped the attention of a King occupied with so many cares, and that afterwards when the things done in the Temple came to be spread abroad, then Herod discovered that he had been deceived by the Magi, and then sent and slew the children. Beda in Hom. in festo Innocent.: In hac autem morte puerorum, omnium Christi martyrum pretiosa est mors designata: quod parvuli occisi sunt, significat per humilitatis meritum ad martyrii perveniendum gloriam; quod in Bethlehem et in omnibus finibus eius occisi sunt, ostendit in Iudaea, unde Ecclesiae coepit origo, et ubique per orbem persecutionem saevituram; quod bimi occisi sunt, doctrina et operatione perfectos indicat; qui vero infra, simplices; quod illi quidem occisi sunt, et Christus evasit, insinuat corpora martyrum ab impiis posse perimi, sed Christum ab eis non posse auferri. Bede, Hom. in Nat. Innocent: In this death of the children the precious death of all Christ's martyrs is figured; that they were infants signifies, that by the merit of humility alone can we come to the glory of martyrdom; that they were slain in Bethlehem and the coasts thereof, that the persecution shall be both in Jerusalem whence the Church originated, and throughout the world; in those of two years old are figured the perfect in doctrine and works; those under that age the neophytes; that they were slain while Christ escaped, signifies that the bodies of the martyrs may be destroyed by the wicked, but that Christ cannot be taken from them.
Lectio 9 17 τότε ἐπληρώθη τὸ ῥηθὲν διὰ ἰερεμίου τοῦ προφήτου λέγοντος, 18 φωνὴ ἐν ῥαμὰ ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς: ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι, ὅτι οὐκ εἰσίν.
17. Then was fulfilled that which was spoken by Jeremy the prophet, saying, 18. In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
Chrysostomus in Matth: Quia Evangelista horrore implevit auditorem, crudelem occisionem narrans, rursus mitigationem apponit ostendens quod haec non facta sunt Deo nequeunte prohibere atque ignorante, sed per prophetam praedicente; unde dicit tunc impletum est. Chrys., Hom. ix: The Evangelist by this history of so bloody a massacre, having filled the reader with horror, now again sooths his feelings, shewing that these things were not done because God could not hinder, or knew not of them; but as the Prophet had foretold. Hieronymus super Ierem.: Hoc Ieremiae testimonium Matthaeus, non secundum Hebraicam veritatem nec iuxta Lxx protulit. Ex quo perspicuum est Evangelistas et apostolos non interpretationem alicuius secutos, sed tamquam Hebraeos, quod legebant Hebraice, suis sermonibus expressisse. Jerome, In Hierem, 31, 15: This passage of Jeremiah has been quoted by Matthew neither according to the Hebrew nor the LXX version. This shews that the [p. 84] Evangelists and Apostles did not follow any one's translation, but according to the Hebrew manner expressed in their own words what they had read in Hebrew. Hieronymus in Matth.: Quod autem dicitur in Rama, non putamus loci nomen esse, quod est iuxta Gabaa, sed Rama excelsum interpretatur; ut sit sensus: vox in excelso audita est, idest longe lateque dispersa. By Ramah we need not suppose that the town of that name near Gibeah is meant; but take it as signifying 'high.' A voice was heard 'aloft,' that is, spread far and wide. Chrysostomus super Matth: Vel quoniam de morte innocentium mittebatur, ideo in excelso audiebatur, secundum illud: vox pauperis penetrat nubes. Quod autem dicit ploratus, fletum parvulorum ostendit; quod autem dicit ululatus, matrum significat lamentum. In parvulis autem mors faciebat finem doloris, in matribus autem semper per memoriam reparatur; et ideo dicit: ululatus multus; Rachel plorans filios suos. Pseudo-Chrys.: Or, it was heard on high, because uttered for the death of the innocent, according to that, "The voice of the poor entereth into the heavens." The 'weeping' means the cries of the children; 'lamentation,' refers to the mothers. In the infants themselves their death ends their cries, in the mothers it is continually renewed by the remembrance of their loss. Hieronymus: De Rachel natus est Beniamin, in cuius tribu non est Bethlehem. Quaeritur ergo quomodo Rachel filios Iudae, idest filios Bethlehem, quasi suos ploret. Respondebimus breviter, quia sepulta sit iuxta Bethlehem in Ephrata, et ex corpusculi hospitio matris nomen accepit. Sive quoniam Iuda et Beniamin duae tribus iunctae erant, et Herodes praeceperat, non solum in Bethlehem interfici pueros, sed et in omnibus finibus eius; per occisionem Bethlehem intelligimus multos etiam de Beniamin fuisse caesos. Jerome: Rachel's son was Benjamin, in which tribe Bethlehem is not situated. How then does Rachel weep for the children of Judah as if they were her own? We answer briefly. She was buried near Bethlehem in Ephrata, and was regarded as the mother, because her body was there entertained. Or, as the two tribes of Judah and Benjamin were contiguous, and Herod's command extended to the coasts of Bethlehem as well as to the town itself, we may suppose that many were slain in Benjamin. Augustinus de quaest. Nov. et Vet. Testam: Vel quia filii Beniamin, qui ad Rachel pertinent, olim a reliquis tribubus extincti sunt, et in praesenti et in futuro erasi. Tunc ergo Rachel coepit filios suos plangere quando filios sororis suae in tali causa vidit occisos, ut aeternae vitae heredes existerent: cui enim aliquid adversum evenit, ex felicitate alterius infausta sua miserius luget. Pseudo-Aug., Hil. Quaest. N. and N. Test. 9. 62: Or, The sons of Benjamin, who were akin to Rachel, were formerly cut off by the other tribes, and so extinct both then and ever after. Then therefore Rachel began to mourn her sons, when she saw those of her sister cut off in such a cause, that they should be heirs of eternal life; for he who has experienced any misfortune, is made more sensible of his losses by the good fortune of a neighbour. Remigius: Assumpsit autem sanctus Evangelista ad exaggerandam magnitudinem luctus, ut diceret etiam Rachelem mortuam plorasse filios suos et noluit consolari, quia non sunt. Remig.: The sacred Evangelist adds, to shew the greatness of the mourning, that even the dead Rachel was roused to mourn her sons; and "would not be comforted because they were not." Hieronymus: Et hoc secundum duplicem intelligentiam: sive quod eos in aeternum mortuos existimaret, sive quod se consolari nollet de his quos scivit esse victuros; ut sit sensus: noluit consolari, de hoc quod non essent. Jerome: This may be understood in two ways; either she thought them dead for all eternity, so that no consolation could comfort her; or, she desired not to receive any comfort for those who she knew had gone into life eternal. Hilarius in Matth.: Non enim non erant hi qui mortui putabantur: in aeternitatis enim profectum per martyrii gloriam efferebantur; consolatio autem rei amissae erat praestanda, non auctae. Rachel Ecclesiae typum praetulit diu sterilis, nunc fecundae. Huius ploratus ex filiis, non idcirco quia peremptos dolebat, auditur, sed quia ab his perimebatur quos primum genitos filios retinere voluisset. Hilary: It could not be that they "were not" who seemed now dead, but by glorious martyrdom they were advanced to eternal life; and consolation is for those who have suffered loss, not for those who have reaped a gain. Rachel affords a type of the Church long barren now at length fruitful. [p. 85] She is heard weeping for her children, not because she mourned them dead, but because they were slaughtered by those whom she would have retained as her first-born sons. Rabanus: Vel significat Ecclesiam quidem plorare sanctorum de hoc saeculo ablationem, sed non ita velle se consolari, ut qui saeculum morte vicerunt, rursus ad saeculi certamina secum redeant toleranda, quia non sunt ultra revocandi in mundum. Rabanus: Or, The Church weeps the removal of the saints from this earth, but wishes not to be comforted as though they should return again to the struggles of life, for they are not to be recalled into life. Glossa: Vel non vult consolari in praesenti, quia non sunt, sed omnem spem et consolationem ad aeternam transmittit vitam. Gloss. ord.: She "will not be comforted" in this present life, for that they are not, but transfers all her hope and comfort to the life to come. Rabanus: Bene autem Rachel, quia ovis vel videns dicitur, Ecclesiam figurat, cuius tota intentio ut Deum contempletur, invigilat; et ipsa est ovis centesima quam pastor in humeris reportat. Rabanus: Rachel is well set for a type of the Church, as the word signifies 'a sheep' or 'seeing;' [margin note: see Ch. 1, note i, p. 19] her whole thought being to fix her eye in contemplation of God; and she is the hundredth sheep that the shepherd layeth on his shoulder.
Lectio 10 19 τελευτήσαντος δὲ τοῦ ἡρῴδου ἰδοὺ ἄγγελος κυρίου φαίνεται κατ' ὄναρ τῷ ἰωσὴφ ἐν αἰγύπτῳ 20 λέγων, ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ πορεύου εἰς γῆν Ἰσραήλ, τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου.
19. But when Herod was dead, behold, an Angel of the Lord appeareth in a dream to Joseph in Egypt, 20. Saying, "Arise, and take the young Child and His mother, and go into the land of Israel; for they are dead which sought the young Child's life.
Ex historia Eccles.: Cum pro sacrilegio, quod Herodes in salvatorem commiserat et scelere quod in aequaevos eius peregerat, ultio eum divina perurgeret in mortem, corpus eius, ut Iosephus refert, morbus invasit diversus, ita ut diceretur a vatibus, non morbi corporis haec, sed divinae ultionis esse supplicia. Ipse autem furore iam plenus nobiliores et primarios ex omni Iudaea ad se colligi, et recludi iubet in carcere, mandans, statim ut spiritum exhalasset, omnes interfici ut eius obitum omnis Iudaea defleret invita. Paulo autem antequam novissimum spiritum redderet, Antipatrum filium suum iugulavit, post duos pueros ante necaverat, scilicet Alexandrum et Aristobulum. Talis igitur Herodis finis, qui digna supplicia scelere quod in Bethlehem erga parvulos gesserat, et pro insidiis salvatoris exactus est: ab Evangelista designatur cum dicit defuncto autem Herode. Euseb., Eccles. Hist., 1, 8: For the sacrilege which Herod had committed against the Saviour, and his wicked slaughter of the infants of the same age, the Divine vengeance hastened his end; and his body, as Josephus relates, was attacked by a strange disease; so that the prophets declared that they were not human ailments, but visitations of Divine vengeance. Filled with mad fury, he gives command to seize and imprison the heads and nobles out of all parts of Judaea; ordering that as soon as ever he should breathe his last, they should be all put to death, that so Judaea, though unwillingly, might mourn at his decease. Just before he died he murdered his son, Antipater,(besides two boys put to death before, Alexander and Aristobulus.) Such was the end of Herod, noticed in those words of the Evangelist, "when Herod was dead," and such the punishment inflicted. Hieronymus: Multi propter ignorantiam historiae labuntur in errorem, putantes eumdem esse Herodem a quo in passione dominus irridetur, et qui nunc mortuus esse refertur. Ergo Herodes ille, qui cum Pilato postea amicitias fecit, huius Herodis filius est, frater Archelai, quem Tiberius Caesar Lugdunum relegavit, fratremque eius Herodem successorem regni fecit. Primo ergo Herode defuncto, ecce apparuit Angelus domini in somnis Ioseph in Aegypto dicens: surge, et accipe puerum et matrem eius. Jerome: Many here err from ignorance of history, supposing the Herod who mocked our [p. 86] Lord on the day of His passion, and the Herod whose death is here related, were the same. But the Herod who was then made friends with Pilate was son of this Herod and brother to Archelaus; for Archelaus was banished to Lyons in Gaul, and his father Herod made king in his room, as we read in Josephus. Dionysius de caelesti hierarchia.: Vide quoniam et ipse Iesus super caelestibus essentiis superexistens, ad id quod secundum nos est immutabiliter veniens, non refugit ad se ordinatam et assumptam humanam ordinationem, sed obediens subditur Dei patris per Angelos dispositionibus et per Angelos ipsos annuntiatur Ioseph a patre disposita filii ad Aegyptum recessio, et iterum ad Iudaeam ex Aegypto transductio. Pseudo-Dionysius, Dion. De Cael. Hierarch. 4: See how Jesus Himself, though far above all celestial beings, and coming unchanged to our nature, shunned not that ordinance of humanity which He had taken on Him, but was obedient to the dispositions of His Father made known by Angels. For even by Angels is declared to Joseph the retreat of the Son into Egypt, so ordained of the Father, and His return again to Judaea. Chrysostomus super Matth: Vides enim quia Ioseph ad ministerium Mariae erat electus: eunte enim illa in Aegyptum et redeunte, quis ministerium ei tantae necessitatis impleret nisi desponsata fuisset? Nam prima quidem facie Maria puerum nutriebat et Ioseph conservabat; revera autem puer et matrem nutriebat et Ioseph tuebatur. Sequitur et vade in terram Israel: quasi medicus enim descendit in Aegyptum, ut visitaret eam languentem erroribus, non ut remaneret in ea. Ratio autem reversionis assignatur cum subditur defuncti sunt enim qui quaerebant animam pueri. Pseudo-Chrys.: See how Joseph was set for ministering to Mary; when she went into Egypt and returned, who would have fulfilled to her this so needful ministry, had she not been betrothed? For to outward view, Mary nourished and Joseph defended the Child; but in truth the Child supported His mother and protected Joseph. "Return into the land of Israel;" for He went down into Egypt as a physician, not to abide there, but to succour it sick with error. But the reason of the return is given in the words, "They are dead, &c." Hieronymus: Ex hoc loco intelligimus non solum Herodem, sed etiam sacerdotes et Scribas eo tempore necem domini fuisse meditatos. Jerome: From this we see that not Herod only, but also the Priests and Scribes had sought the Lord's death at that time. Remigius: Sed si multi fuerunt, quomodo in tam brevi spatio extincti sunt? Quia, ut dictum est, Herode mortuo, occisi sunt omnes maiores qui in custodia tenebantur. Remig.: But if they were many who sought his destruction, how came they all to have died in so short a time? As we have related above, all the great men among the Jews were slain at Herod's death. Chrysostomus super Matth: Quod dicitur consilio factum esse, quia consenserunt Herodi, ut inquireret puerum et occideret, quia scriptum est: turbatus est Herodes, et omnis Hierosolyma cum illo. Pseudo-Chrys.: And that is said to have been done by the counsel of God for their conspiring with Herod against the Lord; as it is said, "Herod was troubled, and all Jerusalem with him." Remigius: Aut certe locutus est Evangelista per speciem tropi, quando multi ponuntur pro uno. In hoc autem quod dicit animam pueri, destruuntur haeretici qui dixerunt Christum non sumpsisse animam, sed loco animae habuisse divinitatem. Remig.: Or the Evangelist uses a figure of speech, by which the plural is used for the singular. These words, "the Child's life," overthrow those heretics [margin note: or "soul," i.e. the Apollinarians] who taught that Christ did not take a soul, but had His Divinity in place of a soul. Beda in Hom. de Innocent.: Quod autem occisis pro domino pueris, Herodes non longe post obiit, et Ioseph dominum cum matre ad terram Israel reduxit, significat omnes persecutiones quae contra Ecclesiam erant movendae, persecutorum morte vindicandas, et pacem Ecclesiae denuo reddendam, et sanctos qui latuerant ad sua loca reversuros. Vel quod defuncto Herode, redit ad terram Israel Iesus, denuntiat quod Enoch et Elia praedicantibus, Iudaei, sopita modernae invidiae flamma, fidem veritatis accipient. Bede, Hom. in Nat. Innocent: This slaughter of the infants for the Lord's sake, the death of Herod soon after, and Joseph's return with the Lord and his mother to the land of Israel, is a figure shewing that all the persecutions moved against the Church will be avenged by the death of the persecutor, peace restored to the Church, [p. 87] and the saints who had concealed themselves return to their own places. Or the return of Jesus to the land of Israel on the death of Herod shews, that, at the preaching of Enoch and Elijah [see note, c, below], the Jews, when the fire of modern jealousy shall be extinguished, shall receive the true faith. [ed. note, c: That Enoch and especially Elias will come at the end of the world and by their preaching convert the Jews is affirmed by Tertullian, (de Anima 35. de Resur. c. 22) Origen, (in Joann, i. tom. 5. in Matt. tom. 13) Hilary, (in Matt. xx. 10. xxvi. 5) Chrysostom, (in Matt. xvii. 10) Augustine, (City of God 20, 29. Op. Imp. contra Julian. vi. 30) Pope Gregory, (in Job. lib. xiv. 23. in Joann. Hom. vii. 1) and Damascene, (de Fid. Orth. iv. 26 fin]
Lectio 11 21 ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ εἰσῆλθεν εἰς γῆν Ἰσραήλ. ἀκούσας δὲ ὅτι ἀρχέλαος βασιλεύει τῆς ἰουδαίας ἀντὶ τοῦ πατρὸς αὐτοῦ ἡρῴδου ἐφοβήθη ἐκεῖ ἀπελθεῖν: χρηματισθεὶς δὲ κατ' ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τῆς γαλιλαίας, 23 καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην ναζαρέτ, ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν ὅτι ναζωραῖος κληθήσεται.
21. And he arose, and took the young Child and His mother, and came into the land of Israel. 22. But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee: 23. And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, "He shall be called a Nazarene.
Glossa: Angelicae admonitioni Ioseph non inobediens fuit; unde sequitur qui consurgens, accepit puerum et matrem eius et venit in terram Israel. Non enim determinaverat Angelus in quo loco terrae Israel; ut dubitante Ioseph, iterum revertatur, et frequentiori visitatione Angeli certior redderetur; unde sequitur audiens autem quod Archelaus regnaret in Iudaea pro Herode patre suo, timuit illo ire. Gloss: Joseph was not disobedient to the angelic warning, but "he arose, and took the young Child and his mother, and came into the land of Israel." The Angel had not fixed the particular place, so that while Joseph hesitates, the Angel returns, and by the often visiting him confirms his obedience. Iosephus Antiq. Iud. et de bello Iud.: Habuit siquidem Herodes uxores novem, ex quarum septem numerosam suscepit sobolem: primogenitus eius Antipater ex Iosida, Alexander et Aristobulus ex Mariamne, Archelaus ex Mathaca Samaritide, Herodes Antipas, qui postea tetrarcha fuit, et Philippus, ex Cleopatra Hierosolymitide. Tribus igitur primis ab Herode interfectis, et post mortem eius occasione testamenti patris, Archelao gubernationem regni usurpante, et causa de successione regni ad Caesarem Augustum delata, tandem de consilio senatus omnem Herodis monarchiam distribuit: mediam partem, scilicet Idumaeam et Iudaeam, tradens Archelao sub nomine tetrarchiae, pollicitus se facturum eum regem, si se dignum praebuisset; mediam vero partem in duas secuit tetrarchias: cessitque Galilaea in partem Herodis tetrarchae, Ituraeae vero et Trachonitidis regio Philippo. Factus est ergo post Herodem defunctum Archelaus quasi diarchus, quod dominii genus hic regnum appellat. Josephus: Herod had nine wives, by seven of whom he had a numerous issue. By Josida, his first born Antipater - by Mariamine, Alexander and Aristobulus - by Mathuca, a Samaritan woman, Archelaus - by Cleopatra of Jerusalem, Herod, who was afterwards tetrarch, and Philip. The three first were put to death by Herod; and after his death, Archelaus seized the throne by occasion of his father's will, and the question of the succession was carried before Augustus Caesar. After some delay, he made a distribution of the whole of Herod's dominions in accordance with the Senate's advice. [p. 88] To Archelaus he assigned one half, consisting of Idumaea and Judaea, with the title of tetrarch, and a promise of that of king if he shewed himself deserving of it. The rest he divided into two tetrarchates, giving Galilee to Herod the tetrarch, Ituraea and Trachonitis to Philip. Thus Archelaus was after his father's death a duarch, which kind of sovereignty is here called a kingdom. Augustinus de Cons. Evang: Sed hic aliquis quaeret: quomodo, sicut Lucas narrat, ibant parentes eius per omnes annos pueritiae Christi in Ierusalem, si Archelai timore ibi prohibebantur accedere? Hoc dissolvere non est difficile: fieri enim poterat ut per diem festum, inter tam ingentem turbam latenter ascenderent mox reversuri, cum tamen aliis diebus habitare metuerent: ut nec solemnitate praetermissa essent irreligiosi, nec continua mansione perspicui. Iste quoque intellectus patet; ut quod Lucas dicit per omnes annos eos ascendere solitos in Ierusalem, tunc accipiamus factum cum iam non metueretur Archelaus, qui, secundum historiam Ioseph, solum novem annis regnavit. Sequitur et admonitus in somnis secessit in partes Galilaeae. Sed forte hic quispiam moveatur: cum Matthaeus dixerit, ideo timuisse Ioseph cum puero redeuntem ire in Iudaeam quia pro patre suo Herode Archelaus filius eius regnabat, quomodo potuit ire in Galilaeam, ubi alius filius eius Herodes tetrarcha erat, ut Lucas testatur? Quasi vero ipsa sint tempora quibus puero timebatur, quae Lucas commemoravit, quae usque adeo mutata erant ut in ipsa Iudaea non rex esset Archelaus, sed praeses Pilatus. Aug., De Con. Evan. ii. 10: Here is may be asked, How then could his parents go up every year of Christ's childhood to Jerusalem, as Luke relates, if fear of Archelaus now prevented them from approaching it? This difficulty is easily solved. At the festival they might escape notice in the crowd, and by returning soon, where in ordinary times they might be afraid to live. So they neither became irreligious by neglecting the festival, nor notorious by dwelling continually in Jerusalem. Or it is open to us to understand Luke when he says, they "went up every year," as speaking of a time when they had nothing to fear from Archelaus, who, as Josephus relates, reigned only nine years. There is yet a difficulty in what follows; "Being warned in a dream, he turned aside into the parts of Galilee." If Joseph was afraid to go into Judaea because one of Herod's sons, Archelaus, reigned there, how could he go into Galilee, where another of his sons Herod was tetrarch, as Luke tells us? As if the times of which Luke is speaking were times in which there was any longer need to fear for the Child, when even in Judaea things were so changed, that Archelaus no longer ruled there, but Pilate was governor. Glossa: Sed tunc quaeritur: quare non timuit Ioseph in Galilaeam ire, cum et ibi Archelaus regnaret? Sed melius potuit latere cum puero in Nazareth, quam in Ierusalem, ubi erat caput regni et assiduus Archelaus. Gloss. ord.: But then we might ask, why was he not afraid to go into Galilee, seeing Archelaus ruled there also? He could be better concealed in Nazareth than in Jerusalem, which was the capital of the kingdom, and where Archelaus was constantly resident. Chrysostomus in Matth: Immo quia regionem ortus sui mutavit, res in posterum caligine obducta est. Omnis quippe impetus persequentis in Bethlehem eiusque fines desaevierat. Venit igitur Ioseph in Nazareth et periculum fugiens et in patriam rediens; unde sequitur et veniens habitavit in civitate quae vocatur Nazareth. Chrys.: And when he had once left the country of His birth, all the occurrences passed out of mind; the rage of persecution had been spent in Bethlehem and its neighbourhood. By choosing Nazareth therefore, Joseph both avoided danger, and returned to his country. Augustinus de Cons. Evang: Forte et hoc movet, quomodo dicat Matthaeus, propterea cum puero Iesu parentes eius isse in Galilaeam, quia metu Archelai in Ierusalem ire noluerint; cum propterea magis esse in Galilaea videantur, quia civitas eorum erat Nazareth Galilaeae, sicut Lucas non tacuit. Sed intelligendum est, quia ubi Angelus in somnis in Aegypto dixit ad Ioseph: vade in terram Israel, sic intellectum primo esse a Ioseph, ut putaret rectius esse pergere in Iudaeam: ipsa enim primitus intelligi potuit terra Israel. Postquam vero comperit ibi regnare Archelaum, noluit obiicere se periculo, cum posset terra Israel etiam Galilaea intelligi, quia et ipsam populus Israel incolebat. Quamquam possit et aliter solvi: quia potuit videri parentibus Christi non esse habitandum ibi cum puero, nisi in Ierusalem ubi erat templum domini; et illuc ivissent, nisi Archelai praesentia terrerentur. Non autem divinitus iubebantur in Iudaea vel in Ierusalem habitare, ut de Archelao quod timebant deberent contemnere; sed in terra Israel, in qua etiam, ut dictum est, poterat intelligi Galilaea. Aug., de Con. Evan., ii, 9: This may perhaps occur to some, that Matthew says His parents went with the Child Jesus to Galilee because they feared Archelaus, when it should seem most probable that they chose Galilee because Nazareth was [p. 89] their own city, as Luke has not forgot to mention. We must understand, that when the Angel in the vision in Egypt said to Joseph, "Go into the land of Israel," Joseph understood the command to be that he should go straight into Judaea, that being properly "the land of Israel." But finding Archelaus ruling there, he would not court the danger, as "the land of Israel" might be interpreted to extend to Galilee, which was inhabited by children of Israel. Or we may suppose His parents supposed that Christ should dwell no where but in Jerusalem, where was the temple of the Lord, and would have gone thither had not the fear of Archelaus hindered them. And they had not been commanded from God to dwell positively in Judaea, or Jerusalem, so as that they should have despised the fear of Archelaus, but only in the land of Israel generally, which they might understand of Galilee. Hilarius in Matth.: Verum typica ratio conservata est: Ioseph enim apostolorum tenet speciem, quibus Christus circumferendus est creditus. Hi tamquam Herode mortuo, idest populo eius in passione domini deperdito, Iudaeis praedicare sunt iussi (missi enim erant ad oves perditas domus Israel); sed manente hereditariae infidelitatis dominatu, metuunt et recedunt; admoniti per visum, spiritus sancti donum in gentibus contemplantes, ad eas conferunt Christum. Hilary: But the figurative intepretation holds good any way. Joseph represents the Apostles, to whom Christ is entrusted to be borne about. These, as though Herod were dead, that is, his people being destroyed in the Lord's passion, are commanded to preach the Gospel to the Jews; they are sent to the lost sheep of the house of Israel. But finding the seed of their hereditary unbelief still abiding, they fear and withdraw; admonished by a vision, to wit, seeing the Holy Ghost poured upon the Gentiles, they carry Christ to them. Rabanus: Vel hoc ultima tempora Ecclesiae designat, quando plurimis Iudaeorum ad praedicationem Enoch et Eliae conversis, ceteri ad instinctum Antichristi contra fidem pugnabunt. Pars igitur Iudaeae in qua regnabat Archelaus, Antichristi sequaces ostendit; Nazareth autem Galilaeae, quo transfertur Christus, partem eiusdem gentis quae fidem est susceptura designat: unde Galilaea transmigratio, Nazareth autem flos virtutum interpretatur, quia Ecclesia quo ardentius a terrenis ad caelestia transmigrat, eo magis virtutum flore et germine abundat. Rabanus: Or, we may apply it to the last times of the Jewish Church, when many Jews having turned to the preaching of Enoch and Elijah, the rest filled with the spirit of Antichrist shall fight against the faith. So that part of Judaea where Archelaus rules, signifies the followers of Antichrist; Nazareth of Galilee, whither Christ is conveyed, that part of the nation that shall embrace the faith. Galilee means, 'removal;' Nazareth, 'the flower of virtues;' for the Church the more zealously she removes from the earthly to the heavenly, the more she abounds in the flower and fruit of virtues. Glossa: Huic autem prophetae testimonium adiungit dicens ut impleretur quod dictum est per prophetas, quoniam Nazaraeus vocabitur. Gloss: To this he adds the Prophet's testimony, saying, "That is might be fulfilled which was spoken by the Prophets, &c." Hieronymus: Si fixum de Scripturis posuisset exemplum, nunquam diceret quod dictum est per prophetas; sed simpliciter: quod dictum est per prophetam. Nunc autem pluraliter prophetas vocans, ostendit se non verba de Scripturis sumpsisse, sed sensum. Nazaraeus interpretatur sanctus; sanctum autem dominum futurum omnis Scriptura commemorat. Possumus et aliter dicere: quod etiam eisdem verbis iuxta Hebraicam veritatem in Isaia scriptum sit: exiet virga de radice Iesse, et Nazaraeus de radice eius consurget. Jerome: Had he meant to quote a particular text, he would not have written 'Prophets,' but 'the Prophet.' By thus using the plural he evidently [p. 90] does not take the words of any one passage in Scripture, but the sense of the whole. Nazarene is interpreted, 'Holy,' [ed. note, d: נדר] and that the Lord would be Holy, all Scripture testifies. Otherwise we may explain that it is found in Isaiah rendered to the strict letter of the Hebrew. [margin note: c. 11. 1] "There shall come a Rod out of the stem of Jesse, and a Nazarene shall grow out of His roots." [ed. note, e: As if נצר] Chrysostomus super Matth: Aut forte legerunt et aliquos prophetas ita dicentes, qui non sunt nobis canonizati, sicut Nathan et Esdra. Et quoniam hoc prophetatum erat, manifestat Philippus dicens ad Nathanaelem: quem scripsit Moyses in lege, invenimus Iesum a Nazareth. Unde etiam prius Christiani Nazaraei vocabantur; sed apud Antiochiam mutatum est hoc nomen, et dicti sunt Christiani. Pseudo-Chrys.: They might have read this in some Prophets who are not in our canon, as Nathan or Esdras. That there was some prophecy to this purport is clear from what Philip says to Nathanael. "Him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth." [John 1:15] Hence the Christians were at first called Nazarenes, at Antioch their name was changed to that of 'Christians.' Augustinus de Cons. Evang: Haec autem omnia quae sunt a narratione magorum et deinceps, Lucas tacet. Hoc proinde cognoscendum, quod deinceps ad cetera valeat: sic unumquemque Evangelistarum contexere narrationem suam, ut tanquam nihil praetermittentis series digesta videatur; tacitis enim quae non vult dicere, sic ea quae vult dicere illis quae dicebat adiungit ut ipsa continuo sequi videantur; sed cum alter dicit ea quae alter tacuit, diligenter ordo consideratus indicat locum ubi ea potuerint a quo praetermissa sunt, transiliri. Aug., de Con. Evan., ii, 5: The whole of this history, from the account of the Magi inclusively, Luke omits. Let it be here noticed once for all, that each of the Evangelists writes as if he were giving a full and complete history, which omits nothing; where he really passes over any thing, he continues his thread of history as if he had told all. Yet by a diligent comparison of their several narratives, we can be at no loss to know where to insert any particular that is mentioned by one and not by the other.
Caput 3 Gospel of Matthew, Chapter 3 [p. 91] Lectio 1 1 ἐν δὲ ταῖς ἡμέραις ἐκείναις παραγίνεται ἰωάννης ὁ βαπτιστὴς κηρύσσων ἐν τῇ ἐρήμῳ τῆς ἰουδαίας 2 [καὶ] λέγων, μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. 3 οὗτος γάρ ἐστιν ὁ ῥηθεὶς διὰ ἠσαΐου τοῦ προφήτου λέγοντος, φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.
1. In those days came John the Baptist, preaching in the wilderness of Judaea, 2. And saying, "Repent ye: for the kingdom of heaven is at hand." 3. For this is he that was spoken of by the Prophet Esaias, saying, "The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight."
Chrysostomus super Matth: Sol appropians, antequam appareat, mittit radios suos et facit albescere orientem, ut praecedens aurora adventum diei demonstret; sic dominus natus in mundo, antequam appareat, per doctrinam spiritus sui fulgore transmisso illuminavit Ioannem, ut praecedens ille adventum annuntiet salvatoris: et ideo post ortum Christi enarratum, doctrinam eius enarraturus Evangelista et Baptismum, in quo testimonium habuit, de praecursore et Baptista praemittit, dicens in diebus autem illis venit Ioannes Baptista praedicans in deserto. Pseudo-Chrys.: The Sun as he approaches the horizon, and before he is yet visible, sends out his rays and makes the eastern sky to glow with light, that Aurora going before may herald the coming day. Thus the Lord at His birth in this earth, and before He shews Himself, enlightens John by the rays of His Spirit's teaching, that he might go before and announce the Saviour that was to come. Therefore after having related the birth of Christ, before proceeding to His teaching and baptism, (wherein he received such testimony,) he first premises somewhat of the Baptist and forerunner of the Lord. "In those days, &c." Remigius: His autem verbis, beati Ioannis non solum tempus et locum et personam, sed etiam officium et studium demonstrat. Tempus generale demonstrat cum dicit in diebus autem illis. Remig.: In these words we have not only time, place, and person, respecting St. John, but also his office and employment. First the time, generally; "In those days." Augustinus de Cons. Evang: Hoc autem tempus Lucas per terrenas potestates expressit cum dixit: anno quintodecimo. Sed intelligere debemus Matthaeum cum diceret in diebus illis, in multo longiori spatio accipi voluisse. Mox enim ut narravit regressum de Aegypto Christum, quod utique tempore pueritiae vel infantiae factum est, ut possit stare quod Lucas de illo cum duodecim esset annorum narravit, continuo intulit in diebus autem illis: non utique pueritiae tantum illius dies insinuans, sed omnes dies ab eius nativitate usque quo praedicare coepit Ioannes. Aug., de Cons. Evan., ii, 6: Luke describes the time by the reigning sovereigns. [Luke 3:1] But Matthew must be understood to speak of a wider space of time by the phrase 'those days,' than the fifteenth year of Tiberius. Having related Christ's return from Egypt, which must be placed in early boyhood or even infancy, to make it agree with what Luke has told of His being in the [p. 92] temple at twelve years old, he adds directly, "In those days," not intending thereby only the days of His childhood, but all the days from His birth to the preaching of John. Remigius: Personam ostendit cum dicit venit Ioannes; idest, manifestavit se, qui tamdiu prius latuerat. Remig.: The man is mentioned in the words "came John," that is, shewed himself, having abode so long in obscurity. Chrysostomus: Sed quare necessarium fuit ut Ioannes Christum praeveniret operum testimonio Christum praedicante? Primo quidem ut hinc Christi dignitatem discas, quod sicut pater, ita et ipse prophetas habet, secundum illud Zachariae: et tu, puer, propheta altissimi vocaberis. Deinde ut nullam causam inverecundiae Iudaeis relinquat: quod et ipse demonstrat dicens: venit Ioannes neque manducans neque bibens, et dicunt: Daemonium habet. Venit filius hominis manducans et bibens, et dicunt: ecce homo edax. Sed et aliter necessarium erat ab alio prius dici quae de Christo erant, et non ab ipso; alias Iudaei quid dixissent, qui post testimonium Ioannis dixerunt: tu testimonium perhibes de teipso? Testimonium tuum non est verum. Chrys.: But why must John thus go before Christ with a witness of deeds preaching Him? First; that we might hence learn Christ's dignity, that He also, as the Father has, has prophets, in the words of Zacharias, "And thou, Child, shalt be called the Prophet of the Highest." [Luke 1:76] Secondly; That the Jews might have no cause for offence; as He declared, "John came neither eating nor drinking, and they say, He hath a devil. The Son of Man came eating and drinking, and they say, Behold a gluttonous man." [Luke 7:33-34] It needeth moreover that the things concerning Christ should be told by some other first, and not by Himself; or what would the Jews have said, who after the witness of John made complaint, "Thou bearest witness of thyself, thy witness is not true." [John 8:!3] Remigius: Officium subiungit cum dicit Baptista: in quo domini viam praeparavit: nisi enim baptizari homines consuescerent, Baptismum Christi abhorrerent. Studium ostendit cum ait praedicans. Remig., ap. Anselm: His office; "the Baptist;" in this he prepared the way of the Lord, for had not men been used to be baptized, they would have shunned Christ's baptism. His employment; "Preaching." Rabanus: Quia etiam Christus praedicaturus erat: postquam enim visum fuit idoneum tempus, scilicet circa triginta annos, incipiens praedicationem suam, viam domini praeparavit. Rabanus: For because Christ was to preach, as soon as it seemed the fit time, that is, about thirty years of age, he began by his preaching to make ready the way for the Lord. Remigius: Locum subiungit dicens in deserto Iudaeae. Remig.: The place; "the desert of Judaea." Maximus: Ubi ad praedicationem eius nec insolens turba perstreperet nec infidelis auditor rediret, sed hi tantum audire possent qui praedicationem cura divini cultus expeterent. Maximus, Hom. in Joan. Bap. nat. 1: Where neither a noisy mob would interrupt his preaching, and whither no unbelieving hearer would retire; but those only would hear, who sought to his preaching from motives of divine worship. Hieronymus super Isaiam: Vel in hoc considerandum est quod salutare Dei et gloria domini non praedicatur in Ierusalem sed in solitudine Ecclesiae et in deserta gentium multitudine. Jerome, in Isa 40. 3: consider how the salvation of God, and the glory of the Lord, is preached not in Jerusalem, but in the solitude of the Church, in the wilderness to multitudes. Hilarius in Matth.: Vel etiam ad Iudaeam venit desertam Dei frequentatione, non populi, ut praedicationis locus, eorum quibus praedicatio erat missa, solitudinem testaretur. Hilary: Or, he came to Judaea, desert by the absence of God, not of population, that the place of preaching might witness the few to whom the preaching was sent. Glossa: Vel typice desertum significat vitam a mundi illecebris segregatam, quae poenitentibus competit. Gloss. ap. Anselm: The desert typically means a life removed from the temptations of the world, such as befits the penitent. Augustinus de utilitate poenitentiae: Nisi autem poeniteat aliquem vitae veteris, novam non potest inchoare. Aug. Serm.: Unless one repent him of his former life, he cannot begin a new life. Hilarius: Et ideo poenitentiam, regno caelorum appropinquante, pronuntiat, per quam est reditus ab errore, recursus a crimine, et post vitiorum pudorem professio desinendi, dicens poenitentiam agite. Hilary: He therefore preaches repentance when the Kingdom of Heaven approaches; by which [p. 93] we return from error, we escape from sin, and after shame for our faults, we make profession of forsaking them. Chrysostomus super Matth: Ubi manifestat in ipso principio, quia benigni regis est nuntius: non enim peccatoribus minus intendebat, sed indulgentiam promittebat. Solent reges nato sibi filio, indulgentiam in regno suo donare; sed ante transmittunt acerbissimos exactores. Deus autem nato sibi filio, volens donare indulgentiam peccatorum, praemisit quasi exactorem exigentem, et dicentem poenitentiam agite. O exactio quae non fecit pauperes, sed divites reddit. Nam cum quis debitum iustitiae suae reddiderit, Deo nihil praestat, sed sibi lucrum suae salutis acquirit. Poenitentia enim cor emundat, sensus illuminat et ad susceptionem Christi praeparat humana praecordia; unde subiungit appropinquabit enim regnum caelorum. Pseudo-Chrys.: In the very commencement he shews himself the messenger of a merciful Prince; he comes not with threats to the offender, but with offers of mercy. It is a custom with kings to proclaim a general pardon on the birth of a son, but first they send throughout their kingdom officers to exact severe fines. But God willing at the birth of His Son to give pardon of sins, first sends His officer proclaiming, "Repent ye." O exaction which leaves none poor, but makes many rich! For even when we pay our just debt of righteousness we do God no service, but only gain our own salvation. Repentance cleanses the heart, enlightens the sense, and prepares the human soul for the reception of Christ, as he immediately adds, "For the Kingdom of Heaven is at hand." Hieronymus: Primus Baptista Ioannes regnum caelorum praedicat, ut praecursor domini hoc honoretur privilegio. Jerome: John Baptist is the first to preach the Kingdom of Heaven, that the forerunner of the Lord may have this honourable privilege. Chrysostomus in Matth: Ideoque quod nunquam Iudaei audierunt neque etiam a prophetis, caelos et regnum quod ibi est, praedicat, et nihil de cetero de terra dicit. Sic ergo ex novitate eorum quae dicuntur erigit eos ad quaerendum eum qui praedicatur. Chrys.: And he preaches what the Jews had never heard, not even from the Prophets, Heaven, namely, and the Kingdom that is there, and of the kingdoms of the earth he says nothing. Thus by the novelty of those things of which he speaks, he gains their attention to Him whom he preaches. Remigius: Regnum autem caelorum quatuor modis dicitur: nempe Christus, secundum illud: regnum Dei intra vos est; sancta Scriptura, secundum illud: auferetur a vobis regnum Dei, et dabitur genti facienti fructum eius; sancta Ecclesia, secundum illud: simile est regnum caelorum decem virginibus; supernum solium, secundum illud: multi venient ab oriente et occidente, et recumbent in regno caelorum; et hoc totum hic potest intelligi. Remig.: "The Kingdom of Heaven" has a fourfold meaning. It is said, of Christ, as "The Kingdom of God is within you." [Luke 17:21] Of Holy Scripture, as, "The Kingdom of God shall be taken from you, and shall be given to a nation bringing forth the fruits thereof." [Matt 21:43] Of the Holy Church, as, "The Kingdom of Heaven is like unto ten virgins." [Matt 25:1] Of the abode above, as, "Many shall come from the East and the West, and shall sit down in the Kingdom of Heaven." [Matt 8:11] And all these significations may be here understood. Glossa: Dicit autem appropinquabit regnum caelorum, quia nisi appropinquaret, nemo redire posset, quia infirmi et caeci via, quae est Christus, carebant. Gloss. ord.: "The Kingdom of Heaven" shall come nigh you; for if it approached not, none would be able to gain it; for weak and blind they had not the way, which was Christ. Augustinus de Cons. Evang: Haec autem verba Ioannis alii Evangelistae praetermiserunt. Iam vero quod sequitur hic est qui dictus est per Isaiam prophetam dicentem: vox clamantis in deserto: rectas facite semitas eius, ambigue positum est, nec elucet utrum ex persona sua Evangelista commemoraverit, an adhuc verba eiusdem Ioannis secutus adiunxerit, ut totum hoc Ioannes dixisse intelligatur: poenitentiam agite: appropinquabit enim regnum caelorum. Hic est enim de quo dictum est per Isaiam prophetam. Neque enim hoc movere debet quia non ait: ego sum, sed hic est; nam et Matthaeus dixit: invenit hominem sedentem in telonio, et non dixit: invenit me. Quod si ita est, non est mirum si et interrogatus quid diceret de seipso, sicut narrat Ioannes Evangelista, respondit: ego vox clamantis in deserto. Aug., de Cons. Evan., ii, 12: The other Evangelists omit these words of John. What follows, "This is He, &c." it is not clear whether the Evangelist speaks them in his own person, or whether they are part of John's preaching, and the whole from "Repent ye," to "Esaias the prophet," is to be assigned to John. It is of no importance [p. 94] that he says, "This is he," and not, "I am he;" for Matthew speaking of himself says, "He found a man sitting at the toll-office;" [Matt 9:9] not "He found me." Though when asked what he said of himself, he answered, as is related by John the Evangelist, "I am the voice of one crying in the wilderness." Gregorius in Evang: Sicut autem, quia unigenitus filius verbum patris vocatur, secundum illud: in principio erat verbum. Ex ipsa autem nostra locutione cognoscimur, quia vox sonat ut verbum possit audiri. Adventum itaque domini Ioannes praecurrens vox dicitur, quia per eius ministerium patris verbum ab hominibus auditur. Greg., Hom. in Ev., i. 7: It is well known that the Only-begotten Son is called the Word of the Father; as in John, "In the beginning was the Word." [John 1:1] But it is by our own speech that we are known; the voice sounds that the words may be heard. Thus John the forerunner of the Lord's coming is called, "The voice," because by his ministry the voice of the Father is heard by men. Chrysostomus super Matth: Vox etiam est sonus confusus, nullum secretum cordis ostendens, sed hoc tantummodo significans quia vult aliquid dicere ille qui clamat; verbum autem est sermo mysterium cordis aperiens. Ad haec, vox inter homines et animalia communis est; verbum autem est hominum tantum. Ideo ergo Ioannes dictus est vox, non verbum, quia per eum Deus sua consilia non demonstravit, sed hoc solum quod Deus aliquid facere in hominibus meditabatur; postea autem per filium suum plenissime mysterium suae voluntatis aperuit. Pseudo-Chrys.: The voice is a confused sound, discovering no secret of the heart, only signifying that he who utters it desires to say somewhat; it is the word that is the speech that openeth the mystery of the heart. Voice is common to men and other animals, word peculiar to man. John then is called the voice and not the word, because God did not discover His counsels through him, but only signified that He was about to do something among men; but afterwards by His Son he fully opened the mystery of his will. Rabanus: Qui recte vox clamantis ob fortitudinem praedicationis dicitur. Tribus autem modis clamor accidit: hoc est, si longe positus est cui loquatur, si surdus, si per indignationem; et haec humano generi acciderunt. Rabanus: He is rightly called, "The voice of one crying," on account of the loud sound of his preaching. Three things cause a man to speak loud; when the person he speaks to is at a distance, or is deaf, or if the speaker be angry; and all these three were then found in the human race. Glossa: Est igitur Ioannes quasi vox verbi clamantis: verbum enim clamat in voce, idest Christus in Ioanne. Gloss: John then is, as it were, the voice of the word crying. The word is heard by the voice, that is, Christ by John. Beda: Sicut etiam clamavit in omnibus qui a principio aliquid divinitus dixerunt; et tamen iste solus est vox: quia per eum praesens verbum ostenditur, quod alii longe nuntiaverunt. Bede, Gloss. ord. in cap. iv. 1: In like manner has He cried from the beginning through the voice of all who have spoken aught by inspiration. And yet is John only called, "The voice;" because the Word which others shewed after off, he declares as nigh. Gregorius in Evang: Ipse autem Ioannes est clamans in deserto, quia derelictae ac destitutae Iudaeae solatium redemptoris annuntiat. Greg., Hom. in Ev., i. 7. 2: "Crying in the desert," because he shews to deserted and forlorn Judaea the approaching consolation of her Redeemer. Remigius: Quantum autem ad historiam attinet, in deserto clamabat, quia remotus erat a turbis Iudaeorum. Quid autem clamet, insinuat cum subiungit parate viam domini. Remig.: Though as far as historical fact is concerned, he chose the desert, to be removed from the crowds of people. What the purport of his cry was is insinuated, when he adds, "Make ready the way of the Lord." Chrysostomus super Matth: Sicut enim magno regi in expeditionem venturo praeparatores praecedunt qui sordida abluunt, dirupta componunt, sic et dominum nostrum praecessit Ioannes, qui ab humanis cordibus poenitentiae scopis peccatorum sordes eiiceret, et quae dissipata fuerant, spiritualium praeceptorum ordinatione componeret. Pseudo-Chrys.: As a great King going on a progress is preceded by couriers to cleanse what is foul, repair what is broken down; so John preceded the Lord to cleanse the human heart from the filth [p. 95] of sin, by the besom of repentance, and to gather by an ordinance of spiritual precepts those things which had been scattered abroad. Gregorius in Evang: Omnis autem qui fidem rectam et bona opera praedicat, domino ad corda audientium viam parat, rectas domino semitas facit, dum mundas animo cogitationes per sermonem bonae praedicationis format. Greg., Hom. in Ev. i. 20. 3: Every one who preacheth right faith and good works, prepares the Lord's way to the hearts of the hearers, and makes His paths straight, in cleansing the thoughts by the word of good preaching. Glossa: Vel fides est via qua verbum ad cor descendit: cum mores in melius mutantur, fiunt semitae rectae. Gloss. interlin.: Or, faith is the way by which the word reaches the heart; when the life is amended the paths are made straight.
Lectio 2 4 αὐτὸς δὲ ὁ ἰωάννης εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, ἡ δὲ τροφὴ ἦν αὐτοῦ ἀκρίδες καὶ μέλι ἄγριον.
4. And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
Chrysostomus super Matth: Postquam ostendit quia ipse est vox clamantis in deserto, prudenter Evangelista subiunxit ipse autem Ioannes habebat vestimentum de pilis camelorum, in quo ostenditur quae sit vita ipsius: nam ipse quidem testificabatur de Christo, vita autem eius de ipso. Nemo autem potest esse alterius testis idoneus, nisi prius fuerit suus. Pseudo-Chrys.: Having said that he is the voice of one crying in the desert, the Evangelist well adds, "John had his clothing of camel's hair;" thus shewing what his life was; for he indeed testified of Christ, but his life testified of himself. No one is fit to be another's witness till he has first been his own. Hilarius in Matth.: Fuerant enim praedicanti Ioanni et locus opportunior et vestitus utilior et cibus aptior. Hilary: For the preaching of John no place more suitable, no clothing more useful, no food more fitted. Hieronymus: De pilis enim camelorum habebat vestimentum, non de lana. Aliud austerae vestis indicium est, aliud luxuriae mollioris. Jerome: His raiment of camel's hair, not of wool - the one the mark of austerity in dress, the other of a delicate luxury. Chrysostomus super Matth: Servis autem Dei non convenit habere vestimentum ad speciem visionis vel ad carnis delectamentum, sed tantum ad tegumentum nuditatis. Habebat enim Ioannes vestem non mollem neque delicatam, sed cilicinam, gravem et asperam, et conterentem corpus potius quam foventem, ut de virtute animae eius ipse habitus corporis loqueretur. Sequitur et zonam pelliceam circa lumbos suos. Consuetudo enim erat apud Iudaeos ut zonis laneis uterentur: ideo iste, quasi durius aliquid facere volens, zona pellicea cingebatur. Pseudo-Chrys.: It becomes the servants of God to use a dress not for elegant appearance, or for cherishing of the body, but for a covering of the nakedness. Thus John wears a garment not soft and delicate, but hairy, heavy, rough, rather wounding the skin than cherishing it, that even the very clothing of his body told of the virtue of his mind. It was the custom of the Jews to wear girdles of wool; so he desiring something less indulgent wore one of skin. Hieronymus: Porro quod sequitur, esca eius erat locustae et mel silvestre, habitatori solitudinis congruum est, ut non delicias ciborum, sed necessitates humanae carnis expleret. Jerome: Food moreover suited to a dweller in the desert, no choice viands, but such as satisfied the necessities of the body. Rabanus: Tenui victu contentus, et ex minutis volatilibus et melle invento in truncis arborum. In dictis autem Arnulphi Galliarum episcopi reperimus minimum genus locustarum fuisse in deserto Iudaeae, quae corpusculis in modum digiti manus exilibus et brevibus in herbis facile capiuntur, coctaeque in oleo pauperem praebent gustum. Similiter narrat, in eodem deserto esse arbores habentes lata folia et rotunda, lactei coloris, et melliti saporis, quae natura fragilia manibus fricantur et eduntur, et hoc est quod mel silvestre dicitur. Rabanus: Content with poor fare; to wit, small insects and honey gathered from the trunks of trees. In the sayings of Arnulphus [ed. note: Arnulphus, who visited Palestine 705; his travels to the Holy Land written from his mouth by Adamannus, Abbot of Lindisferne, are still extant.], Bishop of Gaul, we find that there was a very small kind of locust in the deserts of Judaea, with bodies about the thickness of a finger and short; they are easily taken among the grass, and when cooked in oil form a poor [p. 96] kind of food. He also relates, that in the same desert there is a kind of tree, with a large round leaf, of the colour of milk and taste of honey, so friable as to rub to powder in the hand, and this is what is intended by wild honey. Remigius: Sub hoc autem habitu vestimentorum et vilitate ciborum ostendit se peccata totius generis humani deflere. Remig.: In this clothing and this poor food, he shews that he sorrows for the sins of the whole human race. Rabanus: Potest et habitus et gustus eius, qualitatem internae conversationis exprimere: nam austerioribus utebatur indumentis quia vitam peccantium increpavit. Rabanus: His dress and diet express the quality of his inward conversation. His garment was of an austere quality, because he rebuked the sinner's life. Hieronymus: Zona quidem pellicea, qua cinctus fuit et Elias, mortificationis est indicium. Jerome: His girdle of skin, which Elias also bare, is the mark of mortification. Rabanus: Locustas et mel silvestre edebat quia dulcius sapiebat turbis praedicatio eius; sed citius finem sortita est: in melle enim dulcedo, in locustis est alacer volatus, sed cito deciduus. Rabanus: He ate locusts and honey, because his preaching was sweet tot he multitude, but was of short continuance; and honey has sweetness, locusts a swift flight but soon fall to the ground. Remigius: Per Ioannem autem, qui Dei gratia interpretatur, significatur Christus, qui mundo gratiam attulit; per vestimentum illius designatur Ecclesia gentium. Remig.: In John (which name is interpreted 'the grace of God,') is figured Christ who brought grace into the world; in his clothing, the Gentile Church. Hilarius in Matth.: Cum exuviis immundarum pecudum, quibus gentiles pares existimantur, Christi praedicator induitur, fitque sanctificatum habitu prophetali quidquid in eis vel inutile fuerat vel sordidum. Zonae autem praecinctio, efficax in omne opus bonum est apparatus, ut ad omne ministerium Christi simus accincti. In esum etiam eliguntur locustae fugaces hominum, et ad omnem adventum nostri sensus evolantes: nos scilicet, qui ab omni sermone et congressu ipsis quibusdam corporis saltibus efferebamur voluntate vagi, in operibus inutiles, in verbis queruli, sede peregrini; nunc sumus sanctorum alimonia et satietas prophetarum electi, simul cum melle silvestri, dulcissimum ex nobis cibum non ex alveariis legis, sed ex truncis silvestrium arborum praebituri. Hilary: The preacher of Christ is clad in the skins of unclean beasts, to which the Gentiles are compared, and so by the Prophets' dress is sanctified whatever in them was useless or unclean. The girdle is a thing of much efficacy to every good work, that we may be girt for every ministry of Christ. For his food are chosen locusts, which fly the face of man, and escape from every approach, signifying ourselves who were borne away from every word or speech of good by a spontaneous motion of the body, weak in will, barren in works, fretful in speech, foreign in abode, are now become the food of the Saints, chosen to fill the Prophets' desire, furnishing our most sweet food not from the hives of the law, but from the trunks of wild trees.
Lectio 3 5 τότε ἐξεπορεύετο πρὸς αὐτὸν ἱεροσόλυμα καὶ πᾶσα ἡ ἰουδαία καὶ πᾶσα ἡ περίχωρος τοῦ ἰορδάνου, 6 καὶ ἐβαπτίζοντο ἐν τῷ ἰορδάνῃ ποταμῷ ὑπ' αὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.
5. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, 6. And were baptized of him in Jordan, confessing their sins.
Chrysostomus super Matth: Conversatione Ioannis exposita, convenienter subiungit tunc exibat ad eum; amplius enim resonabat conversatio vitae eius in eremo, quam vox clamoris ipsius. Pseudo-Chrys.: Having described the preaching of John, he goes on to say, "There went out to him," for his severe life preached yet more loudly in the desert than the voice of his crying. Chrysostomus in Matth: Erat enim mirabile in humano corpore tantam patientiam videre: quod denique et Iudaeos magis attrahebat, magnum Eliam in eo videntes. Conferebat autem ad stuporem quod dereliquerat eos gratia prophetarum, et post longum tempus reversa videbatur ad eos. Praedicationis etiam modus immutatus ad id proderat: nihil enim assuetorum apud alios prophetas audiebant, puta praelia et victorias Babylonicas et Persicas, sed caelos, et quidem illic regnum, et supplicium Gehennae. Dicit autem tunc exibat ad eum Ierosolyma et omnis Iudaea et omnis regio circa Iordanem, et baptizabantur ab eo in Iordane. Chrys.: For it was wonderful to see such [p. 97] fortitude in a human body; this it was that chiefly attracted the Jews, seeing in him the great Elias. It also contributed to fill them with wonder that the grace of Prophecy had long failed among them, and now seemed to have at length revived. Also the manner of his preaching being other than that of the old prophets had must effect; for now they heard not such things as they were wont to hear, such as wars, and conquests of the king of Babylon, or of Persia; but of Heaven and the Kingdom there, and the punishment of hell. Glossa: Baptismo praecurrente, non peccata dimittente. Gloss. interlin.: This baptism was only a forerunning of that to come, and did not forgive sins. [ed. note: Tertullian (de Bapt. 10. 11) S. Jerome (adv. Lucifer. 7) S. Gregory (Hom. in Evang. vii. 3) Theophylact in Marc. ch. i. S. Augustine (de Bapt. e Donat. v. 10) considered that S. John's baptism gave a sort of suspensive or implicit remission, to be realized in the Atonement; and S. Cyril. Hieros. Cat. iii. 7-9. S. Greg. Nyss. in laud. Bas. t. 3. p. 482. vid. Dr. Pusey on Baptism, Ed. 2. pp. 242-271] Remigius: Baptismus enim Ioannis figuram gerebat catechumenorum: nam sicut modo catechizantur pueri, ut digni fiant sacramento Baptismatis, ita Ioannes baptizabat, ut baptizati ab eo, postea devote vivendo digni fierent accedere ad Christi Baptismum. In Iordane autem baptizabat, ut ibi aperiretur ianua regni caelestis ubi datus est aditus filiis Israel terram promissionis intrandi. Sequitur confitentes peccata sua. Remig.: The baptism of John bare a figure of the catechumens. As children are only catechized that they may become meet for the sacrament of Baptism; so John baptized, that they who were thus baptized might afterwards by a holy life become worthy of coming to Christ's baptism. He baptized in Jordan, that the door of the Kingdom of Heaven might be there opened, where an entrance had been given to the children of Israel into the earthly kingdom of promise. Chrysostomus super Matth: Ad comparationem enim sanctitatis Ioannis quis poterat arbitrari se iustum? Sicut enim vestis candida si fuerit posita iuxta nivem, ad comparationem nivis sordida invenietur, sic ad comparationem Ioannis omnis homo videbatur immundus; et ideo peccata sua confitebantur. Confessio autem peccatorum testimonium est conscientiae timentis Deum. Perfectus enim timor solvit omnem pudorem. Illic autem turpitudo confessionis aspicitur ubi futuri iudicii poena non creditur. Et quia ipsum erubescere poena est gravis, ideo iubet nos Deus confiteri peccata nostra ut verecundiam patiamur pro poena: nam et hoc ipsum pars iudicii est. Pseudo-Chrys.: Compared with the holiness of John, who is there that can think himself righteous? As a white garment if placed near snow would seem foul by the contrast; so compared with John every man would seem impure; therefore they confessed their sins. Confession of sin is the testimony of a conscience fearing God. And perfect fear takes away all shame. But there is seen the shame of confession where there is no fear of the judgment to come. But as shame itself is a heavy punishment, God therefore bids us confess our sins that we may suffer this shame as punishment; for that itself is a part of the judgment. Rabanus: Bene autem qui baptizandi erant, exire ad prophetam dicuntur, quia nisi quis ab infirmitate recedat, pompae Diaboli ac mundi illecebris abrenuntiet, Baptismum salubre consequi non poterit. Bene autem in Iordane, qui descensio eorum dicitur, baptizantur: quia de superbia vitae ad humilitatem verae confessionis descenderant. Exemplum autem iam tunc confitendi peccata ac meliorem vitam promittendi baptizandis dabatur. Rabanus: Rightly are they who are to be baptized said to go out to the Prophet; for unless one depart from sin, and renounce the pomp of the Devil, and the temptations of the world, he cannot receive a healing baptism. Rightly also in Jordan, which means their [p. 98] descent, because they descended from the pride of life to the humility of an honest confession. Thus early was an example given to them that are to be baptized of confessing their sins and professing amendment.
Lectio 4 7 ἰδὼν δὲ πολλοὺς τῶν φαρισαίων καὶ σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα αὐτοῦ εἶπεν αὐτοῖς, γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; 8 ποιήσατε οὖν καρπὸν ἄξιον τῆς μετανοίας: 9 καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς, πατέρα ἔχομεν τὸν ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ ἀβραάμ. 10 ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται: πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.
7. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, "O generation of vipers, who hath warned you to flee from the wrath to come? 8. Bring forth therefore fruits meet for repentance: 9. And think not to say within yourselves, 'We have Abraham to our father:' for I say unto you, that God is able of these stones to raise up children unto Abraham. 10. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire."
Gregorius regula Pastor.: Pro qualitate audientium formari debet sermo doctorum, ut ad sua singulis congruat, et tamen a communis aedificationis arce nunquam recedat. Greg., De Cur. Past., iii, prologue: The words of the teachers should be fitted to the quality of the hearers, that in each particular it should agree with itself and yet never depart from the fortress of general edification. Glossa: Unde necesse fuit ut post doctrinam quam Ioannes turbis tradiderat, Evangelista etiam illius doctrinae faceret mentionem qua instruxit eos qui provectiores videbantur; et ideo dicit videns autem multos Pharisaeorum et Sadducaeorum venientes ad Baptismum suum. Gloss: It was necessary that after the teaching which he used to the common people, the Evangelist should give an example of the doctrine he delivered to the more advanced; therefore he says, "Seeing many of the Pharisees, &c." Isidorus in Lib. Etymol.: Pharisaei et Sadducaei inter se contrarii sunt: nam Pharisaei ex Hebraeo in Latinum interpretantur divisi, eo quod traditionum et observationum iustitiam praeferunt: unde divisi vocantur a populo quasi per iustitiam. Sadducaei interpretantur iusti: vindicant enim sibi quod non sunt, corporum resurrectionem negant, et animam cum corpore interire praedicant. Hi tantum quinque libros legis recipiunt, prophetarum vaticinia respuunt. Isid. Hisp. Orig. 8. 4: The Pharisees and Sadducees opposed to one another; Pharisee in the Hebrew signifies, 'divided;' because choosing the justification of traditions and observances they were 'divided' or 'separated' from the people by this righteousness. Sadducee in the Hebrew means 'just;' for these laid claim to be what they were not, denied the resurrection of the body, and taught that the soul perished with the body; they only received the Pentateuch, and rejected the Prophets. Glossa: Hos ergo qui inter Iudaeos maiores videbantur, videns Ioannes ad Baptismum suum venire, dixit eis: progenies viperarum, quis vobis demonstrabit fugere a ventura ira? Gloss: When John saw those who seemed to be of great consideration among the Jews come to his baptism, he said [p. 99] to them, "O generation of vipers, &c." Remigius: Consuetudo Scripturarum est ab imitatione operum nomina imponere, secundum illud Ezech.: pater tuus Amorrhaeus; sic et isti ab imitatione viperarum, progenies viperarum dicuntur. Remig.: The manner of Scripture is to give names from the imitation of deeds, according to that of Ezekiel, "Thy father was an Amorite;" [Ezek 16:3] so these from following vipers are called "generation of vipers." Chrysostomus super Matth: Sicut enim artificiosus medicus si viderit aegrotantis colorem, intelligit speciem passionis, sic Ioannes venientium ad se Pharisaeorum pravas cogitationes intellexit; forsitan enim apud se cogitaverunt: imus, et confitemur peccata nostra; nullum laborem nobis imponit; baptizemur, et consequamur indulgentiam peccatorum. Insipientes, numquid facta digestione impuritatis, non est necessaria sumptio medicinae? Sic multa diligentia necessaria est homini post confessionem et Baptismum, ut vulnus peccatorum perfecte sanetur; ideo dicit progenies viperarum. Natura enim viperarum est, quod statim cum momorderit hominem, currit ad aquam, quam si non invenerit, moritur; ideo istos dicebat progeniem viperarum, quia peccata mortifera committentes currebant ad Baptismum, ut sicut viperae per aquam tantum pericula mortis evaderent. Item viperarum natura est rumpere viscera matrum suarum, et sic nasci. Quoniam ergo Iudaei assidue persequentes prophetas corruperunt matrem suam synagogam, ideo progenies viperarum nuncupantur. Item viperae a foris speciosae sunt et quasi pictae, intus autem veneno repletae; ita et isti pulchritudinem sanctitatis ostendebant in vultu. Pseudo-Chrys.: As a skilful physician from the colour of the skin infers the sick man's disease, so John understood the evil thoughts of the Pharisees who came to him. They thought perhaps, We go, and confess our sins; he imposes no burden on us, we will be baptized, and get indulgence for sin. Fools! if ye have eaten of impurity, must ye not needs take physic? So after confession and baptism, a man needs much diligence to heal the wound of sin; therefore he says, "Generation of vipers." It is the nature of the viper as soon as it has bit a man to fly to the water, which, if it cannot find it, straightway dies; so this "progeny of vipers," after having committed deadly sin, ran to baptism, that, like vipers, they might escape death by means of water. Moreover it is the nature of vipers to burst the insides of their mothers, and so to be born. The Jews then are therefore called "progeny of vipers," because by continual persecution of the prophets they had corrupted their mother the Synagogue. Also vipers have a beautiful and speckled outside, but are filled with poison within. So these men's countenances wore a holy appearance. Remigius: Cum ergo dicitur quis demonstrabit vobis fugere a ventura ira? Subauditur: nisi Deus. Remig.: When then he asks, "who will shew you to flee from the wrath to come," - 'except God' must be understood. Chrysostomus super Matth: Vel quis vobis demonstrabit? Num Isaias propheta? Absit: si enim ipse vos docuisset, non spem in aqua poneretis tantum, sed etiam in operibus bonis: ille enim dicit: lavamini et mundi estote; auferte nequitiam ab animabus vestris, discite bene facere. Numquid etiam David dicens: lavabis me, et super nivem dealbabor? Absit: ille enim sic dicit postea: sacrificium Deo spiritus contribulatus. Si ergo essetis discipuli David, cum gemitu ad Baptismum veniretis. Pseudo-Chrys.: Or "who hath shewed you?" Was it Esaias? Surely no; had he taught you, you would not put your trust in water only, but also in good works; he thus speaks, "Wash you, and be clean; put your wickedness away from your souls, learn to do well." [Isa 1:16] Was it then David? who says, "Thou shalt wash me, and I shall be whiter than snow;" [Ps 51:7] surely not, for he adds immediately, "The sacrifice of God is a broken spirit." If then ye had been the disciple of David, ye would have come to baptism with mournings. Remigius: Si vero quis demonstrabit sub futuro legatur tempore, hic est sensus: quis doctor, quis praedicator dabit vobis consilium ut possitis evadere iram aeternae damnationis? Remig.: But if we read, "shall shew," in the future, this is the meaning, 'What teacher, what preacher, shall be able to give you such counsel, as that ye may escape the wrath of everlasting damnation?' Augustinus de Civ. Dei: Deus autem propter quamdam operum similitudinem, non propter affectionum infirmitatem, secundum Scripturas, irascitur, nec tamen ulla passione turbatur: hoc enim verbum vindictae usurpavit effectus, non ille turbulentus affectus. Si ergo vultis effugere, facite dignum fructum poenitentiae. Aug., City of God, book 9, ch. 5: God is described in Scripture, from some likeness of effects, not from being subject to such weakness, as being angry, and yet is He never moved by any passion. [p. 100] The word, 'wrath,' is applied to the effects of his vengeance, not that god suffers any disturbing affection. Gloss: If they ye would escape this wrath, "Bring forth fruits meet for repentance." Gregorius in Evang: In quibus verbis notandum est, quod non solum fructus poenitentiae, sed dignos poenitentiae admonet esse faciendos. Sciendum enim est, quia quisquis illicita nulla commisit, huic iure conceditur ut licitis utatur; at si quis in culpam lapsus est, tanto a se debet licita abscindere quanto se meminit et illicita perpetrasse. Uniuscuiusque ergo conscientia convenitur, ut tanto maiora quaerat bonorum operum lucra per poenitentiam, quanto graviora sibi intulerit damna per culpam. Sed Iudaei de generis nobilitate gloriantes, idcirco se agnoscere peccatores nolebant quia de Abrahae stirpe descenderant; et ideo recte dicitur et ne velitis dicere intra vos: patrem habemus Abraham. Greg., Hom. in Ev. 20. 8: Observe, he says not merely "fruits of repentance," but "fruits meet for repentance." For he who has never fallen into things unlawful, is of right allowed the use of all thing lawful; but if any hath fallen into sin, he ought so far to put away from him even things lawful, as far as he is conscious of having used unlawful things. It is left then to such man's conscience to seek so much the greater gains of good works by repentance, the greater loss he has brought on himself by sin. The Jews who gloried in their race, would not own themselves sinners because they were Abraham's seed. "Say not among yourselves we are Abraham's seed." Chrysostomus in Matth: Haec autem dixit, non prohibens illos dicere ex illo se esse, sed prohibet in hoc confidere, virtuti animae non insistentes. Chrys., Hom. 11: He does not forbid them to "say" they are his, but to trust in that, neglecting virtues of the soul. Chrysostomus super Matth: Quid enim prodest ei quem sordidant mores, generatio clara? Aut quid nocet illi generatio vilis, quem mores adornant? Melius est enim alicui ut in eo glorientur parentes quia talem filium habent, quam ut ipse in parentibus glorietur. Sic et vos nolite gloriari dicentes quia patrem habemus Abraham; sed magis erubescite, quia filii estis eius, et sanctitatis eius non estis heredes. De adulterio enim natus videtur qui non assimilat patrem. Parentum igitur gloriam excludit dicens et ne velitis dicere. Pseudo-Chrys.: What avails noble birth to him whose life is disgraceful? Or, on the other hand, what hurt is a low origin to him who has the lustre of virtue? It is fitter that the parents of such a son should rejoice over him, than he over his parents. So do not you pride yourselves on having Abraham for your father, rather blush that you inherit his blood, but not his holiness. He who has no resemblance to his father is possibly the offspring of adultery. These words then only exclude boasting on account of birth. Rabanus: Quia ergo praeco veritatis ad dignum poenitentiae fructum faciendum eos incitare volebat, ad humilitatem provocabat, sine qua nullus poenitere potest, subdens dico enim vobis quoniam potens est Deus de lapidibus istis suscitare filios Abrahae. Rabanus: Because as a preacher of truth he wished to stir them up, to "bring forth fruit meet for repentance," he invites them to humility, without which no one can repent. [adding "I say to you that God can raise children for Abraham from these stones."] Remigius: Fertur, quod in eo loco praedicavit Ioannes circa Iordanem, ubi iubente Deo duodecim lapides de medio alveo Iordanis sublati positi sunt. Potuit ergo fieri ut hos demonstrando diceret de lapidibus istis. Remig.: There is a tradition, that John preached at that place of the Jordan, where the twelve stones taken from the bed of the river had been set up by command of God. He might then be pointing to these, when he said, "Of these stones." Hieronymus: In quo Dei indicat potentiam, quod qui de nihilo cuncta fecerat, posset et de saxis durissimis populum procreare. Jerome: He intimates God's great power, who, as he made all things out of nothing, can make men out of the hardest stone. Glossa: Prima enim sunt rudimenta fidei credere Deum posse quicquid voluerit. Gloss. ord.: It is faith's first lesson to believe that God is able to do whatever He will. Chrysostomus: Ex lapidibus autem generari homines, simile est ei quod ex Sara processit Isaac; unde et propheta dicit: aspicite ad petram de qua excisi estis. Huius igitur prophetiae eos memores faciens, monstrat quod possibile est nunc etiam simile fieri. Chrys.: That men should be made out of stones, is like Isaac coming from Sarah's womb; "Look into the rock," says Isaiah, "whence ye were hewn." Reminding them thus of this prophecy, he shews that it is possible that the like might even how happen. Rabanus: Vel aliter. Lapidum nomine gentes significatae sunt, quae lapides coluerunt. Rabanus: [p. 101] Otherwise; the Gentiles may be meant who worshipped stones. Chrysostomus, super Matth.: Item lapis durus est ad opus; sed cum factum fuerit opus ex eo, deficere nescit; sic et gentes cum difficultate crediderunt quidem, tamen credentes permanent in aeternum in fide. Pseudo-Chrys.: Stone is hard to work, but when wrought to some shape, it loses it not; so the Gentiles were hardly brought to the faith, but once brought they abide in it for ever. Hieronymus: Lege Ezechielem: auferam, inquit, a vobis cor lapideum, et dabo vobis cor carneum. In lapide duritia, in carne mollitudo monstratur. Jerome: "These stones" signify the Gentiles because of their hardness of heart. See Ezekiel, "I will take away from you the heart of stone, and give you the heart of flesh." Stone is emblematic of hardness, flesh of softness. Rabanus: De lapidibus ergo filii Abrahae suscitati sunt, quia dum gentiles in Abrahae semine, idest in Christo, crediderunt, eius filii facti sunt cuius semini sunt uniti. Sequitur iam enim securis ad radicem arboris posita est. Rabanus: Of stones there were sons raised up to Abraham; forasmuch as the Gentiles by believing in Christ, who is Abraham's seed, because his sons to whose seed they were united. Chrysostomus super Matth: Securis est acutissima ira consummationis, quae totum praecisura est mundum. Sed si posita est, quare non praecidit? Quia rationales sunt arbores et in potestate habent facere bonum aut non facere; ut videntes ad radices suas positam esse securim, timeant et faciant fructum. Ergo denuntiatio irae, quod est securis positio, etsi in malis nihil agat, tamen a malis segregat bonos. Pseudo-Chrys.: The axe is that most sharp fury of the consummation of all things, that is to hew down the whole world. But if it be already laid, how hath it not yet cut down? Because these trees have reason and free power to do good, or leave undone; so that when they see the axe laid to their root, they may fear and bring forth fruit. This denunciation of wrath then, which is meant by the laying of the axe to the root, though it have no effect on the bad, yet will sever the good from the bad. Hieronymus: Vel securis est praedicatio Evangelii, iuxta Ieremiam qui verbum domini comparat securi caedenti petram. Jerome: Or, the preaching of the Gospel is meant, as the Prophet Jeremiah also compares the Word of the Lord to an axe cleaving the rock. [Jer 23:29] Gregorius in Evang: Vel securis est redemptor noster, qui velut ex manubrio et ferro, ex divinitate constans et humanitate, tenetur ex humanitate, sed incidit ex divinitate; quae videlicet securis ad radicem arboris posita est, quia etsi per patientiam expectat, videtur tamen quid factura est. Omnis enim arbor quae non facit fructum bonum, excidetur, et in ignem mittetur: quia unusquisque perversus paratam citius Gehennae concremationem invenit qui hic fructum boni operis facere contemnit. Securim autem non iuxta ramos positam, sed ad radicem dicit: cum enim malorum filii tolluntur, rami infructuosae arboris abscinduntur; cum vero tota simul progenies cum parente tollitur, infructuosa arbor a radice abscissa est, ne remaneat unde prava iterum soboles succrescat. Greg., Hom. in Ev., 20. 9: Or, the axe signifies the Redeemer, who as an axe of halt and blade, so consisting of the Divine and human nature, is held by His human, but cuts by His Divine nature. And though this axe be laid at the root of the tree waiting in patience, it is yet seen what it will do; for each obstinate sinner who here neglects the fruit of good works, finds the fire of hell ready for him. Observe, the axe is laid to the root, not to the branches; for that when the children of wickedness are removed, the branches only of the unfruitful tree are cut away. But when the whole offspring with their parent is carried off, the unfruitful tree is cut down by the root, that there remain not whence the evil shoots should spring up again. Chrysostomus in Matth: Cum autem dicit omnis, excludit primatum, quod est a nobilitate; quasi dicat: etsi nepos fueris Abrahae, sustinebis poenam sine fructu manens. Chrys.: By saying, "Every," he cuts off all privilege of nobility: as much as to say, Though thou be the son of Abraham, if thou abide fruitless thou shalt suffer the punishment. Rabanus: Quatuor autem sunt species arborum: quarum una tota est arida, cui assimilantur Pagani; altera viridis, sed sine fructu, cui assimilantur hypocritae; tertia viridis et fructuosa, sed venenosa, cui assimilantur haeretici; quarta viridis est, et fructum bonum gignit, cui assimilantur viri Catholici. Rabanus: There are four sorts of tree; the first totally withered, to which the Pagans may be likened; [p. 102] the second, green but unfruitful, as the hypocrites; the third, green and fruitful, but poisonous, such are heretics; the fourth, green and bringing forth good fruit, to which are like the good Catholics. Gregorius in Evang: Igitur omnis arbor non faciens fructum bonum, excidetur et in ignem mittetur: quia paratam Gehennae concremationem invenit qui hic boni operis fructum facere contemnit. Greg.: "Therefore every tree that bringeth not forth good fruit shall be cut down, and cast into the fire," because he who here neglects to bring forth the fruit of good works finds a fire in hell prepared for him.
Lectio 5 11 ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν: ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μού ἐστιν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι: αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί: 12 οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, καὶ συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.
11. "I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, Whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: 12. Whose fan is in His hand, and He will thoroughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire."
Glossa: Quia in praecedentibus verbis Ioannes explicaverat quod supra summarie de agenda poenitentia praedicavit, restabat ut etiam distinctius praedicaret quod de regni caelorum appropinquatione iam dixerat; ideo dixit ego quidem baptizo vos in aqua in poenitentiam. Gloss. non occ.: As in the preceding words John had explained more at length what he had shortly preached in the words, "Repent ye," so now follows a more full enlargement of the words, "The kingdom of heaven is at hand." Gregorius in Evang: Ioannes non in spiritu, sed in aqua baptizat, quia peccata solvere non valebat: corpora quidem per aquam lavat, sed tamen animas per veniam non lavat. Greg., Hom. in Ev., 7. 3: John baptizes not with the Spirit but with water, because he had no power to forgive sins; he washes the body with water, but not at the same time the soul with pardon of sin. Chrysostomus in Matth: Cum enim nondum esset oblata hostia neque peccatum solutum esset nec spiritus descendisset in aquam, qualiter fieret remissio peccatorum? Sed quia Iudaei nequaquam propria sentiebant peccata, et hoc erat eis causa malorum, advenit Ioannes, in cognitionem eos ducens propriorum peccatorum, poenitentiam memorando. Chrys., Hom. 10, 1: For while as yet the sacrifice had not been offered, nor remission of sin sent, nor the Spirit had descended on the water, how could sin be forgiven? But since the Jews never perceived their own sin, and this was the cause of all their evils, John came to bring them to a sense of them by calling them to repentance. Gregorius in Evang: Cur ergo baptizat qui peccata non relaxat, nisi ut praecursionis suae ordinem servans, qui nasciturum nascendo praevenerat, baptizaturum quoque dominum baptizando praeveniret? Greg.: Why then does he baptize who could not remit sin, but that he may preserve in all things the office of forerunner? As his birth had preceded Christ's birth, so his baptism should precede the Lord's baptism. Chrysostomus super Matth: Vel missus erat Ioannes ad baptizandum, ut ad Baptismum venientibus praesentiam filii Dei in corpore praedicaret, sicut ipse testatur alibi dicens: ut manifestetur in Israel, ideo ego veni in aqua baptizare. Pseudo-Chrys.: Or, John was sent to baptize, that to such as came to his baptism he might announce the presence among them of the Lord in the flesh, as himself testifies in another place, "That He might be manifested to Israel, therefore am I come to baptise with water." [John 1:31] Augustinus super Ioannem: Vel ideo baptizat quia oportebat baptizari Christum. Sed quare non solus ipse baptizatus est a Ioanne, si ad hoc missus erat Ioannes per quem baptizaretur Christus? Quia si solus dominus baptizatus esset Baptismate Ioannis, non deessent qui putarent Baptismum Ioannis maiorem esse quam Baptismum Christi, usque adeo ut solus Christus eo baptizari meruisset. Aug., in Joann. Tract. v. 5: Or, he baptizes, because it behoved Christ [p. 103] to be baptized. But if indeed John was sent only to baptize Christ, why was not He alone baptized by John? Because had the Lord alone been baptized by John, there would not have lacked who should insist that John's baptism was greater than Christ's, inasmuch as Christ alone had the merit to be baptized by it. Rabanus: Vel ideo baptizat ut poenitentes hoc signaculo ab impoenitentibus secernendo, ad Baptismum dirigat Christi. Rabanus: Or, by this sign of baptism he separates the penitent from the impenitent, and directs them to the baptism of Christ. Chrysostomus super Matth: Quia ergo propter Christum baptizabat, ideo ad ipsum venientibus Christum praedicat appariturum et eminentiam potestatis eius annuntiat, dicens qui autem post me venturus est, fortior me est. Pseudo-Chrys.: Because then he baptized on account of Christ, therefore to them who came to him for baptism he preached that Christ should come, signifying the eminence of His power in the words, "He who cometh after me is mightier than I." Remigius: Sciendum est autem, quod quinque modis venit Christus post Ioannem: nascendo, praedicando, baptizando, moriendo et ad Inferos descendendo. Et pulchre dominus dicitur fortior Ioanne, quia ille purus homo, hic vero Deus et homo. Remig.: There are five points in which Christ comes after John, His birth, preaching, baptism, death, and descent into hell. A beautiful expression is that, "mightier than I," because he is mere man, the other is God and man. Rabanus: Ac si Ioannes dicat: ego quidem fortis sum ad poenitentiam invitando, ille peccata remittendo; ego regnum caelorum praedicando, ille donando; ego in aqua baptizando, ille in spiritu. Rabanus: As though he had said, I indeed am mighty to invite to repentance, He to forgive sins; I to preach the kingdom of heaven, He to bestow it; I to baptize with water, He with the Spirit. Chrysostomus in Matth: Cum autem audieris: quia fortior me est, ne aestimes secundum comparationem me hoc dicere; neque enim inter servos illius ordinari sum dignus, ut vilissimam ministerii susciperem particulam; unde subdit cuius non sum dignus calceamenta portare. Chrys.: When you hear "for He is mightier than I," do not suppose this to be said by way of comparison, for I am not worthy to be numbered among his servants, that I might undertake the lowest office. Hilarius in Matth.: Apostolis utique circumferendae praedicationis gloriam derelinquens, quibus speciosis pedibus pacem Dei erat debitum nuntiare. Hilary: Leaving to the Apostles the glory of bearing about the Gospel, to whose beautiful feet was due the carrying the tidings of God's peace. Chrysostomus super Matth: Vel per pedes Christi intelligere possumus Christianos, praecipue apostolos, ceterosque praedicatores, inter quos erat Ioannes Baptista; calceamenta autem sunt infirmitates quibus operit praedicatores. Haec ergo calceamenta Christi omnes praedicatores portant; et Ioannes etiam portabat; sed se dignum non esse portare pronuntiat, ut maiorem ostenderet gratiam Christi meritis suis. Pseudo-Chrys.: Or, by the feet of Christ we may understand Christians, especially the Apostles, and other preachers, among whom was John Baptist; and the shoes are the infirmities with which he loads the preachers. These shoes all Christ's preachers wear; and John also wore them; but declares himself unworthy, that he might shew the grace of Christ, and be greater than his deserts. Hieronymus: In alio Evangelio ait: cuius non sum dignus solvere corrigiam calceamenti. Hic humilitas, ibi ministerium demonstratur, quia Christus cum sponsus sit, et Ioannes non mereatur sponsi corrigiam solvere, ne vocetur domus eius, iuxta legem Moysi, et exemplum Ruth, domus discalceati. Jerome: In the other Gospels it is, "whose shoe latchet I am not worthy to loose." Here his humility, there his ministry is intended; Christ is the Bridegroom, and John is not worthy to loose the Bridegroom's shoe, that his house be not called according to the Law of Moses and the example of Ruth, "The house of him that hath his shoe loosed." [Deut 25:10] Chrysostomus super Matth: Quia vero nemo potest dare dignius beneficium quam ipse est nec facere alterum quod ipse non est, recte subdit ille vos baptizabit in spiritu sancto et igni. Ioannes quidem cum sit corporalis, spiritualem Baptismum dare non potest, sed baptizat in aqua, quae corpus est; et ideo corpus cum corpore baptizat. Christus autem spiritus est, quia Deus est. Spiritus etiam sanctus, spiritus est; anima quoque spiritus est: ideo spiritus cum spiritu spiritum nostrum baptizat. Baptismus autem spiritus proficit, quia ingrediens spiritus circumplectitur animam, et quasi muro quodam inexpugnabili circuit eam, et non permittit ut carnales concupiscentiae praevaleant contra eam. Non quidem facit ut caro non concupiscat, sed tenet animam ut ei non consentiat. Et quoniam Christus iudex est, baptizat in igne, idest in tentationibus; in igne autem baptizare non potest homo purus. Ille enim tentandi habet licentiam qui remunerandi habet potestatem. Hic autem Baptismus tribulationis, idest ignis, comburit carnem ut non germinet concupiscentias: nam caro spirituales quidem poenas non timet, sed carnales. Ideo ergo dominus super servos suos carnales tribulationes mittit, ut timens angustias suas caro non concupiscat malum. Vides ergo quia spiritus repellit concupiscentias, et praevalere non sinit; ignis autem ipsas concupiscentiarum radices comburit. Pseudo-Chrys.: But since no one can give a benefit more worthy than he himself is, nor to make another what himself is not, he adds, "He shall baptize you with the Holy Ghost and with fire." [p. 104] John who is carnal cannot give spiritual baptism; he baptizes with water, which is matter; so that he baptizes matter with matter. Christ is Spirit, because He is God; the Holy Ghost is Spirit, the soul is spirit; so that Spirit with Spirit baptizes our spirit. The baptism of the Spirit profits as the Spirit enters and embraces the mind, and surrounds it as it were with an impregnable wall, not suffering fleshly lusts to prevail against it. It does not indeed prevail that the flesh should not lust, but holds the will that it should not consent with it. And as Christ is Judge, He baptizes in fire, i.e. temptation; mere man cannot baptize in fire. He alone is free to tempt, who is strong to reward. This baptism of tribulation burns up the flesh that it does not generate lust, for the flesh does not fear spiritual punishment, but only such as is carnal. The Lord therefore sends carnal tribulation on his servants, that the flesh fearing its own pains, may not lust after evil. See then how the Spirit drives away lust, and suffers it not to prevail, and the fire burns up its very roots. Hieronymus: Vel in spiritu sancto et igni: quia ignis est spiritus sanctus, quo descendente, sedit quasi ignis super linguas credentium. Et impletus est sermo domini dicens: ignem veni mittere in terram, sive quia, in praesenti, spiritu baptizamur, et in futuro, igni, secundum illud apostoli: uniuscuiusque opus quale sit, ignis probabit. Jerome: Either the Holy Ghost Himself is a fire, as we learn from the Acts, when there sat as it were fire on the tongues of the believers; and thus the word of the Lord was fulfilled who said, "I am come to send fire on the earth, I will that it burn." [Luke 12:49] Or, we are baptized now with the Spirit, hereafter with fire; as the Apostle speaks, "Fire shall try every man's work, of what sort it is." [1 Cor 3:13] [ed. note, e: The fire here spoken of is interpreted by S. Austin, (Enchir. 68) and Pope Gregory, (Dial. iv. 40) of the "troubles of this life;" by S. Ambrose, (in Ps. 118, 20. n. 15. apparently, Hil. in Ps. 118, 3. n. 12) of the "severity of the divine judgment;" by S. Chrysostom, and Theophylact, (in loc.) and Pseudo-Athanasius, (Quaest. in Ep. Paul. 98. t. 2. p. 328. Ed. Ben.) of "hell-fire;" by Ambrosiaster, (in loc.) S. Jerome, perhaps, (in Isa. 1. fin.) and also by S. Austin and Pope Gregory, of a "purgatorial fire."] Chrysostomus in Matth: Non autem dicit: dabit vobis spiritum sanctum, sed baptizabit vos in spiritu sancto, copiam gratiae metaphorice ostendens. Per hoc etiam monstratur quod sola voluntate etiam in fide indiget ad iustificandum, non laboribus et sudoribus; et sicut facile est baptizari, ita facile est per eum transmutari et fieri meliores. In igne vero vehementiam gratiae, quae vinci non possit, demonstrat; et ut intelligatur quod similes antiquis et magnis prophetis repente suos faciat: propter hoc enim ignis meminit, quia plures visionum prophetalium per ignem apparuerunt. Chrys.: He does not say, shall give you the Holy Ghost, but "shall baptize you in the Holy Ghost," shewing in metaphor the abundance of the grace. This further shews, that even under the faith there is need of the will alone for justification, not of labours and toilings; and even as easy a thing as it is to be baptized, even so easy a thing it is to be changed and made better. [ed. note, f: This sentence is not here found in the original.] By fire he signifies the strength of grace which cannot be overcome, and that it may be understood that He makes His own people at once [p. 105] like to the great and old prophets, most of the prophetic visions were by fire. Chrysostomus super Matth: Patet ergo quod Baptismus Christi non solvit Ioannis Baptismum, sed in se inclusit: qui enim baptizatur in nomine Christi, utrumque Baptismum habet, et aquae et spiritus: quia Christus et spiritus erat, et corpus suscepit, ut et corporale et spirituale Baptisma daret. Ioannis autem Baptismus non includit in se Baptismum Christi, quia quod minus est, maius in se includere non potest. Ideo apostolus cum invenisset quosdam Ephesios Ioannis Baptismate baptizatos, iterum baptizavit eos in nomine Christi, quia in spiritu non erant baptizati, quoniam et Christus iterum baptizavit eos qui a Ioanne fuerant baptizati, sicut sermo Ioannis demonstrat, dicens ego vos baptizo in aqua, ille vos baptizabit in spiritu. Nec videbatur iterum baptizare, sed semel: quia enim amplius erat Baptisma Christi quam Ioannis, novum dabatur, et non iteratum. Pseudo-Chrys.: It is plain then that the baptism [ed. note: Two sentences about rebaptizing, wanting in some copies of the original, are omitted by Aquinas. This comment on St. Matthew has apparently passed successively through the hands of opposite controversialists upon the Arian question. It may be observed that the Eunomians rebaptized, and that the second General Council rejects their baptism.] of Christ does not undo the baptism of John, but includes it in itself; he who is baptized in Christ's name hath both baptisms, that of water and that of the Spirit. for Christ is Spirit, and hath taken to Him the body that He might give both bodily and spiritual baptism. John's baptism does not include in it the baptism of Christ, because the less cannot include the greater. Thus the Apostle having found certain Ephesians baptized with John's baptism, baptized them again in the name of Christ, because they had not been baptized in the Spirit: thus Christ baptized a second time those who had been baptized by John, as John himself declared he should, "I baptize you with water; but He shall baptize you with the Spirit." And yet they were not baptized twice but once; for as the baptism of Christ was more than that of John, it was a new one given, not the same repeated. Hilarius in Matth.: Salutis igitur nostrae et iudicii tempus designat in domino, dicens baptizabit vos in spiritu sancto et igni, quia baptizatis in spiritu sancto reliquum sit consummari igne iudicii; unde subditur cuius ventilabrum in manu sua. Hilary: He marks the time of our salvation and judgment in the Lord; those who are baptized in the Holy Ghost it remains that they be consummated by the fire of judgment. Rabanus: Per ventilabrum, idest palam, discretio iusti examinis designatur, quod habet dominus in manu, idest in potestate, quia pater omne iudicium dedit filio. Sequitur et permundabit aream suam. Rabanus: By the fan is signified the separation of a just trial; that it is in the Lord's hand, means, 'in His power,' as it is written, "The Father hath committed all judgment to the Son." Chrysostomus super Matth: Area idest Ecclesia, horreum vero regnum caeleste, ager autem hic mundus. Mittens ergo dominus apostolos ceterosque doctores quasi messores, praecidit omnes gentes de mundo et in aream Ecclesiae congregavit. Hic ergo triturandi sumus, hic ventilandi: omnes enim homines in rebus carnalibus delectantur, sicut grana in palea. Sed qui fidelis est et boni cordis habet medullam, mox ut leviter tribulatus fuerit, negligens carnalia, currit ad dominum; si autem modicae fidei fuerit, vix cum grandi tribulatione; qui autem omnino infidelis est et vacuus, quantumcumque tribulatus fuerit, non transit ad Deum. Triticum autem cum primum trituratum fuerit, iacet cum paleis in uno loco confusum, postea autem ventilatur ut separetur; sic et in una Ecclesia fideles cum infidelibus habentur commixti; ideo movetur persecutio quasi ventus, ut ventilabro Christi iactati, qui iam disiuncti fuerant actibus, separentur et locis. Et vide quia non dixit: mundabit aream suam: sed permundabit: necesse est enim ut diversis modis tentetur Ecclesia donec permundetur. Et primum quidem ventilaverunt illam Iudaei, deinde gentiles, modo haeretici, postmodum perventilabit Antichristus. Sicut enim quando modica est aura, non permundatur tota tritici massa, sed leviores paleae iactantur, graviores autem remanent, sic et modo modico flatu tentationis sufflante pessimi homines recedunt. Si autem surrexerit maior tempestas, etiam illi qui videntur esse stabiles, sunt exituri. Ideo necessaria est tentatio maior, ut permundetur Ecclesia. Pseudo-Chrys.: "The floor," is the Church, "the barn," is the kingdom of heaven, "the field," is the world. The Lord sends forth His Apostles and other teachers, as reapers to reap all nations of the earth, and gather them into the floor of the Church. Here were must be threshed and winnowed, for all men are delighted in carnal things as grain delights in the husk. But whoever is faithful and has the marrow of a good heart, as soon as he has a light tribulation, neglecting carnal things runs to the Lord; but if his faith be feeble, hardly with heavy sorrow; and he who is altogether void of faith, however he may be troubled, passes not over to God. The wheat when first thrashed lies in one heap with chaff and straw, and is after winnowed to separate it; so the [p. 106] faithful are mixed up in one Church with the unfaithful; but persecution comes as a wind, that, tossed by Christ's fan, they whose hearts were separate before, may be also now separated in place. He shall not merely cleanse, but "thoroughly cleanse;" therefore the Church must needs be tried in many ways till this be accomplished. And first the Jews winnowed it, then the Gentiles, now the heretics, and after a time shall Antichrist thoroughly winnow it. For as when the blast is gentle, only the lighter chaff is carried off, but the heavier remains; so a slight wind of temptation carries off the worst characters only; but should a greater storm arise, even those who seem steadfast will depart. There is need then of heavier persecution that the Church should be cleansed. Remigius: Hanc etiam aream, scilicet Ecclesiam, dominus mundat in hac vita, cum vel per iudicium sacerdotum mali de Ecclesia tolluntur, vel per mortem de hac vita abscinduntur. Remig.: This His floor, to wit, the Church, the Lord cleanses in this life, both when by the sentence of the Priests the bad are put out of the Church, and when they are cut off by death. Rabanus: Universaliter autem areae purgatio in fine perficietur, quando mittet Angelos suos filius hominis et colliget de regno suo omnia scandala. Rabanus: The cleansing of the floor will then be finally accomplished, when the Son of Man shall send His Angels, and shall gather all offences out of His kingdom. Gregorius Moralium: Nam post trituram vitae praesentis, in qua nunc triticum sub paleis gemit, ita illo extremi iudicii ventilabro triticum paleaque discernitur, ut nec in tritici horreum paleae transeant, nec in palearum ignem horrei grana dilabantur; et hoc est quod sequitur et congregabit triticum suum in horreum, paleas autem comburet igni inextinguibili. Greg., Mor. 34. 5: After the threshing is finished in this life, in which the grain now groans under the burden of the chaff, the fan of the last judgment shall so separate between them, that neither shall any chaff pass into the granary, nor shall the grain fall into the fire which consumes the chaff. Hilarius in Matth.: Triticum suum, perfectos scilicet credentium fructus, dicit caelestibus horreis recondendum; paleas vero infructuosorum hominum inanitatem. Hilary: The wheat, i.e. the full and perfect fruit of the believer, he declares, shall be laid up in heavenly barns; by the chaff he means the emptiness of the unfruitful. Rabanus: Verum hoc inter paleas et zizania distat, quod paleae non alio quam triticorum semine prodeunt, zizania vero diverso. Paleae ergo sunt qui fidei sacramentis imbuuntur, sed solidi non sunt; zizania vero qui et opere et professione secernuntur a bonorum sorte. Rabanus: There is this difference between the chaff and the tares, in that the chaff is produced of the same seed as the wheat, but the tares from one of another kind. The chaff therefore are those who enjoy the sacraments of the faith, but are not solid; the tares are those who in profession as well as in works are separated from the lot of the good. Remigius: Ignis autem inextinguibilis dicitur poena aeternae damnationis: sive quia quos semel suscepit, nunquam extinguit, sed semper cruciat; sive ad differentiam ignis Purgatorii, qui ad tempus accenditur et extinguitur. Remig.: The unquenchable fire is the punishment of eternal damnation; either because it never totally destroys or consumes those it has once seized on, but torments them eternally; or to distinguish it from purgatorial fire which is kindled for a time and again extinguished. Augustinus de Cons. Evang: Si autem quaeritur quae verba potius Ioannes Baptista dixerit, utrum quae Matthaeus an quae Lucas an quae Marcus eum dixisse commemorat, nullo modo hic laborandum esse iudicat qui prudenter intelligit ipsas sententias esse necessarias cognoscendae veritati, quibuslibet verbis fuerint explicatae. Et in hoc apparet non debere nos arbitrari mentiri quemquam, si pluribus reminiscentibus rem quam audierunt vel viderunt, non eodem modo atque eisdem verbis eadem res fuerit indicata. Quisquis autem dicit Evangelistis per spiritus sancti potentiam hoc potuisse concedi ut nec in genere verborum nec in ordine nec in numero discreparent, non intelligit quanto amplius Evangelistarum excellit auctoritas, tanto magis per eos fuisse firmandam ceterorum hominum vera loquentium securitatem. Quod autem alius dixit cuius non sum dignus calceamenta portare, alius vero: calceamenti corrigiam solvere, non verbis tantum, sed et re ipsa videtur aliud esse. Merito ergo quaeri potest quid horum Ioannes dixerit. Verum enim videtur narrasse qui hoc potuit narrare quod ille dixit; qui autem aliud, etsi non est mentitus certe vel oblitus, aliquid pro alio dixisse putabitur. Omnem autem falsitatem abesse ab Evangelistis decet, non solum eam quae mentiendo promitur, sed etiam eam quae obliviscendo. Ita si ad rem pertinet aliquid aliud intelligere ex utroque dictorum, recte existimandum est Ioannem utrumque dixisse, sive aliud alio tempore, sive confestim. Si autem nihil intendit Ioannes cum de calceamentis domini diceret, nisi excellentiam eius et suam humilitatem, quodlibet dictorum dixerit, eamdem tamen sententiam tenuit, quisquis etiam verbis suis per calceamentorum commemorationem eamdem significationem humilitatis expressit; unde ab eadem voluntate non aberravit. Utilis ergo modus, et memoriae commendandus, non esse mendacium cum quis voluntatem eius explicat de quo aliquid narrat, etiam dicens aliquid aliud quod ille non dixit; voluntatem tamen suam explicavit eamdem quam et ille cuius verba commemorat. Ita enim salubriter dicimus nihil aliud esse quaerendum quam quid velit ille qui loquitur. Aug., de Cons. Evan., ii. 12: If any asks which were the actual words spoken by John, whether those reported by Matthew, or by Luke, or by [p. 107] Mark, it may be shewn, that there is no difficulty here to him who rightly understands that the sense is essential to our knowledge of the truth, but the words indifferent. And it is clear we ought not to deem any testimony false, because the same fact is related by several persons who were present in different words and different ways. Whoever thinks that the Evangelists might have been so inspired by the Holy Ghost that they should have differed among themselves neither in the choice, nor the number, nor the order of their words, he does not see that by how much the authority of the Evangelists is preeminent, so much the more is to be by them established the veracity of other men in the same circumstances. But the discrepancy may seem to be in the thing, and not only in words, between, "I am not worthy to bear His shoes," and "to loose His shoe-latchet." Which of these two expressions did John use? He who has reported the very words will seem to have spoken truth; he who has given other words, though he have not hid, or been forgetful, yet had he said one thing for another. But the Evangelists should be clear of every kind of falseness, not only that of lying, but also that of forgetfulness. If then this discrepancy be important, we may suppose John to have used both expressions, either at different times, or both at the same time. But if he only meant to express the Lord's greatness and his own humility, whether he used one or the other the sense is preserved, though any one should in his own words repeat the same profession of humility using the figure of the shoes; their will and intention does not differ. This then is a useful rule and one to be remembered, that it is no lie, when one fairly represents his meaning whose speech one is recounting, though one uses other words; if only one shews our meaning to be the same with his. Thus understood it is a wholesome direction that we are to enquire only after the meaning of the speaker.
Lectio 6 13 τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς γαλιλαίας ἐπὶ τὸν ἰορδάνην πρὸς τὸν ἰωάννην τοῦ βαπτισθῆναι ὑπ' αὐτοῦ. 14 ὁ δὲ ἰωάννης διεκώλυεν αὐτὸν λέγων, ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; 15 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν, ἄφες ἄρτι, οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν.
13. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. 14. But John forbad Him, saying, "I have need to be baptized of Thee, and comest Thou to me?" [p. 108] 15. And Jesus answering said unto him, "Suffer it to be so now: for thus it becometh us to fulfil all righteousness." Then he suffered Him.
Glossa: Postquam praedicatione sui praecursoris Christus mundo praenuntiatus est, tandem qui diu latuerat, hominibus se manifestare voluit; unde dicitur tunc venit Iesus a Galilaea in Iordanem ad Ioannem, ut baptizaretur ab eo. Gloss., non occ.: Christ having been proclaimed to the world by the preaching of His forerunner, now after long obscurity will manifest Himself to men. Remigius: Est sciendum quod in his verbis describuntur personae, loca, tempus et officium. Tempus, cum dicit tunc. Remig.: In this verse is contained person, place, time, and office. Time, in the word, "Then." Rabanus: Quando scilicet tricenarius erat: in quo ostendit nullum vel sacerdotem vel praedicatorem debere institui, nisi sit perfectae aetatis. Ioseph tricenarius regimen Aegypti suscepit; David ea aetate regnum inchoavit; Ezechiel sub eodem tempore prophetiam promeruit. Rabanus: That is, when He was thirty years old, shewing that none should be ordained priest, or even to preach till He be of full age. Joseph at thirty years was made governor of Egypt; David began to reign, and Ezekiel his prophesying at the same age. Chrysostomus in Matth: Quia etiam post Baptismum hanc legem cessare oportebat, hac aetate ad Baptismum venit, qui potest omnia peccata suscipere, ut lege servata, nullus dicat quia ideo eam solvit quia implere non potuit. Chrys., Hom. 10, 1: Because after his baptism Christ was to put an end to the Law, He therefore came to be baptized at this age, that having so kept the Law, it might not be said that He cancelled it, because He could not observe it. Chrysostomus super Matth: Tunc etiam, scilicet quando Ioannes praedicaverat: poenitentiam agite, ut confirmaret praedicationem ipsius et ut testimonium acciperet a Ioanne. Sicut autem cum processerit Lucifer, lux solis non expectat occasum Luciferi, sed eo procedente, egreditur, et suo lumine obscurat illius candorem, sic et Christus non expectavit ut cursum suum Ioannes impleret, sed adhuc eo docente apparuit. Pseudo-Chrys.: "Then," that is when John preached, that He might confirm his preaching, and Himself receive his witness. But as when the morning-star has risen, the sun does not wait for that star to set, but rising as it goes forward, gradually obscures its brightness; so Christ waited not for John to finish his course, but appeared while he yet taught. Remigius: Personae ponuntur cum dicit venit Iesus ad Ioannem, idest Deus ad hominem, dominus ad servum, rex ad militem, lux ad lucernam. Loca designantur cum dicit a Galilaea in Iordanem. Galilaea enim transmigratio interpretatur. Quicumque ergo vult baptizari, transmigret de vitiis ad virtutes, et veniendo ad Baptismum se humiliet: Iordanis enim interpretatur descensus. Remig.: The Persons are described in the words, "came Jesus to John;" that is, God to man, the Lord to His servant, the King to His soldier, the Light to the lamp. The Place, "from Galilee to Jordan." Galilee means 'transmigration.' Whoso then will be baptized, must pass from vice to virtue, and humble himself in coming to baptism, for Jordan means, 'descent.' Augustinus in Serm. de Epiph.: Multa autem mirabilia in hoc flumine saepius facta esse Scriptura sancta commemorat, inter cetera dicens: Iordanis conversus est retrorsum. Ante quidem retrorsum aquae conversae fuerant, modo retrorsum peccata conversa sunt; sicut etiam Elias in Iordane divisionem fecit aquarum, et Christus dominus in eodem Iordane separationem operatus est peccatorum. Ambrose, Ambrosiaster. Serm. x. 5: Scripture tells of many wonders wrought at various times in this river; as that, among others, in the Psalms, "Jordan was driven backwards;" [Ps 114:3] before the water was driven back, now sins are turned back in its current; as Elijah divided the waters of old, so Christ the Lord wrought in the same Jordan the separation of sin. Remigius: Officium designatur cum sequitur ut baptizaretur ab eo. Remig.: The office to be performed; "that He might be baptized of him;" not baptism to the remission of sins, but to leave the water sanctified for those after to be baptized. Chrysostomus super Matth: Non ut ipse remissionem peccatorum acciperet per Baptismum, sed ut sanctificatas aquas relinqueret postmodum baptizandis. Aug., non occ., cf. Ambrosiaster, Serm. 12. 4: The Saviour willed to be baptized not that He might [p. 109] Himself be cleansed, but to cleanse the water for us. [ed. note: This is the doctrine of S. Austin, in Joan. iv. 14. Op. Imp. contr. Julian iv. 63. Ambros. in Luke ii, 83, &c. &c. vid. Pusey on Baptism, p. 279. ed. 2] Augustinus: Salvator enim ideo baptizari voluit, non ut sibi munditiam acquireret, sed ut nobis fluentia mundaret. Ex quo ipse in aquam demergitur, ex eo omnium peccata abluit aqua. Nec mirum quod aquam, hoc est substantiam corporalem, ad purificandam animam dicimus pervenire: pervenit plane, et penetrat conscientiae universa latibula. Quamvis enim ipsa sit subtilis et tenuis, benedictione tamen Christi facta subtilior, occultas vitae causas ac secreta mentis subtiliore rore pertransit. Subtilior enim est benedictionum cursus quam aquarum meatus. Unde quae de salvatoris Baptismate benedictio fluxit, tamquam fluvius spiritalis, omnium gurgitum tractus, universorum fontium venas implevit. From the time that Himself was dipped in the water, from that time has He washed away all our sins in water. And let none wonder that water, itself corporeal substance, is said to be effectual to the purification of the soul; it is so effectual, reaching to and searching out the hidden recesses of the conscience. Subtle and penetrating in its own nature, made yet more so by Christ's blessing, it touches the hidden springs of life, the secret places of the soul, by virtue of its all-pervading dew. The course of blessing is even yet more penetrating than the flow of waters. Thus the blessing which like a spiritual river flows on from the Saviour's baptism, hath filled the basins of all pools, and the courses of all fountains. Chrysostomus super Matth: Ad hoc autem ad Baptismum venit, ut qui humanam suscepit naturam, totum humanae naturae inveniatur implesse mysterium: nam quamvis ipse non erat peccator, tamen naturam suscepit peccatricem. Propterea etsi pro se Baptismate non egebat, tamen aliis carnalis natura opus habebat. Pseudo-Chrys.: He comes to baptism, that He who has taken upon Him human nature, may be found to have fulfilled the whole mystery of that nature; not that He is Himself a sinner, but He has taken on Him a nature that is sinful. And therefore though He needed not baptism Himself, yet the carnal nature in others needed it. Augustinus in Serm. de Epiph.: Item ideo baptizari voluit, quia voluit facere quod faciendum omnibus imperabat; ut bonus magister doctrinam suam non tam verbis insinuaret, quam actibus exerceret. Ambrose, Ambrosiaster, Serm. 12. 1: Also like a wise master inculcating His doctrines as much by His own practice, as by word of mouth, He did that which He commanded all His disciples to do. Augustinus super Ioannem: Hinc ergo dignatus est a Ioanne baptizari, ut cognoscerent servi quanta alacritate debeant currere ad Baptisma domini, quando ipse non dedignatus est accipere Baptisma servi. Aug., in Joann. Tract. v. 2: He deigned to be baptized of John that the servants might see with what readiness they ought to run to the baptism of the Lord, when He did not refuse to be baptized of His servant. Hieronymus: Item baptizari voluit, ut Baptismate suo Ioannis Baptisma comprobaret. Jerome: Also that by being Himself baptized, He might sanction the baptism of John. Chrysostomus in Matth: Quia vero Baptismus poenitentiae erat, et in demonstrationem delictorum inducebatur, ne aliquis aestimaret quod hac ratione Christus ad Iordanem venit, ideo venienti dixit ego a te debeo baptizari et tu venis ad me? Quasi dicat: ut tu me baptizes, est idonea ratio, ut iustus efficiar, et dignus caelo; ut autem ego te baptizem, quae est ratio? Omne bonum de caelo descendit in terram, non de terra ascendit in caelum. Chrys., Hom. 12: But since John's baptism was to repentance, and therefore shewed the presence of sin, that none might suppose Christ's coming to the Jordan to have been on this account, John cried to Him, "I have need to be baptized of Thee, and comest Thou to me?" As if he had said, Pseudo-Chrys.: That Thou shouldest baptize me there is good cause, that I may be made righteous and worthy of heaven; but that I should baptize Thee, what cause is there? Every good gift comes down from heaven upon earth, not ascends from earth to heaven. Hilarius in Matth.: Denique a Ioanne baptizari prohibetur ut Deus, et ita in se fieri oportere ut homo docet; unde sequitur respondens autem Iesus dixit ei: sine modo. Hilary: John reject Him from baptism as God; He teaches him, [p. 110] that it ought to be performed on Him as man. Hieronymus: Pulchre dixit modo, ut ostenderet Christum in aqua a Ioanne, Ioannem a Christo in spiritu baptizandum. Sive aliter sine modo, ut qui formam servi assumpsi, expleam et humilitatem eius; alioquin scito te in die iudicii meo esse Baptismate baptizandum. Vel sine modo, ut dicat dominus: habeo et aliud Baptisma, quo et baptizandus sum. Tu me baptizas in aqua, ut ego te baptizem pro me in sanguine tuo. Jerome: Beautifully said is that "now," to shew that as Christ was baptized with water by John, so John must be baptized by Christ with the Spirit. Or, suffer now that I who have taken the form of a servant should fulfil all that low estate; otherwise know that in the day of judgment thou must be baptized with my baptism. Or, the Lord says, 'Suffer this now; I have also another baptism wherewithal I must be baptized; thou baptizest Me with water, that I may baptize thee for Me with thy own blood.' Chrysostomus super Matth: In quo etiam ostendit quia postea Christus baptizavit Ioannem, quamvis etiam in apocryphis libris hoc manifeste scriptum sit. Sed sine modo ut iustitiam Baptismatis non verbis sed factis adimpleam: prius suscipiam, postea praedicabo; unde sequitur sic enim decet nos omnem implere iustitiam; ubi non hoc significat, ut si fuerit baptizatus, adimpleat omnem iustitiam, sed sic: idest, quemadmodum Baptismatis iustitiam prius factis implevit, postea praedicavit, sic et omnem aliam iustitiam, secundum illud: coepit Iesus facere et docere. Aut ita: sic oportet nos implere omnem iustitiam Baptismi, idest secundum dispensationem humanae naturae; sic enim implevit iustitiam nascendi, crescendi et similium. Pseudo-Chrys.: In this he shews that Christ after this baptized John; which is expressly told in some apocryphal books. [ed. note: Apocryphis ap. Aquin. in secretioribus libris, in the present text of Pseudo-Chrysost. The same opinion is imputed to S. Gregory Naz. S. Austin, &c. but apparently without reason, vid. Tillemont Memoirs St. Joan. B. note 7. It was an objection familiar with the heretics whether the Apostles were baptized, vid. Tertull. in Bapt. 12] Suffer now that I fulfil the righteousness of baptism in deed, and not only in word; first submitting to it, and then preaching it; for "so it becometh us to fulfil all righteousness." Not that by being baptized He fulfils all righteousness, but "so," in the same manner, that is, as He first fulfilled the righteousness of baptism by His deeds, and after preached it, so He might all other righteousness, according to that of the Acts, "All things that Jesus began both to do and to teach." [Acts 1:1] Or thus, "all righteousness," according to the ordinance of human nature; as He had before fulfilled the righteousness of birth, growth, and the like. Hilarius in Matth.: Erat et per eum omnis implenda iustitia, per quem solum lex poterat impleri. Hilary: For by Him must all righteousness have been fulfilled, by whom alone the Law could be fulfilled. Hieronymus: Non autem addit iustitiam legis, sive naturae, ut utrumque intelligamus. Jerome: "Righteousness;" but he adds neither 'of the Law;' nor 'of nature,' that we may understand it of both. Remigius: Vel sic: decet nos implere omnem iustitiam, idest, ostendere exemplum omnis implendae iustitiae in Baptismo, sine quo non aperitur aditus regni caelestis. Vel etiam discant superbi exemplum humilitatis, ut non dedignentur baptizari ab humilibus membris meis, dum viderint me baptizatum a te Ioanne servo meo. Illa autem est vera humilitas quam comes obedientia sequitur; unde subditur tunc dimisit eum, idest, ad ultimum assensum praebuit ut baptizaret eum. Remig.: Or thus; "It becometh us to fulfil all righteousness," that is, to give an example of perfect justification in baptism, without which the gate of the kingdom of heaven is not opened. Hence let the proud take an example of humility, and not scorn to be baptized by My humble members when they see Me baptized by John My servant. That is true humility which obedience accompanies; as it continues, "then he suffered Him," that is, at last consented to baptize Him.
Lectio 7 16 βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος: καὶ ἰδοὺ ἠνεῴχθησαν [αὐτῷ] οἱ οὐρανοί, καὶ εἶδεν [τὸ] πνεῦμα [τοῦ] θεοῦ καταβαῖνον ὡσεὶ περιστερὰν [καὶ] ἐρχόμενον ἐπ' αὐτόν:
16. And Jesus, when He was baptized, went up straightway out of the water: and, lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him.
Augustinus in Serm. de Epiph.: Quia, ut dictum est, cum salvator noster abluitur, iam tunc in nostrum Baptismum tota aqua mundatur, ut secuturis postmodum populis lavacri gratia ministretur. Oportuit etiam Christi Baptismo ea designari quae per Baptismum consequuntur fideles; unde dicitur baptizatus autem Iesus, confestim ascendit de aqua. Ambrose, Ambrosiaster, Serm. 12. 4: For, as we have said, when the Saviour was washed, then the water was cleansed for our baptism, that a laver might be ministered to the people who were to come. Moreover, it behoved that in Christ's baptism should be signified those things which the faithful obtain by baptism. Chrysostomus super Matth: Factum Christi ad mysterium pertinet omnium qui postmodum fuerant baptizandi; et ideo dixit confestim, et non dixit simpliciter ascendit: quia omnes qui digne baptizantur in Christo, confestim de aqua ascendunt; idest, proficiunt ad virtutes et ad dignitatem sublevantur caelestem; qui enim in aquam ingressi fuerant carnales et filii Adae peccatores, confestim de aqua ascendunt spirituales filii Dei facti. Si autem quidam ex sua culpa nihil proficiunt baptizati, quid ad Baptismum? Pseudo-Chrys.: This action of Christ's has a figurative meaning pertaining to all who were after Him to be baptized; and therefore he says, "straightway He ascended," and not simply "He ascended," for all who are worthily baptized in Christ, straightway ascend from the water; that is, make progress in virtues, and are carried on towards a heavenly dignity. They who had gone down to the water carnal and sinful sons of Adam, straightway ascend from the water spiritual sons of God. But if some by their own faults make no progress after baptism, what is that to the baptism? Rabanus: Quia ergo nobis dominus sui corporis intinctu Baptismi lavacrum dedicavit, nobis quoque post acceptum Baptisma caeli aditum patere et spiritum sanctum dari demonstravit; unde sequitur et aperti sunt ei caeli. Rabanus: As by the immersion of His body He dedicated the laver of baptism, He has shewn that to us also, after baptism received, the entrance to heaven is open and the Holy Spirit is given, as it follows, "and the heavens were opened." Hieronymus in Matth.: Non reseratione elementorum, sed spiritualibus oculis, sicut et Ezechiel in principio voluminis sui apertos esse commemorat. Jerome: Not by an actual cleaving of the visible element, but to the spiritual eye, as Ezekiel also in the beginning of his book relates that he saw them. Chrysostomus super Matth: Si enim ipsa creatura caelorum rupta fuisset, non dixisset aperti sunt ei, quia quod corporaliter aperitur, omnibus est apertum. Sed dicet aliquis: quid enim? Ante oculos filii Dei clausi fuerant caeli, qui etiam in terra constitutus erat in caelo? Sed sciendum quod sicut secundum dispensationem humanam baptizatus est, sic secundum humanam dispensationem aperti sunt ei caeli; secundum autem naturam divinam erat in caelis. Pseudo-Chrys.: For had the actual creation of the heavens been opened, he would not have said, "were opened to Him," for a physical opening would have been open to all. But some one will say, What, are the heavens then closed to the eye of the Son of God, who even when on earth is present in heaven? But it must be known, that as He was baptized according to the ordinance of humanity that He had taken on Him, so the heavens were opened to His sight as to His human nature, though as to His divine He was in heaven. Augustinus: Sed numquid tunc primo aperti ei caeli etiam secundum humanam naturam? Fides enim Ecclesiae et credit et tenet quod non minus aperti sunt ei caeli ante quam post. Ideo ergo dicitur quod aperti sunt ei caeli, quia omnibus renatis aperitur ianua regni caelestis. Remig.: But was this then the first time that the heavens were opened to Him according to His human nature? The faith of the Church both believes and holds that the heavens were no less open to him before than after. [p. 112] It is therefore said here, that the heavens were opened, because to all them who are born again the door of the kingdom of heaven is opened. Chrysostomus super Matth: Forte enim erant invisibilia quaedam obstacula prius, quibus obsistentibus animae defunctorum non poterant introire caelos. Nullam enim animam ante Christum arbitror ascendisse in caelum ex quo peccavit Adam et clausi sunt caeli. Sed ecce baptizato Christo aperti sunt tantum; postquam vero tyrannum vicit per crucem, quia non erant necessariae portae caelo nunquam claudendo, non dicunt Angeli: aperite portas: iam enim erant apertae; sed: tollite portas. Vel baptizatis aperiuntur caeli, et vident ea quae sunt in caelo, non carnalibus oculis videndo, sed spiritualibus fidei credendo. Aut ita: caeli sunt Scripturae divinae, quas omnes legunt, non tamen omnes intelligunt, nisi qui fuerint sic baptizati ut accipiant spiritum sanctum. Unde et apostolis primitus erant clausae Scripturae prophetarum; sed accepto spiritu sancto, reseratae sunt eis omnes Scripturae. Tamen quocumque modo intelligatur, caeli aperti sunt ei, idest omnibus propter eum; sicut si imperator alicui pro alio petenti dicat: hoc beneficium non illi do, sed tibi: idest, propter te illi. Pseudo-Chrys.: Perhaps there were before some unseen obstacles which hindered the souls of the dead from entering the skies. I suppose that since Adam's sin no soul had mounted the skies, but the heavens were continually closed. When, lo! on Christ's baptism they were again opened; after He had overcome by the Cross the great tyrant death, henceforward the heaven, never more to be closed, needed not gates, so that the Angels say not, 'Open ye gates,' for they were open, but "take away the gates." [Ps 24:7] Or the heavens are opened to the baptized, and they see those things which are in heaven, not by seeing them with the bodily eye, but by believing with the spiritual eye of faith. Or thus; The heavens are the divine Scriptures, which all read but all do not understand, except they who have been so baptized as to receive the Holy Spirit. Thus the Scriptures of the Prophets were at the first sealed to the Apostles, but after they had received the Holy Spirit, all Scripture was opened to them. However, in whatever way we interpret, the heavens were opened to Him, that is to all, on His account; as if the Emperor were to say to any one preferring a petition for another, This boon I grant not to him but to you; that is, to him, for your sake. Glossa: Vel tantus splendor circumfulsit Christum in Baptismo, ut Empyreum videretur caelum reseratum esse. Gloss. non occ.: Or, so bright a glory shone round about Christ, that the blue concave seemed to be actually cloven. Chrysostomus in Matth: Si autem tu non vides, non incredulus sis; etenim in principiis spiritualium rerum semper sensibiles apparent visiones, propter illos qui nullam intelligentiam incorporalis naturae suscipere possunt; ut si postea non fiat, ex his quae semel facta sunt, recipiant fidem. Chrys.: But though you see it not, be not therefore unbelieving, for in the beginnings of spiritual matters sensible visions are always offered, for their sakes who can form no idea of things that have no body; which if they occur not in later times, yet faith may be established by those wonders once wrought. Remigius: Sicut autem omnibus per Baptismum renatis aperitur ianua regni caelestis, ita omnes in Baptismate accipiunt dona spiritus sancti; ideo subditur et vidit spiritum Dei descendentem sicut columbam, et venientem super se. Remig.: As to all those who by baptism are born again, the door of the kingdom of heaven is opened, so all in baptism receive the gifts of the Holy Spirit. Augustinus in Serm. 1 in Dom. infra Oct. Epiph.: Christus enim postquam natus est hominibus renascitur sacramentis; ut quemadmodum tunc eum miramur incorrupta matre progenitum, ita et nunc suscipiamus illum pura unda submersum. Filium enim genuit mater, et casta est; Christum lavit unda, et sancta est. Denique spiritus sanctus, qui tunc illi in utero affuit, modo eum in gurgite circumfulsit; qui tunc Mariam castificavit, nunc fluenta sanctificat. Unde dicit et vidit spiritum Dei descendentem. Aug., App. Serm. 135. 1: Chris after He had been once born among men, is born a second time in the sacraments, that as we adore Him then born of a pure mother, so we may now receive Him immersed in pure water. His mother brought forth her Son, and is yet virgin; the wave washed Christ, and is holy. Lastly, that Holy Spirit which was present to Him in the [p. 113] womb, now shone round Him in the water, He who then made Mary pure, now sanctifies the waters. Chrysostomus super Matth: Ideo autem spiritus sanctus speciem columbae suscepit, quoniam prae omnibus animalibus haec cultrix est caritatis. Omnes autem iustitiae species quas habent servi Dei in veritate, possunt habere servi Diaboli in simulatione; solam autem caritatem sancti spiritus non potest immundus spiritus imitari. Ideo ergo hanc privatam speciem caritatis tibi servavit spiritus sanctus, quia per nullius testimonium sic cognoscitur ubi est spiritus sanctus, sicut per gratiam caritatis. Pseudo-Chrys.: The Holy Ghost took the likeness of a dove, as being more than other animals susceptible of love. All other forms of righteousness which the servants of God have in truth and verity, the servants of the Devil have in spurious imitation; the love of the Holy Spirit alone an unclean spirit cannot imitate. And the Holy Ghost has therefore reserved to Himself this special manifestation of love, because by no testimony is it so clearly seen where He dwells as by the grace of love. Rabanus: Significantur etiam quatuor virtutes in baptizatis per columbam. Columba enim secus fluenta habitat, ut, viso accipitre, mergat se et evadat; meliora grana eligit, alienos pullos nutrit, non lacerat rostro, felle caret, in cavernis petrae nidificat, gemitum pro cantu habet; ita et sancti secus divinae Scripturae fluenta resident, ut incursum Diaboli evadant; sanas sententias quibus pascantur eligunt, non haereticas; homines qui Diaboli fuerunt pulli, idest imitatores, doctrina nutriunt et exemplo; bonas sententias lacerando non pervertunt haereticorum more; ira irreconciliabili carent; in plagis mortis Christi, qui petra firma est, nidum ponunt, idest suum refugium et spem; sicut etiam alii delectantur in cantu, ita ipsi in gemitu pro peccatis. Rabanus, ap. Anselm: Seven excellencies in the baptized are figured by the dove. The dove has her abode near the rivers, that when the hawk is seen, she may dive under water and escape; she chooses the better grains of corn; she feeds the young of other birds; she does not tear with her beak; she lacks a gall; she has her rest in the caverns of the rocks; for her song she has a plaint. Thus the saints dwell beside the streams of Divine Scripture, that they may escape the assaults of the Devil; they choose wholesome doctrine, and not heretical for their food; they nourish by teaching and example, men who have been the children of the Devil, i.e. the imitators; they do not pervert good doctrine by tearing it to pieces as the heretics do; they are without hate irreconcileable; they build their nest in the wounds of Christ's death, which is to them a firm rock, that is their refuge and hope; as others delight in song, so do they in groaning for their sin. Chrysostomus in Matth: Veteris etiam recordatur historiae: in diluvio enim apparuit hoc animal, ramum ferens olivae et communem orbis tranquillitatem annuntians; quae omnia typus erant futurorum. Etenim nunc columba apparet liberatorem nobis demonstrans, et pro ramo olivae adoptionem generi humano affert. Chrys.: It is moreover an allusion to ancient history; for in the deluge this creature appeared bearing an olive branch, and tidings of rest to the world. All which things were a type of things to come. For now also a dove appears pointing out to us our liberator, and for an olive branch bringing the adoption of the human race. Augustinus de Trin: Est autem in promptu intelligere cur spiritus sanctus missus dicatur, cum in ipsum dominum corporali specie velut columba descendit: facta est enim quaedam creaturae species ex tempore, in qua visibiliter ostenderetur spiritus sanctus. Haec autem operatio visibiliter expressa, et oculis oblata mortalibus missio spiritus sancti dicta est; non ut appareret invisibilis eius substantia, sed ut corda hominum exterioribus visis commota, ad occultam aeternitatem converterentur. Non autem sic assumpta est creatura, in qua spiritus sanctus apparuit, in unitatem scilicet personae, sicut assumpta est humana illa forma ex virgine. Neque enim columbam beatificavit spiritus aut sibi in personae suae unitatem in aeternum coniunxit. Proinde, quamquam illa columba spiritus dicta sit, ut ostenderetur per columbam spiritum demonstratum, non tamen ita possumus dicere spiritum sanctum et Deum et columbam, sicut dicimus filium et Deum et hominem; nec sicut dicimus filium agnum Dei, non solum Ioanne Baptista dicente, sed etiam Ioanne Evangelista vidente agnum occisum in Apocalypsi: illa quippe visio prophetica non est exhibita oculis corporeis per formas corporeas, sed in spiritu per spiritales imagines corporum. De illa vero columba nullus unquam dubitavit quin oculis visa sit; nec sicut dicimus filium petram (scriptum est enim 1 Cor. 10, 4: petra erat Christus), ita possumus dicere spiritum columbam. Illa enim petra iam erat in creatura, et per actionis modum nuncupata est nomine Christi quem significabat; non autem sic illa columba, quae ad haec tantummodo significanda repente extitit. Magis autem simile hoc mihi videtur flammae illi quae in rubo apparuit Moysi, et illi quam populus in eremo fiebant dum lex daretur in monte. Ad hoc sequebatur, et fulguribus ac tonitruis quae enim rerum illarum corporalis extitit species, ut aliquid significaret atque praeteriret. Propter has ergo corporales formas missus dicitur spiritus sanctus; illae vero species corporales ad demonstrandum quod opus fuit, ad tempus apparuerunt, et postea destiterunt. Aug., de Trin., ii, 5: It is easy to understand how the Holy Ghost should be said to be sent, when as it were a dove in visible shape descended on the Lord; that is, there was created a certain appearance for the time in which the Holy Spirit might be visibly shewn. And this operation thus made visible and offered to mortal view, is called the mission of the Holy Spirit, not that His invisible substance was seen, but that the hearts of men might be roused by the external appearance to contemplate [p. 114] the unseen eternity. Yet this creature in the shape of which the Spirit appeared, was not taken into unity of person, as was that human shape taken of the Virgin. For neither did the Spirit bless the dove, nor unite it with Himself for all eternity, in unity of person. Further, though that dove is called the Spirit, so far as to shew that in this dove was a manifestation of the Spirit, yet can we not say of the Holy Spirit that He is God and dove, as we say of the Son that He is God and man; and yet it is not as we say of the Son that He is "the Lamb of God," as not only has John Baptist declared, but as John the Evangelist saw the vision of the Lamb slain in the Apocalypse. For this was a prophetic vision, not put before the bodily eyes in bodily shape, but seen in the Spirit in spiritual images. But concerning this dove none ever doubted that is was seen with the bodily eye; not that we say the Spirit is a dove as we say Christ is a Rock; (for "that Rock was Christ.) [1 Cor 10:4] For that Rock already existed as a creature, and from the resemblance of its operation was called by the name of Christ, (whom it figured;) not so this dove, which was created at the moment for this single purpose. It seems to me to be more like the flame which appeared to Moses in the bush, or that which the people followed in the wilderness, or to the thunderings and lightnings which were when the Law was given from the mount. For all these were visible objects intended to signify something, and then to pass away. For that such forms have been from time to time seen, the Holy Spirit is said to have been sent; but these bodily forms appeared for the time to shew what was required, and then ceased to be. Hieronymus in Matth.: Sedit autem super caput Iesu, ne quis putaret vocem patris ad Ioannem factam, non ad dominum; unde sequitur et venientem super se. Jerome: It sat on the head of Jesus, that none might suppose the voice of the Father spoken to John, and not to the Lord.
Lectio 8 17 καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα, οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.
17. And lo a voice from heaven, saying, "This is my beloved Son, in whom I am well pleased."
Augustinus in Serm. de Epiph.: Non enim ut ante per Moysen aut per prophetas, nec per typos aut figuras, venturum in carne pater filium docuit, sed palam venisse monstravit, dicens hic est filius meus. Aug., non occ.: Not as before by Moses and the Prophets, neither in type or figure did the Father teach that the Son should come, but openly shewed Him to be already come, "This is my Son." Hilarius in Matth.: Vel ut ex his quae consummabantur in Christo, cognosceremus post aquae lavacrum et de caelestibus portis sanctum in nos spiritum involare et caelestis nos gloriae unctione perfundi et paternae vocis adoptione filios Dei fieri. Hilary: Or, that from these things thus fulfilled upon Christ, we might learn that after the washing of water [p. 115] the Holy Spirit also descends on us from the heavenly gates, on us also is shed an unction of heavenly glory, and an adoption to be the sons of God, pronounced by the Father's voice. Hieronymus in Matth.: Mysterium autem Trinitatis in Baptismate demonstratur. Dominus baptizatur, spiritus descendit in habitu columbae, patris vox filio testimonium perhibentis auditur. Jerome: The mystery of the Trinity is shewn in this baptism. the Lord is baptized; the Spirit descends in the shape of a dove; the voice of the Father is heard giving testimony to the Son. Augustinus in Serm. de Epiph.: Nec mirum si in dominico lavacro mysterium non defuit Trinitatis, cum nostrum lavacrum Trinitatis compleat sacramentum. Voluit enim dominus primo circa se exhibere quod erat postea humano generi praecepturus. Ambrose, Ambrosiaster, Serm. 10. 1: And no wonder that the mystery of the Trinity is not wanting to the Lord's laver, when even our laver contains the sacrament of the Trinity. The Lord willed to shew in His own case what He was after to ordain for men. Augustinus de fide ad Petrum.: Quamvis autem pater et filius et spiritus sanctus sint una natura, firmissime tamen tene tres esse personas; patremque solum esse qui dixit hic est filius meus dilectus, et filium solum esse super quem illa vox patris insonuit, et spiritum sanctum solum esse qui in specie columbae super Christum baptizatum descendit. Pseudo-Aug., Fulgent. de Fide ad Petrum. c. 9: Though Father, Son, and Holy Ghost are one nature, yet do thou hold most firmly that They be Three Persons; that it is the Father alone who said, "this is my beloved Son;" the Son alone over whom that voice of the Father was heard; and the Holy Ghost alone who in the likeness of a dove descended on Christ at His baptism. Augustinus de Trin: Haec autem opera sunt totius Trinitatis. In sua quippe substantia pater et filius et spiritus sanctus unum sunt, sine ullis intervallis temporum vel locorum; in meis autem vocibus separati sunt pater, filius et spiritus sanctus, nec simul dici poterunt; et in litteris visibilibus sua separatim locorum spatia tenuerunt: quia similitudine utcumque cognoscitur, inseparabilem in seipsa Trinitatem per visibilis creaturae speciem separabiliter demonstrari. Quod autem solius patris vox sit, ostenditur ex hoc quod dicit hic est filius meus. Aug., de Trin. 4. 21: Here are deeds of the whole Trinity. In their own substance indeed Father, Son, and Holy Spirit are One without interval of either place or time; but in my mouth they are three separate words, and cannot be pronounced at the same time, and in written letters they fill each their several places. By this comparison may be understood how the Trinity in Itself indivisible may be manifested dividedly in the likeness of a visible creation. That the voice is that of the Father only is manifest from the words, "This is my Son." Hilarius in libro de Trin.: Non solum nomine contestatus est eum esse filium, sed proprietate. Multi enim nos filii Dei sumus, sed non talis est hic filius; hic enim et proprius et verus est filius: origine, non adoptione; veritate, non nuncupatione; nativitate, non creatione. Hilary, de Trin. iii. 11: He witnesses that He is His Son not in name merely, but in very kindred. Sons of God are we many of us; but not as He is a Son, a proper and true Son, in verity, not in estimation, by birth, not adoption. Augustinus super Ioannem: Pater autem diligit filium, sed quomodo pater filium, non quomodo dominus servum; sed quomodo unicum, non quomodo adoptatum. Et ideo subditur in quo mihi complacui. Aug., in Joann. tr. 14. 11: The Father loves the Son, but as a father should, not as a master may love a servant; and that as an own Son, not an adopted; therefore He adds, "in whom I am well-pleased." Remigius: Vel si ad humanitatem Christi referatur, si legatur in quo mihi complacui, quia istum solum reperi sine peccato. Si vero legatur in quo mihi complacuit, subauditur placitum meum constituere, ut per eum agerem quae agenda sunt, idest genus humanum redimerem. Remig.: Or if it be referred to the human nature of Christ, the sense is, I am pleased in Him, whom alone I have found without sin. Or according to another reading, "It hath pleased me" to appoint Him, by whom to perform those things I would perform, i.e. the redemption of the human race. Augustinus de Cons. Evang: Haec autem verba et alii duo, Marcus et Lucas, similiter narrant; sed de verbis vocis quae de caelo facta est, variant locutionem, salva tamen sententia. Quod enim Matthaeus ait dictum hic est filius meus dilectus, et alii duo dicunt: tu es filius meus dilectus, ad eamdem sententiam explicandam valet; vox enim caelestis unum horum dixit; sed Evangelista ostendere voluit ad id valere quod dictum est hic est filius meus, ut illis potius qui audiebant indicaretur quod ipse esset filius Dei; atque ita dictum referre voluit: tu es filius meus, ac si illi diceretur hic est filius meus. Non enim Christo indicabatur quod sciebat; sed audiebant qui aderant, propter quos vox facta est. Iam vero quod alius dicit in quo mihi complacui, alius: in te complacuit mihi, si quaeris quid horum illa voce sonuerit, quodlibet accipe, dum intelligas eos qui non eamdem locutionem retulerunt, eamdem retulisse sententiam; quod enim Deus in filio sibi complacuit, admonetur aliquis ex eo quod dictum est: in te complacuit; quod autem in filio pater placuerit hominibus, admonetur ex eo quod dictum est: in te complacuit mihi, seu intelligatur hoc dictum esse ab omnibus Evangelistis, tamquam diceretur: in te complacitum meum constitui; hoc est, implere quod mihi placet. Aug., de Cons. Evan., ii, 14: These words Mark and Luke give in the same way; in the words of the voice that came from Heaven, their expression varies though the sense is the [p. 116] same. For both the words as Matthew gives them, "This is my beloved Son," and as the other two, "Thou art my beloved Son," express the same sense in the speaker; (and the heavenly voice, no doubt, uttered one of these,) but one shews an intention of addressing the testimony thus borne to the Son to those who stood by; the other of addressing it to Himself, as if speaking to Christ He had said, "This is my Son." Not that Christ was taught what He knew before, but they who stood by heard it, for whose sake the voice came. Again, when one says, "in whom I am well-pleased;" another, "in thee it hath pleased me," if you ask which of these was actually pronounced by that voice; take which you will, only remembering that those who have not related the same words as were spoken have related the same sense. That God is well-pleased with His Son is signified in the first; that the Father is by the Son pleased with men is conveyed in the second form, "in thee it hath well-pleased me." Or you may understand this to have been the one meaning of all the Evangelists, In Thee have I put My good pleasure, i.e. to fulfil all My purpose.
Caput 4 Gospel of Matthew, Chapter 4 [p. 117] Lectio 1 1 τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 2 καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα
ὕστερον ἐπείνασεν.
1. Then was Jesus led up of the Spirit into the wilderness to be tempted of the Devil. 2. And when He had fasted forty days and forty nights, He was afterward hungry.
Chrysostomus super Matth: Postquam baptizatus est dominus a Ioanne in aqua, ducitur a spiritu in desertum ut baptizaretur igne tentationis; unde dicitur tunc Iesus ductus est in desertum a spiritu. Tunc, scilicet quando pater clamavit de caelo: hic est filius meus dilectus. Pseudo-Chrys.: The Lord being baptized by John with water, is led by the Spirit into the wilderness to be baptized by the fire of temptation. 'Then,' i.e. when the voice of the Father had been given from heaven. Chrysostomus in Matth: Quisquis ergo post Baptismum maiores sustines tentationes, non turberis; etenim propter hoc accepisti arma ut non cadas, sed ut praelieris. Ideo autem tentationem a te Deus non prohibet, primum quidem, ut discas quoniam multo factus es fortior; deinde ut magnitudine donorum non extollaris; tertio ut Diabolus experientia cognoscat quod perfecte ab eo abscessisti; quarto ut per hoc fortior reddaris; quinto ut crediti tibi thesauri signum accipias: neque enim Diabolus superveniret tibi ad tentandum, nisi te in maiori honore effectum videret. Chrys., Hom. 13: Whoever thou art then that after thy baptism sufferest grievous trials, be not troubled thereat; for this thou receivedst arms, to fight, not to sit idle. God does not hold all trial from us; first, that we may feel that we are become stronger; secondly, that we may not be puffed up by the greatness of the gifts we have received; thirdly, that the Devil may have experience that we have entirely renounced him; fourthly, that by it we may be made stronger; fifthly, that we may receive a sign of the treasure entrusted to us; for the Devil would not come upon us to tempt us, did he not see us advanced to greater honours. Hilarius in Matth.: In sanctificatis enim maxime Diaboli tentamenta grassantur quia victoria ei est magis optata de sanctis. Hilary: The Devil's snares are chiefly spread for the sanctified, because a victory over the saints is more desired than over others. Gregorius in Evang: Dubitari autem a quibusdam solet a quo spiritu sit ductus Iesus in desertum, propter hoc quod subditur assumpsit eum Diabolus in sanctam civitatem. Sed vere et absque ulla quaestione convenienter accipitur ut a spiritu sancto ductus esse credatur, ut illuc eum suus spiritus duceret ubi hunc ad tentandum spiritus malignus invenit. Greg., Hom. in Ev., 16, 1: Some doubt what Spirit it was that led Jesus into the desert, for that it is said after, "The Devil took him into the holy city." But true and without question agreeable to the context is the received opinion, that it was the Holy Spirit; that His own Spirit should lead Him thither where the evil spirit should find Him and try Him. Augustinus de Trin: Cur seipsum quoque tentandum praebuit? Ut ad superandas tentationes mediator esset, non solum per adiutorium, verum etiam per exemplum. Aug., de Trin., 4, 13: Why did He offer Himself to temptation? That He might be our mediator in vanquishing temptation not by aid only, but by example. Chrysostomus super Matth: Est autem ductus a spiritu sancto, non quasi minor maioris praecepto: non enim solum ductus dicitur qui alicuius potestate ducitur, sed etiam ille qui alicuius rationabili exhortatione placatur, sicut scriptum est de Andrea, quod invenit Simonem fratrem suum et adduxit eum ad Iesum. Pseudo-Chrys.: He was led by the Holy Spirit, not as an [p. 118] inferior at the bidding of a greater. For we say, "led," not only of him who is constrained by a stronger than he, but also of him who is induced by reasonable persuasion; as Andrew "found his brother Simon, and brought him to Jesus." Hieronymus: Ducitur autem non invitus aut captus, sed voluntate pugnandi. Jerome: "Led," not against His will, or as a prisoner, but as by a desire for the conflict. Chrysostomus super Matth: Ad homines enim Diabolus vadit ut tentet eos; quoniam autem adversus Christum Diabolus ire non poterat, ideo contra Diabolum Christus processit; unde dicitur ut tentaretur a Diabolo. Pseudo-Chrys.: The Devil comes against men to tempt them, but since He could not come against Christ, therefore Christ came against the Devil. Gregorius in Evang: Sed sciendum nobis est, quia tribus modis tentatio agitur: suggestione, delectatione et consensu; et nos cum tentamur, plerumque in delectationem aut in consensum labimur, quia de carnis peccato propagati in nobisipsis etiam gerimus unde certamina toleramus; Deus vero, qui in utero virginis incarnatus, in mundum sine peccato venerat, nihil contradictionis in semetipso tolerabat. Tentari ergo per suggestionem potuit, sed eius mentem peccati delectatio non momordit; atque ideo omnis diabolica illa tentatio, foris, non intus fuit. Greg.: We should know that there are three modes of temptation; suggestion, delight, and consent; and we when we are tempted commonly fall into delight or consent, because being born of the sin of the flesh, we bear with us whence we afford strength for the contest; but God who incarnate in the Virgin's womb came into the world without sin, carried within Him nothing of a contrary nature. He could then be tempted by suggestion; but the delight of sin never gnawed His soul, and therefore all that temptation of the Devil was without not within Him. Chrysostomus in Matth: Tunc autem maxime instat Diabolus ad tentandum cum viderit solitarios; unde etiam in principio mulierem tentavit sine viro eam inveniens; unde et sic per hoc etiam Diabolo datur occasio tentandi quod ducitur in desertum. Chrys.: The Devil is wont to be most urgent with temptation, when he sees us solitary; thus it was in the beginning he tempted the woman when he found her without the man, and now too the occasion is offered to the Devil, by the Saviour's being led into the desert. Glossa: Hoc desertum est in Ierusalem et Iericho ubi morabantur latrones, qui locus vocatur dammin, idest sanguinis, propter effusionem sanguinis quam ibi latrones faciebant; unde et homo cum descendisset a Ierusalem in Iericho incidisse dicitur in latrones, gerens figuram Adae, qui a Daemonibus victus est. Conveniens ergo fuit ut ibi Christus Diabolum superaret ubi Diabolus hominem sub figura superasse dictum est. Gloss. ap. Anselm: This desert is that between Jerusalem and Jericho, where the robbers used to resort. It is called Hammaim, i.e. 'of blood,' from the bloodshed which these robbers caused there; hence the man was said (in the parable) to have fallen among robbers as he went down from Jerusalem to Jericho, being a figure of Adam, who was overcome by daemons. It was therefore fit that the place where Christ overcame the Devil, should be the same in which the Devil in the parable overcomes man. Chrysostomus super Matth: Non solum autem Christus ductus est in desertum a spiritu, sed et omnes filii Dei habentes spiritum sanctum: non enim sunt contenti sedere otiosi, sed spiritus sanctus urget eos aliquid magnum apprehendere opus, quod est ire in desertum quantum ad Diabolum, quia non est ibi iniustitia, qua Diabolus delectatur. Omne etiam bonum est extra carnem et mundum, quia non est secundum voluntatem carnis et mundi. Ad tale ergo desertum omnes filii Dei exeunt ut tententur: ut puta si non proposuisti ducere uxorem, duxit te spiritus sanctus in desertum, idest extra fines carnis et mundi, ut tenteris concupiscentia carnis: quomodo enim tentatur libidine qui tota die est cum uxore? Scire debemus, quod filii Dei non tentantur a Diabolo nisi in desertum exierint; filii autem Diaboli in carne et mundo constituti confringuntur et parent; sicut bonus homo, si uxorem habuerit, non fornicatur, sed sufficit ei uxor sua; malus autem etiam habens uxorem, fornicatur, et non est uxore contentus; et sic in omnibus invenies. Filii ergo Diaboli non exeunt ad Diabolum ut tententur. Quid enim opus habet ad certamen exire qui non desiderat vincere? Qui autem gloriosiores sunt filii Dei, extra fines carnis exeunt contra illum quia victoriae gloriam concupiscunt. Propterea et in hoc Christus exiit ad Diabolum ut tentaretur ab eo. Pseudo-Chrys.: Not Christ only is led into the desert by the Spirit, but also all the sons of God who have the Holy Spirit. For they are not content to sit idle, but the Holy Spirit stirs them to take up some great work, i.e. to go out into the desert where they shall meet with the Devil; for there is no righteousness wherewith the Devil is pleased. For all good is without the flesh and the world, because it is not according to the will of the flesh and the world. To such a desert then all [p. 119] the sons of God go out that they may be tempted. For example, if you are unmarried, the Holy Spirit has by that led you into the desert, that is, beyond the limits of the flesh and the world, that you may be tempted by lust. But he who is married is unmoved by such temptation. Let us learn that the sons of God are not tempted but when they have gone forth into the desert, but the children of the Devil whose life is in the flesh and the world are then overcome and obey; the good man, having a wife is content; the bad, though he have a wife is not therewith content, and so in all other things. The children of the Devil go not out to the Devil that they may be tempted. For what need that he should seek the strife who desires not victory? But the sons of God having more confidence and desirous of victory, go forth against him beyond the boundaries of the flesh. For this cause then Christ also went out to the Devil, that He might be tempted of him. Chrysostomus in Matth: Ut autem discas quam magnum bonum est ieiunium, et qualiter scutum est adversum Diabolum, et quoniam post Baptismum non lasciviae, sed ieiunio intendere oportet, ipse ieiunavit, non eo indigens, sed nos instruens. Chrys.: But that you may learn how great a good is fasting, and what a mighty shield against the Devil, and that after baptism you ought to give attention to fasting and not to lusts, therefore Christ fasted, not Himself needing it, but teaching us by His example. Chrysostomus super Matth: Et ut quadragesimi nostri ieiunii poneret mensuram, quadraginta diebus et quadraginta noctibus ieiunavit; unde sequitur et cum ieiunasset quadraginta diebus et quadraginta noctibus. Pseudo-Chrys.: And to fix the measure of our quadragesimal fast, be fasted forty days and forty nights. Chrysostomus in Matth: Non autem ultra processit ieiunando quam Moyses et Elias ne incredibilis videretur carnis assumptio. Chrys.: But He exceeded not the measure of Moses and Elias, lest it should bring into doubt the reality of His assumption of the flesh. Gregorius in Evang: Ipse autem auctor omnium in quadraginta diebus nullum omnino cibum sumpsit. Nos quoque quantum possumus, Quadragesimae tempore carnem nostram per abstinentiam affligamus. Quadragenarius autem numerus custoditur, quia virtus Decalogi per libros quatuor sancti Evangelii impletur; denarius etenim quater ductus, in quadragenarium surgit. Vel quia in hoc mortali corpore ex quatuor elementis subsistimus, per cuius voluptatem praeceptis dominicis contraimus, quae per Decalogum sunt accepta. Qui ergo per carnis desideria Decalogi mandata contempsimus, dignum est ut eamdem carnem quaterdecies affligamus. Vel sicut in lege offerre debemus decimas rerum, ita ei offerre contendimus decimas dierum. A prima enim dominica Quadragesimae usque ad paschalis solemnitatis gaudia sex hebdomadae veniunt, quarum dies quadraginta et duo sunt, ex quibus dum sex dies dominici ab abstinentia subtrahuntur, remanent triginta sex. Dum vero per tercentum sexaginta quinque dies annus ducitur, nos autem per trigintasex dies affligimur, quasi anni nostri decimas Deo damus. Greg., Hom. in Ev., 16, 5: The Creator of all things took no food whatever during forty days. We also, at the season of Lent as much as in us lies afflict our flesh by abstinence. The number forty is preserved, because the virtue of the decalogue is fulfilled in the books of the holy Gospel; and ten taken four times amounts to forty. Or, because in this mortal body we consist of four elements by the delights of which we go against the Lord's precepts received by the decalogue. And as we transgress the decalogue through the lusts of this flesh, it is fitting that we afflict the flesh forty-fold. Or, as by the Law we offer the tenth of our goods, so we strive to offer the tenth of our time. And from the first Sunday of Lent to the rejoicing of the paschal festival is a space of six weeks, or forty-two days, subtracting from which the six Sundays which are not kept there remain thirty-six. Now as the year [p. 120] consists of three hundred and sixty-five, by the affliction of these thirty-six we give the tenth of our year to God. Augustinus in Lib. 83 quaest.: Vel aliter. Omnis sapientiae disciplina est creatorem creaturamque cognoscere. Creator est Trinitas: pater et filius et spiritus sanctus; creatura vero partim est invisibilis, sicut anima, cui ternarius numerus tribuitur (diligere enim Deum tripliciter iubemur: ex toto corde, ex tota anima et ex tota mente), partim visibilis, sicut corpus, cui quaternarius debetur propter calidum et frigidum, humidum et siccum. Denarius ergo numerus, qui totam insinuat disciplinam, quater ductus, id est numero qui corpori debetur, multiplicatus, quia per corpus administratio geritur, quadragesimum numerum conficit, cuius partes aequales ad quinquaginta perveniunt; unum enim et duo et quatuor et quinque et octo et decem et viginti, quae sunt partes quadragenarii, simul iuncta, efficiunt quinquaginta. Et ideo tempus quo ingemiscimus et dolemus quadragenario numero celebratur. Status autem beatitudinis, in quo erit gaudium, quinquagesimae celebratione praefiguratur, idest a Pascha usque ad Pentecosten. Aug., Lib. 83. Quest. q. 81: Otherwise; The sum of all wisdom is to be acquainted with the Creator and the creature. The Creator is the Trinity, Father, Son, and Holy Ghost; the creature is partly invisible, - as the soul to which we assign a threefold nature, (as in the command to love God with the whole heart, mind, and soul,) - partly visible as the body, which we divide into four elements; the hot, the cold, the liquid, the solid. The number ten then, which stands for the whole law of life, taken four times, that is, multiplied by that number which we assign for the body, because by the body the law is obeyed or disobeyed, makes the number forty. All the aliquot parts in this number, viz. 1, 2, 4, 5, 8, 10, 20, taken together make up the number 50. Hence the time of our sorrow and affliction is fixed at forty days; the state of blessed joy which shall be hereafter is figured in the quinquagesimal festival, i.e. the fifty days from Easter to Pentecost. Augustinus in Serm. de Quadragesima: Non autem quia Christus post acceptum Baptismum continuo ieiunavit, regulam observationis dedisse credendum est, ut post Christi Baptismum continuo ieiunare necesse sit. Sed quando acriori certamine cum tentatore confligitur, ieiunandum est, ut corpus impleat de castigatione militiam et animus impetret de humiliatione victoriam. Aug., Serm. 210, 2: Not however because Christ fasted immediately after having received baptism, are we to suppose that He established a rule to be observed, that we should fast immediately after His baptism. But when the conflict with the tempter is sore, then we ought to fast, that the body may fulfil its warfare by chastisement, and the soul obtain victory by humiliation. Chrysostomus super Matth: Sciebat autem dominus cogitationem Diaboli, quia volebat eum tentare: audierat enim quia Christus natus est in hoc mundo Angelis praedicantibus, pastoribus referentibus, magis quaerentibus et Ioanne ostendente. Unde dominus processit contra eum, non quasi Deus, sed quasi homo; magis autem quasi Deus et homo. Nam per quadraginta dies non esurire non erat hominis; aliquando autem esurire non erat Dei. Unde esurivit, ne manifeste intelligatur Deus, et sic Diaboli spem tentandi extingueret, suam autem victoriam impediret; unde sequitur postea esuriit. Pseudo-Chrys.: The Lord knew the thoughts of the Devil, that he sought to tempt Him; he had heard that Christ had been born into this world with the preaching of Angels, the witness of shepherds, the inquiry of the Magi, and the testimony of John. Thus the Lord proceeded against him, not as God, but as man, or rather both as God and man. For in forty days of fasting not to have been "an hungred" was not as man; to be ever "an hungred" was not as God. He was "an hungred" then that the God might not be certainly manifested, and so the hopes of the Devil in tempting Him be extinguished, and His own victory hindered. Hilarius in Matth.: Nam post quadraginta dies, non in quadraginta diebus esuriit. Igitur cum dominus esuriit, non inediae surrepsit operatio, sed naturae suae hominem dereliquit. Non enim erat a Deo Diabolus, sed a carne vincendus. Qua rerum ratione indicat, post quadraginta dierum consummationem, quibus post passionem in saeculo erat commoratus, esuritionem se humanae salutis habiturum; quo in tempore expectatum Deo patri munus, hominem quem assumpserat, reportavit. Hilary: He was "an hungred," not during the forty days, but after them. Therefore when the Lord hungred, it was not that the effects of abstinence then first came upon Him, but that His humanity was left to its own strength. For the Devil was to be overcome, not by the God, but by the flesh. By this [p. 121] was figured, that after those forty days which He was to tarry on earth after His passion were accomplished, He should hunger for the salvation of man, at which time He carried back again to God His Father the expected gift, the humanity which He had taken on Him.
Lectio 2 3 καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ, εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4 ὁ δὲ ἀποκριθεὶς εἶπεν, γέγραπται, οὐκ ἐπ' ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ' ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ.
3. And when the Tempter came to Him, he said, "If Thou be the Son of God, command that these stones be made bread." 4. But He answered and said, "It is written, 'Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.' "
Chrysostomus super Matth: Quia Diabolus videns per quadraginta dies Christum ieiunantem desperaverat, postquam esurientem sensit, iterum coepit sperare; unde sequitur et accedens tentator. Si ergo ieiunaveris et tenteris, ne dicas quia perdidi fructum ieiunii mei; nam etsi non tibi profuit ieiunium tuum ut non tenteris, tamen proficiet ut a tentationibus non vincaris. Pseudo-Chrys.: The Devil who had begun to despair when he saw that Christ fasted forty days, now again began to hope when he saw that "he was an hungred;" and "then the tempter came to him." If then you shall have fasted and after been tempted, say not, I have lost the fruit of my fast; for though it have not availed to hinder temptation, it will avail to hinder you from being overcome by temptation. Gregorius in Evang: Sed si ipsum ordinem tentationis aspicimus, pensamus quanta magnitudine nos a tentatione liberamur. Antiquus enim hostis primum hominem ex gula tentavit cum cibum ligni vetitum ad comedendum suasit; ex vana gloria, cum diceret: eritis sicut dii; ex avaritia, cum diceret: scientes bonum et malum: avaritia enim non solum pecuniae est, sed etiam altitudinis, cum supra modum sublimitas ambitur. Quibus autem modis primum hominem stravit, istis modis secundo homini tentato succubuit. Per gulam tentat, cum dicit dic ut lapides isti panes fiant; per vanam gloriam cum dicit si filius Dei es, mitte te deorsum; per sublimitatis avaritiam, cum regna mundi ostendit, dicens haec omnia tibi dabo. Greg.: If we observe the successive steps of the temptation, we shall be able to estimate by how much we are freed from temptation. The old enemy tempted the first man through his belly, when he persuaded him to eat of the forbidden fruit; through ambition when he said, "Ye shall be as gods;" through covetousness when he said, "Knowing good and evil;" for there is a covetousness not only of money, but of greatness, when a high estate above our measure is sought. By the same method in which he had overcome the first Adam, in that same was he overcome when he tempted the second Adam. He tempted through the belly when he said, "Command that these stones become loaves;" through ambition when he said, "If thou be the Son of God, cast thyself down from hence;" through covetousness of lofty condition in the words, "All these things will I give thee." Ambrosius super Lucam: Inde autem coepit unde iam vicerat, scilicet a gula; unde dixit ei si filius Dei es, dic ut lapides isti panes fiant. Quid autem sibi vult talis sermonis exorsus, nisi quia cognoverat Dei filium esse venturum, sed venisse per infirmitatem corporis non putabat? Aliud explorantis, aliud tentantis est; et Deo se profitetur credere, et homini conatur illudere. Ambrose, Ambros. in Luc., c. 4. 3: He begins with that which had once been the means of his victory, the palate; "If thou be the Son of God, command that these stones become loaves." What means such a beginning as this, but that he knew that the Son of God was to come, yet believed not that He was come on account of His fleshly [p. 122] infirmity. His speech is in part that of an enquirer, in part that of a tempter; he professes to believe Him God, he strives to deceive Him as man. Hilarius in Matth.: Eam ergo in tentando conditionem operis proposuit, per quam in Deo ex mutatione lapidum in panes virtutem potestatis agnosceret, et in homine oblectamento cibi potentiam esurientis illuderet. Hilary: And therefore in the temptation he makes a proposal of such a double kind by which His divinity would be made known by the miracle of the transformation, the weakness of the man deceived by the delight of food. Hieronymus: Sed duobus contrariis teneris, o Diabole: si ad imperium eius possunt lapides panes fieri, ergo frustra tentas eum qui tantae potentiae est; si autem non potest facere, frustra Dei filium suspicaris. Jerome: But thou art caught, O Enemy, in a dilemma. If these stones can be made bread at His word, your temptation is vain against one so mighty. If He cannot make them bread, your suspicions that this is the Son of God must be vain. Chrysostomus super Matth: Sicut autem Diabolus omnes excaecabat, sic modo invisibiliter a Christo est excaecatus. Post quadraginta enim dies esurientem sensit, et per quadraginta non esurientem non intellexit. Cum suspicatus est eum non esse filium Dei, non cogitavit quoniam fortis athleta ad ea quae infirma sunt descendere potest; infirmus autem ad ea quae fortia sunt ascendere non potest. Magis ergo ex eo quod per tot dies non esuriit, intelligere debuit quia Deus est, quam ex eo quod post tot dies esuriit, quia homo est. Sed dicit: Moyses et Elias quadraginta dies ieiunaverunt, et homines erant. Sed illi ieiunantes esuriebant et sustinebant, iste quadraginta diebus non esuriit, sed postea. Esurire enim et non manducare, patientiae est humanae; non esurire autem, divinae naturae. Pseudo-Chrys.: But as the Devil blinds all men, so is he now invisibly made blind by Christ. He found Him "an hungred" at the end of forty days, and knew not that He had continued through those forty without being hungry. When he suspected Him not to be the Son of God, he considered not that the mighty Champion can descend to things that be weak, but the weak cannot ascend to things that are high. We may more readily infer from His not being "an hungred" for so many days that He is God, than from His being "an hungred" after that time that He is man. But it may be said, Moses and Elias fasted forty days, and were men. But they hungred and endured, He for the space of forty days hungred not, but afterwards. To be hungry and yet refuse food is within the endurance of man; not be hungry belongs to the Divine nature only. Hieronymus: Propositum autem Christi erat humilitate vincere; unde adversarium vicit testimoniis legis, non potestate virtutis, ut hoc ipso et hominem plus honoraret et adversarium plus puniret, cum hostis generis humani non quasi a Deo, sed quasi ab homine vinceretur; unde sequitur qui respondens, dixit ei: scriptum est: non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei. Jerome: Christ's purpose was to vanquish by humility; Leo, Serm. 39, 3: hence he opposed the adversary rather by testimonies out of the Law, than by miraculous powers; thus at the same time giving more honour to man, and more disgrace to the adversary, when the enemy of the human race thus seemed to be overcome by man rather than by God. Gregorius in Evang: Sic ergo tentatus a Diabolo dominus, sacri eloquii praecepta respondit; et qui tentatorem suum mergere in abyssum poterat, virtutem suae potentiae non ostendit, quatenus nobis praeberet exemplum ut quoties a pravis hominibus aliquid patimur, ad doctrinam excitemur potius quam ad vindictam. Greg.: So the Lord when tempted by the Devil answered only with precepts of Holy Writ, and He who could have drowned His tempter in the abyss, displayed not the might of His power; giving us an example, that when we suffer any thing at the hands of evil men, we should be stirred up to learning rather than to revenge. Chrysostomus super Matth: Non autem dixit: non in solo pane vivo, ne videatur de se dictum esse; sed non in solo pane vivit homo, ut posset Diabolus dicere si filius Dei es. Abscondit se ut non ostendatur; quod potest, si homo est; astute excusat se, ne ostendatur non posse. Pseudo-Chrys.: He said not, 'I live not,' but, "Man doth not live by bread alone," that the Devil might still ask, "If thou be the Son of God." If He be God, it is as though He shunned [p. 123] to display what He had power to do; if man, it is a crafty will that His want of power should not be detected. Rabanus: Testimonium autem hoc de Deuteronomio sumptum est. Ergo si quis non vescitur verbo Dei, iste non vivit, quia sicut corpus humanum non vivit sine terreno cibo, ita et anima vivere non potest sine Dei verbo. Procedere autem verbum de ore Dei dicitur cum voluntatem suam per Scripturarum testimonia revelat. Rabanus: This verse is quoted from Deuteronomy. [margin note: c. 8. 3] Whoso then feeds not on the Word of God, he lives not; as the body of man cannot live without earthly food, so cannot his soul without God's word. This word is said to proceed out of the mouth of God, where he reveals His will by Scripture testimonies.
Lectio 3 5 τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 6 καὶ λέγει αὐτῷ, εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω: γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 7 ἔφη αὐτῷ ὁ Ἰησοῦς, πάλιν γέγραπται, οὐκ ἐκπειράσεις κύριον τὸν θεόν σου.
5. Then the Devil taketh Him up into the holy city, and setteth Him on a pinnacle of the temple, 6. And saith unto Him, "If Thou be the Son of God, cast Thyself down; for it is written, 'He shall give His Angels charge concerning Thee:' and in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone." 7. Jesus said unto Him, "It is written again, 'Thou shalt not tempt the Lord thy God.' "
Chrysostomus super Matth: Cum ex praemisso Christi responso nihil certum discere Diabolus potuisset utrum Christus Deus esset an homo, assumpsit eum ad aliam tentationem, dicens apud se: iste qui fame non vincitur, etsi filius Dei non est, tamen sanctus est. Valent enim homines sancti fame non vinci; sed postquam omnem necessitatem carnis vicerunt, per vanam gloriam cadunt; ideo coepit eum tentare in gloria vana; propter quod sequitur tunc assumpsit eum Diabolus in sanctam civitatem. Pseudo-Chrys.: From this first answer of Christ, the Devil could learn nothing certain whether He were God or man; he therefore betook him to another temptation, saying within himself; This man who is not sensible of the appetite of hunger, if not the Son of God, is yet a holy man; and such do attain strength not to be overcome by hunger; but when they have subdued every necessity of the flesh, they often fall by desire of empty glory. Therefore he began to tempt Him by this empty glory. Hieronymus: Assumptio ista non ex imbecillitate domini venit, sed de inimici superbia, qui voluntatem salvatoris necessitatem putat. Jerome: "Took him," not because the Lord was weak, but the enemy proud; he imputed to a necessity what the Saviour did willingly. Rabanus: Sancta autem civitas Ierusalem dicebatur, in qua templum Dei erat et sancta sanctorum et cultus unius Dei secundum legem Moysi. Rabanus: Jerusalem was called the Holy City, for in it was the Temple of God, the Holy of holies, and the worship of the one God according to the law of Moses. Remigius: In quo ostenditur quia Diabolus fidelibus Christi etiam in sanctis locis insidiatur. Remig.: This shews that the Devil lies in wait for Christ's faithful people even in the sacred places. Gregorius in Evang: Sed ecce dum dicitur Deus homo in sanctam civitatem a Diabolo assumptus, humanae aures audire expavescunt; iniquorum tamen omnium Diabolus caput est. Quid autem mirum si se ab illo permisit in montem duci, qui se permisit a membris illius crucifigi? Gregory: Behold when it is said that this God was taken by the Devil into the holy city, pious ears tremble to hear, and yet the Devil is head and chief among the wicked; what wonder that He suffered Himself to be led up a mountain by the wicked one himself, who suffered Himself to be crucified by his members. [p. 124] Glossa: Diabolus enim semper ad alta ducit elevando per iactantiam, ut praecipitare possit; ideo sequitur et statuit eum supra pinnaculum templi. Gloss. ord.: The Devil places us on high places by exalting with pride, that he may dash us to the ground again. Remigius: Pinnaculum sedes erat doctorum: templum enim non habebat culmen erectum sicut nostrae domus habent, sed et planum erat desuper more Palaestinorum, et in ipso templo tria tabulata erant. Et sciendum, quia in pavimento pinnaculum erat, et in unoquoque tabulato pinnaculum erat. Sive ergo statuerit eum in illo pinnaculo quod erat in pavimento, sive in illis quae erant in primo, secundo vel tertio tabulato, intelligendum est quod in illo statuisset eum unde aliquod praecipitium esse potuit. Remig.: The "pinnacle" is the seat of the doctors; for the temple had not a pointed roof like our houses, but was flat on the top after the manner of the country of Palestine, and in the temple were three stories. It should be known that "the pinnacle" was on the floor, and in each story was one pinnacle. Whether then he placed Him on the pinnacle in the first story, or that in the second, or the third, he placed Him whence a fall was possible. Glossa: Nota vero, haec omnia corporeis sensibus esse completa: si enim verba ad invicem conferuntur, in specie hominis Diabolum apparuisse verisimile est. Gloss. ord.: Observe here that all these things were done with bodily sense, and by careful comparison of the context it seems probable that the Devil appeared in human form. Chrysostomus Sup. Matth.: Sed forte dicis: quomodo in corpore constitutum videntibus omnibus statuit supra templum? Sed forsitan Diabolus sic eum assumebat ut ab omnibus videretur; ipse autem, nesciente Diabolo, invisibiliter sic agebat ut a nemine videretur. Pseudo-Chrys.: Perhaps you may say, How could he in the sight of all place Him bodily upon the temple? Perhaps the Devil so took Him as though He were visible to all, while He, without the Devil being aware of it, made Himself invisible. Glossa: Ideo autem duxit eum supra pinnaculum, cum vellet eum de vana gloria tentare, quia in cathedra doctorum multos deceperat inani gloria, et ideo putavit istum positum in sede magisterii inani gloria extolli posse; unde sequitur et dixit: si filius Dei es, mitte te deorsum. Gloss, ap. Anselm: He set Him on a pinnacle of the temple when he would tempt Him through ambition, because in this seat of the doctors he had before taken many through the same temptation, and therefore thought that when set in the same seat, He might in like manner be puffed up with vain pride. Hieronymus: In omnibus enim tentationibus hoc agit Diabolus ut intelligat si filius Dei sit. Dicit autem mitte te, quia vox Diaboli, qua semper homines cadere deorsum desiderat, persuadere potest, praecipitare non potest. Jerome: In the several temptations the single aim of the Devil is to find if He be the Son of God, but he is so answered as at last to depart in doubt; He says, "Cast thyself," because the voice of the Devil, which is always called men downwards, has power to persuade them, but may not compel them to fall. Chrysostomus super Matth: Per hanc autem propositionem quomodo poterat cognoscere si est filius Dei, an non? Volare enim per aerem non est proprie opus Dei, quia nulli utile est. Si ergo aliquis volaverit provocatus, propter ostentationem solam hoc facit, et est potius ex Diabolo quam ex Deo. Si ergo homini sapienti sufficit esse quod est et non est necessarium ei apparere quod non est, quanto magis filius Dei ostendere se necessarium non habet, de quo nemo potest tantum cognoscere quantum est apud se? Pseudo-Chrys.: How does he expect to discover by this proposition whether He be the Son of God or not? For to fly through the air is not proper to the Divine nature, for it is not useful to any. If then any were to attempt to fly when challenged to it, he would be acting from ostentation, and would belong rather to the Devil than to God. If it is enough to a wise man to be what he is, and he has no wish to seem what he is not, how much more should the Son of God hold it not necessary to shew what He is; He of whom none can know so much as He is in Himself? Ambrosius super Lucam: Sed quia Satanas transfigurat se sicut Angelum lucis et de Scripturis ipsis divinis laqueum fidelibus parat, utitur testimoniis Scripturarum, non ut doceat, sed ut fallat; unde sequitur scriptum est enim: quia Angelis suis mandavit de te. Ambrose: But as Satan transfigures himself into an Angel of light, and spreads a snare for the faithful, even from the divine Scriptures, so now he uses its texts, not to instruct [p. 125] but to deceive. Hieronymus: Hoc enim in Psalmo 90, 11 legimus; verum ibi non de Christo, sed de viro sancto prophetia est. Male ergo Diabolus interpretatur Scripturas. Jerome: This verse we read in the ninetieth Psalm, [Ps 91:11] but that is a prophecy not of Christ, but of some holy man, so the Devil interprets Scripture amiss. Chrysostomus super Matth: Vere enim filius Dei Angelorum manibus non portatur, sed ipse magis Angelos portat; et si portatur manibus Angelorum, non ut offendat ad lapidem pedem suum, quasi infirmus, sed propter honorem, quasi dominus. O Diabole, quoniam filius Dei manibus portatur legisti, et quia super aspidem et basiliscum calcat, non legisti? Sed illud quidem exemplum profert quasi superbus, hoc autem tacet quasi astutus. Pseudo-Chrys.: For the Son of God in truth is not borne of Angels, but Himself bears them, or if He be borne in their arms, it is not from weakness, lest He dash His foot against a stone, but for the honour. O thou Devil, thou hast read that the Son of God is borne in Angels' arms, hast thou not also read that He shall tread upon the asp and basilisk? But the one text he brings forward as proud, the other he omits as crafty. Chrysostomus in Matth: Intuere etiam quia testimonia a domino allata sunt convenienter, a Diabolo autem indecenter: non enim quod scriptum est Angelis suis mandavit de te, et in manibus tollent te, suadet proiicere seipsum et praecipitare. Chrys.: Observe that Scripture is brought forward by the Lord only with an apt meaning, but by the Devil irreverently; for that where it is written, "He shall give his Angels charge over thee," is not an exhortation to cast Himself headlong. Glossa: Est ergo sic exponendum. Ait enim Scriptura de quolibet bono homine, quod Angelis suis, id est administratoribus spiritibus, praecepit de ipso quod in manibus suis, idest in auxiliis suis, tollant eum et custodiant ne offendat pedem, idest affectum mentis, ad lapidem idest ad veterem legem scriptam in lapideis tabulis. Vel per lapidem potest intelligi omnis peccati occasio et ruinae. Gloss. ap. Anselm: We must explain thus; Scripture says of any good man, that He has given it in charge to His Angels, that is to His ministering spirits, to bear him in their hands, i.e. by their aid to guard him that he dash not his foot against a stone, i.e. keep his heart that it stumble not at the old law written in tables of stone. Or by the stone may be understood every occasion of sin and error. Rabanus: Notandum est autem, quod salvator noster licet permisisset se a Diabolo supra pinnaculum templi poni, tamen renuit ad imperium eius descendere, nobis exemplum donans, ut quisquis imperaverit viam veritatis arctam nos ascendere, obtemperemus. Si autem vult nos de altitudine veritatis et virtutum ad ima erroris et vitiorum praecipitare, non illum audiamus. Rabanus: It should be noted, that though our Saviour suffered Himself to be placed by the Devil on a pinnacle of the temple, yet refused to come down also at his command, giving us an example, that whosoever bids us ascend the strait way of truth we should obey. But if he would again cast us down from the height of truth and virtue to the depth of error we should not hearken to him. Hieronymus: Falsas autem de Scripturis Diaboli sagittas veris Scripturarum frangit clypeis; unde sequitur ait illi rursus Iesus: scriptum est: non tentabis dominum Deum tuum. Jerome: The false Scripture darts of the Devil He brands with the true shield of Scripture. Hilarius in Matth.: Diaboli enim conatus contundens, et Deum se protestatur et dominum. Hilary: Thus beating down the efforts of the Devil, He professes Himself both God and Lord. Chrysostomus super Matth: Non autem dixit: non tentabis me dominum Deum tuum; sed ita: non tentabis dominum Deum tuum, quod poterat dicere omnis homo Dei tentatus a Diabolo, quoniam et qui hominem Dei tentat, Deum tentat. Pseudo-Chrys.: Yet He says not, Thou shalt not tempt me thy Lord God; but, "Thou shalt not tempt the Lord thy God;" which every man of God when tempted by the Devil might say; for whoso tempts a man of God, tempts God. Rabanus: Vel aliter. Suggerebatur ei quasi homini ut aliquo signo exploraret quantum Deus posset. Rabanus: Otherwise, it was a suggestion to Him, as man, that He should seek by requiring some miracle to know the greatness of God's power. Augustinus contra Faustum: Pertinet autem ad sanam doctrinam, quando habet homo quid faciat, non tentare dominum Deum suum. Aug., contr. Faust., 22, 36: It is a part of sound doctrine, that when man has any other means, he should not tempt the Lord his God. Theodotus: Tentat enim Deum qui sine ratione obiiciens se periculo, quidpiam agit. Theod. non occ.: And it is to tempt [p. 126] God, in any thing to expose one's self to danger without cause. Hieronymus: Et notandum, quod necessaria testimonia de Deuteronomio tantum protulit, ut secundae legis sacramenta monstraret. Jerome: It should be noted, that the required texts are taken from the book of Deuteronomy only, that He might shew the sacraments of the second Law.
Lectio 4 8 πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 9 καὶ εἶπεν αὐτῷ, ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι. 10 τότε λέγει αὐτῷ ὁ Ἰησοῦς, ὕπαγε, σατανᾶ: γέγραπται γάρ, κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 11 τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ.
8. Again, the Devil taketh Him up into an exceeding high mountain, and sheweth Him all the kingdoms of the world, and the glory of them; 9. And saith unto Him, "All these things will I give Thee, if Thee wilt fall down and worship me." 10. Then saith Jesus unto him, "Get thee hence, Satan: for it is written, 'Thou shalt worship the Lord thy God, and Him only shalt thou serve.' " 11. Then the Devil leaveth Him, and, behold Angels came and ministered unto Him.
Chrysostomus super Matth: Diabolus ex secundo responso incertus, transit ad tertiam tentationem: quia enim Christus retia ventris disruperat, retia vanae gloriae transiverat, ponit ei retia avaritiae; propter quod dicitur iterum assumpsit eum Diabolus in montem excelsum valde, quem scilicet Diabolus circuiens omnem terram excelsiorem ceteris cognoscebat. Quanto enim excelsior fuerit mons, tanto ex eo spatiosior terra videtur; unde sequitur et ostendit ei omnia regna mundi et gloriam eorum. Ostendit autem ita non ut ipse regna vel civitates eorum vel populos vel argentum vel aurum videret, sed partes terrae in quibus unumquodque regnum vel civitas posita erat: ut puta, si ascendens super excelsum locum digito extenso dicam tibi: ecce ibi est Roma aut Alexandria, non sic ostendo tibi ut ipsas videas civitates, sed partes terrae in quibus positae sunt; sic et Diabolus poterat Christo singula loca demonstrare digito et uniuscuiusque regni honores et statum verbis exponere: nam ostensum dicitur etiam quod exponitur ad intelligendum. Pseudo-Chrys.: The Devil, left in uncertainty by this second reply, passes to a third temptation. Christ had broken the nets of appetite, had passed over those of ambition, he now spreads for Him those of covetousness; "He taketh him up into a very high mountain," such as in going round about the earth he had noticed rising above the rest. The higher the mountain, the wider the view from it. He shews Him not so as that they truly saw the very kingdoms, cities, nations, their silver and their gold; but the quarters of the earth where each kingdom and city lay. As suppose from some high ground I were to point out to you, see there lies Rome, there Alexandria; you are not supposed to see the towns themselves, but the quarter in which they lie. Thus the Devil might point out the several quarters with his finger, and recount in words the greatness of each kingdom and its condition; for that is said to be shewn which is in any way presented to the understanding. Origenes super Lucam: Vel aliter. Non est arbitrandum quod regna ei mundi ostendens, Persarum verbi gratia regnum Indorumque ostenderit; sed ostendit ei regnum suum, quomodo regnaret in mundo, idest quomodo alii regnentur a fornicatione, alii ab avaritia. Origen, in Luc., Hom. 30: We are not to suppose that when he shewed him the kingdoms of the world, he presented before Him the kingdom of Persia, for instance, or India; but he shewed his own kingdom, how he reigns in the world, that is, how some are governed by fornication, some by avarice. Remigius: Gloriam eorum appellat aurum, argentum et lapides pretiosos et temporalia bona. Remig.: By "their glory," [p. 127] is meant, their gold and silver, precious stones and temporal goods. Rabanus: Ostendit autem haec Diabolus domino, non quod ipse visum eius amplificare potuerit aut aliquid ignotum demonstrare, sed vanitatem pompae mundanae, quam ipse diligebat, quasi speciosam ac desiderabilem verbis ostendens, in amorem Christo suggerens venire volebat. Rabanus: The Devil shews all this to the Lord, not as though he had power to extend his vision or shew Him any thing unknown. But setting forth in speech as excellent and pleasant, that vain worldly pomp wherein himself delighted, he thought by suggestion of it, to create in Christ a love of it. Glossa: Qui non concupiscentiae oculo intuetur sicut nos, sed sicut medici vident morbos sine laesione. Gloss. ord.: He saw not, as we see, with the eye of lust, but as a physician looks on disease without receiving any hurt. Hieronymus: Sequitur et dixit illi: haec omnia tibi dabo. Arrogans et superbus de iactantia loquitur: non enim potest omnia regna dare, cum sciamus plerosque sanctos viros a Deo reges factos. Jerome: An arrogant and vain vaunt; for he hath not the power to bestow all kingdoms, since many of the saints have, we know, been make kings of God. Chrysostomus super Matth: Sed eas quae per iniquitatem fiunt in mundo, ut puta per furtum aut per periuria acquisitas divitias Diabolus dat. Non ergo Diabolus quibus vult divitias dare potest, sed his qui volunt ab illo recipere. Pseudo-Chrys.: But such things as are gotten by iniquity in this world, as riches, for instance, gained by fraud or perjury, these the Devil bestows. The Devil therefore cannot give riches to whom he will, but to those only who are willing to receive them of him. Remigius: Miranda etiam est Diaboli dementia. Illi promittebat dare regna terrena qui suis fidelibus dat regna caelestia, et gloriam mundi ei qui est caelestis gloriae dominus. Remig.: Wonderful infatuation in the Devil! To promise earthly kingdoms to Him who gives heavenly kingdoms to His faithful people, and the glory of earth to Him who is Lord of the glory of heaven! Ambrosius super Lucam: Habet autem ambitio domesticum periculum: ut enim dominetur aliis prius servit, curvatur obsequio ut honore dominetur, et dum vult esse sublimior fit remissior. Unde aperte subditur si cadens adoraveris me. Ambrose, in Luc., c. iv, 11: Ambition has its dangers at home; that it may govern, it is first others' slave; it bows in flattery that it may rule in honour; and while it would be exalted, it is made to stoop. Glossa: Ecce antiqua Diaboli superbia. Sicut enim in principio voluit se similem Deo facere, ita nunc volebat divinum sibi usurpare cultum, dicens si cadens adoraveris me. Ergo qui adoraturus est Diabolum, ante corruit. Sequitur tunc dicit ei Iesus: vade, Satana. Gloss. non occ.: See the Devil's pride as of old. In the beginning he sought to make himself equal with God, now he seeks to usurp the honours due to God, saying, "If thou wilt fall down and worship me." Who then worships the Devil must first fall down. Chrysostomus super Matth: In quo finem tentandi Diabolo ponit, ne progrediatur ulterius tentans. Pseudo-Chrys.: With these words He puts an end to the temptations of the Devil, that they should proceed not further. Hieronymus: Non autem, ut plerique putant, eadem Satanas et Petrus condemnantur sententia. Petro enim dicitur: vade retro me, Satana, idest sequere me qui contrarius es meae voluntati; huic autem dicitur vade, Satana; et non ei dicitur retro, ut subaudiatur: vade in ignem aeternum qui paratus est tibi et Angelis tuis. Jerome: The Devil and Peter are not, as many suppose, condemned to the same sentence. To Peter it is said, "Get thee behind me, Satan;" i.e. follow thou behind Me who art contrary to My will. But here it is, "Go, Satan," and is not added, 'behind Me,' that we may understand "into the fire prepared for thee and thy angels." Remigius: Vel, secundum alia exempla: vade retro, idest, reminiscere, recordare in quanta gloria conditus fuisti et in quantam miseriam cecidisti. Remig.: Other copies read, "Get thee behind me;" i.e. remember thee in what glory thou wast created, and into what misery thou hast fallen. Chrysostomus super Matth: Videndum autem quia Christus cum passus fuisset tentationis iniuriam, dicente sibi Diabolo si filius Dei es, mitte te deorsum, non est turbatus neque Diabolum increpavit. Nunc autem quando Diabolus usurpavit sibi Dei honorem, exasperatus est, et repulit eum dicens vade, Satana, ut nos illius discamus exemplo nostras quidem iniurias magnanimiter sustinere, Dei autem iniurias nec usque ad auditum sufferre, quoniam in propriis iniuriis esse quempiam patientem laudabile est, iniurias autem Dei dissimulare nimis est impium. Pseudo-Chrys.: Observe how Christ when Himself suffered wrong at the hands of the Devil, being tempted of him, saying, "If thou be the Son of God, cast [p. 128] thyself down," yet was not moved to chide the Devil. But now when the Devil usurps the honour of God, he is wroth, and drives him away, saying, "Go thy way, Satan;" that we may learn by His example to bear injuries to ourselves with magnanimity, but wrongs to God, to endure not so much as to hear; for to be patient under our own wrongs is praiseworthy, to dissemble when God is wronged is impiety. Hieronymus: Dicens autem Diabolus salvatori si cadens adoraveris me, e contrario audit, quod ipse magis adorare eum debeat dominum et Deum suum. Jerome: When the Devil says to the Saviour, "If thou wilt fall down and worship me," he is answered by the contrary declaration, that it more becomes him to worship Jesus as his Lord and God. Augustinus contra sermonem Arianorum: Unde sequitur scriptum est enim: dominum Deum tuum adorabis et illi soli servies. Unus dominus Deus noster est ipsa Trinitas, cui soli servitutem pietatis iure debemus. Aug., cont. Serm. Arian, 29: The one Lord our God is the Holy Trinity, to which alone we justly owe the service of piety. Augustinus de Civ. Dei: Nomine autem servitutis, cultus Deo debitus intelligitur: latriam quippe nostri, ubicumque sanctarum Scripturarum positum est, interpretati sunt servitutem; sed ea servitus quae debetur hominibus, secundum quam praecepit apostolus servos dominis suis subditos esse debere, Graece nuncupari solet dulia; latria vero aut semper, aut tam frequenter ut pene semper, ea servitus dicitur quae pertinet ad colendum Deum. Aug., City of God, book 10, ch. 1: By service is to be understood the honour due to God; as our version renders the Greek words, 'latria,' wherever it occurs in Scripture, by 'service' (servitus), but that service which is due to men (as where the Apostle bids slaves be subject to their master) is in Greek called 'dulia;' while 'latria,' always, or so often that we say always, is used of that worship which belongs to God. Chrysostomus super Matth: Diabolus autem, sicut, rationabiliter intelligi potest, non quasi obediens praecepto recessit, sed divinitas Christi et spiritus sanctus qui erat in eo excussit inde Diabolum; unde sequitur tunc reliquit eum Diabolus. Quod ad nostram proficit consolationem, quia non tamdiu homines Dei Diabolus tentat quamdiu vult, sed quamdiu Christus permittit. Etsi permittit eum paulisper tentare, tamen repellit propter infirmam naturam. Pseudo-Chrys.: The Devil, we may fairly suppose, did not depart in obedience to the command, but the Divine nature of Christ, and the Holy Spirit which was in Him drove him thence, and "then the Devil left him." Which also serves for our consolation, to see that the Devil does not tempt the men of God so long as he wills, but so long as Christ suffers. And though He may suffer him to tempt for a short time, yet in the end He drives him away because of the weakness of our nature. Augustinus de Civ. Dei: Post tentationem vero sancti Angeli spiritibus immundis metuendi domino ministrabant, et per hoc magis magisque innotescebat Daemonibus quantus esset; unde sequitur et ecce Angeli accesserunt et ministrabant ei. Aug., City of God, book 9, ch. 21: After the temptation the Holy Angels, to be dreaded of all unclean spirits, ministered to the Lord, by which it was made yet more manifest to the daemons how great was His power. Chrysostomus super Matth: Non autem dixit: descendentes Angeli, ut ostendat quia semper ad ministerium eius erant in terris, sed tunc praecipiente domino recesserunt ab eo, ut locus Diabolo adversus Christum daretur, ne forte videns Angelos circa eum non appropinquaret ad eum. In quibus autem rebus illi ministrabant scire non possumus: utrum ad sanationes infirmitatum, an ad correctiones animarum, an ad effugationem Daemonum, quae omnia per Angelos facit, unde eis facientibus ipse facere videtur; tamen manifestum est quod non propter necessitatem impotentiae eius ei ministrabant, sed propter honorem potestatis ipsius: non enim dicitur quod adiuvent eum, sed quod ministrent. Pseudo-Chrys.: He says not 'Angels descended from heaven,' that it may be known that they were ever on the earth to minister to Him, but had now by the Lord's command departed from Him, to give opportunity for the Devil to approach, who perhaps when he saw Him surrounded by Angels would not have come near Him. But in what matters they ministered to Him, we cannot know, whether in the healing diseases, or purifying souls, or casting out daemons; for all these things He does by the ministration of Angels, so that what they do, Himself [p. 129] appears to do. However it is manifest, that they did not now minister to Him because His weakness needed it, but for the honour of His power; for it is not said that they 'succoured Him,' but that they "ministered to Him." Gregorius in Evang: Ex his autem unius personae utraque natura ostenditur: quia et homo est quem Diabolus tentat, et idem ipse Deus est cui ab Angelis ministratur. Gregory, non occ. vid. in Ezek. i. 8. n. 24. in 1 Reg. i. I. n. 1. 2: In these things is shewn the twofold nature in one person; it is the man whom the Devil tempts; the same is God to whom Angels minister. Chrysostomus super Matth: Nunc breviter perstringamus quid significent Christi tentationes. Ieiunium est abstinentia rei malae, esuries est desiderium eius, usus eius est panis. Qui ergo peccatum sibi convertit ad usum, lapidem convertit in panem. Respondeat ergo Diabolo persuadenti, quia non in solo usu illius rei vivit homo, sed in observantia mandatorum Dei. Quando vero quis inflatus fuerit quasi sanctus, ductus est quasi super templum, et quando aestimaverit se consistere in sanctimoniae summitate, positus est supra pinnaculum templi. Et haec tentatio sequitur primam, quia victoria tentationis gloriationem operatur et fit causa iactantiae. Sed vide quod Christus ieiunium ultro susceperit. Super templum autem Diabolus eum duxit, ut tu ad abstinentiam laudabilem sponte procedas; extolli autem ad fastigium sanctitatis non acquiescas; fuge exaltationem cordis et non patieris ruinam. Ascensio autem montis est processio ad altitudinem divitiarum et gloriae huius mundi quae de superbia cordis descendit. Cum ergo volueris dives fieri, quod est ascendere in montem, incipis cogitare de divitiis et honoribus acquirendis, et tunc princeps mundi gloriam regni sui tibi ostendit. Tertio loco providet tibi causas, ut si volueris illa consequi, servias ei negligens iustitiam Dei. Pseudo-Chrys.: Now let us shortly review what is signified by Christ's temptations. The fasting is abstinence from things evil, hunger is the desire of evil, bread is the gratification of the desire. He who indulges himself in any evil thing, turns stones into bread. Let him answer to the Devil's persuasions that man does not live by the indulgence of desire alone, but by keeping the commands of God. When any is puffed up as though he were holy he is led to the temple, and when he esteems himself to have reached the summit of holiness he is set on a pinnacle of the temple. And this temptation follows the first, because victory over temptation begets conceit. But observe that Christ had voluntarily undertaken the fasting; but was led to the temple by the Devil; therefore do you voluntarily use praiseworthy abstinence, but suffer yourself not to be exalted to the summit of sanctity; fly high-mindedness, and you will not suffer a fall. The ascent of the mountain is the going forward to great riches, and the glory of this world which springs from pride of heart. When you desire to become rich, that is, to ascend the mountain, you begin to think of the ways of gaining wealth and honours, then the prince of this world is shewing you the glory of his kingdom. In the third place He provides you reasons, that if you seek to obtain all these things, you should serve him, and neglect the righteousness of God. Hilarius in Matth.: Victo autem a nobis calcatoque Diaboli capite, Angelorum ministeria et virtutum in nos caelestium officia non defutura ostenditur. Hilary: When we have overcome the Devil and bruised his head, we see that Angels' ministry and the offices of heavenly virtues will not be wanting in us. Augustinus de Cons. Evang: Lucas has tentationes non eodem ordine persecutus est; unde incertum est quid prius factum sit: utrum regna terrae prius demonstrata sint et postea in pinnaculum templi levatus sit, an e converso; nihil tamen ad rem, dum omnia facta esse manifestum sit. Aug., de Cons. Evan., ii, 16: Luke has not given the temptations in the same order as Matthew; so that we do not know whether the pinnacle of the temple, or the ascent of the mountain, was first in the action; but it is of no importance, so long as it is only clear that all of them were truly done. Glossa: Sed quod dicit Lucas magis videtur secundum historiam esse, sed Matthaeus has refert tentationes secundum hoc quod in Adam factae sunt. Gloss. ap. Anselm: Though Luke's order seems the more historical; Matthew relates the temptations as they were done to Adam.
Lectio 5 12 ἀκούσας δὲ ὅτι ἰωάννης παρεδόθη ἀνεχώρησεν εἰς τὴν γαλιλαίαν. 13 καὶ καταλιπὼν τὴν ναζαρὰ ἐλθὼν κατῴκησεν εἰς καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις ζαβουλὼν καὶ νεφθαλίμ: 14 ἵνα πληρωθῇ τὸ ῥηθὲν διὰ ἠσαΐου τοῦ προφήτου λέγοντος, 15 γῆ ζαβουλὼν καὶ γῆ νεφθαλίμ, ὁδὸν θαλάσσης, πέραν τοῦ ἰορδάνου, γαλιλαία τῶν ἐθνῶν, 16 ὁ λαὸς ὁ καθήμενος ἐν σκότει φῶς εἶδεν μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου φῶς ἀνέτειλεν αὐτοῖς.
12. Now when Jesus had heard that John was cast into prison, He departed into Galilee; 13. And leaving Nazareth, He came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: 14. That is might be fulfilled which was spoken by Esaeas the prophet, saying, 15. "The land of Zabulon, and the land of Naphthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; 16. The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.
Rabanus: Postquam Matthaeus de quadraginta dierum ieiunio et de tentatione Christi et de Angelorum ministerio narravit, continuo subiecit dicens cum autem audisset Iesus quia Ioannes traditus esset. Rabanus: Matthew having related the forty days' fast, the temptation of Christ, and the ministry of Angels, proceeds, "Jesus having heard that John was cast into prison." Chrysostomus super Matth: Sine dubio a Deo, quia in virum sanctum nemo potest aliquid nisi tradiderit eum Deus. Sequitur secessit in Galilaeam, scilicet de Iudaea, ut passionem suam opportuno tempori reservaret, deinde ut nobis fugiendi periculum daret exemplum. Pseudo-Chrys.: By God without doubt, for none can effect any thing against a holy man, unless God deliver him up. "He withdrew into Galilee," that is, out of Judaea; both that He might reserve His passion to the fit time, and that He might set us an example of flying from danger. Chrysostomus in Matth: Non enim accusabile est non proicere seipsum in periculum, sed incidentem non stare viriliter. Recedit etiam de Iudaea, Iudaicam invidiam mitigans, simul quidem prophetiam complens et magistros orbis terrarum piscari studens, qui in Galilaea morabantur. Attende etiam qualiter ad gentes abiturus a Iudaeis accepit causam: etenim cum praecursorem in vincula misissent, impellunt Iesum transire ad Galilaeam gentium. Chrys.: It is not blameworthy not to throw one's self into peril, but when one has fallen into it, not to endure manfully. He departed from Judaea both to soften Jewish animosity, and to fulfil a prophecy, seeking moreover to fish for those masters of the world who dwelt in Galilee. Note also how when He would depart to the Gentiles, He received good cause from the Jews; His forerunner was thrown into prison, which compelled Jesus to pass into Galilee of the Gentiles. Glossa: Ut autem refert Lucas, venit Nazareth, ubi erat nutritus, et ibi intravit in synagogam, ubi legit et dixit multa, propter quae voluerunt eum praecipitare de monte; et tunc descendit Capharnaum; unde modo ait Matthaeus et relicta civitate Nazareth, venit et habitavit Capharnaum. Gloss. ap. Anselm: He came as Luke writes to Nazareth, where He had been brought up, and there entering into the synagogue, He read and spoke many things, for which they sought to throw Him down from the rock, and thence He went to Capernaum; for which Matthew has only, "And leaving the town of Nazareth, He came and dwelt at Capernaum." Hieronymus: Nazareth est in Galilaea vicus iuxta montem Thabor; Capharnaum est oppidum in Galilaea gentium iuxta stagnum Genesareth; et ideo dicit maritima. Gloss. ord.: Nazareth is a village in Galilee near Mount Tabor; Capernaum a town in Galilee of the Gentiles near the Lake of Gennesaret; and [p. 131] this is the meaning of the word, "on the sea coast." Glossa: Addit etiam in finibus Zabulon et Nephthalim, ubi prima captivitas Hebraeorum fuit ab Assyriis. Ubi ergo prima legis oblivio est, ibi prima Evangelii praedicatio, ut de loco quasi medio difflueret ad gentes et Iudaeos. He adds further "in the borders of Zabulon and Naphtali," where was the first captivity of the Jews by the Assyrians. Thus where the Law was first forgotten, there the Gospel was first preached; and from a place as it were between the two it was spread both to Jews and Gentiles. Remigius: Reliquit autem unam, scilicet Nazareth, ut praedicando et miracula faciendo plures illuminaret; in quo facto reliquit praedicatoribus exemplum, ut eo tempore et illis in locis studeant praedicare, quando multis prodesse possunt. Sequitur ut adimpleretur quod dictum est per Isaiam prophetam: terra Zabulon et terra Nephthalim et cetera. In prophetia ita habetur: primo tempore alleviata est terra Zabulon et terra Nephthalim, et novissimo aggravata est via maris, trans Iordanem, Galilaeae gentium. Remig.: He left one, viz. Nazareth, that He might enlighten more by His preaching and miracles. Thus leaving an example to all preachers that they should preach at a time and in places where they may do good, to as many as possible. In the prophecy, the words are these - "At that first time the land of Zabulon and the land of Naphtali was lightened, and at the last time was increased the way of the sea beyond Jordan, Galilee of the Gentiles." [Isa 9:1] Hieronymus super Isaiam: Dicitur autem primo tempore alleviata esse ab onere peccatorum, quia in regionibus duarum tribuum, primum salvator Evangelium praedicavit, novissimo vero tempore aggravata est fides eorum, plurimis Iudaeorum in errore permanentibus. Mare autem hic lacum appellat Genesareth, qui Iordane influente efficitur, in cuius litore Capharnaum et Tiberias et Bethsaida et Corozaim sitae sunt, in qua maxime regione Christus praedicavit. Vel, secundum Hebraeos in Christum credentes, hae duae tribus Zabulon et Nephthalim ab Assyriis captae sunt, et Galilaea deserta est, quam propheta dicit esse alleviatam, eo quod peccata populi sustineret; sed postea reliquae tribus, quae habitabant trans Iordanem et in Samaria, ductae sunt in captivitatem et hoc, inquiunt, Scriptura nunc dicit, quod regio, cuius populus primum captivatus est, ipsa primum lucem praedicantis viderit Christi. Vel, secundum Nazaraeos, adveniente Christo, primo terra Zabulon et Nephtalim est Pharisaeorum erroribus liberata, postea per Evangelium apostoli Pauli ingravata est, idest multiplicata praedicatio in terminos gentium. Jerome, Hieron. in Esai. c. 9. 1: They are said at the first time to be lightened from the burden of sin, because in the country of these two tribes, the Saviour first preached the Gospel; "at the last time" their faith "was increased," most of the Jews remaining in error. By the sea here is meant the Lake of Gennesaret, a lake formed by the waters of the Jordan, on its shores are the towns of Capernaum, Tiberias, Bethsaida, and Corozaim, in which district principally Christ preached. Or, according to the interpretation of those Hebrews who believe in Christ, the two tribes Zabulon and Naphtali were taken captive by the Assyrians, and Galilee was left desert; and the prophet therefore says that it was lightened, because it had before suffered the sins of the people; but afterwards the remaining tribes who dwelt beyond Jordan and in Samaria were led into captivity; and Scripture here means that the region which had been the first to suffer captivity, now was the first to see the light of Christ's preaching. The Nazarenes again interpret that this was the first part of the country that, on the coming of Christ, was freed from the errors of the Pharisees, and after by the Gospel of the Apostle Paul, the preaching was increased or multiplied throughout all the countries of the Gentiles. Glossa: Hic autem in Evangelio diversi nominativi ad idem verbum reducuntur; ita et terra Zabulon et terra Nephthalim, quae est via maris, quae est trans Iordanem, scilicet populus Galilaeae gentium, qui ambulabat in tenebris. Gloss. ap. Anselm: But Matthew here so quotes the passage as to make them all nominative cases referring to one verb. The land of Zabulon, and the land of Naphtali, which is the way of the sea, and which is beyond Jordan, viz. the people of Galilee of the Gentiles, the people which walked in darkness. [p. 132] Hieronymus in Lib. de locis Hebr.: Nota autem, quod duae Galilaeae sunt: una quae dicitur Iudaeorum, et alia quae dicitur gentium. Divisa est enim tempore Salomonis, qui dedit viginti civitates in Galilaea Hyram regi Tyri, quae pars dicta est postea Galilaea gentium; reliqua Iudaeorum. Vel legendum est trans Iordanem Galilaeae gentium, ita, inquam, ut populus, qui vel sedebat vel ambulabat in tenebris, lucem viderit, nequaquam parvam, ut aliorum prophetarum, sed magnam, scilicet illius qui in Evangelio loquitur: ego sum lux mundi. Et qui habitabant in regione umbrae mortis, lux orta est eis. Inter mortem et umbram mortis hoc interesse puto, quod mors eorum est qui cum operibus mortis ad Inferos perrexerunt; umbra autem mortis eorum est qui dum peccant, nondum de hac vita egressi sunt: possunt enim, si voluerint, agere poenitentiam. Gloss. ord.: Note that there are two Galilees; one of the Jews, the other of the Gentiles. This division of Galilee had existed from Solomon's time, who gave twenty cities in Galilee to Hyram, King of Tyre; this part was afterwards called Galilee of the Gentiles; the remained, of the Jews. Jerome, Hieron.: Or we must read, "beyond Jordan, of Galilee of the Gentiles;" so, I mean, that the people who either sat, or walked in darkness, have seen light, and that not a faint light, as the light of the Prophets, but a great light, as of Him who in the Gospel speaks thus, "I am the light of the world." Between death and the shadow of death I suppose this difference; death is said of such as have gone down to the grave with the works of death; the shadow of such as live in sin, and have not yet departed from this world; these may, if they will, yet turn to repentance. Chrysostomus super Matth: Vel in regione umbrae mortis sedebant gentiles, quia colebant idola et Daemones. Iudaei autem, qui legis opera faciebant, in tenebris erant quia Dei iustitia nondum erat eis manifesta. Pseudo-Chrys.: Otherwise, the Gentiles who worshipped idols, and daemons, were they who sat in the region of the shadow of death; the Jews, who did the works of the Law, were in darkness, because the righteousness of God was not yet manifested to them. Chrysostomus in Matth: Ut autem discas quod neque lumen neque tenebras sensibiles ait, de lumine dixit lumen magnum, quod alibi dicitur lumen verum; tenebras autem exponens nominavit umbram mortis. Deinde monstrans quod non ipsi quaerentes invenerunt, sed Deus ipsis apparuit, dixit quod lumen ortum est et effulsit: non enim prius ipsi ad lumen cucurrerunt, etenim in ultimis malis homines erant ante Christi praesentiam: neque enim ambulabant in tenebris, sed sedebant; quod signum erat quia non sperabant liberari; sicut enim nescientes quo oporteret progredi, ita comprehensi a tenebris sedebant, iam non potentes stare. Tenebras autem vocat hic errorem et impietatem. Chrys.: But that you may learn that he speaks not of natural day and night, he calls the light, "a great light," which is in other places called "the true light;" and he adds, "the shadow of death," to explain what he means by darkness. The words "arose," and "shined," shew, that they found it not of their own seeking, but God Himself appeared to them, they did not first run to the light; for men were in the greatest miseries before Christ's coming; they did not walk but safe in darkness; which was a sign that they hoped for deliverance; for as not knowing what way they should go, shut in by darkness they sat down, having now no power to stand. By darkness he means here, error and ungodliness. Rabanus: Allegorice autem Ioannes est vox praecedens verbum et alii prophetae. Postquam autem propheta cessavit et ligatus est, accessit verbum complens quod praedicaverat vox, idest propheta. Et secessit in Galilaeam, idest de figuris ad veritatem. Vel in Galilaeam, idest in Ecclesiam, ubi est transmigratio de vitiis ad virtutes. Nazareth interpretatur flos, Capharnaum villa pulcherrima. Reliquit ergo florem figurarum, quo fructus Evangelii significabatur et venit in Ecclesiam, quae est Christi virtutibus pulchra. Et maritima est, quia iuxta fluctus saeculi posita, quotidie tunditur procellis persecutionum. Inter Zabulon et Nephthalim sita est, idest Iudaeis communis et gentibus. Zabulon enim habitaculum fortitudinis dicitur: quia apostoli, qui de Iudaea electi sunt, fortes fuerunt. Nephthalim dilagatio, quia gentium Ecclesia per orbem dilatata est. Rabanus, ap. Anselm: In allegory, John and the rest of the Prophets were the voice going before the Word. When prophecy ceased and was fettered, then came the Word, fulfilling what the Prophet had spoken of it, "He departed into Galilee," i.e. from figure to verity. Or, into the Church, which is a passing from vice to virtue. Nazareth is interpreted 'a flower,' Capernaum, 'the beautiful village;' He left therefore the flower of figure, (in which was mystically intended the fruit of the Gospel,) and came [p. 133] into the Church, which was beautiful with Christ's virtues. It is "by the sea-coast," because placed near the waves of this world, it is daily beaten by the storms of persecution. It is situated between Zabulon and Naphtali, i.e. common to Jews and Gentiles. Zabulon is interpreted, 'the abode of strength;' because the Apostles, who were chosen from Judaea, were strong. Nephtali, 'extension,' because the Church of the Gentiles was extended through the world. Augustinus de Cons. Evang: Ioannes autem Evangelista, priusquam iret Iesus in Galilaeam, dicit de Petro et Andrea et Nathanaele, et de miraculo in Cana Galilaeae; quae omnia ceteri Evangelistae praetermiserunt, id contexentes suis narrationibus quod Iesus reversus sit in Galilaeam; unde intelligitur fuisse interpositos aliquos dies, quibus illa de discipulis gesta sunt quae interponuntur a Ioanne. Aug., de Cons. Evan., ii, 17: John relates in his Gospel the calling of Peter, Andrew, and Nathanael, and the miracle of Cana, before Jesus' departure into Galilee; all these things the other Evangelists have omitted, carrying on the thread of their narrative with Jesus' return into Galilee. We must understand then that some days intervened, during which the things took place concerning the calling of the disciples which John relates. Remigius: Sed illud solertius attendendum est, quare Ioannes dicat dominum iisse in Galilaeam antequam Ioannes missus fuisset in carcerem. Nam post vinum de aqua factum et descensum eius in Capharnaum et post ascensum eius in Ierusalem, dicitur in Evangelio Ioannis, quod rediit in Iudaeam et baptizabat, et nondum erat missus Ioannes in carcerem. Hic autem dicitur, quod postquam traditus fuit Ioannes, secessit in Galilaeam; et hoc quidem dicit Marcus. Non autem debet hoc contrarium videri: nam Ioannes primum adventum domini in Galilaeam descripsit, qui scilicet fuit ante incarcerationem Ioannis. Sed et de secundo adventu alibi facit mentionem, cum ait quod Iesus reliquit Iudaeam et abiit iterum in Galilaeam; et de hoc tantum secundo adventu in Galilaeam, qui scilicet fuit post incarcerationem Ioannis, alii Evangelistae dicunt. Remig.: But this should be considered with more care, viz. that John says that the Lord went into Galilee, before John the Baptist was thrown into prison. According to John's Gospel after the water turned into wine, and his going down to Capernaum, and after his going up to Jerusalem, he returned to Judaea and baptized, and John was not yet cast into prison. But here it is after John's imprisonment that He retires into Galilee, and with this Mark agrees. But we need not suppose any contradiction here. John speaks of the Lord's first coming into Galilee, which was before the imprisonment of John. He speaks in another place of His second coming into Galilee [John 4:3], and the other Evangelists mention only this second coming into Galilee which was after John's imprisonment. Eusebius Hist. Eccl.: Ioannem enim tradunt usque ad ultimum pene vitae suae tempus absque ullius Scripturae indiciis Evangelium praedicasse; sed cum trium Evangeliorum ad ipsum notitia pervenisset, probasse quidem veritatem dictorum, deesse tamen vidit aliqua, et maxime quae primo praedicationis suae tempore dominus gesserat. Certum est enim, quod in aliis tribus Evangeliis haec videntur sola contineri quae in eo gesta sunt anno quo Ioannes Baptista vel inclusus est in carcerem vel punitus. Matthaeus enim post tentationem Christi continuo subiecit audiens autem quia Ioannes traditus esset; et Marcus similiter. Lucas vero priusquam aliquid de actibus Christi referret, dicit quod Herodes conclusit Ioannem in carcerem. Rogatus est ergo Ioannes apostolus, ut ea quae praeterierant priores ante traditionem Ioannis, salvatoris gesta conscriberet: et ideo dicit in Evangelio suo: hoc fecit initium signorum Iesus. Euseb., H. E. iii. 24: It is related that John preached the Gospel almost up to the close of his life without setting forth any thing in writing, and at length came to write for this reason. The three first written Gospels having come to his knowledge, he confirmed the truth of their history by his own testimony; but there was yet some things wanting, especially an account of what the Lord had done at the first beginning of His preaching. And it is true that the other three Gospels seem to contain only those things which were done in that year in which John the Baptist was put into prison, or executed. For Matthew, after the [p. 134] temptation, proceeds immediately, "Hearing that John was delivered up;" and Mark in like manner. Luke again, even before relating one of Christ's actions, tells that "Herod had shut up John in prison." The Apostle John then was requested to put into writing what the preceding Evangelists had left out before the imprisonment of John; hence he says in his Gospel, "this beginning of miracles did Jesus."
Lectio 6 17 ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς κηρύσσειν καὶ λέγειν, μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.
17. From that time Jesus began to preach, and to say, "Repent: for the kingdom of Heaven is at hand."
Chrysostomus super Matth: Ille debet Christi iustitiam praedicare qui ventri suo contradicere potest, qui saeculi istius bona contemnit, qui vanam gloriam non desiderat. Et ideo dicitur exinde coepit Iesus praedicare, idest ex quo tentatus, famem vicit in deserto, avaritiam sprevit in monte, vanam gloriam repercussit in templo. Vel exinde coepit praedicare, ex quo traditus est Ioannes: nam si praedicante Ioanne praedicare coepisset, vilem reddidisset Ioannem, et inveniretur praedicatio Ioannis esse superflua quantum ad istius doctrinam, sicut si uno tempore sol cum Lucifero oriatur, gratiam Luciferi celat. Pseudo-Chrys.: Christ's Gospel should be preached by him who can control his appetites, who contemns the goods of this life, and desires not empty honours. "From this time began Jesus to preach," that is, after having been tempted, He had overcome hunger in the desert, despised covetousness on the mountain, rejected ambitious desires in the temple. Or from the time that John was delivered up; for had He begun to preach while John was yet preaching, He would have made John be lightly accounted of, and John's preaching would have been though superfluous by the side of Christ's teaching; as when the sun rises at the same time with the morning star, the star's brightness is hid. Chrysostomus in Matth: Ideo etiam non praedicavit donec Ioannes in carcerem mitteretur, ne ex hoc multitudo scinderetur; propter quod etiam Ioannes nullum fecit signum, ut per miracula omnes traherentur ad Christum. Chrys.: For another cause also He did not preach till John was in prison, that the multitude might not be split into two parties; or as John did no miracle, all men would have been drawn to Christ by His miracles. Rabanus: In hoc etiam docet ne quis ab inferiori persona sermonem contemnat; unde apostolus: si cui sedenti revelatum fuerit, prior taceat. Rabanus: In this He further teaches that none should despise the words of a person inferior to Him; as also the Apostle, "If any thing be revealed to him that sits, let the first hold his peace." [1 Cor 14:30] Chrysostomus super Matth: Sapienter autem inde praedicationis suae sumpsit initium, non ut conculcet Ioannis doctrinam, sed ut magis confirmet, et testem eum verum fuisse demonstret. Pseudo-Chrys.: He did wisely in making now the beginning of His preaching, that He should not trample upon John's teaching, but that He might the rather confirm it and demonstrate him to have been a true witness. Hieronymus: In quo etiam ostendit se eiusdem esse Dei filium, cuius ille fuerat propheta, et ideo dicit poenitentiam agite. Jerome: Shewing also thereby that He was Son of that same God whose prophet John was; and therefore He says, "Repent ye." Chrysostomus super Matth: Non enim statim iustitiam praedicavit quam omnes cognoscebant, sed poenitentiam, qua omnes indigebant. Quis ergo ausus est dicere: volo bonus esse, et non possum? Poenitentia enim correctio est voluntatis; et si vos mala non terrent, ut scilicet poenitentiam agatis, saltem bona delectent; unde sequitur appropinquavit enim regnum caelorum, idest beatitudo regni caelestis; ac si dicat: parate vos per poenitentiam, quia appropinquavit tempus mercedis aeternae. Pseudo-Chrys.: He does not straightway preach righteousness which all knew, but repentance, which all needed. Who then dared to say, 'I desire to be good, but am not able?" [p. 135] For repentance corrects the will; and if ye will not repent through fear of evil, at least ye may for the pleasure of good things; hence He says, "the kingdom of heaven is at hand;" that is, the blessings of the heavenly kingdom. As if He has said, Prepare yourselves by repentance, for the time of eternal reward is at hand. Remigius: Et notandum, quia non dicit: appropinquavit regnum Chananaeorum aut Iebuzaeorum, sed regnum caelorum. Lex enim promittebat bona temporalia, sed dominus regna caelestia. Remig.: And note, He does not say the kingdom of the Canaanite, or the Jebusite, is at hand; the "the kingdom of heaven." The law promised worldly goods, but the Lord heavenly kingdoms. Chrysostomus in Matth: Considerandum etiam, quod in hac praedicatione nihil de seipso manifeste praedicabat, quod interim conveniens erat, quia nondum de eo decentem habebant opinionem. Incipiens etiam, nihil grave et onerosum dixit, sicut Ioannes dixerat securim exscindendae arbori imminentem, et huiusmodi; sed in principio benigna proposuit, regnum caelorum evangelizans. Chrys.: Also observe how that in this His first address He says nothing of Himself openly; and that very suitably to the case, for they had yet no right opinion concerning Him. In this commencement moreover He speaks nothing severe, nothing burdensome, as John had concerning the axe laid to the root of the condemned tree, and the lie; but he puts first things merciful, preaching the glad tidings of the kingdom of heaven. Hieronymus: Mystice autem: Ioanne tradito, Christus incipit praedicare, quia desinente lege, consequenter oritur Evangelium. Jerome: Mystically interpreted, Christ begins to preach as soon as John was delivered to prison, because when the Law ceased, the Gospel commenced.
Lectio 7 18 περιπατῶν δὲ παρὰ τὴν θάλασσαν τῆς γαλιλαίας εἶδεν δύο ἀδελφούς, σίμωνα τὸν λεγόμενον πέτρον καὶ ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν: ἦσαν γὰρ ἁλιεῖς. 19 καὶ λέγει αὐτοῖς, δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων. 20 οἱ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ. 21 καὶ προβὰς ἐκεῖθεν εἶδεν ἄλλους δύο ἀδελφούς, ἰάκωβον τὸν τοῦ ζεβεδαίου καὶ ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ ζεβεδαίου τοῦ πατρὸς αὐτῶν καταρτίζοντας τὰ δίκτυα αὐτῶν: καὶ ἐκάλεσεν αὐτούς. 22 οἱ δὲ εὐθέως ἀφέντες τὸ πλοῖον καὶ τὸν πατέρα αὐτῶν ἠκολούθησαν αὐτῷ.
18. And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. 19. And He saith unto them, "Follow Me, and I will make you fishers of men." 20. And they straightway left their nets, and followed Him. 21. And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and He called them. 22. And they immediately left the ship and their father, and followed Him.
4 l. 773>734 l. 7 Chrysostomus super Matth: Antequam Christus aliquid dicat vel faciat, vocat apostolos, ut nihil illos lateat nec verborum Christi nec operum, ut postmodum fiducialiter dicere possint: non possumus quae vidimus et audivimus non loqui. Hinc est quod dicitur ambulans Iesus iuxta mare Galilaeae. Pseudo-Chrys.: Before He spoke or did any thing, Christ called Apostles, that neither word nor deed of His should be [p. 136] hid from their knowledge, so that they may afterwards say with confidence, "What we have seen and heard, that we cannot but speak." [Acts 4:20] Rabanus: Mare Galilaeae idem est quod stagnum Genesareth, mare Tiberiadis et lacus salinarum. Rabanus: The sea of Galilee, the lake of Gennesaret, the sea of Tiberias, and the salt lake, are one and the same. Glossa: Decenter autem per piscatoria vadit loca, piscatores piscaturus; unde sequitur vidit duos fratres, Simonem, qui vocatur Petrus, et Andream fratrem eius. Gloss. ord.: He rightly goes on fishing places, when about to fish for fishermen. Remigius: Vidit autem non tam corporaliter quam spiritualiter ad corda eorum respiciens. Remig.: "Saw," that is, not so much with the bodily eye, as spiritually viewing their hearts. Chrysostomus in Matth: In mediis autem operationibus existentes eos vocavit, monstrans quod omnibus occupationibus sequelam suam praeponere oportet; unde sequitur mittentes retia in mare, quod quidem eorum officio congruebat; propter quod sequitur erant enim piscatores. Chrys.: He calls them while actually working at their employment, to shew that to follow Him ought to be preferred to all occupations. They were just then "casting a net into the sea," which agreed with their future office. Augustinus de Verb. Dom: Non enim elegit reges aut senatores aut philosophos aut oratores, immo elegit plebeios, pauperes et indoctos piscatores. Aug., Serm. 197, 2: He chose not kings, senators, philosophers, or orators, but he chose common, poor, and untaught fishermen. Augustinus super Ioann.: Si enim doctus eligeretur, fortassis ideo se diceret electum, quia doctrina eius eligi meruit. Dominus autem noster Iesus Christus volens superborum frangere cervices, non quaesivit per oratorem piscatorem, sed de piscatore lucratus imperatorem. Magnus Cyprianus orator, sed prius Petrus piscator. Aug., Tract. in Joann. 8, 7: Had one learned been chosen, he might have attributed the choice to the merit of his learning. But our Lord Jesus Christ, willing to bow the necks of the proud, sought not to gain fishermen by orators, but gained an Emperor by a fisherman. Great was Cyprian the pleader, but Peter the fisherman was before him. Chrysostomus super Matth: Futurae etiam dignitatis gratiam artificii opera prophetabant: nam sicut qui retia iactat in aquam, nescit quos pisces comprehensurus est, sic doctor, quando divini sermonis retia super populum iactat, nescit qui sunt accessuri ad Deum. Sed quoscumque Deus excitaverit, illi adhaerent eius doctrinae. Pseudo-Chrys.: The operations of their secular craft were a prophecy of their future dignity. As he who casts his net into the water knows not what fishes he shall take, so the teacher casts the net of the divine word upon the people, not knowing who among them will come to God. Those whom God shall stir abide in his doctrine. Remigius: De his autem piscatoribus loquitur dominus per Ieremiam dicens: mittam in vos piscatores meos et piscabuntur vos. Unde et hic subditur venite post me. Remig.: Of these fishermen the Lord speaks by Jeremiah. "I will send my fishers among you, and they shall catch you." [Jer 16:16] Glossa: Non tam pedibus, quam affectu et imitatione. Et faciam vos fieri piscatores hominum. Gloss. interlin.: "Follow me," not so much with your feet as in your hearts and your life. Chrysostomus super Matth: Idest doctores; ut cum rete verbi Dei comprehendatis homines de mundo tempestuoso et periculoso ubi homines non ambulant, sed feruntur, quia Diabolus cum delectatione compellit eos in mala, ubi alterutrum homines se comedunt, sicut pisces fortiores devorant iuniores - ut translati vivant in terra, corporis Christi membra facti. Pseudo-Chrys.: "Fishers of men," that is, teachers, that with the net of God's word you may catch men out of this world of storm and danger, in which men do not walk but are rather borne along, the Devil by pleasure drawing them into sin where men devour one another as the stronger fishes do the weaker, withdrawn from hence they may live upon the land, being made members of Christ's body. Gregorius in Evang: Nulla autem Petrus et Andreas Christum miracula facere viderant, nihil ab eo de praemio aeternae retributionis audierant, et tamen ad unum domini praeceptum, hoc quod possidere videbantur, obliti sunt; unde sequitur at illi continuo, relictis retibus, secuti sunt eum. In quo affectum debemus potius pensare quam censum. Multum enim reliquit qui sibi nihil retinuit, multum dimisit qui cum re possessa et concupiscentiis renuntiavit. A sequentibus ergo tanta dimissa sunt quanta a non sequentibus concupisci potuerunt. Exteriora enim nostra domino quantumlibet parva sufficiunt, nec perpendit quantum in eius sacrificio, sed ex quanto proferatur. Aestimationem quippe pretii regnum Dei non habet, sed tantum valet quantum habes. Greg., Hom. in Evan., v. 1: Peter and Andrew had seen Christ work no miracle, had heard from him no word of the promise of the eternal reward, yet at this single bidding of the Lord they forgot all that they had seemed to possess, and "straightway left their nets, and followed Him." In which deed we ought rather to consider their wills than [p. 137] the amount of their property. He leaves much who keeps nothing for himself, he parts with much, who with his possessions renounces his lusts. Those who followed Christ gave up enough to be coveted by those who did not follow. Our outward goods, however small, are enough for the Lord; He does not weight the sacrifice by how much is offered, but out of how much it is offered. The kingdom of God is not to be valued at a certain price, but whatever a man has, much or little, is equally available. Chrysostomus super Matth: Non autem praedicti discipuli secuti sunt Christum, doctoris cupientes honorem, sed operis lucrum: sciebant enim quam pretiosa est anima hominis, quam grata est apud Deum salus ipsius et quanta est merces. Pseudo-Chrys.: These disciples did not follow Christ from desire of the honour of a doctor, but because they coveted the labour itself; they knew how precious is the soul of man, how pleasant to God is his salvation, and how great its reward. Chrysostomus in Matth: Tantae igitur promissioni crediderunt, et per sermones quibus sunt capti, crediderunt se alios posse piscari. Chrys.: To so great a promise they trusted, and believed that they should catch others by those same words by which themselves had been caught. Chrysostomus super Matth: Haec igitur cupientes, secuti sunt, omnibus relictis; in quo nos docuerunt quia nemo potest terrena possidere et perfecte ad caelestia pervenire. Pseudo-Chrys.: These were their desires, for which they "left all and followed;" teaching us thereby that none can possess earthly things and perfectly attain to heavenly things. Glossa: In his ergo datum est exemplum illis qui censum deserunt pro Christi amore. Subditur autem exemplum eorum qui etiam carnales affectus pro Deo postponunt; unde dicitur et procedens inde, vidit alios duos. Nota, quia vocat binos et binos, sicut alibi legitur quod misit eos binos et binos ad praedicandum. Gloss. ap. Anselm: These last disciples were an example to such as leave their property for the love of Christ; now follows an example of others who postponed earthly affection to God. Observe how He calls them two and two, and He afterwards sent them two and two to preach. Gregorius in Evang: Quatenus hic nobis tacitus innuat, quia qui caritatem erga alterum non habet, praedicationis officium suscipere nullatenus debet. Duo enim sunt praecepta caritatis, et minus quam inter duos caritas haberi non potest. Greg., Hom. in Ex., 17, 1: Hereby we are also silently admonished, that he who wants affection towards others, ought not to take on him the office of preaching. The precepts of charity are two, and between less than two there can be no love. Chrysostomus super Matth: Super caritatem etiam fraternitatis Ecclesiae recte posuit fundamenta, ut ex radicibus caritatis exuberans quasi humor ascendat in ramos; et hoc super naturalem caritatem, ut non solum per gratiam, sed etiam per naturam ipsa caritas firmior habeatur; unde dicit fratres: sic enim fecit Deus et in veteri testamento, super Moysen et Aaron fratres, ponens aedificationis initium. Quoniam autem abundantior est gratia novi testamenti quam veteris, ideo primum populum aedificavit super unam fraternitatem, hunc autem super duas. Iacobum, inquit, Zebedaei, et Ioannem fratrem eius in navi cum Zebedaeo patre eorum, reficientes retia sua, quod est maximae paupertatis indicium: vetera enim reficiebant qui nova unde emerent non habebant. Et quod ad maiorem pietatem eorum pertinet, in tanta paupertate sic patri suo succurrebant, ut secum eum baiularent, in navi, non ut ille istos adiuvaret in opere, sed ut isti illum consolarentur sua praesentia. Pseudo-Chrys.: Rightly did He thus build the foundations of the brotherhood of the Church on love, that from such roots a copious sap of love might flow to the branches; and that too on natural or human love, that nature as well as grace might bind their love more firmly. They were moreover "brothers;" and so did God in the Old Testament lay the foundations of His building on Moses and Aaron, brothers. But as the grace of the New Testament is more abundant than that of the Old, therefore the first people were built upon one pair of brethren, but the new people upon two. They were "washing their nets," a proof of the extremest indigence; they repaired the old because they had not whence they should buy new. And [p. 138] what shews their great filial piety, in this their great poverty they deserted not their father, but carried him with them in their vessel, not that he might aid in their labour, but have the enjoyment of his sons' presence. Chrysostomus in Matth: Non parva autem est hic demonstratio virtutis, inopiam facile ferre, ex iustis nutriri laboribus, colligari invicem amoris virtute, patrem inopem habere secum et in eius obsequio laborare. Chrys.: It is no small sign of goodness, to bear poverty easily, to live by honest labour, to be bound together by virtue of affection, to keep their poor father with them, and to toil in his service. Chrysostomus super Matth: Aestimare autem primos velociores ad praedicandum, quia retia mittebant, istos autem quasi pigriores quia adhuc retia componebant, non sumus ausi, quia differentiam eorum cognoscere solius est Christi. Forte ergo illi propter Petrum dicti sunt mittentes retia, qui praedicavit Evangelium, sed non composuit; isti autem propter Ioannem componentes, qui Evangelium composuit. Sequitur et vocavit eos: erant enim habitatione cives, dilectione concordes, artificio pares, fraternitatis coniuncti pietate. Ideo simul vocavit eos, ne tot bonis coniunctos dissimilis vocatio separaret. Pseudo-Chrys.: We may not dare to consider the former disciples as more quick to preach, because they were "casting their nets;" and these latter as less active, because they were yet making ready only; for it is Christ alone that may know their differences. But, perhaps we may say that the first were "casting their nets," because Peter preached the Gospel, but committed it not to paper - the others were making ready their nets, because John composed a Gospel. He "called them" together, for by their abode they were fellow-townsmen, in affection attached, in profession agreed, and united by brotherly tenderness. He called them then at once, that united by so many common blessings they might not be separated by a separate call. Chrysostomus in Matth: Vocando autem nihil eis promisit, sicut prioribus; obedientia enim eorum qui praevenerant, viam eis ad credendum praeparaverat. Sed et multa de ipso audierant, scilicet tamquam familiares et consanguinitate coniuncti. Sequitur illi autem, relictis retibus et patre, secuti sunt eum. Chrys.: He made no promise to them when He called them, as He had to the former, for the obedience of the first had made the way plain for them. Besides, they had heard many things concerning Him, as being friends and townsmen of the others. Chrysostomus super Matth: Tria enim sunt quae relinquere debet qui venit ad Christum: actus carnales, qui per retia piscationis significantur; substantiam mundialem, quae per navem; et parentes, qui per patrem. Reliquerunt ergo navem, ut fierent ecclesiasticae navis gubernatores; reliquerunt retia, ut non pisces afferrent ad civitatem terrenam, sed homines ad caelestem; reliquerunt unum patrem, ut spirituales patres omnium fierent. Pseudo-Chrys.: There are three things which we must leave who would come to Christ; carnal actions, which are signified in the fishing nets; worldly substance, in the ship; parents, which are signified in their father. They left their own vessel, that they might become governors of the vessel of the Church; they left their nets, as having no longer to draw out fishes on to the earthly shore, but men to the heavenly; they left their father, that they might become the spiritual fathers of all. Hilarius in Matth.: Eis igitur artem et patriam domum relinquentibus, docemur, Christum secuturi, et saecularis vitae sollicitudine et paternae domus consuetudine non teneri. Hilary: By this that they left their occupation and their father's house we are taught, that when we would follow Christ we should not be holden of the cares of secular life, or of the society of the paternal mansion. Remigius: Mystice autem per mare designatur iste mundus, propter amaritudinem et fluctuationem. Galilaea autem interpretatur volubilis, sive rota, et significat mundi volubilitatem. Ambulavit igitur Iesus iuxta mare dum ad nos per incarnationem venit: quia non carnem peccati, sed similitudinem carnis peccati suscepit ex virgine. Per duos fratres duo populi designantur qui ab uno Deo patre creati sunt, quos vidit quando eos misericorditer respexit. Per Petrum enim, qui interpretatur agnoscens, et dicitur Simon, idest obediens, designatur Iudaicus populus, qui per legem Deum agnovit et praeceptis eius obedivit; per Andream, qui interpretatur virilis sive decorus, intelligitur gentilis populus qui post agnitionem Dei viriliter in fide permansit. Nos populum vocavit quando praedicatores in mundum misit, dicens venite post me, idest relinquite deceptorem et sequimini creatorem. De utroque etiam populo facti sunt hominum piscatores, idest praedicatores. Relictis autem navibus, idest carnalibus desideriis, et retibus, idest mundi cupiditatibus, secuti sunt Christum. Per Iacobum etiam intelligitur Iudaicus populus, qui per cognitionem Dei Diabolum supplantavit; per Ioannem gentilis populus, qui sola gratia salvatus est. Zebedaeus autem, quem relinquunt, et interpretatur fugitivus sive labens, significat mundum qui transit et Diabolum qui de caelis lapsus est. Per Petrum etiam et Andream mittentes retia in mare, designantur illi qui in prima aetate, dum de navi corporis sui mittunt retia carnalis concupiscentiae in mare huius saeculi, vocantur a domino. Per Iacobum et Ioannem reficientes retia designantur illi qui post peccata ante adversitates veniunt ad Christum recuperantes quae perdiderunt. Remig.: Mystically, by the sea is figured this world, because of its bitterness and its tossing waves. Galilee is interpreted, 'rolling,' or 'a wheel,' and shews the changeableness of the world. [p. 139] Jesus "walked by the sea" when He came to us by incarnation, for He took on Him of the Virgin not the flesh of sin, but the likeness of the flesh of sin. By the two brothers, two people are signified born of one God their Father; He "saw" them when He looked on them in His mercy. In Peter, (which is interpreted 'owning,') who is called Simon, (i.e. obedient,) is signified the Jewish nation, who acknowledged God in the Law, and obeyed His commandments; Andrew, which is interpreted 'manly' or 'graceful,' signifies the Gentiles, who after they had come to the knowledge of God, manfully abode in the faith. He called us His people when He sent the preachers into the world, saying, "Follow me;" that is, leave the deceiver, follow your Creator. Of both people there were made fishers of men, that is, preachers. Leaving their ships, that is, carnal desires, and their nets, that is, love of the world, they followed Christ. By James is understood the Jewish nation, which through their knowledge of God overthrew the Devil; by John the Gentile world, which was saved of grace alone. Zebedee whom they leave, (the name is interpreted flying or falling,) signifies the world which passes away, and the Devil who fell from Heaven. By Peter and Andrew casting their net into the sea, are meant those who in their early youth are called by the Lord, while from the vessel of their body they cast the nets of carnal concupiscence into the sea of this world. By James and John mending their nets are signified those who after sin before adversity come to Christ recovering what they had lost. Rabanus: Duae naves duas Ecclesias figurant: eam quae ex circumcisione, et eam quae ex praeputio vocata est. Quilibet etiam fidelis fit Simon, Deo obediendo; Petrus, peccatum suum agnoscendo; Andreas, viriliter labores patiendo; Iacobus, vitia supplantando. Rabanus: The two vessels signify the two Churches; the one was called out of the circumcision, the other out of the uncircumcision. Any one who believes becomes Simon, i.e. obedient to God; Peter by acknowledging his sin, Andrew by enduring labours manfully, James by overcoming vices, Glossa: Et Ioannes, ut totum gratiae Dei adscribat. Et ideo quarta tantum vocatio ponitur, per quos praedicatores Dei a quatuor mundi partibus vocatos signetur. Gloss. ap. Anselm: and John that he may ascribe the whole to God's grace. The calling of four only is mentioned, as those preachers by whom God will call the four quarters of the world. Hilarius in Matth.: Vel in hoc futurorum Evangelistarum numerus figuratur. Hilary: Or, the number that was to be of the Evangelists is figured. Remigius: Per hoc etiam quatuor virtutes principales designantur: prudentia enim refertur ad Petrum, propter divinam cognitionem; iustitia ad Andream, propter operum virilitatem; fortitudo ad Iacobum, propter Diaboli supplantationem; temperantia ad Ioannem, propter divinae gratiae effectum. Remig.: Also, the four principal virtues are here designed; Prudence, in Peter, from his [p. 140] confession of God; Justice, we may refer to Andrew for his manful deeds; Fortitude, to James, for his overthrow of the Devil; Temperance, to John, for the working in him of divine grace. Augustinus de Cons. Evang: Sane movere potest quomodo Ioannes dicat non in Galilaea, sed iuxta Iordanem Andream secutum esse dominum cum alio cuius nomen tacetur; deinde Petrum ab illo nomen accepisse; ceteri autem tres Evangelistae de piscatione vocatos eos dicunt, satis inter se convenienter, maxime Matthaeus et Marcus; nam Lucas Andream non nominat, qui tantum intelligitur in eadem navi fuisse. Hoc etiam videtur distare quod tantum Petro a domino dictum esse commemorat Lucas: ex hoc iam homines eris capiens quod Matthaeus et Marcus ambobus dixisse narrant. Sed potuit prius Petro dici secundum Lucam, et ambobus postea secundum alios duos. Sed quod de Ioanne diximus, diligenter considerandum est, cum et locorum plurimum intersit et temporis et ipsius vocationis. Sed intelligendum est, Petrum et Andream non sic vidisse dominum iuxta Iordanem ut ei iam inseparabiliter inhaererent, sed tantum cognovisse quis esset, et eum miratos ad propria remeasse. Forte autem quod praetermiserat recapitulat, quia sine ulla consequentis temporis differentia dicit ambulans autem iuxta mare. Quaeri etiam potest quomodo binos et binos seorsum eos vocaverit, sicut narrat Matthaeus et Marcus, cum Lucas dicat Iacobum et Ioannem tamquam socios Petri ad adiuvandum vocatos fuisse, et simul subductis ad terram navibus Christum secutos? Unde intelligendum est hoc primo esse factum quod Lucas insinuat, et eos ad capturam piscium ex more remeasse: non enim erat dictum Petro quod pisces nunquam esset capturus, cum post resurrectionem hoc fecerit, sed quod homines esset capturus; postea hoc factum est quod Matthaeus et Marcus narrant: non enim subductis ad terram navibus, tamquam cura redeundi secuti sunt eum, sed tamquam iubentem ut sequerentur. Aug., de Cons. Evan., ii, 17: It might move enquiry, why John relates that near Jordan, not in Galilee, Andrew followed the Lord with another whose name he does not mention; and again, that Peter received that name from the Lord. Whereas the other three Evangelists write that they were called from their fishing, sufficiently agreeing with one another, especially Matthew and Mark; Luke not naming Andrew, who is however understood to have been in the same vessel with him. There is a further seeming discrepancy, that in Luke it is to Peter only that it is said, "Henceforth thou shalt catch men;" Matthew and Mark write that is was said to both. As to the different account in John, it should be carefully considered, and it will be found that it is a different time, place, and calling that is there spoken of. For Peter and Andrew had not so seen Jesus at the Jordan that they adhered inseparably ever after, but so as only to have known who He was, and wondering at Him to have gone their way. Perhaps he is returning back to something he had omitted, for he proceeds without marking any difference of time, "As he walked by the sea of Galilee." It may be further asked, how Matthew and Mark relate that He called them separately two and two, when Luke relates that James and John being partners of Peter were called as it were to aid him, and bringing their barks to land followed Christ. We may then understand that the narrative of Luke relates to a prior time, after which they returned to their fishing as usual. For it had not been said to Peter that he should no more catch fish, as he did do so again after the resurrection, but that he "should catch men." Again, at a time after this happened that call of which Matthew and Mark speak; for they draw their ships to land to follow Him, not as careful to return again, but only anxious to follow Him when He bids them.
Lectio 8 23 καὶ περιῆγεν ἐν ὅλῃ τῇ γαλιλαίᾳ, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ. 24 καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν συρίαν: καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους [καὶ] δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς. 25 καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ ἀπὸ τῆς γαλιλαίας καὶ δεκαπόλεως καὶ ἱεροσολύμων καὶ ἰουδαίας καὶ πέραν τοῦ ἰορδάνου.
23. And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of [p. 141] the kingdom, and healing all manner of sickness and all manner of disease among the people. 24. And His fame went throughout all Syria: and they brought unto Him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and He healed them. 25. And there followed Him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.
Chrysostomus super Matth: Omnis rex pugnaturus contra adversarium, prius congregat exercitum, et sic vadit ad pugnam; sic et dominus contra Diabolum pugnaturus, prius congregavit apostolos, et sic coepit Evangelium praedicare; unde sequitur et circuibat Iesus. Pseudo-Chrys.: Kings, when about to go to war with their enemies, first gather an army, and so go out to battle; thus the Lord when about to war against the Devil, first collected Apostles, and then began to preach the Gospel. Remigius: In quo doctorum vita instruitur: ut enim non sint pigri, docentur per hoc quod dicitur circuibat Iesus. Remig.: An example of life for doctors; that they should not be inactive, they are instructed in these words, "And Jesus went about." Chrysostomus super Matth: Quia enim illi ut debiles ad medicum venire non poterant, ipse sicut studiosus medicus circuibat graviter aegrotantes. Et dominus quidem circuibat singulas regiones; qui autem sunt unius regionis pastores considerando debent circuire populi singulas passiones, ut ad remedium passionis eorum aliquod medicamentum in Ecclesia proferatur. Pseudo-Chrys.: Because they being weak could not come to their physician, He as a zealous Physician went about to visit those who had any grievous sickness. The Lord went round the several regions, and after His example the pastors of each region ought to go round to study the several dispositions of their people, that for the remedy of each disease some medicine may be found in the Church. Remigius (Rabanus in hoc loco id habet): Ut autem non sint acceptores personarum docentur praedicatores per hoc quod subiungitur totam Galilaeam. Ut autem vacui non discurrant, docentur per hoc quod subditur docens. Ut autem non paucis, sed multis prodesse studeant, monentur per hoc quod sequitur in synagogis. Remig.: That they should not be acceptors of persons the preachers are instructed in what follows, "the whole of Galilee." That they should not go about empty, by the word, "teaching." That they should seek to benefit not few but many, in what follows, "in their synagogues." Chrysostomus in Matth: Hinc quoque Iudaeos docebat, quod nec esset Dei adversarius nec animarum seductor, sed quod patri consentiens advenisset. Chrys.: [ed. note: A passage is here inserted in Nicolai's edition which is not in the original. It is of no doctrinal importance.] By which too He shewed the Jews that He came not as an enemy of God, or a seducer of souls, but as consenting with his Father. Remigius: Ut autem non errores neque fabulas, sed salutaria praedicent, docentur per hoc quod subditur praedicans Evangelium regni. Distat autem inter docens et praedicans: docens enim refertur ad praesentia, praedicans ad futura: docebat enim de praesentibus mandatis, praedicabat de futuris promissis. Remig.: That they should not preach error nor fable, but sound doctrine, is inculcated in the words, "preaching the Gospel of the kingdom." 'Teaching' and 'preaching' [p. 142] differ; teaching refers to things present, preaching to things to come; He taught present commandments and preached future promises. Chrysostomus super Matth: Vel docebat iustitias naturales, quas scilicet ratio naturalis docet: ut castitatem, humilitatem, et huiusmodi, quas per seipsos omnes bona esse intelligunt: de quibus necessaria est doctrina, non tantum propter manifestationem eorum, quantum propter excitationem cordis. Praevalentibus enim delectationibus carnalibus, scientia iustitiae naturalis quasi in oblivionem deducta obdormit. Cum ergo coepit doctor reprehendere carnalia mala, eius doctrina non novam scientiam introducit, sed oblitam commonefacit. Praedicabat autem Evangelium annuntiando bona, quae antiqui manifeste nec audierant, ut beatitudinem caelestem, mortuorum resurrectionem, et huiusmodi. Vel docebat interpretando prophetias de ipso: Evangelium praedicabat denuntiando in se bona futura. Pseudo-Chrys.: Or, He taught natural righteousness, those things which natural reason teaches, as chastity, humility, and the like, which all men of themselves see to be goods. Such things are necessary to be taught not so much for the sake of making them known as for stirring the heart. For beneath the prevalence of carnal delights the knowledge of natural righteousness sleeps forgotten. When then a teacher begins to denounce carnal sins, his teaching does not bring up a new knowledge, but recalls to memory one that had been forgotten. But He preached the Gospel, in telling of good things which the ancients had manifestly not heard of, as the happiness of heaven, the resurrection of the dead, and the like. Or, He taught by interpreting the prophecies concerning Himself; He preached by declaring the benefits that were to come from Himself. Remigius: Ut autem doctores doctrinam suam virtutibus commendare studeant, docentur per hoc quod subditur sanans omnem languorem et omnem infirmitatem in populo. Infirmitas quidem est corporum, languor autem animarum. Remig.: That the teacher should study to commend his teaching by his own virtuous conduct is conveyed in those words, "healing every sort of disease and malady among the people;" maladies of the body, diseases of the soul. Chrysostomus super Matth: Vel per languorem, animae aliquam passionem intelligimus, ut avaritiam, libidinem, et huiusmodi; per infirmitatem autem infidelitatem, per quam aliquis infirmatur in fide. Vel per languores intelliguntur graviores corporis passiones, per infirmitates autem leviores. Sicut autem passiones corporales divinitatis virtute sanabat, sic spirituales verbo pietatis. Primo autem docet et postea sanat; propter duo: primo, quia praemittitur quod magis necessarium est: verba enim pietatis aedificant animam, non miracula; deinde quia verba per miracula commendantur, et non e converso. Pseudo-Chrys.: Or, by disease we may understand any passion of the mind, as avarice, lust, and such like, by malady unbelief, that is, weakness of faith. Or, the diseases are the more grievous pains of the body, the maladies the slighter. As He cured the bodily pains by virtue of His divine power, so He cured the spiritual by the word of His mercy. He first teaches, and then performs the cures, for two reasons. First, that what is needed most may come first; for it is the word of holy instruction, and not miracles, that edify the soul. Secondly, because teaching is commended by miracles, not the converse. Chrysostomus in Matth: Considerandum autem, quod quando novum fit aliquid, ac politicae cuiusdam introductio, signa Deus facere consuevit praestans suae potentiae pignora his qui legem eius accepturi sunt. Sic cum hominem facturus esset, prius mundum creavit, ac tum demum facto homini legem in Paradiso dedit; et cum sancto Noe legem positurus esset, magna utique mirabilia monstravit; sed et Iudaeis quidem, cum legem laturus esset prius prodigia magna ostendit, ac tum demum eis praecepta legis imposuit. Ita hic sublimem quamdam vivendi introducturus disciplinam, auctoritatem mandatis suis praestruxit claritate signorum: quia enim aeternum regnum, quod praedicabat, non apparebat, ex his quae videntur, etiam illud quod nondum apparebat, manifestum fecit. Chrys.: We must consider that when some great change is being wrought, as the introduction of a new polity, God is wont to work miracles, giving pledges of His power to those who are to receive His laws. Thus when He would make man, He first created a world, and then at length gave man in paradise a law. When He would dispense a law to the holy Noah, he shewed truly great wonders; and again when He was about to ordain the Law for the Jews, He first shewed great prodigies, and then at [p. 143] length gave them the commandments. So now when about to introduce a sublime discipline of life, He first provided a sanction to His instructions by mighty signs, because the eternal kingdom He preached was not seen, by the things which did appear, He made sure that which as yet did not appear. Glossa: Sed quia praedicatores debent habere bonum testimonium ab his qui foris sunt, ne, si vita despicitur, praedicatio contemnatur, subditur et abiit opinio eius in totam Syriam. Gloss. ap. Anselm: Because preachers should have good testimony from those who are without, lest if their life is open to censure, their preaching be contemned, he adds, "And the fame of him went abroad through all Syria." Rabanus: Syria est omnis regio ab Euphrate usque ad mare magnum, a Cappadocia usque ad Aegyptum, in qua est provincia Palaestina, in qua habitant Iudaei. Rabanus: Syria here is all the region from Euphrates to the Great sea, from Cappodocia to Egypt, in which is the country of Palestine, inhabited by Jews. Chrysostomus in Matth: Intende autem moderationem Evangelistae, quia non unumquemque nobis enarrat curatorum, sed brevibus verbis copiositatem transcurrit signorum; unde sequitur et obtulerunt ei omnes male habentes. Chrys.: Observe the reserve of the Evangelist; he does not give an account of any one of the various cases of healing, but passes in one brief phrase an abundance of miracles, "they brought to him all their sick." Remigius: Per quos varias vult intelligi infirmitates, sed leviores. Cum vero dicit variis languoribus et tormentis comprehensos, illos vult intelligi de quibus subinfertur et qui Daemonia habebant. Remig.: By these he would have us understand various but slighter diseases; but when he says, "seized with divers sicknesses and torments," he would have those understood, of whom it is subjoined, "and who had daemons." Glossa: Languor diuturnus est; tormentum est morbus acutus, ut dolor lateris, et huiusmodi; qui autem Daemonia habebant, sunt qui a Daemonibus vexabantur. Gloss: 'Sickness' means a lasting ailment; 'torment' is an acute pain, as pleurisy, and such like; they "who had daemons" are they who were tormented by the daemons. Remigius: Lunatici enim dicti sunt a luna, quae dum menstruis temporibus crescit et decrescit, ipsi vexantur. Remig.: 'Lunatics' are so called from the moon; for as it waxes in its monthly seasons they are tormented. Hieronymus: Daemones enim observantes lunaria tempora, creaturam infamare cupiebant, ut in creatorem blasphemiae redundarent. Jerome: Not really smitten by the moon, but who were believed to be so through the subtlety of the daemons, who by observing the seasons of the moon, sought to bring an evil report against the creature, that is might redound to the blasphemy of the Creator. Augustinus de Civ. Dei: Illiciuntur tamen Daemones ad inhabitandum per creaturas (quas non ipsi, sed Deus condidit) delectabilibus pro sua diversitate diversis, non ut animalia cibis, sed ut spiritus signis, quae cuiusque delectationi congruunt. Aug., City of God, book 21, ch. 6: Daemons are enticed to take up their abode in many creatures, (created not by themselves but God,) by delights adapted to their various natures; not that they are animals, drawn by meats; but spirits attracted by signs which agree with each one's taste. Rabanus: Paralytici autem sunt corpore dissoluti: paralysis enim Graece, Latine dicitur dissolutio. Sequitur et curavit eos. Rabanus: Paralytics are those whose bodies have their nerves slackened or resolved from a Greek word, signifying this. Chrysostomus super Matth: Cum in quibusdam locis dicatur: multos curavit, hic simpliciter dicitur et curavit eos, signans quod omnes curavit, sicut et novitius medicus intrans civitatem, omnes ad se venientes curat propter suam opinionem commendandam. Pseudo-Chrys.: In some places it is, "He cured many;" but here, "He cured them," meaning, 'all;' as a new physician first entering a town cures all who come to him to beget a good opinion concerning himself. Chrysostomus in Matth: A nullo autem eorum fidem exquisivit, quoniam nondum virtutis suae demonstrationem dederat, et illi e longinquo venientes et aegros adducentes, non parvam ostenderant fidem. Sequitur et secutae sunt eum turbae multae. Chrys.: He requires no direct profession of faith from them, both because He had not yet given them any proofs of His miraculous [p. 144] power, and because in bringing their sick from far they had shewn no small faith. Rabanus: Quae quadripartitae sunt alii propter caeleste magisterium, ut discipuli; alii ob curationem infirmitatum; alii sola fama et curiositate, volentes experiri an verum esset quod dicebatur; alii per invidiam, volentes eum in aliquo capere et accusare. Mystice autem Syria interpretatur elata, Galilaea volubilis vel rota, idest Diabolus et mundus, qui et superbus est et ad ima semper rotatur; in quo fama Christi per praedicationem innotuit: daemoniaci enim sunt idololatrae; lunatici, instabiles; paralytici, pigri et dissoluti. Rabanus: The crowds that followed Him consisted of four sorts of men. Some followed for the heavenly teaching as disciples, some for the curing of their diseases, some from the reports concerning Him alone, and curiosity to find whether they were true; others from envy, wishing to catch Him in some matter that they might accuse Him. Mystically, Syria is interpreted 'lofty,' Galilee, 'turning:' or 'a wheel;' that is, the Devil and the world; the Devil is both proud and always turned round to the bottom; the world in which the fame of Christ went abroad through preaching: the daemoniacs are the idolaters; the lunatics, the unstable; the paralytics, the slow and careless. Glossa: Turbae autem quae sequuntur dominum, sunt de Ecclesia, quae spiritualiter est Galilaea transmigrans ad virtutes; et Decapolis decem praecepta servans; et Hierosolyma et Iudaea, quam visio pacis et confessio illustrat; et trans Iordanem, quia Baptismo transito, terram promissionis intrat. Gloss. ap. Anselm: The crowds that follow the Lord, are they of the Church, which is spiritually designated by Galilee, passing to virtuousness; Decapolis is he who keeps the Ten Commandments; Jerusalem and Judaea, he who is enlightened by the vision of peace and confession; and beyond Jordan, he who having passed the waters of Baptism enters the land of promise. Remigius: Vel sequitur dominum de Galilaea, idest de volubilitate mundi, et Decapoli, quae est regio decem urbium, et significat Decalogi transgressores, et de Hierosolyma, quia scilicet prius innoxia pace detinebatur, et de Iudaea, idest de confessione diabolica, et de trans Iordanem, qui prius erant in Paganismo constituti, sed transeuntes per aquam Baptismi venerunt ad Christum. Remig.: Or, they follow the Lord "from Galilee," that is, from the unstable world; from Decapolis, (the country of ten towns,) signifying those who break the Ten Commandments; "and from Jerusalem," because before it was preserved unhurt in peace; "and from Jordan," that is, from the confession of the Devil; "and from beyond Jordan," they who were first planted in paganism, but passing the water of Baptism came to Christ.
Caput 5 Gospel of Matthew, Chapter 5 [p. 145] Lectio 1 1 ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος: καὶ καθίσαντος αὐτοῦ προσῆλθαν αὐτῷ οἱ μαθηταὶ αὐτοῦ: 2 καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων, 3 μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
1. And seeing the multitudes, He went up into a mountain: and when He was set, His disciples came unto Him. 2. And He opened His mouth, and taught them, saying, 3. "Blessed are the poor in spirit: for their is the kingdom of heaven."
Chrysostomus super Matth: Omnis artifex secundum professionem suam, opportunitatem operis videns gaudet: carpentarius enim si viderit arborem bonam, concupiscit eam praecidere ad opus artificii sui; et sacerdos, cum viderit Ecclesiam plenam, gaudet animus eius et delectatur ut doceat. Sic et dominus videns magnam congregationem populi, excitatus est ad docendum; unde dicit: videns autem turbas Iesus, ascendit in montem. Pseudo-Chrys.: Every man in his own trade or profession rejoices when he sees an opportunity of exercising it; the carpenter if he sees a goodly tree desires to have it to cut down to employ his skill on, and the Priest when he sees a full Church, his heart rejoices, he is glad of the occasion to teach. So the Lord seeing a great congregation of people was stirred to teach them. Augustinus de Cons. Evang: Vel hic potest videri multas turbas vitare voluisse, et ob hoc ascendisse in montem ut solis discipulis loqueretur. Aug., de Cons. Evan., ii, 19: Or He may be thought to have sought to shun the thickest crowd, and to have ascended the mountain that He might speak to His disciples alone. Chrysostomus in Matth: Per hoc autem quod non in civitate et foro, sed in monte et solitudine sedit, erudivit nos nihil ad ostentationem facere, et a tumultibus ascendere, et praecipue cum philosophandum est ac de rebus seriis disserendum. Chrys., Hom. 4: By not choosing His seat in the city, and the market place, but on a mountain in a desert, He has taught us to do nothing with ostentation, and to depart from crowds, above all when we are to be employed in philosophy, or in speaking of serious things. Remigius: Hoc enim sciendum est, quod tria refugia legitur dominus habuisse: navim, montem et desertum; ad quorum alterum, quotiescumque a turbis opprimebatur, conscendebat. Remig.: This should be known, that the Lord had three places of retirement that we read of, the ship, the mountain, and the desert; to one of these He was wont to withdraw whenever He was pressed by the multitude. Hieronymus in Matth.: Nonnulli autem simpliciorum fratrum putant dominum ea quae sequuntur in oliveti monte docuisse; quod nequaquam ita est: ex praecedentibus enim et sequentibus in Galilaea monstratur locus, quem putamus esse vel Thabor, vel quemlibet alium montem excelsum. Jerome: Some of the less learned brethren suppose the Lord to have spoken what follows from the Mount of Olives, which is by no means the case; what went before and what follows fixes the place in Galilee - Mount Tabor, [ed. note: Mount Tabor is asserted by the Fathers and by tradition coming down to the present day to be the scene of the Transfiguration. But S. Jerome seems to be the only author who speaks of it as the scene of the Sermon on the Mount. The mount of the Beatitudes according to modern travellers lies near to Capernaum, and ten miles north of Mount Tabor. See Grewell Diss. vol. ii. 294. Pococke's Descrip. of the East, vol. ii. 67] [p. 146] we may suppose, or any other high mountain. Chrysostomus super Matth: Ascendit autem in montem: primo quidem ut impleret prophetiam Isaiae dicentis: super montem ascende tu; deinde ut ostendat quoniam in altitudine spiritalium virtutum consistere debet qui docet Dei iustitiam, pariter et qui audit: nemo enim potest in valle stare et de monte loqui. Si in terra stas, de terra loquere; si autem de caelo loqueris, in caelo consiste. Vel ascendit in montem, ut ostendat quod omnis qui vult discere mysteria veritatis, in montem Ecclesiae debet ascendere; de quo propheta: mons Dei, mons pinguis. Chrys.: "He ascended a mountain," first, that He might fulfil the prophecy of Esaias, "Get thee up into a mountain;" [Isa 40:9] secondly, to shew that as well he who teaches, as he who hears the righteousness of God should stand on a high ground of spiritual virtues; for none can abide in the valley and speak from a mountain. If thou stand on the earth, speak of the earth; if thou speak of heaven, stand in heaven. Or, He ascended into the mountain to shew that all who would learn the mysteries of the truth should go up into the Mount of the Church of which the Prophet speaks, "The hill of God is a hill of fatness." [Ps 68:15] Hilarius in Matth.: Vel ascendit in montem, quia in paternae maiestatis celsitudine positus, caelestis vitae praecepta constituit. Hilary: Or, He ascends the mountain, because it is placed in the loftiness of His Father's Majesty that He gives the commands of heavenly life. Augustinus de Serm. Dom: Vel ascendit in montem, ut significet, quia minora erant praecepta iustitiae quae a Deo data sunt per prophetas populo Iudaeorum, quem timore adhuc alligari oportebat; per filium autem suum maiora populo quem caritate iam convenerat liberari. Sequitur et cum sedisset, accesserunt ad eum discipuli eius. Aug., de Serm. Dom. in Mont. i. 1: Or, He ascends the mountain to shew that the precepts of righteousness given by God through the Prophets to the Jews, who were yet under the bondage of fear, were the lesser commandments; but that by His own Son were given the greater commandments to a people which He had determined to deliver by love. Hieronymus: Ideo autem non stans, sed sedens, loquitur, quia non poterant eum intelligere in sua maiestate fulgentem. Jerome: He spoke to them sitting and not standing, for they could not have understood Him had He appeared in His own Majesty. Augustinus de Serm. Dom: Vel quod sedens docebat, pertinet ad dignitatem magistri. Accesserunt autem ad eum discipuli eius, ut audiendis verbis illius hi essent etiam corpore viciniores qui praeceptis implendis animo appropinquabant. Aug.: Or, to teach sitting is the prerogative of the Master. "His disciples came to him," that they who is spirit approached more nearly to keeping His commandments, should also approach Him nearest with their bodily presence. Rabanus: Mystice autem sessio domini, incarnatio eius est: quia nisi dominus incarnatus esset, humanum genus ad eum accedere non potuisset. Rabanus: Mystically, this sitting down of Christ is His incarnation; had He not taken flesh on Him, mankind could not have come unto Him. Augustinus de Cons. Evang: Movet autem quod Matthaeus in monte dicit hunc habitum esse sermonem a domino sedente; Lucas autem in loco campestri a domino stante. Haec igitur diversitas facit videri alium fuisse illum, alium istum. Qui enim prohibet Christum quaedam alibi repetere quae ante iam dixerat, aut iterum facere quae ante iam fecerat? Quamquam etiam possit illud occurrere: in aliqua excellentiori parte montis primo cum solis discipulis dominum fuisse, quando ex eis duodecim elegit; deinde cum eis descendisse non de monte, sed de ipsa montis celsitudine in campestrem locum, idest, in aliquam aequalitatem quae in latere montis erat et multos capere poterat, atque ibi stetisse donec ad eum turbae congregarentur; ac postea cum sedisset, accessisse propinquius discipulos eius, atque ita illis ceterisque turbis praesentibus, unum habuisse sermonem, quem Matthaeus Lucasque narrant diverso narrandi modo, sed eadem veritate rerum. Aug., de Cons. Evan., ii, 19: It cause a thought how it is that Matthew relates this sermon to have been delivered by the Lord sitting on the mountain; Luke, as He stood in the plain. This diversity in their accounts would lead us to think that the occasions were different. Why should not Christ repeat once more what He said before, or do once more what He had done before? Although another method of reconciling the two may occur to us; namely, that our Lord was first with His disciples alone on some more lofty peak of the mountain when He chose the twelve; that He then descended with them not from the mountain entirely, but from the top to some expanse of level ground in the side, capable of holding [p. 147] a great number of people; that He stood there while the crowd was gathering around Him, and after when He had sat down, then His disciples came near to Him, and so to them and in the presence of the rest of the multitude He spoke the same sermon which Matthew and Luke give, in a different manner, but with equal truth of facts. Gregorius Moralium: Sublimia autem praecepta domino in monte dicturo praemittitur aperiens os suum, docebat eos, qui dudum aperuerat ora prophetarum. Greg., Moral., iv, 1: When the Lord on the mountain is about to utter His sublime precepts, it is said, "Opening his mouth he taught them," He who had before opened the mouth of the Prophets. Remigius: Ubicumque autem legitur dominus aperuisse os, inspiciendum est, quia magna sunt quae sequuntur. Remig.: Wherever it is said that the Lord opened His mouth, we may know how great things are to follow. Augustinus de Serm. Dom: Vel dicit aperiens os suum, ut ipsa mora commendet aliquanto longiorem futurum esse sermonem. Aug., de Serm. in Mount. i, 1: Or, the phrase is introductory of an address longer than ordinary. Chrysostomus in Matth: Vel hoc dicit, ut discas quoniam nunc quidem docebat os aperiens in loquendo, nunc autem vocem, quae est ab operibus, emittens. Chrys.: Or, that we may understand that He sometimes teaches by opening His mouth in speech, sometimes by that voice which resounds from His works. Augustinus: Si quis autem pie sobrieque consideravit, inveniet in hoc sermone, quantum ad mores opportunos pertinet, perfectum vitae Christianae modum; unde sic ipse sermo concluditur: omnis qui audit verba mea haec et facit ea, similabo eum viro sapienti. Aug.: Whoever will take the trouble to examine with a pious and sober spirit, will find in this sermon a perfect code of the Christian life as far as relates to the conduct of daily life. Accordingly the Lord concludes it with the words, "Every man who heareth these words of mine and doeth them, I will liken him to a wise man, &c." Augustinus de Civ. Dei: Nulla autem est causa philosophandi, nisi finis boni; quod autem beatum facit, ipse est finis boni. Et ideo a beatitudine incipit dicens beati pauperes spiritu. Aug., City of God, book 19, ch. 1: The chief good is the only motive of philosophical enquiry; but whatever confers blessedness, that is the chief good; therefore He begins, "Blessed are the poor in spirit." Augustinus de Serm. Dom: Praesumptio quidem spiritus, audaciam et superbiam significat. Vulgo etiam magnum spiritum superbi habere dicuntur, et recte, nam spiritus ventus vocatur; qui vero nesciat superbos inflatos dici, quasi vento distentos? Quapropter recte hic intelliguntur pauperes spiritu humiles et timentes Deum, idest non habentes inflantem spiritum. Aug., de Serm. in Mont., i, 1: Augmentation of 'spirit' generally implies insolence and pride. For in common speech the proud are said to have a great spirit, and rightly - for wind is a spirit, and who does not know that we say of proud men that they are 'swollen,' 'puffed up.' Here therefore by "poor in spirit" are rightly understood 'lowly,' 'fearing God,' not having a puffed up spirit. Chrysostomus in Matth: Vel spiritum hic elationem et animum dicit: quia enim sunt multi humiles nolentes, rerum necessitate coacti, non est laus; unde illos beatificat qui se ex electione humiliant. Ideo autem hic incipit radicitus evellens superbiam, quia haec fuit radix et fons malitiae universae; contra quam ponit humilitatem, velut quoddam stabile fundamentum; qua subiecta, cum stabilitate alia superaedificantur; hac autem destructa, pereunt quaecumque congregaveris bona. Chrys.: Or, He here calls all loftiness of soul and temper spirit; for as there are many humble against their will, constrained by their outward condition, they have no praise; the blessing is on those who humble themselves by their own choice. Thus He begins at once at the root, pulling up pride which is the root and source of all evil, setting up as its opposite humility as a firm foundation. If this be well laid, other virtues may be firmly built thereon; if that be sapped, whatever good you gather upon it perishes. [p. 148] Chrysostomus super Matth: Ideo autem dixit manifeste beati humiles spiritu, ut sic humiles ostendat, ut semper adiutorium Dei sint mendicantes; unde in Graeco dicitur beati ptochi, mendici, vel egeni. Sunt enim multi naturaliter humiles, et non ex fide, qui non pulsant adiutorium Dei; sed solum qui secundum fidem sunt humiles. Pseudo-Chrys.: "Blessed are the poor in spirit," [ed. note, a: The Bened. ed. reads 'beati egeni' - and has this marginal note, 'Hinc sequitur hune Graece non scripsisse' - but S. Thos. reads 'beati πτωχοι ptochi;' it may be remarked moreover that the author follows the order of verses 4 and 5 according to the Greek; all the Latin Fathers (with the single exception of Hilary on Ps. 118) following the order of the Vulgate.] or, according to the literal rendering of the Greek, 'they who beg,' that the humble may learn that they should be ever begging at God's almshouse. For there are many naturally humble and not of faith, who do not knock at God's almshouse; but they alone are humble who are so of faith. Chrysostomus in Matth: Vel quia pauperes spiritu hic dicit formidantes et trementes Dei iussiones, quomodo dominus per Isaiam commendat. Quid autem amplius quam simpliciter humiles? Humilium enim hic quidem mediocriter est, hic autem superabundanter. Chrys.: Or, the poor in spirit may be those who fear and tremble at God's commandments, whom the Lord by the Prophet Isaiah commends. Though why more than simply humble? Of the humble there may be in this place but few, in that again an abundance. Augustinus de Serm. Dom: Superbi ergo appetant regna terrarum; sed humilium est regnum caelorum. Aug.: The proud seek an earthly kingdom, of the humble only is the kingdom of Heaven. Chrysostomus super Matth: Nam sicut cetera vitia deponunt ad Inferos, maxime tamen superbia, sic et omnes virtutes inducunt in regnum caelorum, maxime tamen humilitas, quia proprium est ut qui se humiliat exaltetur. Pseudo-Chrys.: For as all other vices, but chiefly pride, casts down to hell; so all other virtues, but chiefly humility, conduct to Heaven; it is proper that he that humbles himself should be exalted. Hieronymus: Vel beati pauperes spiritu, qui scilicet propter spiritum sanctum voluntarie sunt pauperes. Jerome: The "poor in spirit" are those who embrace a voluntary poverty for the sake of the Holy Spirit. Ambrosius de Offic.: Inde autem incipit beatitudo iudicio divino, ubi aerumna aestimatur humana. Ambrose, de Officiis, i, 16: In the eye of Heaven blessedness begins there where misery begins in human estimation. Glossa: Pauperibus autem in praesenti convenienter promittuntur divitiae caeli. Gloss. interlin.: The riches of Heaven are suitably promised to those who at this present are in poverty.
Lectio 2 5 μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσιν τὴν γῆν.
5. "Blessed are the meek: for they shall inherit the earth." [ed. note, b: Verses 4 and 5 are transposed in the Vulgate.]
5 l. 276>765 l. 2 Ambrosius super Lucam: Cum simpliciter contentus fuero inops, superest ut mores meos temperem. Quid enim mihi prodest carere saecularibus, nisi fuero mitis? Congrue igitur sequitur beati mites. Ambrose, in Luc. c. v. 20: When I have learned contentment in poverty, the next lesson is to govern my heart and temper. For what good is it to me to be without worldly things, unless I have besides a meek spirit? It suitably follows therefore, "Blessed are the meek." Augustinus de Serm. Dom: Mites sunt qui cedunt improbitatibus et non resistunt malo, sed vincunt in bono malum. Aug., Serm. in Mont. i, 2: The meek are they who resist not wrongs, and give way to evil; but overcome evil of good. Ambrosius super Lucam: Mitiga ergo affectum tuum, ut non irascaris, aut certe iratus ne peccaveris. Praeclarum est enim motum temperare consilio; nec minoris virtutis dicitur prohibere iracundiam, quam omnino non irasci, cum plerumque illud lentius, hoc fortius aestimetur. Ambrose: Soften therefore your temper that you be not angry, at least that you "be angry, and sin not." It is a noble thing to govern passion by reason; [p. 149] nor is it a less virtue to check anger, than to be entirely without anger, since one is esteemed the sign of a weak, the other of a strong, mind. Augustinus: Rixentur igitur immites et dimicent pro terrenis et temporalibus rebus; sed beati mites, quoniam ipsi hereditabunt terram de qua evelli non possunt; illam, inquam, terram de qua dicitur: portio mea in terra viventium. Significat enim quamdam stabilitatem hereditatis perpetuae, ubi anima per bonum affectum tamquam loco suo requiescit, sicut corpus in terra, et inde cibo suo alitur, sicut corpus ex terra: ipsa est requies et vita sanctorum. Aug.: Let the unyielding then wrangle and quarrel about earthly and temporal things, "the meek are blessed, for they shall inherit the earth," and not be rooted out of it; that earth of which it is said in the Psalms, "Thy lot is in the hand of the living," [Ps 142:5] meaning the fixedness of a perpetual inheritance, in which the soul that hath good dispositions rests as in its own place, as the body does in an earthly possession, it is fed by its own food, as the body by the earth; such is the rest and the life of the saints. Chrysostomus super Matth: Vel terra hic, sicut quidam dicunt, quamdiu est in hoc statu, terra mortuorum est, quia vanitati subiecta est; cum autem liberata fuerit de corruptione, fit terra vivorum, ut mortales hereditent immortalem. Alterum exponentem legi, quasi caelum, in quo habitaturi sunt sancti, dicatur terra vivorum, quod quantum ad inferiorem regionem caelum est, quantum autem ad superius caelum dicitur terra. Alii dicunt, quia corpus nostrum terra est, et quamdiu subiacet morti, terra est mortuorum; cum autem fuerit conforme factum gloriae corporis Christi, erit terra vivorum. Pseudo-Chrys.: This earth as some interpret, so long as it is in its present condition is the land of the dead, seeing it is "subject to vanity;" but when it is freed from corruption it becomes the land of the living, that the mortal may inherit an immortal country. I have read another exposition of it, as if the heaven in which the saints are to dwell is meant by "the land of the living," because compared with the regions of death it is heaven, compared with the heaven above it is earth. Others again say, that this body as long as it is subject to death is the land of the dead, when it shall be made like unto Christ's glorious body, it will be the land of the living. Hilarius in Matth.: Vel hereditatem terrae mitibus dominus pollicetur, idest eius corporis quod ipse assumpsit habitaculum: et quia per mansuetudinem mentis nostrae habitat Christus in nobis, nos quoque clarificati corporis eius gloria vestiemur. Hilary: Or, the Lord promises the inheritance of the earth to the meek, meaning of that Body, which Himself took on Him as His tabernacle; and as by the gentleness of our minds Christ dwells in us, we also shall be clothed with the glory of His renewed body. Chrysostomus in Matth: Vel aliter, Christus hic spiritualibus sensibilia immiscuit: quoniam enim aestimatur qui mitis est omnia sua perdere, contrarium promittit, dicens quod cum stabilitate sua possidet qui non est protervus; qui autem aliter est, multoties animam et hereditatem paternam perdit. Quia vero propheta dixerat: mansueti hereditabunt terram, a consuetis verbis contexit sermonem. Chrys.: Otherwise; Christ here has mixed things sensible with things spiritual. Because it is commonly supposed that he who is meek loses all that he possesses, Christ here gives a contrary promise, that he who is not forward shall possess his own in security, but that he of a contrary disposition many times loses his soul and his paternal inheritance. But because the Prophet had said, "The meek shall inherit the earth," [Ps 36:11] He used these well known words in conveying His meaning. Glossa: Mites etiam, qui seipsos possederunt, hereditatem patris in futuro possidebunt. Plus autem est possidere quam habere: multa enim habemus quae statim amittimus. Gloss. ord.: The meek, who have possessed themselves, shall possess hereafter the inheritance of the Father; to possess is more than to have, for we have many things which we lose immediately.
Lectio 3 4 μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.
4. "Blessed are they that mourn; for they shall be comforted."
Ambrosius super Lucam: Cum hoc feceris, ut scilicet sis pauper et mitis, memento quia peccator es, et lugeto peccata tua; unde sequitur beati qui lugent. Et bene tertia benedictio est peccata deflentis, quia Trinitas est quae peccata condonat. Ambrose: When you have done thus much, attained both poverty and meekness, remember that you are a sinner, mourn your sins, as He proceeds, "Blessed are they that mourn." And it is suitable that the third blessing should be of those that mourn for sin, for it is the Trinity that forgives sin. Hilarius in Matth.: Lugentes enim hic dicuntur non orbitates aut contumelias aut damna moerentes, sed peccata vetera flentes. Hilary: Those that mourn, that is, not loss of kindred, affronts, or losses, but who weep for past sins. Chrysostomus super Matth: Et qui sua quidem peccata lugent, beati sunt, sed mediocriter; beatiores autem sunt qui aliena lugent peccata: tales convenit esse omnes doctores. Pseudo-Chrys.: And they who weep for their own sins are blessed, but much more so who weep for others' sins; so should all teachers do. Hieronymus: Luctus enim hic non mortuorum ponitur communi lege naturae, sed peccatis et vitiis mortuorum. Sic flevit Samuel Saulem, et Paulus eos qui post immunditiam poenitentiam egerunt. Jerome: For the mourning here meant is not for the dead by common course of nature, but for the dead in sins, and vices. Thus Samuel mourned for Saul, thus the Apostle Paul mourned for those who had not performed penance after uncleanness. Chrysostomus super Matth: Cum autem consolatio sit lugentium cessatio luctus, qui sua peccata lugent, consolabuntur indulgentiam consecuti. Pseudo-Chrys.: The "comfort" of mourners is the ceasing of their mourning; they then who mourn their own sins shall be consoled when they have received remittance thereof. Chrysostomus in Matth: Et licet talibus sufficiat venia frui, non terminat retributionem in peccatorum remissione, sed et multarum facit participes consolationum et hic et in futuro. Semper enim maiores laboribus Deus dat retributiones. Chrys.: And though it were enough for such to receive pardon, yet He rests not His mercy only there, but makes them partakers of many comforts both here and hereafter. God's mercies are always greater than our troubles. Chrysostomus super Matth: Qui vero aliena peccata lugent, consolabuntur: qui cum in saeculo illo providentiam cognoverint Dei et intellexerint quod qui perierunt non fuerunt Dei, de cuius manu nemo rapere potest, de eis, luctu derelicto, in sua beatitudine laetabuntur. Vel aliter. Pseudo-Chrys.: But they also who mourn for others' sin shall be comforted, inasmuch as they shall own God's providence in that worldly generation, understanding that they who had perished were not of God, out of whose hand none can snatch. For these leaving to mourn, they shall be comforted in their own blessedness. Augustinus de Serm. Dom: Luctus est tristitia de amissione carorum. Conversi autem ad Deum ea quae in hoc mundo cara habebant amittunt: non enim gaudent his rebus quibus ante gaudebant; et donec fiant in illis amor aeternorum, nonnulla moestitia sauciantur. Consolabuntur ergo spiritu sancto, qui maxime propterea Paraclitus nominatur, idest consolator, ut temporalem amittentes, aeterna laetitia perfruantur, et ideo dicit quoniam ipsi consolabuntur. Aug., Serm. in Mont., i, 2: Otherwise; mourning is sorrow for the loss of what is dear; but those that are turned to God lose the things that they held dear in this world; and as they have now no longer any joy in such things as before they had joy in, their sorrow may not be healed till there is formed within them a love of eternal things. They shall then be comforted by the Holy Spirit, who is therefore chiefly called, The Paraclete, that is, "Comforter;' so that for the loss of their temporal joys, they shall gain eternal joys. Glossa: Vel per luctum duo genera compunctionis intelliguntur: scilicet pro miseriis huius mundi, et pro desiderio caelestium; unde filia Caleph petivit irriguum superius et inferius. Huiusmodi autem luctum non habet nisi pauper et mitis, qui cum mundum non diligat, quod miser est recognoscit, et ideo caelum concupiscit. Convenienter ergo lugentibus promittitur consolatio, ut qui tristatus est in praesenti, gaudeat in futuro. Maior est autem retributio lugentis quam pauperis et mitis: plus enim est gaudere in regno, quam habere et possidere: multa enim cum dolore possidemus. Gloss. ap. Anselm: Or, by mourning, two kinds of sorrow are intended; one for the miseries of this world, one for lack of heavenly things; so Caleb's [p. 151] daughter asked both "the upper and the lower springs." This kind of mourning none have but the poor and the meek, who as not loving the world acknowledge themselves miserable, and therefore desire heaven. Suitably, therefore, consolation is promised to them that mourn, that he who has sorrow at this present may have joy hereafter. But the reward of the mourner is greater than that of the poor or the meek, for "to rejoice" in the kingdom is more than to have it, or to possess it; for many things we possess in sorrow. Chrysostomus in Matth: Notandum autem, quod hanc beatitudinem non simpliciter, sed omnino cum intensione et cumulo posuit; ideoque non dixit: qui moerent, sed qui lugent. Siquidem praeceptum istud totius philosophiae magisterium est. Si enim qui filios vel proximos mortuos lugent, toto illo doloris sui tempore nec pecuniarum nec gloriae amore tenentur, non invidia consumuntur, non iniuriis permoventur nec aliis vitiis obsidentur, utpote solis luctibus mancipati; multo magis qui propria peccata lugent, sicut ea lugere dignum est, celsiorem hanc philosophiam debent ostendere. Chrys.: We may remark that this blessing is given not simply, but with great force and emphasis; it is not simply, 'who have grief,' but "who mourn." And indeed this command is the sum of all philosophy. For if they who mourn for the death of children or kinsfolk, throughout all that season of their sorrow, are touched with no other desires, as of money, or honour, burn not with envy, feel not wrongs, nor are open to any other vicious passion, but are solely given up to their grief; much more ought they, who mourn their own sins in such manner as they ought to mourn for them, to shew this higher philosophy.
Lectio 4 6 μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.
6. "Blessed are they which do hunger and thirst after righteousness: for they shall be filled."
5 l. 478>785 l. 4 Ambrosius super Lucam: Postquam delicta deflevi, esurire incipio et sitire iustitiam. Aeger enim cum in gravi morbo est, non esurit; unde sequitur beati qui esuriunt et sitiunt iustitiam. Ambrose: As soon as I have wept for my sins, I begin to hunger and thirst after righteousness. He who is afficted with any sort disease, hath ho hunger. Hieronymus: Non nobis sufficit velle iustitiam, nisi iustitiae patiamur famem, ut sub hoc exemplo, nunquam nos satis iustos, sed semper esurire iustitiae opera intelligamus. Jerome: It is not enough that we desire righteousness, unless we also suffer hunger for it, by which expression we may understand that we are never righteous enough, but always hunger after works of righteousness. Chrysostomus super Matth: Quoniam omne bonum quod non ex amore ipsius boni faciunt homines, ingratum est ante Deum. Esurit autem iustitiam qui secundum iustitiam Dei desiderat conversari; sitit autem iustitiam qui scientiam eius acquirere cupit. Pseudo-Chrys.: All good which men do not from love of the good itself is unpleasing before God. He hungers after righteousness who desires to walk according to the righteousness of God; he thirsts after righteousness who desires to get the knowledge thereof. Chrysostomus in Matth: Iustitiam autem dicit vel universalem, vel particularem avaritiae contrariam. Quia enim de misericordia dicturus erat, praemonstrat qualiter misereri oporteat, quia non ex rapina neque ex avaritia; unde etiam quod est avaritiae proprium, scilicet esurire et sitire, iustitiae attribuit. Chrys.: He may mean either general righteousness, or that particular virtue which is the opposite of covetousness. As He was going on to speak of mercy, He shews before hand of what kind our mercy should be, that it should not be of the gains of plunder or covetousness, hence He ascribes to righteousness that [p. 152] which is peculiar to avarice, namely, to hunger and thirst. Hilarius in Matth.: Sitientibus autem et esurientibus iustitiam, beatitudinem tribuit, significans extensam in Dei doctrinam sanctorum aviditatem perfecta in caelo satietate repleri; et hoc est quod dicitur quoniam ipsi saturabuntur. Hilary: The blessedness which He appropriates to those who hunger and thirst after righteousness shews that the deep longing of the saints for the doctrine of God shall receive perfect replenishment in heaven; then "they shall be filled." Chrysostomus super Matth: Scilicet largitatem remunerantis Dei: quoniam maiora erunt praemia Dei quam sanctorum desideria. Pseudo-Chrys.: Such is the bounty of a rewarding God, that His gifts are greater than the desires of the saints. Augustinus de Serm. Dom: Vel illo cibo saturabuntur in praesenti, de quo dominus dicit: meus cibus est ut faciam voluntatem patris mei, quod est iustitia, et illa aqua de qua: quisque biberit, fiet ei fons aquae salientis in vitam aeternam. Aug.: Or He speaks of food with which they shall be filled at this present; to wit, that food of which the Lord spake, "My food is to do the will of my Father," that is, righteousness, and that water of which whoever drinks it shall be in him "a well of water springing up to life eternal." Chrysostomus in Matth: Vel rursus sensibile praemium statuit: quia enim plurimos divites facere putatur avaritia, dicit hoc esse contrarium, magisque id praestare iustitiam: qui enim iustitiam diligit, tutissime omnia possidet. Chrys.: Or, this is again a promise of a temporal reward; for as covetousness is thought to make many rich, He affirms on the contrary that righteousness rather makes rich, for He who loves righteousness possesses all things in safety.
Lectio 5 7 μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.
7. "Blessed are the merciful: for they shall obtain mercy."
5 79>795 Glossa: Iustitia et misericordia ita coniunctae sunt, ut altera ab altera debeat temperari: iustitia enim sine misericordia crudelitas est; misericordia sine iustitia, dissolutio; unde de misericordia post iustitiam subdit beati misericordes. Gloss.: Justice and mercy are so united, that the one ought to be mingled with the other; justice without mercy is cruelty; mercy without justice, profusion - hence He goes on to the one from the other. Remigius: Misericors dicitur, quasi miserum habens cor, quia alterius miseriam quasi suam reputat et de malo alterius quasi de suo dolet. Remig.: The merciful is he who has a sad heart; he counts others' misery his own, and is sad at their grief as at his own. Hieronymus: Misericordia hic non solum in eleemosynis intelligitur, sed in omni peccato fratris, si alter alterius onera portemus. Jerome: Mercy here is not said only of alms, but is in every sin of a brother, if we bear one another's burdens. Augustinus de Serm. Dom: Beatos autem dicit esse qui subveniunt miseris, quoniam eis ita rependitur ut de miseria liberentur; unde sequitur quoniam ipsi misericordiam consequentur. Aug.: He pronounces those blessed who succour the wretched, because they are rewarded in being themselves delivered from all misery; as it follows, "for they shall obtain mercy." Hilarius in Matth.: Intantum enim Deus benevolentiae nostrae in omnes delectatur affectu, ut suam misericordiam sit solis misericordibus praestaturus. Hilary: So greatly is God pleased with our feelings of benevolence towards all men, that He will bestow His own mercy only on the merciful. Chrysostomus in Matth: Videtur autem esse aequalis retributio, sed est multo maior: non enim est aequalis humana misericordia et divina. Chrys.: The reward here seems at first to be only an equal return; but indeed it is much more; for human mercy and divine mercy are not to be put on an equality. Glossa: Merito ergo misericordibus misericordia impenditur, ut plus accipiant quam meruissent; et sicut plus recipit qui ultra saturitatem habet quam ille qui habet tantum ad saturitatem, sic maior est gloria misericordiae quam praecedentium. Gloss. ap. Anselm: Justly is mercy dealt out to the merciful, that they should receive more than they had deserved; and as he who has more than enough receives more than he who has [p. 153] only enough, so the glory of mercy is greater than of the things hitherto mentioned.
Lectio 6 8 μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται.
8. "Blessed are the pure in heart: for they shall see God."
Ambrosius super Lucam: Qui misericordiam defert, misericordiam amittit, nisi mundo corde misereatur: nam si iactantiam quaerit, nullus est fructus; unde sequitur beati mundo corde. Ambrose, in Luc., vi, 22: The merciful loses the benefit of his mercy, unless he shews it from a pure heart; for if he seeks to have whereof to boast, he loses the fruit of his deeds; the next that follows therefore is, "Blessed are the pure of heart." Glossa. Convenienter autem sexto loco ponitur cordis munditia, quia sexto die homo conditus est ad imaginem Dei, quae quidem obtenebrata erat in homine per culpam, sed in mundis cordibus reformatur per gratiam. Merito autem post praedicta sequitur, quia, nisi illa praecedant, mundum cor in homine non creatur. Gloss. ap. Anselm: Purity of heart comes properly in the sixth place, because on the sixth day man was created in the image of God, which image was shrouded by sin, but is formed anew in pure hearts by grace. It follows rightly the beforementioned graces, because if they be not there, a clean heart is not created in a man. Chrysostomus in Matth: Mundos autem hic ait vel eos qui universalem virtutem possident et nullius sibi malitiae conscii sunt, vel eos qui in temperantia consistunt, quae maxime necessaria est ad videndum Deum, secundum illud Pauli: pacem sequimini cum omnibus, et sanctimoniam, sine qua nemo videbit Deum. Quia enim multi miserentur quidem, sed impudica agunt, monstrans quod non sufficit primum, scilicet misereri, hoc de munditia opposuit. Chrys.: By the pure are here meant those who possess a perfect goodness, conscious to themselves of no evil thoughts, or again those who live in such temperance as is mostly necessary to seeing God according to that of St. Paul, "Follow peace with all men, and holiness, without which no man shall see God." For as there are many merciful, yet unchaste, to shew that mercy alone is not enough, he adds this concerning purity. Hieronymus: Mundus autem Deus a mundo corde concupiscitur: templum enim Dei non potest esse pollutum; et hoc est quod dicitur quoniam ipsi Deum videbunt. Jerome: The pure is known by purity of heart, for the temple of God cannot be impure. Chrysostomus super Matth: Qui enim omnem iustitiam facit et cogitat, mente sua Deum videt quoniam iustitia figura est Dei, Deus enim iustitia est. Secundum ergo quod aliquis eripuerit se a malis et fecerit bona, secundum hoc Deum videt, aut parum aut amplius aut interdum aut semper, secundum possibilitatem humanam. In saeculo autem illo mundi corde Deum videbunt facie ad faciem, non in speculo et in aenigmate, sicut hic. Pseudo-Chrys.: He who in thought and deed fulfils all righteousness, "sees God" in his heart, for righteousness is an image of God, for God is righteousness. So far as any one has rescued himself from evil, and works things that are good, so far does he "see God," either hardly, or fully, or sometimes, or always, according to the capabilities of human nature. But in that world to come the pure in heart shall see God face to face, not in a glass, and in enigma as here. Augustinus de Serm. Dom: Stulti autem sunt qui Deum videre istis exterioribus oculis quaerunt, cum corde videatur, sicut alibi scriptum est: in simplicitate cordis quaerite illum; hoc enim est simplex cor quod mundum cor. Aug., Serm. in Mont., i, 2: They are foolish who seek to see God with the bodily eye, seeing He is seen only by the heart, as it is elsewhere written, "In singleness of heart seek ye Him;" the single heart is the same as is here called the pure heart. Augustinus de Civ. Dei: Si autem tantum poterunt in corpore spirituali oculi etiam ipsi spirituales quantum possunt isti quales nunc habemus, proculdubio per eos Deus videri non poterit. Aug., City of God, book 22, ch. 29: But if spiritual eyes in the spiritual body shall be able only to see so much as they we now have can see, undoubtedly God will not be able to be seen of them. Augustinus de Trin: Haec autem visio merces est fidei; cui mercedi per fidem corda mundantur, sicut scriptum est: mundans fide corda eorum. Hoc autem probatur illa maxime sententia: beati mundo corde, quoniam ipsi Deum videbunt. Aug., de Trin., i, 8: This seeing God is the reward of faith; to which end our [p. 154] hearts are made pure by faith, as it is written, "cleansing their hearts by faith;" [Acts 15:9] but the present verse proves this still more strongly. Augustinus super Gen. ad Litt.: Nemo autem videns Deum vivit vita ista qua mortaliter vivitur et istis sensibus corporis. Sed nisi ab hac vita quisque funditus moriatur, sive omnino exiens de corpore, sive ita alienatus a carnalibus sensibus ut merito nesciat, sicut ait apostolus: utrum in corpore an extra corpus sit, non in illam subvehitur visionem. Aug., de Genesi ad Literam. xii. 26: No one seeing God can be alive with the life men have on earth, or with these our bodily senses. Unless one die altogether out of this life, either by totally departing from the body, or so alienated from carnal lusts that he may truly say with the Apostle, "whether in the body or out of the body, I cannot tell," he is not translated that he should see this vision. Glossa: Maiorem autem remunerationem isti habent quam primi, sicut qui in curia regis non solum prandet, sed etiam faciem regis videt. Gloss. non occ.: The reward of these is greater than the reward of the first; being not merely to dine in the King's court, but further to see His face.
Lectio 7 9 μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται.
9. "Blessed are the peacemakers: for they shall be called the children of God."
5 l. 781>815 l. 7 Ambrosius super Lucam: Cum interiora tua vacua feceris ab omni labe peccati, ne dissensiones contentionesque ex affectu tuo prodeant, a te pacem incipe, ut sic pacem aliis feras; unde sequitur beati pacifici. Ambrose: When you have made your inward parts clean from every spot of sin, that dissentions and contentions may not proceed from your temper, begin peace within yourself, that so you may extend it to others. Augustinus de Civ. Dei: Est autem pax tranquillitas ordinis. Ordo autem est parium dispariumque sua cuique loca tribuens dispositio. Sicut autem nemo est qui gaudere nolit, ita nemo est qui pacem habere nolit; quandoquidem ipsi qui bella volunt, nihil aliud quam ad gloriosam pacem cupiunt bellando pervenire. Aug., City of God, book 19, ch. 13: Peace is the fixedness of order; by order, I mean an arrangement of things like and unlike giving to each its own place. And as there is no man who would not willingly have joy, so is there no man who would not have peace; since even those who go to war desire nothing more than by war to come to a glorious peace. Hieronymus: Pacifici autem dicuntur beati, qui primum in corde suo, deinde et inter fratres dissidentes faciunt pacem. Quid enim prodest alios per te pacari, cum in tua anima sint bella vitiorum? Jerome: The peacemakers [margin note: pacifici] are pronounced blessed, they namely who make peace first within their own hearts, then between brethren at variance. For what avails it to make peace between others, while in your own heart are wars of rebellious vices. Augustinus de Serm. Dom: Pacifici autem in semetipsis sunt qui omnes animi sui motus componentes et subiicientes rationi, carnalesque concupiscentias habentes edomitas, fiunt regnum Dei, in quo ita ordinata sunt omnia ut quod est in homine praecipuum et excellens imperet ceteris reluctantibus quae sunt nobis bestiisque communia; atque idipsum quod excellit in homine, idest mens et ratio, subiiciatur potiori quod est ipsa veritas, filius Dei. Neque enim imperare inferioribus potest nisi superioribus subiiciatur. Et haec est pax quae datur in terra hominibus bonae voluntatis. Aug., Serm. in Mont., i, 2: The peacemakers within themselves are they who having stilled all disturbances of their spirits, having subjected them to reason, have overcome their carnal desires, and become the kingdom of God. There all things are so disposed, that that which is most chief and excellent in man, governs those parts which we have in common with the brutes, though they struggle against it; nay even that in man which is excellent is subjected to a yet greater, namely, the very Truth, the Son of God. For it would not be able to govern what is inferior to it, if it were not subject to what is above [p. 155] it. And this is the peace which is given on earth to men of good will. Augustinus in Lib. Retract: Non tamen cuiquam provenire potest in hac vita ut lex repugnans legi mentis omnino non sit in membris. Sed hoc nunc pacifici agunt domando concupiscentias carnis, ut ad pacem plenissimam quandoque veniatur. Aug., Retract., i, 19: No man can attain in this life that there be not in his members a law resisting the law of his mind. But the peacemakers attain thus far by overcoming the lusts of the flesh, that in time they come to a most perfect peace. Chrysostomus super Matth: Pacifici autem ad alios sunt non solum qui inimicos in pace reconciliant, sed etiam illi qui immemores malorum, diligunt pacem. Pax enim illa beata est quae in corde posita est, non tantum in verbis. Qui autem pacem diligunt, filii sunt pacis. Pseudo-Chrys.: The peacemakers with others are not only those who reconcile enemies, but those who unmindful of wrongs cultivate peace. That peace only is blessed which is lodged in the heart, and does not consist only in words. And they who love peace, they are the sons of peace. Hilarius in Matth.: Pacificorum autem beatitudo, adoptionis est merces; et ideo dicitur quoniam filii Dei vocabuntur. Parens enim omnium Deus noster est, neque aliter transire in nuncupationem familiae eius licebit, nisi fraternae invicem caritatis pace vivamus. Hilary: The blessedness of the peacemakers is the reward of adoption, "they shall be called the sons of God." For God is our common parent, and no other way can we pass into His family than by living in brotherly love together. Chrysostomus in Matth: Vel cum pacifici dicantur qui non adversum se mutuo dimicant, sed alios dissidentes in concordiam revocant, iure etiam filii Dei appellantur, quia unigeniti hoc praecipuum fuit opus: distantia copulare, conciliare pugnantia. Chrys.: Or, if the peacemakers are they who do not contend one with another, but reconcile those that are at strife, they are rightly called the sons of God, seeing this was the chief employment of the Only-begotten Son, to reconcile things separated, to give peace to things at war. Augustinus de Serm. Dom: Vel quia in pace perfectio est, ubi nihil repugnat; pacifici filii Dei dicuntur, quoniam nihil resistit Deo, et utique filii Dei similitudinem patris debent habere. Aug.: Or, because peace is then perfect when there is no where any opposition, the peacemakers are called the sons of God, because nothing resists God, and the children ought to bear the likeness of their Father. Glossa: Maximam ergo dignitatem habent pacifici; sicut qui filius regis dicitur in domo regia summus est. Septimo autem loco beatitudo haec ponitur, quia in sabbato verae requiei dabitur pax, sed aetatibus transactis. Gloss. ap. Anselm: The peacemakers have thus the place of highest honour, inasmuch as he who is called the king's son, is the highest in the king's house. This beatitude is placed the seventh in order, because in the sabbath shall be given the repose of true peace, the six ages being passed away.
Lectio 8 10 μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
10. "Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven."
Chrysostomus in Matth: Posita pacificorum beatitudine, ne aliquis existimaret quod semper pacem sibi quaerere sit bonum, subdit beati qui persecutionem patiuntur propter iustitiam, hoc est propter virtutem, propter defensionem aliorum, propter pietatem: iustitiam enim consuevit pro omni virtute animae ponere. Chrys.: "Blessed are they who suffer persecution for righteousness' sake," that is for virtue, for defending others, for piety, for all these things are spoken of under the title of righteousness. This follows the beatitude upon the peacemakers, that we may not be led to suppose that it is good to seek peace at all times. Augustinus de Serm. Dom: Pace enim intrinsecus constituta ac firmata, quascumque persecutiones ille qui foras missus est, forinsecus concitaverit aut gesserit, auget gloriam quae secundum Deum est. Aug., Serm. in Mont., i, 2: When peace is once firmly established within, [p. 156] whatever persecutions he who has been cast without raises, or carries on, he increases that glory which is in the sight of God. Hieronymus: Signanter autem addit propter iustitiam: multi enim propter sua peccata persecutionem patiuntur, et non sunt iusti. Simulque considera quod octava verae circumcisionis beatitudo martyrio terminetur. Jerome: "For righteousness' sake" He adds expressly, for many suffer persecution for their sins, and are not therefore righteous. Likewise consider how the eighth beatitude of the true circumcision is terminated by martyrdom. [margin note: vid. Phil. 3:2-3] Chrysostomus super Matth: Non autem dixit: beati qui a gentibus persecutionem patiuntur, ne putes illum solum beatum qui persecutionem patitur propter idola non colenda; ideo et ab haereticis persecutionem patiens propter veritatem non relinquendam, beatus est, quia propter iustitiam patitur. Sed et si quis ex potentibus, qui Christiani videntur, forsitan propter sua peccata correctus a te, fuerit te persecutus, beatus es cum Ioanne Baptista. Si enim verum est quod prophetae martyres sunt, qui a suis occisi sunt, sine dubio qui propter causam Dei aliquid patitur, etsi a suis patitur, mercedem martyrii habet. Et ideo non posuit Scriptura personas persequentium, sed solam causam persecutionis, ut non aspicias quis te persequitur, sed propter quod. Pseudo-Chrys.: He said not, Blessed are they who suffer persecution of the Gentiles; that we may not suppose the blessing pronounced on those only who are persecuted for refusing to sacrifice to idols; yea, whoever suffers persecution of heretics because he will not forsake the truth is likewise blessed, seeing he suffers for righteousness. Moreover, if any of the great ones, who seem to be Christians, being corrected by you on account of his sins, shall persecute you, you are blessed with John the Baptist. For if the Prophets are truly martyrs when they are killed by their own countrymen, without doubt he who suffers in the cause of God has the reward of martyrdom though he suffers from his own people. Scripture therefore does not mention the persons of the persecutors, but only the cause of persecution, that you may learn to look, not by whom, but why you suffer. Hilarius in Matth.: Sic ergo ad postremum eos in beatitudine numerat quibus omnia pro Christo pati, qui iustitia est, pronus affectus est. His igitur et regnum servatur, qui in contemptu saeculi sunt pauperes spiritu; unde dicit quoniam ipsorum est regnum caelorum. Hilary: Thus, lastly, He includes those in the beatitude whose will is ready to suffer all things for Christ, who is our righteousness. For these then also is the kingdom preserved, for they are in the contempt of this world poor in spirit. Augustinus de Serm. Dom: Vel octava beatitudo tamquam ad caput redit, quia consummatum perfectumque ostendit et probat. Itaque in prima et in octava nominatum est regnum caelorum: septem enim sunt quae perficiunt; nam octava clarificat et perfectum demonstrat; ut per hos gradus perficiantur et ceteri, tamquam accipiatur rursus exordium. Aug.: Or, the eighth beatitude, as it were, returns to the commencement, because it shews the perfect complete character. In the first then and the eighth, the kingdom of heaven is named, for the seven go to make the perfect man, the eighth manifests and proves his perfectness, that all may be conducted to perfection by these steps. Ambrosius super Lucam: Vel aliter: primum regnum caelorum sanctis propositum est in absolutione corporis, secundum post resurrectionem esse cum Christo. Post resurrectionem enim terram incipies tuam possidere absolutus a morte, et in ipsa possessione consolationem reperies. Consolationem sequitur delectatio, delectationem divina miseratio. Cui autem miseretur dominus, et vocat et sic vocatus videt vocantem. Qui autem viderit, in ius divinae generationis assumitur, et tunc demum quasi Dei filius caelestis regni divitiis delectatur. Ille igitur incipit, hic repletur. Ambrose, in Luc., vi. 23: Otherwise; the first kingdom of heaven was promised to the Saints, in deliverance from the body; the second, that after the resurrection they should be with Christ. For after your resurrection you shall begin to possess the earth delivered from death, and in that possession shall find comfort. Pleasure follows comfort, and Divine mercy pleasure. But on whom God has mercy, him He calls, and he whom He calls, beholds Him that called him. He who beholds God is adopted into the rights of divine birth, and then at length [p. 157] as the son of God is delighted with the riches of the heavenly kingdom. The first then begins, the last is perfected. Chrysostomus in Matth: Ne autem mireris si secundum unamquamque beatitudinem regnum non audis, quia cum dicit consolabuntur, misericordiam consequentur, et cetera huiusmodi, per haec universa nihil aliud quam regnum caelorum occulte insinuat, ut nihil sensibile expectes. Neque enim beatus est qui in his coronatur quae cum praesenti vita discedunt. Chrys.: Wonder not if you do not hear 'the kingdom' mentioned under each beatitude; for in saying "shall be comforted, shall find mercy," and the rest, in all these the kingdom of heaven is tacitly understood, so that you must not look for any of the things of sense. For indeed he would not be blessed who was to be crowned with those things which depart with this life. Augustinus de Serm. Dom: Diligenter autem attendendus est numerus harum sententiarum: his enim septem gradibus congruit operatio spiritus sancti septiformis quam Isaias describit; sed ille a summo, hic ab imo: quia ibi docetur filius Dei ad ima descensurus, hic homo de imis ad similitudinem Dei ascensurus. In his prius est timor, qui congruit hominibus humilibus, de quibus dicitur beati pauperes spiritu, idest non alta sapientes, sed timentes. Secunda est pietas, quae convenit mitibus: qui enim pie quaerit, honorat, non reprehendit, non resistit, quod est mitem fieri. Tertia est scientia, quae convenit lugentibus, qui didicerunt quibus malis nunc vincti sunt, quae quasi bona petierunt. Quarta, quae est fortitudo, congruit esurientibus et sitientibus, quia desiderantes gaudium de veris bonis, laborant, a terrenis cupientes averti. Quinta, consilium, convenit misericordibus, quia unicum remedium est de tantis malis erui, dimittere aliis et dare. Sexta est intellectus, et convenit mundis corde, qui purgato oculo possunt videre quod oculus non vidit. Septima est sapientia, quae convenit pacificis, in quibus nullus motus est rebellis, sed obtemperant spiritui. Unum autem praemium, quod est regnum caelorum, varie nominatum est. In prima, sicut oportebat, positum est regnum caelorum, quod est perfectae sapientiae initium, ac si diceretur: initium sapientiae timor domini. Mitibus hereditas tamquam testamentum patris cum pietate quaerentibus; lugentibus consolatio, tamquam scientibus quid amiserunt et in quibus mersi sunt; esurientibus saturitas, tamquam refectio laborantibus ad salutem; misericordibus misericordia, tamquam optimo consilio utentibus, ut hoc eis exhibeatur quod exhibent; mundis corde facultas videndi Deum, tamquam purum oculum ad intelligenda aeterna gerentibus; pacificis Dei similitudo. Et ista quidem in hac vita possunt compleri, sicut completa esse in apostolis credimus: nam quod post hanc vitam promittitur, nullis verbis exponi potest. Aug.: The number of these sentences should be carefully attended to; to these seven degrees of blessedness agree the operation of that seven-form Holy Spirit which Isaiah described. But as He began from the highest, so here He begins from the lowest; for there we are taught that the Son of God will descend to the lowest; here that man will ascend from the lowest to the likeness of God. Here the first place is given to fear, which is suitable for the humble, of whom it is said, "Blessed are the poor in spirit," that is, those who think not high things, but who fear. The second is piety, which belongs to the meek; for he who seeks piously, reverences, does not find fault, does not resist; and this is to become meek. The third is knowledge, which belongs to those that mourn, who have learned to what evils they are enslaved which they once pursued as goods. The fourth, which is fortitude, rightly belongs to those who hunger and thirst, who seeking joy in true goods, labour to turn away from earthly lusts. The fifth, counsel, is appropriate for the merciful, for there is one remedy to deliver from so great evils, viz. to give and to distribute to others. The sixth is understanding, and belongs to the pure in heart, who with purged eye can see what eye seeth not. The seventh is wisdom, and may be assigned to the peacemakers, in whom is no rebellious motion, but they obey the Spirit. Thus the one reward, the kingdom of heaven, is put forth under various names. In the first, as was right, is placed the kingdom of heaven, which is the beginning of perfect wisdom; as if it should be said, "The fear of the Lord is the beginning of wisdom." To the meek, an inheritance, as to those who with piety seek the execution of a father's will. To those that mourn, comfort, as to persons who know what they had lost, and in what they were immersed. To the hungry, [p. 158] plenty, as a refreshment to those who labour for salvation. To the merciful, mercy, that to those who have followed the best counsel, that may be shewed which they have shewed to others. To the pure in heart the faculty of seeing God, as to men bearing a pure eye to understand the things of eternity. To the peacemakers, the likeness of God. And all these things we believe may be attained in this life, as we believe they were fulfilled in the Apostles; for as to the things after this life they cannot be expressed in any words.
Lectio 9 11 μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθ' ὑμῶν [ψευδόμενοι] ἕνεκεν ἐμοῦ: 12 χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς: οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν.
11. "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. 12. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you."
Rabanus: Superiores sententias generaliter dirigebat; iam incipit loqui praesentes compellans, praedicens eis persecutiones quas pro nomine eius passuri erant, dicens beati estis cum maledixerint vobis homines et persecuti vos fuerint et dixerint omne malum adversum vos. Rabanus: The preceding blessings were general; He now begins to address His discourse to them that were present, foretelling them the persecutions which they should suffer for His name. Augustinus de Serm. Dom: Quaeri autem potest quid intersit quod ait cum vobis maledicent et dicent omne malum, cum maledicere hoc sit malum dicere. Sed aliter est maledictum iactatum cum contumelia coram illo qui maledicitur, aliter cum absentis fama laeditur. Persequi autem est vim inferre, vel insidiis appetere. Aug.: It may be asked, what difference there is between 'they shall revile you,' and 'shall speak all manner of evil of you;' to revile, it may be said, being but to speak evil of. But a reproach thrown with insult in the face of one present is a different thing from a slander cast on the character of the absent. To persecute includes both open violence and secret snares. Chrysostomus super Matth: Si autem verum est, quoniam qui calicem aquae porrexerit, merces eius non perit, consequenter qui vel unius levissimi verbi iniuriam fuerit passus, vacuus non erit a mercede. Ut autem blasphematus sit beatus, duo convenire debent: ut et mendaciter blasphemetur, et propter Deum; alioquin si unum defuerit, non est beatitudinis merces. Et ideo dicit mentientes propter me. Pseudo-Chrys.: But if it be true that he who offers a cup of water does not lose his reward, consequently he who has been wronged but by a single word of calumny, shall not be without a reward. But that the reviled may have a claim to this blessing, two things are necessary, it must be false, and it must be for God's sake; otherwise he has not the reward of this blessing; therefore He adds, "falsely for my sake." Augustinus de Serm. Dom: Quod propter illos dictum puto qui volunt de persecutionibus et de fama suae turpitudinis gloriari, et ideo dicere ad se pertinere Christum, quod multa de illis dicuntur mala, cum et vera dicantur, quando et de errore illorum dicuntur; et si aliquando falsa iactantur, non tamen propter Christum ista patiuntur. Aug., Serm. in Mont., i, 5: This I suppose was added because of those who wish to boast of persecutions and evil reports of their shame, and therefore claim to belong to Christ because many evil things are said of them; but either these [p. 159] are true, or when false yet they are not for Christ's sake. Gregorius super Ezech: Quid autem poterit obesse si homines vobis derogent, et sola vos conscientia defendat? Sed tamen linguas detrahentium sicut nostro studio non debemus excitare ne ipsi pereant, ita per suam malitiam excitatam debemus aequanimiter tolerare, ut nobis meritum crescat; unde et hic dicitur gaudete et exultate, quoniam merces vestra copiosa est in caelis. Greg., Hom. in Ezech. i. 9, 17: What hurt can you receive when men detract from you, though you have no defence but only your own conscience? But as we ought not to stir up wilfully the tongues of slanderers, lest they perish for their slander, yet when their own malice has instigated them, we should endure it with equanimity, that our merit may be added to. "Rejoice," He says, "and exult, for your reward is abundant in heaven." Glossa: Gaudete mente quidem, et exultate corpore, quia merces vestra non tantum magna est, sicut aliorum, sed copiosa est in caelis. Gloss. ap. Anselm: Rejoice, that is, in mind, exult with the body, for your reward is not great only but "abundant in heaven." Augustinus de Serm. Dom: Non hic caelos puto dici superiores partes huius visibilis mundi: non enim merces vestra in rebus visibilibus collocanda est; sed in caelis, dictum puto in spiritalibus firmamentis, ubi habitat sempiterna iustitia. Sentiunt ergo istam mercedem qui gaudent spiritualibus, sed ex omni parte perficietur cum mortale hoc induerit immortalitatem. Aug., Serm. in Mont., i, 5: Do not suppose that by heaven here is meant the upper regions of the sky of this visible world, for your reward is not to be placed in things that are seen, but by "in heaven" understand the spiritual firmament, where everlasting righteousness dwells. Those then whose joy is in things spiritual will even here have some foretaste of that reward; but it will be made perfect in every part when this mortal shall have put on immortality. Hieronymus: Gaudere et exultare debemus, ut merces nobis in caelestibus praeparetur. Hoc qui vanam sectatur gloriam, implere non potest. Jerome: This it is in the power of any one of us to attain, that when our good character is injured by calumny, we rejoice in the Lord. He only who seeks after empty glory cannot attain this. Let us then rejoice and exult, that our reward may be prepared for us in heaven. Chrysostomus super Matth: Quia quantum aliquid laetatur de laude hominum, tantum de vituperatione tristatur. Qui vero gloriam concupiscis in caelo, opprobria non times in terris. Pseudo-Chrys.: For by how much any is pleased with the praise of men, by so much is he grieved with their evil speaking. But if you seek your glory in heaven, you will not fear any slanders on earth. Gregorius super Ezech: Aliquando tamen detractores debemus compescere, ne dum de nobis mala disseminant, eorum qui audire a nobis bona poterant, corda innocentia corrumpant. Gregory, Hom. in Ezech., i, 9, 17: Yet ought we sometimes to check our defamers, lest by spreading evil reports of us, they corrupt the innocent hearts of those who might hear good from us. Glossa: Non solum autem praemio, sed etiam exemplo eos ad patientiam provocat, cum subdit sic enim persecuti sunt prophetas qui fuerunt ante vos. Gloss. non occ.: He invites them to patience not only by the prospect of reward, but by example, when He adds, "for so persecuted they the Prophets who were before you." Remigius: Magnam enim consolationem accipit homo in tribulatione positus, dum recordatur passiones aliorum a quibus exemplum patientiae accipit; ac si diceret: mementote quia illius vos estis apostoli cuius illi fuerunt prophetae. Remig.: For a man in sorrow receives great comfort from the recollection of the sufferings of others, who are set before him as an example of patience; as if He had said, Remember that ye are His Apostles, of whom also they were Prophets. Chrysostomus in Matth: Simul etiam insinuat coaequalitatem sui honoris ad patrem, ac si dicat: sicut illi propter patrem, ita et vos propter me patiemini. Cum etiam dixit prophetas qui fuerunt ante vos, monstrat et ipsos prophetas iam factos. Chrys.: At the same time He signifies His equality in honour with His Father, as if He had said, As they suffered for my Father, so shall ye suffer for me. And in saying, "The Prophets who were before you," He teaches that they themselves are already become Prophets. [p. 160] Augustinus de Serm. Dom: Persecutionem autem hic generaliter posuit et in maledictis et in laceratione famae. Aug.: "Persecuted" He says generally, comprehending both reproaches and defamation of character.
Lectio 10 13 ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς: ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι εἰ μὴ βληθὲν ἔξω καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων.
13. "Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men."
Chrysostomus in Matth: Quoniam sublimia praecepta apostolis dederat et multo quam in lege veteri maiora, ne turbarentur, ac dicerent: quonam modo haec implere poterimus? Eos laudum admixtione permulcet, dicens vos estis sal terrae, per quod ostendit quam necessario ista praecipiat. Non enim pro vestra, inquit, salute tantummodo, aut pro una solum gente, sed pro universo prorsus orbe haec vobis doctrina committitur. Proinde non oportet vos adulari atque palpare, sed e contrario salis instar mordicare. Quod si homines mordendo ac perstringendo, male audieritis, gaudete: hoc enim salis est opus, laxa quaeque mordicare atque restringere. Sic itaque aliorum maledictio nihil vobis afferet incommodi; sed vestrae potius firmitatis testimonium est. Chrys.: When He had delivered to His Apostles such sublime precepts, so much greater than the precepts of the Law, that they might not be dismayed and say, How shall we be able to fulfil these things? He sooths their fears by mingling praises with His instructions, saying, "Ye are the salt of the earth." This shews them how necessary were these precepts for them. Not for your own salvation merely, or for a single nation, but for the whole world is this doctrine committed to you. It is not for you then to flatter and deal smoothly with men, but, on the contrary, to be rough and biting as salt is. When for thus offending men by reproving them ye are reviled, rejoice; for this is the proper effect of salt to be harsh and grating to the depraved palate. Thus the evil-speaking of others will bring you no inconvenience, but will rather be a testimony of your firmness. Hilarius in Matth.: Est autem hic proprietas quaerenda dictorum, quam et apostolorum officium et ipsius salis natura monstrabit. Hoc igitur in omnem usum humani generis effectum incorruptionem corporibus, quibus fuerit aspersum, impertit, et ad omnem sensum conditi saporis aptissimum est. Apostoli autem sunt rerum caelestium praedicatores et aeternitatis velut salitores, merito sal terrae nuncupati, quia per virtutem doctrinae quasi salientes, aeternitati corpora servant. Hilary: There may be here seen a propriety in our Lord's language which may be gathered by considering the Apostle's office, and the nature of salt. This, used as it is by men for almost every purpose, preserves from decay those bodies which are sprinkled with it; and in this, as well as in every sense of its flavour as a condiment, the parallel is most exact. The Apostles are preachers of heavenly things, and thus, as it were, salters with eternity; rightly called "the salt of the earth," as by the virtue of their teaching, they, as it were, salt and preserve bodies for eternity. Remigius: Sal etiam, per aquam et ardorem solis et flatum venti in naturam alteram commutatur; sic et apostolici viri per aquam Baptismi et ardorem dilectionis et flatum spiritus sancti in spiritalem regenerationem commutati sunt. Sapientia etiam caelestis, per apostolos praedicata, exsiccat humores carnalium operum, aufert foetorem et putredinem malae conversationis et vermem libidinosae cogitationis et illum de quo dicit propheta: vermis eorum non moritur. Remig.: Moreover, salt is changed into another kind of substance by three means, water, the heat of the sun, and the breath of the wind. Thus Apostolic men also were changed into spiritual regeneration by the water of baptism, the heat of love, and the breath of the Holy Spirit. That heavenly wisdom also, which the Apostles preached, dries [p. 161] up the humours of carnal works, removes the foulness and putrefaction of evil conversation, kills the work of lustful thoughts, and also that worm of which it is said "their worm dieth not." [Isa 66:24] Remigius: Sunt apostoli sal terrae, idest hominum terrenorum, qui amando terram, terra vocantur. Remig.: The Apostles are "the salt of the earth," that is, of worldly men who are called the earth, because they love this earth. Hieronymus: Vel apostoli sal terrae appellantur, quia per illos universum hominum conditur genus. Jerome: Or, because by the Apostles the whole human race is seasoned. Chrysostomus super Matth: Doctor enim cum fuerit omnibus praedictis virtutibus ornatus, tunc est quasi optimum sal, et totus populus de illo conditur videndo eum et audiendo. Pseudo-Chrys.: A doctor when he is adorned with all the preceding virtues, then is like good salt, and his whole people are salted by seeing and hearing him. Remigius: Et sciendum, quia nullum sacrificium offerebatur Deo in veteri testamento nisi prius condiretur sale: quia nullus potest laudabile sacrificium Deo offerre absque sapore caelestis sapientiae. Remig.: It should be known, that in the Old Testament no sacrifice was offered to God unless it were first sprinkled with salt, for none can present an acceptable sacrifice to God without the flavour of heavenly wisdom. Hilarius: Verum quia conversioni homo subiacet, ideo apostolos sal terrae nuncupatos monet in traditae sibi potestatis virtute persistere, cum subdit quod si sal evanuerit, in quo salietur? Hilary: And because man is ever liable to change, He therefore warns the Apostles, who have been entitled "the salt of the earth," to continue steadfast in the might of the power committed to them, when He adds, "If the salt have lost its savour, wherewith shall it be salted?" Hieronymus: Idest si doctor erraverit, a quo alio doctore emendabitur? Jerome: That is, if the doctor have erred, by what other doctor shall he be corrected? Augustinus de Serm. Dom: Et si vos, per quos condiendi sunt populi, metu persecutionum temporalium, amiseritis regna caelorum, qui erunt homines per quos a vobis error auferatur? Alia littera habet si sal infatuatum fuerit, ostendens fatuos esse iudicandos qui temporalium bonorum vel copiam sectantes vel inopiam metuentes amittunt aeterna, quae nec dari possunt ab hominibus nec auferri. Aug., Serm. in Mont., i, 6: If you by whom the nations are to be salted shall lose the kingdom of heaven through fear of temporal persecution, who are they by whom your error shall be corrected? Another copy has, "If the salt have lost all sense," shewing that they must be esteemed to have lost their sense, who either pursuing abundance, or fearing lack of temporal goods, lose those which are eternal, and which men can neither give nor take away. Hilarius (ut supra): Si autem doctores infatuati nil saliant, et ipsi sensu accepti saporis amisso vivificare non possunt corrupta, redduntur inutiles; unde sequitur ad nihilum valet ultra, nisi ut mittatur foras et conculcetur ab hominibus. Hilary: But if the doctors having become senseless, and having lost all the savour they once enjoyed, are unable to restore soundness to things corrupt, they are become useless; and "are thenceforth fit only to be cast out and trodden by men." Hieronymus: Exemplum de agricultura sumptum est. Sal enim ut in condimentum ciborum et ad siccandas carnes necessarium est, ita alium usum non habet. Certe legimus in Scripturis urbes quasdam ira victorum sale seminatas, ut germen nullum in ipsis oriretur. Jerome: The illustration is taken from husbandry. Salt, though it be necessary for seasoning of meats and preserving flesh, has no further use. Indeed we read in Scripture of vanquished cities sown with salt by the victors, that nothing should thenceforth grow there. Glossa: Postquam ergo illi qui capita sunt aliorum, defecerint, nulli usui apti sunt, nisi ad hoc ut mittantur foras ab officio docendi. Gloss. ap. Anselm: When then they who are the heads have fallen away, they are fit for no use but to be cast out from the office of teacher. Hilarius (ut supra): Vel etiam de Ecclesiae promptuariis proiecti, pedibus incedentium conterantur. Hilary: Or even cast out from the Church's store rooms to be trodden under foot by those that walk. Augustinus de Serm. Dom: Non autem calcatur ab hominibus qui patitur persecutionem, sed qui persecutionem timendo infatuatur. Calcari enim non potest nisi inferior; inferior autem non est qui quamvis corpore multa in terra sustineat, corde tamen in caelo fixus est. Aug.: Not he that suffers persecution [p. 162] is trodden under foot of men, but he who through fear of persecution falls away. For we can tread only on what is below us; but he is no way below us, who however much he may suffer in the body, yet has his heart fixed in heaven.
Lectio 11 14 ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη: 15 οὐδὲ καίουσιν λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον ἀλλ' ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσιν τοῖς ἐν τῇ οἰκίᾳ. 16 οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς.
14. "Ye are the light of the world. A city that is set on a hill cannot be hid." 15. Nor do they light a lamp and put it under a bushel, but upon a lampstand, and it shines on all in the house. 16. So let you light shine before men, so that they may see your good works and glorify your Father who is in heaven.
Chrysostomus super Matth: Sicut doctores propter bonam conversationem sunt sal quo populus conditur, ita propter verbum doctrinae sunt lux qua ignorantes illuminantur. Prius autem est bene vivere quam bene docere; et ideo postquam apostolos dixerat sal, consequenter vocat eos lucem, dicens vos estis lux mundi. Vel quia sal in eo statu tenet rem ne ad deterius mutetur, lux ad melius perducit illustrando. Propter quod apostoli dicti sunt prius sal propter Iudaeos et propter populum Christianum, a quibus Deus cognoscitur, quos servant in Dei scientia; lux autem propter gentes quas ad scientiae lumen perducunt. Gloss: As the doctors by their good conversation are the salt with which the people is salted; so by their word of doctrine they are the light by which the ignorant are enlightened. Pseudo-Chrys.: But to live well must go before to teach well; hence after He had called the Apostles "the salt," He goes on to call them "the light of the world." Or, for that salt preserves a thing in its present state that it should not change for the worse, but that light brings it into a better state by enlightening it; therefore the Apostles were first called salt with respect to the Jews and that Christian body which had the knowledge of God, and which they keep in that knowledge; and now light with respect to the Gentiles whom they bring to the light of that knowledge. Augustinus de Serm. Dom: Oportet autem hic mundum non caelum et terram, sed homines qui sunt in mundo, intelligi, vel qui diligunt mundum, quibus illuminandis apostoli missi sunt. Aug.: By the world here we must not understand heaven and earth, but the men who are in the world; or those who love the world for whose enlightenment the Apostles were sent. Hilarius in Matth.: Natura enim luminis est ut lucem, quocumque circumferatur, emittat, illatumque aedibus tenebras interimat, luce dominante. Igitur mundus extra cognitionem Dei positus, obscuris tenebatur ignorantiae tenebris, cui per apostolos scientiae lumen invehitur, et cognitio Dei claret, et de parvis eorum corpusculis, quocumque incesserint, lux tenebris ministratur. Hilary: It is the nature of a light to emit its rays whithersoever it is carried about, and when brought into a house to dispel the darkness of that house. Thus the world, placed beyond the pale of the knowledge of God, was held in the darkness of ignorance, till the light of knowledge was brought to it by the Apostles, and thenceforward the knowledge of God shone bright, and from their small bodies, whithersoever they went about, light is ministered to the darkness. Remigius: Sicut autem sol dirigit radios suos, ita et dominus, qui est sol iustitiae, direxit apostolos suos ad effugandas humani generis tenebras. Remig.: For as the sun sends forth his beams, so the Lord, the Sun of righteousness, sent forth his Apostles to dispel the night of the human race. Chrysostomus in Matth: Intellige autem quam magna eis promittit, ut qui in regione propria cogniti non erant, ad fines orbis terrarum eorum veniret fama. Nec persecutiones quas praedixerat, eos potuerunt occultare, sed propter hoc magis praeclari redduntur. Chrys.: Mark how great His promise to them, men who were scarce known in their own country that the fame of them should reach to the ends of the earth. The persecutions which He had foretold, were not able to dim their light, yea they made it but more conspicuous. Hieronymus: Ne autem apostoli abscondantur ob metum, sed tota libertate se prodant, docet eos fiduciam praedicandi, cum consequenter dicit non potest civitas abscondi supra montem posita. Jerome: He instructs them what should be the boldness of their preaching, that as [p. 163] Apostles they should not be hidden through fear, like lamps under a corn-measure, but should stand forth with all confidence, and what they have heard in the secret chambers, that declare upon the house tops. Chrysostomus in Matth: Per hoc etiam eos docet esse sollicitos de propria vita, quasi in oculis omnium positos, sicut civitas quae est supra montem posita, vel lucerna supra candelabrum lucens. Chrys.: Thus shewing them that they ought to be careful of their own walk and conversation, seeing they were set in the eyes of all, like a city on a hill, or a lamp on a stand. Chrysostomus super Matth: Haec autem civitas Ecclesia sanctorum est, de qua dicitur: gloriosa dicta sunt de te, civitas Dei. Cives eius sunt omnes fideles, de quibus apostolus: vos estis cives sanctorum. Haec ergo civitas posita est supra montem Christum, de quo Daniel: lapis abscissus sine manibus factus est mons magnus. Pseudo-Chrys.: This city is the Church of which it is said, "Glorious things are spoken of thee, thou city of God." [Ps 87:3] Its citizens are all the faithful, of whom the Apostle speaks, "Ye are fellow-citizens of the saints." [Eph 2:19] It is built upon Christ the hill, of whom Daniel thus, "A stone hewed without hands" [Dan 2:34] became a great mountain. Augustinus de Serm. Dom: Vel posita est supra montem, idest supra magnam iustitiam, quam significat mons, in quo disputat dominus. Aug.: Or, the mountain is the great righteousness, which is signified by the mountain from which the Lord is now teaching. Chrysostomus super Matth: Non potest ergo civitas abscondi posita supra montem, etiam si ipsa voluerit: mons enim qui eam portat, facit eam omnibus manifestam; sic et apostoli et sacerdotes, qui fundati sunt in Christo, non possunt esse absconditi etiam si voluerint, quia Christus eos manifestat. Pseudo-Chrys.: "A city set on a hill cannot be hidden" though it would; the mountain which bears makes it to be seen of all men; so the Apostles and Priests who are founded on Christ cannot be hidden even though they would, because Christ makes them manifest. Hilarius in Matth.: Vel civitatem, carnem quam assumpserat nuncupat, quia in eo per naturam suscepti corporis, quaedam humani generis congregatio continetur, et nos per consortium carnis suae sumus habitatio civitatis. Abscondi ergo non potest, quia in altitudine positus celsitudinis Dei, admiratione operum suorum offertur omnibus contemplandus. Hilary: Or, the city signifies the flesh which He had taken on Him; because that in Him by this assumption of human nature, there was as it were a collection of the human race, and we by partaking in His flesh become inhabitants of that city. He cannot therefore be hid, because being set in the height of God's power, He is offered to be contemplated of all men in admiration of his works. Chrysostomus super Matth: Quare autem sanctos suos Christus manifestet et non sinat eos esse absconditos, per alteram comparationem ostendit, cum subditur neque accendunt lucernam et ponunt eam sub modio, sed supra candelabrum. Pseudo-Chrys.: How Christ manifests His saints, suffering them not to be hid, He shews by another comparison, adding, "Neither do men light a lamp to put it under a corn-measure," but on a stand. Chrysostomus in Matth: Vel per hoc quod dixit non potest civitas abscondi, demonstravit suam virtutem; in hoc autem quod subdit neque accendunt lucernam, eos inducit ad liberam praedicationem, ac si diceret: ego quidem lucernam accendi; ut vero perseveret ardens, vestri erit studii, non solum propter vos, sed propter alios qui illuminabuntur, sed et propter gloriam Dei. Chrys.: Or, in the illustration of the city, He signified His own power, by the lamp He exhorts the Apostles to preach with boldness; as though He said, 'I indeed have lighted the lamp, but that it continue to burn will be your care, not for your own sakes only, but both for others who shall receive its light and for God's glory.' Chrysostomus super Matth: Lucerna est verbum divinum, de quo dictum est: lucerna pedibus meis verbum tuum. Accendentes lucernam sunt pater et filius et spiritus sanctus. Pseudo-Chrys.: The lamp is the Divine word, of which it is said, "Thy word is a lamp unto my feet." [Ps 119:105] They who light this lamp are the Father, the Son, and the Holy Spirit. Augustinus de Serm. Dom: Quid autem putamus dictum esse et ponunt eam sub modio? Ut occultatio tantum lucernae accipienda sit (tanquam si diceret: nemo accendit lucernam et occultat eam), an aliquid etiam modius significat, ut hoc sit ponere lucernam sub modio, superiora facere corporis commoda quam praedicationem veritatis? Sub modio ergo lucernam ponit quisquis lucem doctrinae bonae commodis temporalibus obscurat et tegit. Et bene modius dicitur res corporalis, sive propter retributionem mensurae, quia ea quisquis recipit quae gessit in corpore, sive quia temporalia bona, quae corpore peraguntur, circa dierum mensuram, quam significat modius, inchoantur, et transeunt; aeterna vero et spiritualia nullo tali fine coercentur. Super candelabrum autem lucernam ponit qui corpus suum ministerio verbi subiicit, ut superior sit praedicatio veritatis et inferior servitus corporis: per ipsam enim corporis servitutem excelsior lucet doctrina, dum per vocem et ceteros corporis motus in bonis operibus insinuatur discentibus. Aug.: With what meaning do we suppose the words, "to put it under a corn-measure," were said? To express concealment simply, or that the "corn-measure" has a special [p. 164] signification? The putting the lamp under the corn-measure means the preferring bodily ease and enjoyment to the duty of preaching the Gospel, and hiding the light of good teaching under temporal gratification. The corn-measure aptly denotes the things of the body, whether because our reward shall be measured out to us, [2 Cor 5:10] as each one shall receive the things done in the body; or because worldly goods which pertain to the body come and go within a certain measure of time, which is signified by the corn-measure, whereas things eternal and spiritual are contained within no such limit. He places his lamp upon a stand, who subdues his body to the ministry of the word, setting the preaching of the truth highest, and subjecting the body beneath it. For the body itself serves to make doctrine shine more clear, while the voice and other motions of the body in good works serve to recommend it to them that learn. Chrysostomus super Matth: Vel modii sunt homines mundiales: quoniam sicut modii desuper quidem vacui sunt, subtus autem pleni, sic omnes mundi amatores in rebus spiritualibus insensati sunt, in terrenis autem sapientes; et ideo quasi modius verbum Dei tenet absconditum, quando propter aliquam causam terrenam verbum Dei non est ausus palam proloqui, nec fidei veritatem. Candelabrum est Ecclesia, quae baiulat verbum vitae, et omnis ecclesiasticus vir. Pseudo-Chrys.: Or, men of the world may be figured in the "corn-measure" as these are empty above, but full beneath, so worldly men are foolish in spiritual things, but wise in earthly things, and therefore like a corn-measure they keep the word of God hid, whenever for any worldly cause he had not dared to proclaim the word openly, and the truth of the faith. The stand for the lamp is the Church which bears the word of life, and all ecclesiastical persons. [margin note: Phil 2:15] Hilarius: Vel synagogam dominus modio comparavit, quae susceptos fructus intra se tantum receptans, certum modium dimensae observantiae continebat. Hilary: Or, the Lord likened the Synagogue to a corn-measure, which only receiving within itself such fruit as was raised; contained a certain measure of limited obedience. Ambrosius super Lucam: Et ideo nemo fidem suam intra mensuram legis includat, sed ad Ecclesiam conferat, in qua septiformis spiritus relucet gratia. Ambrose. non occ.: And therefore let none shut up his faith within the measure of the Law, but have recourse to the Church in which the grace of the sevenfold Spirit shines forth. Beda: Vel ipse Christus accendit lucernam, qui testam humanae naturae flamma suae divinitatis implevit, quam nec credentibus abscondere, nec modio supponere, hoc est sub mensura legis includere, vel intra unius gentis terminos noluit cohibere. Candelabrum Ecclesiam dicit, cui lucernam superposuit, quia nostris in frontibus fidem suae incarnationis affixit. Bede, in Loc. quoad sens.: Or, Christ Himself has lighted this lamp, when He filled the earthen vessel of human nature with the fire of His Divinity, which He would not either hide from them that believe, nor put under a bushel that is shut up under the measure of the Law, or confine within the limits of any one oration. The lampstand is the Church, on which He set the lamp, when He affixed to our foreheads the faith of His incarnation. Hilarius in Matth.: Vel lucerna Christi ponitur in candelabro, idest in ligno per passionem suspensa, quae lumen aeternum est in Ecclesia habitantibus praebitura; et ideo dicit ut luceat omnibus qui in domo sunt. Hilary: Or, the lamp, i.e. Christ Himself, is set on its stand when He was suspended on the Cross in His passion, to give light for ever to those that dwell in the Church; "to give light," He says, "to all that are in the house." Augustinus de Serm. Dom: Si quis enim domum vult accipere Ecclesiam, non est absurdum. Vel domus est ipse mundus, propter id quod superius ait vos estis lux mundi. Aug.: For it [p. 165] is not absurd if any one will understand "the house" to be the Church. Or, "the house" may be the world itself, according to what He said above, "Ye are the light of the world." Hilarius (ut supra): Tali etiam lumine monet fulgere apostolos, ut ex admiratione operis eorum Deo laus impartiatur; unde sequitur sic luceat lux vestra coram hominibus, ut videant opera vestra bona. Hilary: He instructs the Apostles to shine with such a light, that in the admiration of their work God may be praised, "Let your light so shine before men, that they may see your good works." Chrysostomus super Matth: Idest sic illuminate docentes ut non vestra tantum audiant verba, sed et opera videant; et quos illuminaveritis per verbum quasi lux, condiatis per exemplum quasi sal. Per illos autem doctores qui docent et faciunt magnificatur Deus, nam disciplina domini ex moribus familiae demonstratur; et ideo sequitur et glorificent patrem vestrum qui in caelis est. Pseudo-Chrys.: That is, teaching with so pure a light, that men may not only hear your words, but see your works, that those whom as lamps ye have enlightened by the word, as salt ye may season by your example. For by those teachers who do as well as teach, God is magnified; for the discipline of the master is seen in the behavior of the family. And therefore it follows, "and they shall glorify your Father which is in heaven." Augustinus de Serm. Dom: Si tantummodo diceret ut videant opera vestra bona, finem constituisse videretur in laudibus hominum, quas quaerunt hypocritae; sed addidit et glorificent patrem vestrum qui in caelis est, ut hoc ipsum quod homo per bona opera placet hominibus, non ibi finem constituat, sed referat ad laudem Dei, et propterea placeat hominibus ut in illo glorificetur Deus. Aug., Serm. in Mont., i, 7: Had He only said, "That they may see your good works," He would have seemed to have set up as an end to be sought the praised of men, which the hypocrites desire; but by adding, "and glorify your Father," he teaches that we should not seek as an end to please men with our good works, but referring all to the glory of God, therefore seek to please men, that in that God may be glorified. Hilarius: Non quod ab hominibus oporteat gloriam quaerere, sed ut dissimulantibus nobis, opus nostrum his inter quos vivimus, in honorem Dei eluceat. Hilary: He means not that we should seek glory of men, but that though we conceal it, our work may shine forth in honour of God to those among whom we live.
Lectio 12 17 μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας: οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι. 18 ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου ἕως ἂν πάντα γένηται. 19 ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν:
17. "Think not that I am come to destroy the Law, or the Prophets: I am not come to destroy, but to fulfil. 18. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 19. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven."
5 l. 1286>865 l. 12 Glossa: Postquam hortatus est audientes ut se praeparent ad omnia sustinenda pro iustitia, et non absconderent quod accepturi erant, sed ea benevolentia discerent, ut ceteros docerent, incipit eos informare qui doceant, tamquam si quaereretur: quid est hoc quod non vis abscondi, pro quo iubes omnia tolerari? Numquid aliquid dicturus es extra ea quae in lege sunt scripta? Ideo inquit nolite autem putare quoniam veni solvere legem aut prophetas. Gloss. ord.: Having now exhorted His hearers to undergo all things for righteousness' sake, and also not to hide what they should receive, but to learn more for others' sake, that they [p. 166] may teach others, He now goes on to tell them what they should teach, as though He had been asked, 'What is this which you would not have hid, and for which you would have all things endured? Are you about to speak any thing beyond what is written in the Law and the Prophets;' hence it is He says, "Think not that I am come to subvert the Law or the Prophets." Chrysostomus super Matth: Quod propter duas causas dicit: primum ut discipulos his verbis ad suum provocaret exemplum; ut sicut ipse omnem legem adimplebat, sic et illi studerent implere. Denique futurum erat ut calumniarentur eum Iudaei, quasi legem solventem; unde priusquam incurrat calumniam, calumniae satisfacit, ne putaretur sic venisse ut simpliciter legem praedicaret, sicut prophetae fecerant. Pseudo-Chrys.: And that for two reasons. First, that by these words He might admonish His disciples, that as He fulfilled the Law, so they should strive to fulfil it. Secondly, because the Jews would falsely accuse them as subverting the Law, therefore he answers the calumny beforehand, but in such a manner as that He should not be thought to come simply to preach the Law as the Prophets had done. Remigius: Duo dixit: negat venisse se solvere, et affirmat venisse se implere: et ideo addit non enim veni legem solvere, sed implere. Remig.: He here asserts two things; He denies that He was come to subvert the Law, and affirms that He was come to fulfil it. Augustinus de Serm. Dom: In hac autem sententia duplex est sensus: nam adimplere legem aut est addendo aliquid quod minus habet, aut faciendo quod habet. Aug., Serm. in Mont., i, 8: In this last sentence again there is a double sense; to fulfil the Law, either by adding something which it had not, or by doing what it commands. Chrysostomus in Matth: Implevit igitur Christus prophetas complendo omnia quae per eos de ipso fuerant dicta; legem autem, primo quidem nihil transgrediendo legalium, secundo iustificando per fidem quod lex per litteram facere non valebat. Chrys., Hom. 16: Christ then fulfilled the Prophets by accomplishing what was therein foretold concerning Himself - and the Law, first, by transgressing none of its precepts; secondly, by justifying by faith, which the Law could not do by the letter. Augustinus contra Faustum: Demum etiam, quia sub gratia positis in hac mortali vita difficile erat implere quod in lege scriptum est: non concupisces, ille per carnis suae sacrificium sacerdos effectus impetrat nobis indulgentiam; etiam hinc adimplens legem, ut quod per nostram infirmitatem minus possumus, per illius perfectionem curetur, cuius capitis membra effecti sumus. Puto etiam sic esse accipiendum quod dicitur non veni legem solvere, sed adimplere; his videlicet additamentis, quae vel ad expositionem pertinent antiquarum sententiarum, vel ad conversationem in eis. Aperuit enim dominus, etiam iniquum motum ad nocendum fratri, in homicidii genere deputari. Maluit etiam nos dominus non iurantes non recedere a vero, quam verum iurantes appropinquare periurio. Sed cur, o Manichaei, legem non accipitis et prophetas, cum Christus eos se non venisse solvere dixerit, sed adimplere? Aug., cont. Faust., 19, 7. et seq.: And lastly, because even for them who were under grace, it was hard in this mortal life to fulfil that of the Law, "Thou shalt not lust," He being made a Priest by the sacrifice of His flesh, obtained for us this indulgence, even in this fulfilling the Law, that where through our infirmity we could not, we should be strengthened through His perfection, of whom as our head we all are members. For so I think must be taken these words, "to fulfil" the Law, by adding to it, that is, such things as either contribute to the explanation of the old glosses, or to enable to keep them. For the Lord has shewed us that even a wicked motion of the thoughts to the wrong of a brother is to be accounted a kind of murder. The Lord also teaches us, that it is better to keep near to the truth without swearing, than with a true oath to come near to blasphemy. But how, ye Manichaeans, do you not receive the Law and the Prophets, seeing Christ here says, that He is come not to subvert but to fulfil them? Ad hoc respondet Faustus haereticus: quis hoc testatur dixisse Iesum? Matthaeus. Quomodo ergo Ioannes non id testatur, qui fuit in monte; Matthaeus hoc scripsit, qui postquam Iesus descendit de monte, secutus est eum? To this the heretic [p. 167] Faustus replies [ed. note: Faustus was of Milevis in Africa and a Bishop and controversialist of the Manichees. He was a man of considerable abilities. Augustine was first his hearer, and in after years his opponent; and in his work against him he answers him seriatim. In this way the treatise of Faustus is preserved to us.], Whose testimony is there that Christ spoke this? That of Matthew. How was it then that John does not give this saying, who was with Him in the mount, but only Matthew, who did not follow Jesus till after He had come down from the mount? Ad hoc Augustinus respondet: si nemo de Christo vera dixit nisi qui vidit eum vel audivit, hodie de eo vera dicit nullus. Cur ergo ex ore Ioannis non potuit vera Matthaeus audire de Christo, si ex libro Ioannis possumus vera loqui de eo nos tanto tempore post nati? Hinc enim non solum Matthaei, sed etiam Lucae ac Marci Evangelium, et non impari auctoritate, receptum est. Huc accedit, quia et ipse dominus potuit narrare Matthaeo quod egerat, antequam eum vocasset. Aperte autem dicite non vos credere Evangelio; nam qui in Evangelio non nisi quod vultis creditis, vobis potius quam Evangelio creditis. To this Augustine replies, If none can speak truth concerning Christ, but who saw and heard Him, there is no one at this day who speaks truth concerning Him. Why then could not Matthew hear from John's mouth the truth as Christ had spoken, as well as we who are born so long after can speak the truth out of John's book? In the same manner also it is, that not Matthew's Gospel, but also these of Luke and Mark are received by us, and on no inferior authority. And, that the Lord Himself might have told Matthew the things He had done before He called him. But speak out and say that you do not believe the Gospel, for they who believe nothing in the Gospel but what they wish to believe, believe themselves rather than the Gospel. Item Faustus: Probemus et Matthaeum hoc non scripsisse, sed alium, nescio quem, sub nomine eius. Quid enim dicit? Cum transisset Iesus, vidit sedentem hominem ad telonium, Matthaeum nomine. Et quis ergo scribens de seipso dicat: vidit hominem, et non vidit me? To this Faustus rejoins, We will prove that this was not written by Matthew, but by some other hand, unknown, in his name. For below he says, "Jesus saw a man sitting at the toll-office, Matthew by name." [Matt 9:9] Who writing of himself say, 'saw a man,' and not rather, 'saw me?' Ad quod Augustinus: ita Matthaeus de se, tamquam de alio scripsit, sicut et Ioannes fecit dicens: conversus Petrus vidit alium discipulum quem diligebat Iesus manifestum est enim hunc morem fuisse scriptorum cum gesta narrarent. Augustine: Matthew does no more than John does, when he says, "Peter turning round saw that other disciple whom Jesus loved;" as it is well known that this is the common manner of Scripture writers, when writing their own actions. Item Faustus: Quid quod etiam ex ipso sermone quo praecepit non putare quia venerit legem solvere, magis intelligi datur quia solveret? Neque enim nihil tale eo faciente Iudaei suspicari hoc possent. Faustus again, But what say you to this, that the very assurance that He was not come to destroy the Law and the Prophets, was the direct way to rouse their suspicions that He was? For He had yet done nothing that could lead the Jews to think that this was His object. Ad quod Augustinus: Hoc quidem valde infirmum est: non enim negamus Iudaeis non intelligentibus videri potuisse Christum destructorem esse legis et prophetarum. Augustine: This is a very weak objection, for we do not deny that to the Jews who had no understanding, Christ might have appeared as threatening the destruction of the Law and the Prophets. Item Faustus: Quid quod etiam lex et prophetae nec adimpletione gaudent, cum in Deuteronomio dicatur: haec praecepta quae mando tibi observabis, nec addas quicquam eis nec minuas? Faustus; But what if the Law and the Prophets do not accept this fulfilment, according to that in Deuteronomy, "These commandments [p. 168] I give unto thee, thou shalt keep, thou shalt not add any thing to them, nor take away." Ad quod Augustinus: non intelligit Faustus quid sit legem implere, cum hoc de verborum adiectione putat accipiendum. Plenitudo enim legis caritas est, quam dominus dedit mittendo fidelibus spiritum sanctum. Impletur ergo lex, vel cum fiunt quae ibi praecepta sunt, vel cum exhibentur quae ibi prophetata sunt. Augustine: Here Faustus does not understand what it is to fulfil the Law, when he supposes that it must be taken of adding words to it. The fulfilment of the Law is love, which the Lord hath given in sending His Holy Spirit. The Law is fulfilled either when the things there commanded are done, or when the things there prophesied come to pass. Item Faustus: Quod novum testamentum Iesum condidisse fatemur, quid aliud quam destructionem fatemur veteris testamenti? Faustus; But in that we confess that Jesus was author of a New Testament, what else is it than to confess that He has done away with the Old? Ad quod Augustinus: in veteri testamento figurae erant futurorum, quas rebus per Christum praesentatis auferri oportebat, ut eo ipso lex et prophetae implerentur, in quibus scriptum est daturum Deum novum testamentum. Augustine; In the Old Testament were figure of things to come, which, when the things themselves were brought in by Christ, ought to have been taken away, that in that very taking away the Law and the Prophets might be fulfilled wherein it was written that God gave a New Testament. Item Faustus: Hoc igitur si dixit Christus, aut aliud significans dixit, aut (quod absit) mentiens dixit, aut omnino nec dixit. Sed Iesum quidem mentitum fuisse nullus dicat; ac per hoc aliter dictum est, aut nec omnino dictum est. Me quidem iam adversus capituli huius necessitudinem Manichaea fides reddidit tutum, quae principio mihi non cunctis quae ex salvatoris nomine leguntur scripta, passim credere persuasit. Esse enim multa zizania, quae in contagium boni seminis Scripturis bene omnibus noctivagus quidam seminator insparsit. Faustus; Therefore if Christ did say this thing, He either said it with some other meaning, or He spoke falsely, (which God forbid,) or we must take the other alternative, He did not speak it at all. But that Jesus spoke falsely none will aver, therefore He either spoke it with another meaning, or He spake it not at all. For myself I am rescued from the necessity of this alternative by the Manichaean belief, which from the first taught me not to believe all those things which are read in Jesus' name as having been spoken by Him; for that there be many tares which to corrupt the good seed some nightly sower has scattered up and down through nearly the whole of Scripture. Ad quod Augustinus: Manichaeus docuit impiam perversitatem, ut ex Evangelio quod haeresim tuam non impedit hoc accipias, quod autem impedit non accipias. Nos autem docuit apostolus piam provisionem: ut quisquis nobis annuntiaverit praeter id quod accepimus, anathema sit. Dominus autem exposuit quid sint zizania, non aliqua falsa veris Scripturis immissa, sicut tu interpretaris, sed homines filios maligni. Augustine; Manichaeus taught an impious error, that you should receive only so much of the Gospel as does not conflict with your heresy, and not receive whatever does conflict with it. We have learned of the Apostle that religious caution, "Whoever preaches unto you another Gospel than that we have preached, let him be accursed." [Gal 1:8] The Lord also has explained what the tares signify, not things false mixed with the true Scriptures, as you interpret, but men who are children of the wicked one. Item Faustus: Cum te Iudaeus interpellabit, cur legis et prophetarum praecepta non serves, quae Christus dixit non se venisse solvere, sed adimplere, cogeris aut vanae superstitioni succumbere, aut capitulum profiteri falsum, aut te Christi negare discipulum. Faustus; Should a Jew then enquire of you why you do not keep the precepts of the Law and the Prophets which Christ here declares He came not to destroy but to fulfil, you will be driven either to accept an empty superstition, or to repudiate [p. 169] this chapter as false, or to deny that you are Christ's disciple. Ad quod Augustinus: nullas ex hoc capitulo Catholici patiuntur angustias, quasi legis et prophetarum praecepta non servent, quia caritatem Dei et proximi habent, in quibus praeceptis pendet lex et prophetae. Et quaecumque ibi rebus gestis vel sacramentorum celebrationibus vel locutionum modis figurate prophetata sunt, in Christo et Ecclesia compleri cognoscunt. Unde nec vanae superstitioni succumbimus, nec istud Evangelii capitulum falsum esse dicimus, nec Christi discipulos nos negamus. Qui ergo dicit: si Christus legem et prophetas non solvisset, illa sacramenta legis et prophetarum in Christianorum celebrationibus permanerent, potest dicere: si Christus legem et prophetas non solvisset, adhuc promitteretur nasciturus, passurus, resurrecturus; cum ideo magis hoc non solverit sed adimpleverit, quia iam non promittitur nasciturus, passurus, resurrecturus, quod illa sacramenta quodammodo personabant; sed annuntiatur quod natus sit, passus sit, resurrexit, quod haec sacramenta, quae a Christianis aguntur, iam personant. Patet ergo quanto errore delirent qui putant, signis sacramentisque mutatis, etiam res ipsas esse diversas, quas ritus propheticus pronuntiavit promissas, et evangelicus demonstrat impletas. Augustine; The Catholics are not in any difficulty on account of this chapter as though they did not observe the Law and the Prophets; for they do cherish love to God and their neighbour, "on which hang all the Law and the Prophets." And whatever in the Law and the Prophets was foreshewn, whether in things done, in the celebration of sacramental rites, or in forms of speech, all these they know to be fulfilled in Christ and the Church. Wherefore we neither submit to a false superstition, nor reject the chapter, nor deny ourselves to be Christ's disciples. He then who says, that unless Christ had destroyed the Law and the Prophets, the Mosaic rites would have continued along with the Christian ordinances, may further affirm, that unless Christ had destroyed the Law and the Prophets, He would yet be only promised as to be born, to suffer, to rise again. But inasmuch as He did not destroy, but rather fulfil them, His birth, passion, and resurrection, are now no more promised as things future, which were signified by the Sacraments of the Law; but He is preached as already born, crucified, and risen, which are signified by the Sacraments now celebrated by Christians. It is clear then how great is the error of those who suppose, that when the signs or sacraments are changed, the things themselves are different, whereas the same things which the Prophetic ordinance had held forth as promises, the Evangelic ordinance points to as completed. Item Faustus: Quaerendum est si hoc Christus dixit, cur dixerit: utrum nec compalpandi Iudaeorum furoris causa, qui sancta sua ab eo conculcari videntes, nec audiendum quidem eum existimabant; aut ut nos, qui ei credebamus ex gentibus, instrueret legis subire iugum. Si autem haec non ei fuit causa dicendi, illa debet esse quam dixit; nec ipsum mentitus est. Sunt enim tria genera legum: unum Hebraeorum, quod peccati ac mortis Paulus appellat; aliud gentium, quod naturale vocat, dicens: gentes naturaliter, quae legis sunt, faciunt; tertium est veritatis, de qua dixit: lex spiritus vitae. Item prophetae: alii sunt Iudaeorum, de quibus notum est; alii gentium, de quibus Paulus dicit: dixit quidam proprius eorum propheta; alii veritatis, de quibus Iesus dicit: mitto ad vos sapientes et prophetas. Et quidem si observationes Hebraicas adimpletionis gratia protulisset, dubium non erat quin de Iudaeorum lege et prophetis dixisset; ubi vero sola recenset antiquiora praecepta, idest non occides, non moechaberis, quae olim promulgata fuerant per Henoch et Seth et ceteros iustos, cui non videatur hoc eum dixisse de veritatis lege et prophetis? Ubi vero Iudaeorum quaedam visus est nominasse, penitus eradicavit, praecipiendo contraria: ut est illud: oculum pro oculo, dentem pro dente. Faustus: Supposing these to be Christ's genuine words, we should enquire what was His motive for speaking thus, whether to soften the blind hostility of the Jews, who when they saw their holy things trodden under foot by Him, would not have so much as given Him a hearing; or whether He really said them to instruct us, who of the Gentiles should believe, to submit to the yoke of the Law. If this last were not His design, then the first must have been; nor was there any deceit or fraud in such purpose. For of laws there be three sorts. The first that of the Hebrews, called the "law of sin and death," [Rom 8:2] by Paul; the second that of the Gentiles, which he calls the law of nature, saying, "By nature the Gentiles do the deeds of the law;" [Rom 2:14] the third, the law of [p. 170] truth, which he means, "The law of the Spirit of life." Also there are Prophets some of the Jews, such as are well known; others of the Gentiles as Paul speaks, "A prophet of their own hath said;" [Tit 1:12] and others of the truth of whom Jesus speaks, "I send unto you wise men and prophets." [Matt 23:34] Now had Jesus in the following part of this Sermon brought forward any of the Hebrew observances to shew how he had fulfilled them, no one would have doubted that it was of the Jewish Law and Prophets that He was now speaking; but when He brings forward in this way only those more ancient precepts, "Thou shalt not kill, Thou shalt not commit adultery," which were promulged of old to Enoch, Seth, and the other righteous men, who does not see that He is here speaking of the Law and Prophets of truth? Wherever He has occasion to speak of any thing merely Jewish, He plucks it up by the very roots, giving precepts directly the contrary; for example, in the case of that precept, "An eye for an eye, a tooth for a tooth." Ad quod Augustinus: manifestum est quam legem et quos prophetas Christus non venerit solvere, sed implere. Ipsa enim est lex quae per Moysen data est. Non autem, sicut Faustus opinatur, quaedam dominus adimplevit, quae ab antiquis iustis iam dicta erant ante legem Moysi, sicut non occides, quaedam vero solvit, quae propria videbantur legis Hebraeorum. Nos enim dicimus, et haec pro tempore bene fuisse tunc instituta, et nunc a Christo non soluta, sed adimpleta, ut patebit per singula. Hoc etiam non intelligebant qui in ea perversitate manserunt ut gentes cogerent iudaizare, haeretici scilicet qui Nazaraei dicuntur. Augustine; Which was the Law and which the Prophets, that Christ came "not to subvert but to fulfil," is manifest, to wit, the Law given by Moses. And the distinction which Faustus draw between the precepts of the righteous men before Moses, and the Mosaic Law, affirming that Christ fulfilled that one but annulled the other, is not so. We affirm that the Law of Moses was both well suited to its temporary purpose, and was not now subverted, but fulfilled by Christ, as will be seen in each particular. This was not understood by those who continued in such obstinate error, that they compelled the Gentiles to Judaize - those heretics, I mean, who were called Nazarenes. Chrysostomus super Matth: Quoniam vero omnia quae ab initio mundi usque ad finem erant futura, mystice erant prophetata in lege, ne videatur aliquid eorum quae fiunt non antea cognovisse, propterea dicit: non potest fieri ut transeat caelum et terra, donec omnia quae in lege prophetata sunt, rebus ipsis fuerint adimpleta; et hoc est quod dicit amen quippe dico vobis, donec transeat caelum et terra, iota unum aut unus apex non praeteribit a lege, donec omnia fiant. Pseudo-Chrys.: But since all things which should befall from the very beginning of the world to the end of it, were in type and figure foreshewn in the Law, that God may not be thought to be ignorant of any of those things that take place, He therefore here declares, that heaven and earth should not pass till all things thus foreshewn in the Law should have their actual accomplishment. Remigius: Amen, Hebraeus sermo est, et Latine dicitur vere, fideliter, sive fiat. Duabus autem de causis hoc sermone utitur dominus: sive propter duritiam illorum qui tardi erant ad credendum, sive propter credentes, ut profundius attenderent ea quae sequuntur. Remig.: "Amen" is a Hebrew word, and my be rendered in Latin, 'vere,' 'fidenter,' or 'fiat;' that is, 'truly,' 'faithfully,' or 'so be it.' [p. 171] The Lord uses it either because of the hardness of heart of those who were slow to believe, or to attract more particularly the attention of those that did believe. Hilarius in Matth.: Per hoc autem quod ait donec transeat caelum et terra, caelum quidem et terram maxima elementa non arbitramur esse solvenda. Hilary: From the expression here used, "pass," we may suppose that the constituting elements of heaven and earth shall not be annihilated. [ed. note: The text of Hil. has 'maxima, ut arbitramur, elementa esse solvends.'] Remigius: Permanebunt enim essentialiter, sed transibunt per renovationem. Remig.: But shall abide in their essence, but "pass" through renewal. Augustinus de Serm. Dom: Per hoc autem quod ait iota unum, aut unus apex non transibit a lege, nihil potest aliud intelligi nisi vehemens expressio perfectionis, quae per litteras singulas demonstrata est; inter quas litteras iota minor est ceteris, quia uno ductu fit; apex etiam est ipsius aliqua in summo particula. Quibus verbis ostendit in lege ad effectum et minima quaeque perduci. Aug., Serm. in Mont. i, 8: By the words "one iota or one point shall not pass from the Law," we must understand only a strong metaphor of completeness, drawn from the letters of writing, iota being the least of the letters, made with one stroke of the pen, and a point being a slight dot at the end of the same letter. The words there shew that the Law shall be completed to the very least matter. Rabanus: Apte quoque Graecum iota, et non iod Hebraeum posuit, quia iota in numero, decem significat, et Decalogum legis enumerat, cuius quidem apex et perfectio est Evangelium. Rabanus: He fitly mentions the Greek iota, and not the Hebrew job, because the iota stands in Greek for the number ten, and so there is an allusion to the Decalogue of which the Gospel is the point and perfection. Chrysostomus super Matth: Si autem ingenuus homo vel in vili mendacio inventus fuerit, erubescit, et vir sapiens verbum quod dixit, non relinquit in vacuum, quomodo verba divina sine exitu vacua poterant permanere? Unde concludit qui ergo solverit unum de mandatis istis minimis et docuerit sic homines, minimus vocabitur in regno caelorum. Puto autem quod ipse dominus manifeste hoc respondit, quae sunt minima mandata monstrans, dicendo si quis solverit unum de mandatis istis minimis, id est quae modo dicturus sum. Pseudo-Chrys.: If even an honourable man blushes to be found in a falsehood, and a wise man lets not fall empty any word he has once spoken, how could it be that the words of heaven should fall to the ground empty? Hence He concludes, "Whoso shall break the least of these commandments, &c." And, I suppose, the Lord goes on to reply Himself to the question, Which are the least commandments? Namely, these which I am now about to speak. Chrysostomus in Matth: Non enim pro veteribus legibus hoc dixit, sed pro his quae ipse erat praecepturus; quae quidem minima vocat, licet magna. Sicut enim multoties de se humilia locutus est, ita et de suis praeceptis humiliter loquitur. Vel aliter. Chrys.: He speaks not this of the old laws, but of those which He was now going to enact, of which he says, "the least," though they were all great. For as He so oft spoke humbly of Himself, so does He now speak humbly of His precepts. Chrysostomus super Matth: Mandata Moysi in actu facilia sunt: non occides, non adulterabis; ipsa enim criminis magnitudo voluntatem faciendi repercutit; et ideo in remuneratione modica sunt, in peccato autem magna. Mandata autem Christi, idest: non irascaris, non concupiscas, in actu difficilia sunt; et ideo in remuneratione magna, in peccato autem minima. Minima igitur dicit ista Christi mandata: non irascaris, non concupiscas; ergo illi qui levia peccata committunt, minimi sunt in regno Dei; idest qui iratus fuerit, et grande peccatum non fecerit, a poena quidem securus est, scilicet damnationis aeternae; non tamen est in gloria, scilicet quam consequuntur illi qui etiam haec minima implent. Pseudo-Chrys.: Otherwise; the precepts of Moses are easy to obey; "Thou shalt not kill. Thou shalt not commit adultery." The very greatness of the crime is a check upon the desire of committing it; therefore the reward of observance is small, the sin of transgression great. But Christ's precepts, "Thou shalt not be angry, Thou shalt not lust," are hard to obey, and therefore in their reward they are great, in their transgression, 'least.' It is thus He speaks of these precepts of Christ, such as "Thou shalt not be angry, Thou shalt not lust,' as 'the least;' and [p. 172] they who commit these lesser sins, are the least in the kingdom of God; that is, he who has been angry and not sinned grievously is secure from the punishment of eternal damnation; yet he does not attain that glory which they attain who fulfil even these least. Augustinus de Serm. Dom: Vel e converso illa quae praecepta sunt in lege, dicuntur minima; quae autem Christus dicturus est, sunt maxima. Mandata autem minima significantur per unum iota et unum apicem. Qui ergo solverit, et docuerit sic, idest secundum quod solvit, minimus vocabitur in regno caelorum. Et fortasse ideo non erit, quia ibi nisi magni esse non possunt. Aug.: Or, the precepts of the Law are called 'the least,' as opposed to Christ's precepts which are great. The least commandments are signified by the iota and the point. "He," therefore, "who breaks them, and teaches men so," that is, to do as he does, "shall be called least in the kingdom of heaven." Hence we may perhaps conclude, that it is not true that there shall none be there except they be great. Glossa: Solvere autem est non agere quod recte quis intelligit, vel non intelligere quae depravavit, aut minuere integritatem superadditionis Christi. Gloss. ord.: By 'break,' is meant, the not doing what one understands rightly, or the not understanding what one has corrupted, or the destroying the perfectness of Christ's additions. Chrysostomus in Matth: Vel cum audieris minimum in regno caelorum, nihil suspicare quam supplicium et Gehennam. Regnum enim consuevit dicere non solum regni utilitatem, sed tempus resurrectionis, et adventum Christi terribilem. Chrys.: Or, when you hear the words, "least in the kingdom of heaven," imagine nothing less than the punishment of hell. For He oft uses the word 'kingdom,' not only of the joys of heaven, but of the time of the resurrection, and of the terrible coming of Christ. Gregorius in Evang: Vel per regnum caelorum Ecclesia intelligenda est, in qua doctor qui solvit mandatum, minimus vocatur, quia cuius vita despicitur, restat ut eius praedicatio contemnatur. Greg., Hom. in Ev., 12, 1: Or, by the kingdom of heaven is to be understood the Church, in which that teacher who breaks a commandment is called least, because he whose life is despised, it remains that his preaching be also despised. Hilarius in Matth.: Vel minima dicit domini passionem et crucem: quae si quis tamquam erubescenda non confitebitur, erit minimus, idest novissimus, ac pene nullus; confitenti vero magnam in caelo vocationis gloriam pollicetur; unde sequitur qui autem fecerit et docuerit, hic magnus vocabitur in regno caelorum. Hilary: Or, He calls the passion, and the cross, the least, which if one shall not confess openly, but be ashamed of them, he shall be least, that is, last, and as it were no man; but to him that confesses it He promises the great glory of a heavenly calling. Hieronymus: Suggillat in hoc Pharisaeos, qui contemptis mandatis Dei, statuebant proprias traditiones, quod non eis prosit doctrina in populo, si vel parvum quod in lege est destruant. Possumus autem et aliter intelligere: quod magistri eruditio, etiam si parvo peccato obnoxia sit, deducat eum de gradu maximo; nec prosit docere iustitiam quam minima culpa destruit; beatitudoque perfecta sit, quae sermone docueris, opere complere. Jerome: This head is closely connected with the preceding. It is directed against the Pharisees, who, despising the commandments of God, set up traditions of their own, and means that their teaching the people would not avail themselves, if they destroyed the very least commandment in the Law. We may take it in another sense. The learning of the master if joined with sin however small, loses him the highest place, nor does it avail any to teach righteousness, if he destroys it in his life. Perfect bliss is for him who fulfils in deed what he teaches in word. Augustinus de Serm. Dom: Vel aliter. Qui solverit illa minima, scilicet praecepta legis, et sic docuerit, minimus vocabitur; qui autem fecerit, illa minima, et sic docuerit non iam magnus habendus est, sed tamen, non tam minimus quam ille qui solvit. Ut autem sit magnus, facere debet et docere quae Christus docet. Aug.: Otherwise; "he who breaks the least of these commandments," that is, of Moses' Law, "and teaches men so, shall be called the least; but he who shall do (these least), and so teach," shall not indeed [p. 173] be esteemed great, yet not so little as he who breaks them. That he should be great, he ought to do and to teach the things which Christ now teaches.
Lectio 13 20 λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 21 ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, οὐ φονεύσεις: ὃς δ' ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 22 ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει: ὃς δ' ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ, ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ: ὃς δ' ἂν εἴπῃ, μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός.
20. "For I say unto you, That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. 21. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: 22. But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire."
Hilarius in Matth.: Pulcherrimo ingressu opus legis coepit excedere, aditum in caelum apostolis, nisi iustitiam Pharisaeorum anteissent, denuntians non futurum; et hoc est quod dicit dico enim vobis. Hilary: Beautiful entrance He here makes to a teaching beyond the works of the Law, declaring to the Apostles that they should have no admission to the kingdom of heaven without a righteousness beyond that of Pharisees. Chrysostomus in Matth: Iustitiam autem hic dicit universalem virtutem. Intende autem gratiae additamentum: discipulos enim suos adhuc rudes magistris qui in veteri testamento erant, vult esse meliores. Scribas autem ac Pharisaeos non dixit iniquos, quia non dixisset eos habere iustitiam. Vide etiam quoniam hic vetus testamentum confirmat, comparationem faciens eius ad novum: plus enim et minus eiusdem generis est. Scribarum autem et Pharisaeorum iustitiae sunt mandata Moysi; superimpletiones autem istorum mandatorum sunt mandata Christi. Hoc est ergo quod dicit: nisi quis supra legis mandata, etiam haec mea praecepta, quae apud illos minima existimabantur, impleverit, non intrabit in regnum caelorum: quoniam illa de poena liberant, quae scilicet transgressoribus legis debetur, non autem in regnum inducunt; haec autem et de poena liberant, et in regnum inducunt. Cum autem sit idem solvere minima mandata, et non custodire, quare supra de solvente dicit quod minimus vocabitur in regno Dei, hic autem de non conservante: non introibit in regnum caelorum? Sed vide quia minimum esse in regno idem est quod non intrare in regnum. Esse autem aliquem in regno non est regnare cum Christo, sed esse tantum in populo Christi; tamquam si dicat de solvente, quod inter Christianos quidem erit, tamen minimus Christianus. Qui autem intrat in regnum, fit particeps regni cum Christo. Consequenter et iste qui non intrat in regnum caelorum, gloriam quidem non habebit cum Christo, erit tamen in regno caelorum, idest in numero eorum super quos Christus caelorum rex regnat. Chrys.: By righteousness is here meant universal virtue. But observe the superior power of grace, in that He requires of His disciples who were yet uninstructed to be better than those who were masters unto the Old Testament. Thus He does not call the Scribes and Pharisees unrighteous, but speaks of "their righteousness." And see how ever herein He confirms the Old Testament that He compares it with the New, for the greater and the less are always of the same kind. Pseudo-Chrys.: The righteousness of the Scribes and Pharisees are the commandments of Moses; but the commandments of Christ are the fulfilment of that Law. This then is His meaning; Whosoever in addition to the commandments of the Law shall not fulfil My commandments, shall not enter into the kingdom of heaven. For those indeed save from the punishment due to transgressors of the Law, but do not bring into the kingdom; but My commandments both deliver from punishment, [p. 174] and bring into the kingdom. But seeing that to break the least commandments and not to keep them are one and the same, why does He say above of him that breaks the commandments, that "he shall be the least in the kingdom of heaven," and here of him who keeps them not, that he "shall not enter into the kingdom of heaven?" See how to be the least in the kingdom is the same with not entering into the kingdom. For a man to be in the kingdom is not to reign with Christ, but only to be numbered among Christ's people; what He says then of him that breaks the commandments is, that he shall indeed be reckoned among Christians, yet the least of them. but he who enters into the kingdom, becomes partaker of His kingdom with Christ. Therefore he who does not enter into the kingdom of heaven, shall not indeed have a part of Christ's glory, yet shall he be in the kingdom of heaven, that is, in the number of those over whom Christ reigns as King of heaven. Augustinus de Civ. Dei: Vel aliter. Nisi abundaverit iustitia vestra plusquam Scribarum et Pharisaeorum, idest super eos qui solvunt quod docent, quia de iis alibi dictum est: dicunt enim et non faciunt; ac si dicat: nisi ita abundaverit iustitia vestra, ut vos non solvatis, sed faciatis potius quod docetis, non intrabitis in regnum caelorum. Alio ergo modo intelligendum est regnum caelorum ubi ambo sunt, et ille scilicet qui solvit quod docet, et ille qui facit, sed minimus ille, iste magnus: quod quidem regnum caelorum est Ecclesia praesens. Alio autem modo regnum caelorum dicitur quo non intrat nisi ille qui facit, et hoc est Ecclesia qualis in futuro erit. Aug., City of God, book 20, ch. 9: Otherwise, "unless your righteousness exceed the righteousness of the Scribes and Pharisees," that is, exceed that of those who break what themselves teach, as it is elsewhere said of them, "They say, and do not;" [Matt 23:3] just as if He had said, Unless your righteousness exceed in this way that ye do what ye teach, you shall not enter the kingdom of heaven. We must therefore understand something other than usual by the kingdom of heaven here, in which are to be both he who breaks what he teaches, and he who does it, but the one "least," the other, "great;" this kingdom of heaven is the present Church. In another sense is the kingdom of heaven spoken of that place where none enters but he who does what he teaches, and this is the Church as it shall be hereafter. Augustinus contra Faustum: Hoc autem nomen regnum caelorum, quod tam crebro nominat dominus, nescio utrum in libris veteris testamenti quisquam inveniat; proprie enim pertinet ad revelationem novi testamenti quod ori eius etiam nominandum servabatur quem regem ad regendum servos suos vetus testamentum praefigurabat. Hic ergo finis, quo praecepta referenda sunt, occultus erat in veteri testamento, quamvis secundum eum etiam tunc viverent sancti, qui futuram eius revelationem videbant. Aug., cont. Faust., 19, 31: This expression, the kingdom of heaven, so often used by our Lord, I know not whether any one would find in the books of the Old Testament. It belongs properly to the New Testament revelation, kept for His mouth whom the Old Testament figured as a King that should come to reign over His servants. This end, to which its precepts were to be referred, was hidden in the Old Testament, though even that had its saints who looked forward to the revelation that should be made. Glossa: Vel hoc quod dicit nisi abundaverit, referendum est ad intellectum Pharisaeorum et Scribarum, non ad continentiam veteris testamenti. Gloss. non occ.: Or, we may explain by referring to the way in which the Scribes and Pharisees understood the Law, not to [p. 175] the actual contents of the Law. Augustinus contra Faustum: Pene enim omnia quae monuit vel praecepit dominus, ubi adiungebat ego autem dico vobis, inveniuntur et in illis veteribus libris. Sed quia non intelligebant homicidium nisi peremptionem corporis humani, aperuit dominus omnem iniquum motum ad nocendum fratri in homicidii genere deputari; unde subdit audistis quia dictum est antiquis: non occides. Aug., cont. Faust., 19, 30: For almost all the precepts which the Lord gave, saying, "But I say unto you," are found in those ancient books. But because they knew not of any murder, besides the destruction of the body, the Lord shews them that every evil thought to the hurt of a brother is to be held for a kind of murder. Chrysostomus super Matth: Volens Christus ostendere quia ipse est Deus, qui aliquando locutus est in lege et qui nunc mandat in gratia, illud mandatum quod ponitur in lege, ante omnia, scilicet prohibitiva, quae sunt contra proximum, et nunc ponit in principio mandatorum suorum. Pseudo-Chrys.: Christ willing to shew that He is the same God who spoke of old in the Law, and who now gives commandments in grace, now puts first of all his commandments, [margin note: vid. Matt 19:18] that one which was the first in the Law, first, at least, of all those that forbade injury to our neighbour. Augustinus de Civ. Dei: Non autem quod audivimus non occides, virgultum vellere nefas ducimus, secundum Manichaeorum errorem, nec de irrationabilibus animalibus dictum intelligimus, quia iustissima ordinatione creatoris, vita et mors eorum nostris usibus subditur. Unde restat quod de homine intelligamus quod dictum est non occides: non alterum, ergo nec te; neque enim qui se occidit, aliud quam hominem occidit. Nequaquam autem contra hoc praeceptum fecerunt qui auctore Deo bella gesserunt, ac personam gerentes publicae potestatis iustissimae rationis imperio sceleratos morte punierunt. Et Abraham non solum non est culpatus crudelitatis crimine, verum etiam laudatus est nomine pietatis, quod voluit filium obedienter occidere. Hi ergo excipiuntur quos Deus occidi iubet sive lege data, sive ad personam pro tempore expressa iussione: non autem ipse occidit qui ministerium dat iubenti, sicut adminiculum gladio utenti; nec Samson aliter excusatur, quod seipsum cum hostibus ruina domus oppressit, nisi quod latenter spiritus hoc iusserat, qui per illum miracula faciebat. Aug., City of God, book 1, ch. 20: We do not, because we have heard that, "Thou shalt not kill," deem it therefore unlawful to pluck a twig, according to the error of the Manichees, nor consider it to extend to irrational brutes; by the most righteous ordinance of the Creator their life and death is subservient to our needs. There remains, therefore, only man of whom we can understand it, and that not any other man, nor you only; for he who kills himself does nothing else but kill a man. Yet have not they in any way done contrary to this commandment who have waged wars under God's authority, or they who charged with the administration of civil power have by most just and reasonable orders inflicted death upon criminals. Also Abraham was not charged with cruelty, but even received the praise of piety, for that he was willing to obey God in slaying his son. Those are to be excepted from this command whom God commands to be put to death, either by a general law given, or by particular admonition at any special time. For he is not the slayer who ministers to the command, like a hilt to one smiting with a sword, nor is Samson otherwise to be acquitted for destroying himself along with his enemies, than because he was so instructed privily of the Holy Spirit, who through him wrought the miracles. Chrysostomus in Matth: Per hoc autem quod dicit dictum est antiquis, ostendit multum tempus esse ex quo mandatum hoc acceperant. Hoc ergo dicit, ut auditores ad sublimiora progredi praecepta cunctantes acrius incitet; ut si quispiam doctor dicat puero negligenti: nescis iam quantum temporis syllabarum meditatione consumpseris? Et ideo subdit ego autem dico vobis, quoniam omnis qui irascitur fratri suo, reus erit iudicio. In quo considera legislatoris potestatem: nullus enim antiquorum prophetarum ita locutus est, sed sic: haec dicit dominus, quia illi ut servi ea quae sunt domini annuntiabant, hic autem ut filius ea quae sunt patris, quae etiam sua sunt; et illi conservis praedicabant, hic autem suis servis legem ponebat. Chrys.: This, "it was said by them of old time," shews that it was long ago that they had received this precept. He says this that He might rouse His sluggish hearers to proceed to more sublime precepts, as a teacher might say to an indolent boy, Know you not how long time you have spent already in merely learning to spell? In that, "I say unto you," mark the authority of the legislator, none of the old Prophets spoke thus; but [p. 176] rather, "Thus saith the Lord." They as servants repeated the commands of their Lord; He as a Son declared the will of His Father, which was also His own. They preached to their fellow servants; He as master ordained a law for his slaves. Augustinus de Civ. Dei: Duae quidem sunt sententiae philosophorum de animi passionibus. Stoicis enim non placet huiusmodi passiones cadere in sapientem; Peripatetici vero has passiones in sapientem cadere dicunt, sed moderatas, rationique subiectas; sicut cum ita praebetur misericordia ut iustitia conservetur. In disciplina autem Christiana non tam quaeritur utrum prius animus irascatur aut tristetur, sed unde. Aug., City of God, 4, 4: There are two different opinions among philosophers concerning the passions of the mind: the Stoics do not allow that any passion is incident to the wise man; the Peripatetics affirm that they are incident to the wise man but in a moderate degree and subject to reason; as, for example, when mercy is shewn in such a manner that justice is preserved. But in the Christian rule we do not enquire whether the mind is first affected with anger or with sorrow, but whence. Chrysostomus super Matth: Qui enim sine causa irascitur, reus erit; qui vero cum causa, non erit reus: nam si ira non fuerit, nec doctrina proficit nec iudicia stant nec crimina compescuntur. Itaque qui cum causa non irascitur, peccat; patientia enim irrationabilis vitia seminat, negligentiam nutrit, et non solum malos, sed etiam bonos invitat ad malum. Pseudo-Chrys.: He who is angry without cause shall be judged; but he who is angry with cause shall not be judged. For if there were no anger, neither teaching would profit, nor judgments hold, nor crimes be controlled. So that he who on just cause is not angry, is in sin; for an unreasonable patience sows vices, breeds carelessness, and invites the good as well as the bad to do evil. Hieronymus: In quibusdam ergo codicibus additur sine causa; ceterum in veris definita sententia est: et ira penitus tollitur. Si enim iubemur orare pro persequentibus, omnis irae occasio tollitur. Radendum ergo est sine causa, quia ira viri iustitiam Dei non operatur. Jerome: Some copies add here the words, without cause; but by the true reading [ed. note: Vid. also in Eph. iv. 31. Augustine says the same speaking of Greek codd. Retract. i. 19. Cassian rejects it too, Institut. viii. 20. Erasmus, Bengel. follow. vid. Wetstein. in loc. who would keep the word on the ground of a "consensus," of Greek and Latin Fathers and Versions. There is an agreement of existed MSS. also.] the precept is made unconditional, and anger altogether forbidden. For when we are told to pray for them that persecute us, all occasion of anger is taken away. The words "without cause" then must be erased, for "the wrath of man worketh not the righteousness of God." Chrysostomus super Matth: Sed tamen iracundia quae cum causa est, non est iracundia, sed iudicium: iracundia enim proprie intelligitur commotio passionis; qui autem cum causa irascitur, ira illius non est ex passione; ideo iudicare dicitur, non irasci. Pseudo-Chrys.: Yet that anger which arises from just cause is indeed not anger, but a sentence of judgment. For anger properly means a feeling of passion; but he whose anger arises from just cause does not suffer any passion, and is rightly said to sentence, not to be angry with. Augustinus in Lib. Retract: Illud etiam dicimus intuendum quid sit irasci fratri suo: quoniam non fratri irascitur qui peccato fratris irascitur. Qui ergo fratri, non peccato irascitur, sine causa irascitur. Aug., Retract., i, 19: This also we affirm should be taken into consideration, what is being angry with a brother; for he is not angry with a brother who is angry at his offence. He then it is who is angry without cause, who is angry with his brother, and not with the offence. Augustinus, de Civ. Dei: Irasci autem fratri ut corrigatur, nullus sanae mentis reprehendit: huiusmodi enim motus de amore boni et de sancta caritate venientes, vitia dicenda non sunt, cum rectam rationem sequantur. Aug., City of God, book 14, ch. 9: But to be angry with a brother to the end that he may be corrected, there is [p. 177] no man of sound mind who forbids. Such sort of motions as come of love of good and of holy charity, are not to be called vices when they follow right reason. Chrysostomus super Matth: Puto autem quod non de iracundia carnis loquitur Christus, sed de iracundia animae: caro enim non potest obedire, ut non conturbetur. Quando ergo homo irascitur et non vult facere quod ira compellit, caro eius irata est, animus autem eius non est iratus. Pseudo-Chrys.: But I think that Christ does not speak of anger of the flesh, but anger of the heart; for the flesh cannot be so disciplined as not to feel the passion. When then a man is angry but refrains from doing what his anger prompts him, his flesh is angry, but his heart is free from anger. Augustinus de Serm. Dom: Sic ergo in hoc primo est unum, idest ira sola; in secundo autem sunt duo, scilicet ira et vox, quae iram signat; unde sequitur qui autem dixerit fratri suo: racha, reus erit Concilio. Nonnulli de Graeco trahere voluerunt interpretationem huius vocis, putantes pannosum dici racha, quoniam Graece dicitur pannus idest racos. Probabilius autem est non esse vocem significantem aliquid, sed indignantis animi motum exprimentem. Has autem voces grammatici interiectiones vocant, velut cum dicitur a dolente: heu. Aug., Serm. in Mont., i, 9: And there is this same distinction between the first case here put by the Saviour and the second: in the first case there is one thing, the passion; in the second two, anger and speech following thereupon, "He who saith to his brother, Raca, is in danger of the council." Some seek the interpretation of this word in the Greek, and think that "Raca" means ragged, from the Greek ραχος, a rag. But more probably it is not a word of any meaning, but a mere sound expressing the passion of the mind, which grammarians call an interjection, such as the cry of pain, 'hen.' Chrysostomus in Matth: Vel racha est verbum contemptus et parvipensionis. Sicut enim nos vel famulis vel iunioribus iniungentes dicimus: vade tu, dic illi tu, ita et qui Syrorum utuntur lingua, racha dicunt, pro tu. Dominus enim et quae parvissima sunt evellit, et cum honore nobis invicem uti iubet. Chrys.: Or, Racha is a word signifying contempt, and worthlessness. For where we in speaking to servants or children say, Go thou, or, Tell thou him; in Syriac they would say Racha for 'thou.' For the Lord descends to the smallest trifles even of our behaviour, and bids us treat one another with mutual respect. Hieronymus: Vel racha Hebraeum verbum est, et dicitur chenos, idest inanis aut vacuus, quem nos possumus vulgata iniuria absque cerebro nuncupare. Signanter autem addidit qui dixerit fratri suo: frater enim noster nullus est nisi qui eumdem nobiscum habet patrem. Jerome: Or, Racha is a Hebrew word signifying, 'empty,' 'vain;' as we might say in the common phrase of reproach, 'empty-pate.' Observe that He says brother; for who is our brother, but he who has the same Father as ourselves? Chrysostomus super Matth: Indigna autem res est dicere hominem vacuum, qui habet in se spiritum. Pseudo-Chrys.: And it were an unworthy reproach to him who has in him the Holy Spirit to call him 'empty.' Augustinus: In tertio autem significantur tria: ira, et vox quae iram significat, et in voce vituperationis expressio; unde dicitur qui autem dixerit: fatue, reus erit Gehennae ignis. Gradus itaque sunt in istis peccatis: primo, ut quisquis irascitur, motum retineat corde conceptum. Iam si extorsit vocem non significantem aliquid, sed animi motum ipsa eruptione testantem, plus est quam si ira surgens silentio premeretur. Sed adhuc plus est, si etiam verbum proferatur, quod iam certam vituperationem designat. Aug.: In the third case are three things; anger, the voice expressive of anger, and a word of reproach, "Thou fool." Thus here are three different degrees of sin; in the first when one is angry, but keeps the passion in his heart without giving any sign of it. If again he suffers any sound expressive of the passion to escape him, it is more than had he silently suppressed the rising anger; and if he speaks a word which conveys a direct reproach, it is a yet greater sin. Chrysostomus super Matth: Sicut autem nemo est vacuus qui habet spiritum sanctum, ita nemo est vacuus qui Christum cognoscit; sed si racha idem est quod vacuus, quantum ad sensum verbi, unum est dicere fatue et racha; sed differunt quantum ad dicentis propositum: racha enim verbum vulgare erat apud Iudaeos, quod non ex ira neque odio, sed ex aliquo motu vano dicebant, magis fiduciae causa, quam iracundiae. Sed forte dices: si racha iracundiae causa non dicitur, quare peccatum est? Quia contentionis causa dicitur, non aedificationis; si enim nec bonum verbum dicere debemus nisi pro aedificatione, quanto magis illud quod in se naturaliter malum est? Pseudo-Chrys.: But as none is empty who has the Holy Spirit, so none is a fool who has the knowledge of Christ; and if Racha signifies 'empty,' it is one and the same thing, as far as the [p. 178] meaning of the word goes, to say Racha, or 'thou fool.' But there is a difference in the meaning of the speaker; for Racha was a word in common use among the Jews, not expressing wrath or hate, but rather in a light careless way expressing confident familiarity, not anger. But you will perhaps say, if Racha is not an expression of wrath, how is it then a sin? Because it is said for contention, not for edification; and if we ought not to speak even good words but for the sake of edification, how much more not such as are in themselves bad? Augustinus: Vide etiam nunc tres reatus: iudicii, Concilii et Gehennae ignis; in quibus quosdam gradus factos admonet a levioribus ad graviora: nam in iudicio adhuc defensionis locus datur; ad Concilium autem pertinere videtur sententiae prolatio, quando inter se iudices conferunt quo supplicio damnari oporteat; in Gehenna vero ignis certa est damnatio et poena damnati. Unde patet quantum intersit inter iustitiam Pharisaeorum et Christi: ibi enim occisio reum facit iudicio, hic autem ira facit reum iudicio, quod horum trium est levissimum. Aug.: Here we have three arraignments, the judgement, the council, and hell-fire, being different stages ascending from the lesser to the greater. For in the judgment there is yet opportunity for defence; to the council belongs the respite of the sentence, what time the judges confer among themselves what sentence ought to be inflicted; in the third, hell-fire, condemnation is certain, and the punishment fixed. Hence is seen what a difference is between the righteousness of the Pharisees and Christ; in the first, murder subjects a man to judgment; in the second, anger alone, which is the least of the three degrees of sin. Rabanus: Gehennam hic salvator Inferni cruciatum nominat, quam nomen traxisse putant a valle idolis consecrata, quae est iuxta Ierusalem, repleta olim cadaveribus quam et Iosiam contaminasse in libro regum legimus. Rabanus: The Saviour here names the torments of hell, Gehenna, a name thought to be derived from a valley consecrated to idols near Jerusalem, and filled of old with dead bodies, and defiled by Josiah, as we read in the Book of Kings. Chrysostomus in Matth: Hic autem primum Gehennae nomen posuit, postquam de regno caelorum supra dixerat, ostendens quod illud dare, est ex suo amore, hoc autem ex nostra desidia. Multis autem hoc grave videtur, si pro solo verbo tantam patiemur poenam; propter quod quidam dicunt hoc hyperbolice dictum esse. Sed timeo ne verbis hic nosmetipsos decipientes, illic opere ultimum patiamur supplicium. Non ergo aestimes hoc esse onerosum: plures enim poenarum et peccatorum a verbis habent principium: etenim parva verba multoties homicidium pepererunt et civitates integras everterunt. Nec enim parvum aestimes fratrem stultum vocare, auferens ei prudentiam et intellectum, quo homines sumus et ab irrationabilibus distamus. Chrys.: This is the first mention of hell, though the kingdom of Heaven had been mentioned some time before, which shews that the gifts of the one come of His love, the condemnation of the other of our sloth. Many thinking this a punishment too severe for a mere word, say that this was said figuratively. But I fear that if we thus cheat ourselves with words here, we shall suffer punishment in deed there. Think not then this too heavy a punishment, when so many sufferings and sins have their beginning in a word; a little word has often begotten a murder, and overturned whole cities. And yet it is not to be thought a little word that denies a brother reason and understanding by which we are men, and differ from the brutes. Chrysostomus super Matth: Vel reus erit Concilio: idest, ut sit unus ex Concilio eorum qui adversus Christum fuerunt, sicut apostoli in suis canonibus interpretantur. Pseudo-Chrys.: "In danger of the council;" that is, (according to the interpretation given by the Apostles in the Constitutions,) [p. 179] in danger of being one of that Council which condemned Christ. [ed. note, e: This remark is not found in the Apostolical Constitutions as we now have them. The text in question, however, is quoted in ii. 32 and 50. So again the comment on Matt. vi. 3. is not found in the Constitutions, though the text is quoted. vid. Coteler, in Constit. iii. 14. The passage quoted in Matt. xxvi. 18, is found in Constit. viii. 2. vid. also Usser. Dissert. ix. Pearson. Vind. Ign. p. 1. c. 4 fin.] Hilarius in Matth.: Vel qui spiritu sancto plenum convicio vacuitatis insinuat, fit reus Concilio sanctorum contumeliam spiritus sancti sanctorum iudicio animadversione luiturus. Hilary: Or, he who reproaches with emptiness one full of the Holy Spirit, will be arraigned in the assembly of the Saints, and by their sentence will be punished for an affront against that Holy Spirit Himself. Augustinus: Quisquis autem dixerit: quo graviori supplicio punitur homicidium, si Gehenna ignis punitur convicium? Cogit intelligi esse differentiam Gehennarum. Aug.: Should any ask what greater punishment is reserved for murder, if evil-speaking is visited with hell-fire? This obliges us to understand, that there are degrees in hell. Chrysostomus in Matth: Vel iudicium et Concilium sunt poenae in praesenti: Gehenna autem poena futura. Ideo autem irae iudicium apposuit, ut ostendat quod non est possibile hominem omnino esse sine passionibus, sed refrenare eas possibile est; et propterea determinatam poenam non apposuit, ne videretur prorsus iram prohibere. Concilium autem posuit nunc pro iudicio Iudaeorum, ne videatur semper nova inducere ac peregrina docere. Chrys.: Or, "the judgment," and "the council" denote punishment in this word; "hell-fire" future punishment. He denounces punishment against anger, yet does not mention any special punishment, shewing therein that it is not possible that a man should be altogether free from the passion. The Council here means the Jewish senate, for He would not seem to be always superseding all their established institutions, and introducing foreign. [ed. note, f: In this quotation only the last sentence is found in Chrys.] Augustinus: In istis autem tribus sententiis subauditio verborum intuenda est. Habet enim prima sententia omnia verba necessaria, ut nihil subaudiatur. Qui irascitur, inquit, fratri suo, sine causa, secundum quosdam; in secunda vero, cum ait qui autem dixerit fratri suo: racha, subauditur sine causa; nam in tertia, ubi ait qui autem dixerit: fatue, duo subaudiuntur: fratri suo et sine causa. Et hoc est unde defenditur quod apostolus Galatas vocat stultos, quos etiam fratres nominat: non enim id facit sine causa. Aug.: In all these three sentences there are some words understood. In the first indeed, as many copies read "without cause," there is nothing to be supplied. In the second, "He who saith to his brother, Racha," we must supply the words, "without cause;" and again, in "He who says, Thou fool," two things are understood, "to his brother," and, "without cause." All this forms the defence of the Apostle, when he calls the Galatians fools, though he considers them his brethren; for he did it not without cause.
Lectio 14 23 ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 24 ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου.
23. "Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24. Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift."
Augustinus de Serm. Dom: Si irasci non est fas fratri, aut dicere racha, aut fatue, multo minus in animo tenere aliquid, ut in odium indignatio convertatur; et ideo subdit si ergo offers munus tuum ad altare, et ibi recordatus fueris quia frater tuus habet aliquid adversum te, et cetera. Aug., Serm. in Mont., i, 10: If it be not lawful to be angry with a brother, [p. 180] or to say to him Racha, or Thou fool, much less is it lawful to keep in the memory any thing which might convert anger into hate. Hieronymus: Non dixit: si tu habes aliquid adversus fratrem tuum, sed si frater tuus habet aliquid adversum te, ut durior tibi reconciliationis imponatur necessitas. Jerome: It is not, If thou hast ought against thy brother; but "If thy brother has ought against thee," that the necessity of reconciliation may be more imperative. Augustinus: Tunc enim ipse habet adversus nos, si nos eum in aliquo laesimus: nam nos adversus illum habemus, si ille nos laeserit, ubi non est opus pergere ad reconciliationem: non enim veniam postulabis ab eo qui tibi fecit iniuriam; sed tantum dimittas, sicut tibi a domino dimitti cupis quod ipse commiseris. Aug.: And he has somewhat against us when we have wronged him; and we have somewhat against him when he has wronged us, in which case there were no need to go to be reconciled to him, seeing we had only to forgive him, as we desire the Lord to forgive us. Chrysostomus super Matth: Si autem ille te laeserit, et prius rogaveris, magnam habebis mercedem. Pseudo-Chrys.: But if it is he that hath done you the wrong, and yet you be the first to seek reconciliation, you shall have a great reward. Chrysostomus in Matth: Sed si aliquis propter amorem proximi ei reconciliari non curat, ad hoc eum inducit ut saltem eius opus non remaneat imperfectum, et praecipue in loco sacro; unde subdit relinque ibi munus tuum ante altare, et vade prius reconciliari fratri tuo. Chrys.: If love alone is not enough to induce us to be reconciled to our neighbour, the desire that our work should not remain imperfect, and especially in the holy place, should induce us. Chrysostomus super Matth: Ecce a discordantibus accipere non vult sacrificium. Hinc ergo perpendite quantum sit malum discordiae, propter quod et illud abiicitur per quod culpa relaxatur. Vide autem misericordiam Dei, quomodo hominum utilitates amplius aspicit quam suos honores: plus enim diligit concordiam fidelium quam munera: quamdiu enim fideles homines aliquam dissensionem habuerint, munus eorum non suscipitur, oratio eorum non exauditur. Nemo enim inter duos inimicos potest esse fidelis amicus amborum; ideo et Deus non vult esse amicus fidelium, quamdiu inter se fuerint inimici. Et nos ergo fidem Deo non servamus, si inimicos eius non diligimus et amicos eius odimus. Qualis autem praecessit offensio, talis debet sequi reconciliatio. Si cogitatu offendisti, cogitatu reconciliare; si verbis offendisti, verbis reconciliare; si operibus offendisti, operibus reconciliare. Omne enim peccatum quo modo committitur, eo modo de ipso poenitentia agitur. Greg., Hom. 1 in Ezech. viii. 9: Lo He is not willing to accept sacrifice at the hands of those who are at variance. Hence then consider how great an evil is strife, which throws away what should be the means of remission of sin. Pseudo-Chrys.: See the mercy of God, that He thinks rather of man's benefit than of His own honour; He loves concord in the faithful more than offering at His altar; for so long as there are dissensions among the faithful, their gift is not looked upon, their prayer is not heard. For no one can be a true friend at the same time to two who are enemies to each other. In like manner, we do not keep our fealty to God, if we do not love His friends and hate His enemies. But such as was the offence, such should also be the reconciliation. If you have offended in thought, be reconciled in thought; if in words, be reconciled in words; if in deeds, in deeds by reconciled. For so it is in every sin, in whatsoever kind it was committed, in that kind is the penance done. Hilarius in Matth.: Reconciliata autem humana pace, reverti in divina iubet, in Dei caritatem de caritate hominum transituros. Et ideo sequitur et tunc veniens offeres munus tuum. Hilary: He bids us when peace with our fellow-men is restored, then to return to peace with God, passing from the love of men to the love of God; "Then go and offer thy gift." Augustinus: Si autem quod hic dicitur, accipiatur ad litteram, fortassis aliquis credit ita fieri oportere, si frater sit praesens: non enim diutius differri potest, cum munus tuum relinquere ante altare iubearis. Si vero de absente, et, quod fieri potest, etiam trans mare constituto aliquid tale veniat in mentem, absurdum est credere ante altare munus relinquendum, quod post terras et maria pererrata offeras Deo. Et ideo prorsus intro ad spiritualia refugere cogimus, ut quod dictum est, sine absurditate possit intelligi. Altare itaque spiritualiter fidem accipere possumus. Munus enim quod offerimus Deo sive doctrina, sive oratio, vel quicquid aliud, Deo acceptum esse non potest nisi fide fulciatur. Si ergo fratrem in aliquo laesimus, pergendum est ad reconciliationem, non pedibus corporis, sed motibus animi, ubi te humili affectu prosternas fratri in conspectu eius, cuius munus es oblaturus. Ita enim, ac si praesens sit, poteris eum non simulato animo lenire veniam postulando, atque inde veniens, idest intentionem revocans ad id quod agere coeperas, offeras munus tuum. Aug.: If this direction be taken literally, it might lead some to suppose that this ought indeed to be so done if our brother is present, for that no long time can be meant when we are bid to leave our offering there before the altar. For if he be [p. 181] absent, or possibly beyond sea, it is absurd to suppose that the offering must be left before the altar, to be offered after we have gone over land and sea to seek him. Wherefore we must embrace an inward, spiritual sense of the whole, if we would understand it without involving any absurdity. The gift which we offer to God, whether learning, or speech, or whatever it be, cannot be accepted of God unless it be supported by faith. If then we have in aught harmed a brother, we must go and be reconciled with him, not with the bodily feet, but in thoughts of the heart, when in humble contrition you may cast yourself at your brother's feet in sight of Him whose offering you are about to offer. For thus in the same manner as though He were present, you may with unfeigned heart seek His forgiveness; and returning thence, that is, bringing back again your thoughts to what you had first begun to do, may make your offering.
Lectio 15 25 ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετ' αὐτοῦ ἐν τῇ ὁδῷ, μήποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ: 26 ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην.
25. "Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing."
Hilarius in Matth.: Quia nullum tempus vacuum affectu placabilitatis dominus esse permittit, cito in vitae nostrae via reconciliari nos adversario praecepit, ne in mortis tempus non inita pace transeamus; et ideo dicit esto consentiens adversario tuo cito dum es cum eo in via, ne forte tradat te adversarius iudici. Hilary: The Lord suffers us at no time to be wanting in peaceableness of temper, and therefore bids us be reconciled to our adversary quickly, while on the road to life, lest we be cast into the season of death before peace by joined between us. Hieronymus: Pro eo quod nos habemus in Latinis codicibus consentiens, in Graecis scriptum est eunoon, quod interpretatur benevolus, aut benignus. Jerome: The word here in our Latin books is 'consentiens,' in Greek, ευνοων, which means, 'kind,' 'benevolent.' Augustinus de Serm. Dom: Sed videamus quis sit adversarius, cui iubemur esse benevoli. Aut enim Diabolus est, aut homo, aut caro, aut Deus, aut praeceptum eius. Sed Diabolo non video qualiter iubeamur esse benevoli aut consentientes: ubi enim benevolentia, ibi amicitia; nec quisquam dixerit amicitiam cum Diabolo esse faciendam; neque concordare cum illo expedit cui semel renuntiando bellum indiximus; neque consentire illi oportet, cui si nunquam consensissemus, nunquam in istas incidissemus materias. Aug., Serm. in Mont, i, 11: Let us see who this adversary is to whom we are bid to be benevolent. It may then be either the Devil, or man, or the flesh, or God, or His commandments. But I do not see how we can be bid be benevolent, or agreeing with the Devil; for where there is good will, there is friendship, and no one will say that friendship should be made with the Devil, or that it is well to agree with him, having [p. 182] once proclaimed war against him when we renounced him; nor ought we to consent with him, with whom had we never consented, we had never come into such circumstances. Hieronymus: Quidam tamen dicunt a salvatore praecipi ut simus benevoli erga Diabolum, ne faciamus eum poenam sustinere pro nobis, quem dicunt pro nobis esse torquendum, si ei consenserimus vitia suggerenti. Quidam cautius disputant, in Baptismate singulos pactum inire cum Diabolo ei abrenuntiando. Si ergo servaverimus pactum, benevoli et consentientes sumus adversario, et nequaquam in carcere recludendi. Jerome: Some, from that verse of Peter, "Your adversary the Devil, &c." [1 Pet 5:8] will have the Saviour's command to be, that we should be merciful to the Devil, not causing him to endure punishment for our sakes. For as he puts in our way the incentives to vice, if we yield to his suggestions, he will be tormented for our sakes. Some follow a more forced interpretation, that in baptism we have each of us made a compact with the Devil by renouncing him. If we observe this compact, then we are agreeing with our adversary, and shall not be cast into prison. Augustinus: Non autem video quomodo accipiam, ab homine nos iudici tradi, ubi Christum iudicem intelligo, ante cuius tribunal omnes exhiberi oportet. Quomodo ergo iudici traditurus est qui ante iudicem pariter exhibetur? Et etiam si occidendo quis nocuerit homini, non erit iam tempus quo concordet cum eo in via, idest in hac vita; nec tamen ideo non sanabitur poenitendo. Carni vero multo minus video quomodo consentientes esse iubeamur; magis enim peccatores ei consentiunt: qui vero eam servituti subiiciunt, non ei consentiunt, sed eam sibi consentire cogunt. Aug.: I do not see again how it can be understood of man. For how can man be said to deliver us to the Judge, when we know only Christ as the Judge, before whose tribunal all must be sisted [?]. How then can he deliver to the Judge, who has himself to appear before Him? Moreover if any has sinned against any by killing him, he has no opportunity of agreeing with him in the way, that is in this life; and yet that hinders not but that he may be rescued from judgment by repentance. Much less do I see how we can be bid be agreeing with the flesh; for they are sinners rather who agree with it; but they who bring it into subjection, do not agree with it, but compel it to agree with them. Hieronymus: Quomodo etiam caro mittenda erit in carcerem si animae non consenserit, cum et anima et caro pariter recludendae sint, nec quicquam possit caro facere nisi quod animus imperaverit? Jerome: And how can the body be cast into prison if it agree not with the spirit, seeing soul and body must go together, and that the flesh can do nothing but what the soul shall command? Augustinus: Fortassis ergo iubemur Deo consentire, quia ab eo peccando recessimus, ut adversarius noster dici possit dum nobis resistit: Deus enim superbis resistit. Quisquis ergo in hac vita non fuerit reconciliatus Deo per mortem filii eius, tradetur ab illo iudici, idest filio, cui pater iudicium dedit. Quomodo autem potest recte dici homo esse in via cum Deo, nisi quia Deus ubique est? Aut si non placet dici impios esse cum Deo, qui ubique praesto est, sicut non dicimus caecos esse cum luce quae eos circumfundit, unum reliquum est ut hic adversarium praeceptum Dei intelligamus, quod adversatur peccare volentibus, et datum est nobis ad hanc vitam ut sit nobiscum in via; cui oportet nos consentire cito, legendo, praeaudiendo, deferendo ei culmen auctoritatis, ut quod aliquis intelligit non oderit propter hoc quod adversatur peccatis suis, sed magis diligat propter correctionem; quod vero obscurum est, oret ut intelligat. Aug.: Perhaps then it is God with whom we are here enjoined to agree. He may be said to be our adversary, because we have departed from Him by sin, and "He resisteth the proud." Whosoever then shall not have been reconciled in this life with God through the death of His Son, shall be by Him delivered to the Judge, that is, the Son, to whom He has committed all judgment. And man may be said to be "in the way with God," because He is every where. But if we like not to say that the wicked are with God, who is every where present, as we do not say that the blind are with that light which is every where around them, there only remains the law of God which we can understand by our adversary. For this law is an adversary [p. 183] to such as love to sin, and is given us for this life that it may be with us in the way. To this we ought to agree quickly, by reading, hearing, and bestowing on it the summit of authority, and that when we understand it, we hate it not because it opposes our sins, but rather love it because it corrects them; and when it is obscure, pray that we may understand it. Hieronymus: Sed ex praecedentibus manifestus est sensus, quod dominus nos ad concordiam proximi cohortatur; nam supra dictum est vade reconciliari fratri tuo. Jerome: But from the context the sense is manifest; the Lord is exhorting us to peace and concord with our neighbour; as it was said above, Go, be reconciled to thy brother. Chrysostomus super Matth: Festinat enim dominus ut ad amicitiam festinemus inimicorum nostrorum quamdiu vivimus in hac vita, sciens quam periculosum est si unus ex inimicis pace non facta mortuus fuerit. Si enim inimicantes per mortem iveritis ante iudicem, tradet te Christo, convincens te reum iudicio eius. Tradet autem te iudici, etiam si te prius rogaverit: qui enim rogat prius inimicum, reum facit eum ante Deum. Pseudo-Chrys.: The Lord is urgent with us to hasten to make friends with our enemies while we are yet in this life, knowing how dangerous for us that one of our enemies should die before peace is made with us. For if death bring us while yet at enmity to the Judge, he will deliver us to Christ, proving us guilty by his judgment. Our adversary also delivers us to the Judge, when he is the first to seek reconciliation; for he who first submits to his enemy, brings him in guilty before God. Hilarius in Matth.: Vel adversarius tradet vos iudici, quia manens in eum simultatis vestrae ira vos arguit. Hilary: Or, the adversary delivers you to the Judge, when the abiding of your wrath towards him convicts you. Augustinus: Iudicem intelligo Christum: pater enim omne iudicium dedit filio; ministrum autem intelligo Angelum: et Angeli, inquit Matthaeus, ministrabant ei; et cum Angelis suis venturum credimus ad iudicandum. Unde sequitur et iudex tradat te ministro. Aug.: by the Judge I understand Christ, for, "the Father hath committed all judgment to the Son;" [John 5:22] and by the officer, or minister, an Angel, for "Angels came and ministered unto Him;" and we believe that He will come with his Angels to judge. Chrysostomus super Matth: Vel ministro, idest Angelo poenarum crudeli, et ille mittet te in carcerem Gehennae; unde sequitur et in carcerem mittaris. Pseudo-Chrys.: "The officer," that is, the ministering Angel of punishment, and he shall cast you into the prison of hell. Augustinus: Carcerem autem intelligo poenas, videlicet tenebrarum. Et ne quis istum carcerem contemneret, sequitur amen dico tibi: non exies inde donec reddas novissimum quadrantem. Aug.: By the prison I understand the punishment of the darkness. And that none should despise that punishment, He adds, "Verily I say unto thee, thou shalt not come out thence till thou hast paid the very last farthing." Hieronymus: Quadrans genus nummi est quod habet duo minuta; hoc est ergo: non egredieris de carcere donec etiam minuta peccata persolvas. Jerome: A farthing is a coin containing two mites. What He says then is, 'Thou shalt not go forth thence till thou hast paid for the smallest sin.' Augustinus: Aut enim pro eo positum est quod nihil relinquitur impunitum; sicut cum volumus exprimere aliquid ita exactum ut nihil relinqueretur, dicimus usque ad fecem; vel significantur sub nomine quadrantis novissimi terrena peccata. Quarta enim pars elementorum huius mundi, et ea novissima, terra invenitur. In hoc autem quod dictum est solvas, significatur poena aeterna. Et sicut positum est donec, ubi dictum est: sede a dextris meis, donec ponam inimicos tuos sub pedibus tuis (non enim cum fuerint inimici sub pedibus positi, desinit regnare), ita et hic accipi potest non exies donec solveris quadrantem; semper non exiturum, quia solvet semper novissimum quadrantem, dum sempiternas poenas peccatorum terrenorum luet. Aug.: Or it is an expression to denote that there is nothing that shall go unpunished; as we say 'To the dregs,' when we are speaking of any thing so emptied that nothing is left in it. Or by "the last farthing" [margin note: quadrans] may be denoted earthly sins. For the fourth and last element of this world is earth. "Paid," that is in eternal punishment; and "until" used in the same sense as in that, "Sit thou on my right hand until I make thy enemies thy footstool;" [Ps 110:1] for He does not cease to reign [p. 184] when His enemies are put under His feet. So here, "until thou hast paid," is as much as to say, thou shalt never come out thence, for that he is always paying the very last farthing while he is enduring the everlasting punishment of earthly sins. Chrysostomus super Matth: Vel si quidem in hoc saeculo pacem feceris, etiam gravissimi operis poteris accipere indulgentiam; si autem semel condemnatus fueris, missus in carcerem, non solum de gravibus peccatis, sed etiam de verbo otioso, quod potest significari per quadrantem, exigentur a te supplicia. Pseudo-Chrys.: Or, If you will make your peace yet in this world, you may receive pardon of even the heaviest offences; but if once damned and cast into the prison of hell, punishment will be exacted of you not for grievous sins only, but for each idle word, which may be denoted by "the very last farthing." Hilarius in Matth.: Quia enim caritas plurimum peccatorum tegit, novissimum poenae quadrantem solvemus, nisi pretio ipsius culpa criminum redimatur. Hilary: For because "charity covereth a multitude of sins," we shall therefore pay the last farthing of punishment, unless by the expense of charity we redeem the fault of our sin. Chrysostomus super Matth: Vel angustiae huius mundi appellantur carceres, in quas plerumque peccantes mittuntur a Deo. Pseudo-Chrys.: Or, the prison is worldly misfortune which God often sends upon sinners. Chrysostomus in Matth: Vel loquitur hic de iudicibus qui sunt in mundo isto et de via quae est ad hoc iudicium et de carcere isto, ut non solum a futuris, sed et a praesentibus auditorem inducat, quae sunt ante oculos, et magis consueverunt movere; sicut et Paulus dicit: si male feceris, time potestatem: non enim sine causa gladium portat. Chrys.: Or, He here speaks of the judges of this world, of the way which leads to this judgment, and of human prisons; thus not only employing future but present inducements, as those things which are before the eyes affect us most, as St. Paul also declares, "If thou doest evil fear the power, for he beareth not the sword in vain." [Rom 13:4]
Lectio 16 27 ἠκούσατε ὅτι ἐρρέθη, οὐ μοιχεύσεις. 28 ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.
27. "Ye have heard that it was said by them of old time, 'Thou shalt not commit adultery:' 28. But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart."
Chrysostomus in Matth: Postquam dominus quid primum mandatum contineret edocuit, scilicet non occides, instituto pergens ordine provehitur ad secundum, dicens audistis quia dictum est antiquis: non moechaberis. Chrys., Hom. xvii: The Lord having explained how much is contained in the first commandment, namely, "Thou shalt not kill," proceeds in regular order to the second. Augustinus de decem chordis: Idest, non ibis ad aliquam aliam praeter uxorem tuam. Si enim hoc exigis ab uxore, non vis hoc reddere uxori, cum debeas in virtute praecedere uxorem. Turpe autem est ut vir dicat hoc non posse fieri. Quod femina facit, vir non potest? Noli autem dicere: uxorem non habeo, ad meretricem pergo, nec hoc praeceptum violo, quod dicit non moechaberis; iam enim nosti pretium tuum, iam nosti quod manduces, quod bibas. Abstine ergo te a fornicationibus. Cum enim imaginem Dei (quod es tu) corrumpis per fornicationes et defluentias libidinis, ipse etiam dominus, qui scit quid tibi utile sit, hoc praecipit, ne per illicitas voluptates corruat templum eius, quod esse coepisti. Aug., Serm. ix, 3 and 10: "Thou shalt not commit adultery," that is, Thou shalt go no where but to thy lawful wife. For if you exact this of your wife, you ought to do the same, for the husband ought to go before the wife in virtue. It is a shame for the husband to say that this is impossible. Why not the husband as well as the wife? And let not him that is unmarried suppose that he does not break this commandment by fornication; you know the price wherewith you have been bought, you know what [p. 185] you eat and what your drink [ed. note, g: Nic. inserts here, from the original, 'immo quem manduces, quem bibas.'] therefore keep yourself from fornications. Forasmuch as all such acts of lust pollute and destroy God's image, (which you are,) the Lord who knows what is good for you, gives you this precept that you may not pull down His temple which you have begun to be. Augustinus contra Faustum: Sed quoniam putabant Pharisaei, tantummodo corporalem cum femina illicitam commixtionem vocari moechiam, demonstravit dominus talem concupiscentiam nihil aliud esse, dicens ego autem dico vobis quia omnis qui viderit mulierem ad concupiscendum eam, iam moechatus est eam in corde suo. Quod autem lex praecipit: non concupisces uxorem proximi tui, videbatur Iudaeis intelligendum esse de ablatione non de concubitu. Aug., cont. Faust. 19, 23: He then goes on to correct the error of the Pharisees, declaring, "Whoso looketh upon a woman to lust after her, hath committed adultery already with her in his heart." For the commandment of the Law, "Thou shalt not lust after thy neighbour's wife," [Ex 20:17] the Jews understood of taking her away, not of committing adultery with her. Hieronymus: Inter pathos, et propathian, idest inter passionem et propassionem, hoc interest, quod passio reputatur in vitium, propassio, licet vitii culpam habeat, tamen non tenetur in crimine. Ergo qui viderit mulierem, et anima eius fuerit titillata, hic propassione percussus est. Si ergo consenserit, de propassione transivit ad passionem, et huic non voluntas peccandi deest, sed occasio. Quicumque igitur viderit ad concupiscendum, idest sic aspexerit ut concupiscat, et facere disponat, recte moechatus dicitur in corde suo. Jerome: Between παθος and προπαθεια, that is between actual passion and the first spontaneous movement of the mind, there is this difference: passion is at once a sin; the spontaneous movement of the mind, though it partakes of the evil of sin, is yet not held for an offence committed. [ed. note, h: In this passage S. Jerome, who seems to have introduced the word propassio, προπαθεια, into theology, uses it somewhat in a sense of his own; viz. as involving something of the nature of sin; vid. also Comm. in Ezek. xviii, 1, 2. The word is more commonly applied to our Lord, as denoting the mode and extent in which His soul was affected by what in others became παθος. In us passion precedes reason, in Him it followed, or was a προπαθεια. vid. S. Jerome in Matt. xxvi. 37. Leon. Ep. 35. Damasc. F. O. iii. 20 &c. &c.] When then one looks upon a woman, and his mind is therewith smitten, there is propassion; if he yields to this he passes from propassion to passion, and then it is no longer the will but the opportunity to sin that is wanting. "Whosoever," then, "looketh on a woman to lust after her," that is, so looks on her as to lust, and cast about to obtain, he is rightly said to commit adultery with her in his heart. Augustinus de Serm. Dom: Nam tria sunt quibus impletur peccatum: scilicet suggestio quae per memoriam fit, sive per corporis sensus; quod si frui delectaverit, delectatio illicita refrenanda est; si autem consensio facta fuerit, plenum peccatum est. Verumtamen delectatio ante consensum vel nulla est, vel tenuis; cui consentire peccatum est. Si autem et in factum processerit, videtur satiari et extingui cupiditas. Sed postea cum suggestio repetitur, maior accenditur delectatio, quae adhuc minor est quam illa quae in consuetudinem vertitur; quam vincere difficile est. Aug., Serm. in Mont., i, 12: For there are three things which make up a sin; suggestion either through the memory, or the present sense; if the thought of the pleasure of indulgence follows, that is an unlawful thought, and to be restrained; if you consent then, the sin is complete. For prior to the first consent, the pleasure is either none or very slight, the consenting to which makes the sin. But if consent proceeds on into overt act, then desire seems to be satiated and quenched. And when suggestion is again repeated, the contemplated pleasure is greater, which previous to habit formed was but small, but now more difficult to overcome. Gregorius Moralium: Quisquis vero incaute exterius respicit, plerumque in delectationem peccati cadit, atque obligatus desideriis, incipit velle quod noluit. Valde namque est quod caro deorsum trahit, et semel species formae cordi per oculos alligata, vix magni luctaminis manu solvitur. Providendum ergo nobis est: quia intueri non debet quod non licet concupisci. Ut enim munda mens in cogitatione servetur, a lascivia voluptatis suae deprimendi sunt oculi, quasi quidam raptores ad culpam. Greg., Mor., xxi, 2: But whoso casts his eyes about without caution [p. 186] will often be taken with the pleasure of sin, and ensnared by desires begins to wish for what he would not. Great is the strength of the flesh to draw us downwards, and the charm of beauty once admitted to the heart through the eye, is hardly banished by endeavour. We must therefore take heed at the first, we ought not to look upon what it is unlawful to desire. For that the heart may be kept pure in thought, the eyes, as being on the watch to hurry us to sin, should be averted from wanton looks. Chrysostomus in Matth: Si ergo studeas venustis vultibus oculos frequenter infigere, profecto capieris, etiam si secundo et tertio possis fortasse animum continere. Neque enim extra naturam aleamque humanam consistis. Qui enim in se flammam cupiditatis accenderit, etiam absente muliere quam vidit, iugiter apud se turpium rerum simulacra depingit, et nonnumquam ad flagitium ipsum etiam opere pervenit. Si qua vero ideo ornatur et comitur, ut in se oculos hominum irritet, etiam si nullum pulchritudine sua potuerit vulnerare, dabit tamen extrema supplicia: paravit quippe venenum, porrexit poculum, etiam si nullus qui biberet inventus sit. Quod autem ad solos viros videtur dirigere, etiam feminis competit: cum enim capiti loquitur, toti profecto corpori admonitio communis est. Chrys.: If you permit yourself to gaze often on fair countenances you will assuredly be taken, even though you may be able to command your mind twice or thrice. For you are not exalted above nature and the strength of humanity. She too who dresses and adorns herself for the purpose of attracting men's eyes to her, though her endeavor should fail, yet shall she be punished hereafter; seeing she mixed the poison and offered the cup, though none was found who would drink thereof. For what the Lord seems to speak only to the man, is of equal application to the woman; inasmuch as when He speaks to the head, the warning is meant for the whole body.
Lectio 17 29 εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ: συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν. 30 καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ: συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ.
29. "And if they right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 30. And if they right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell."
Glossa: Quia non solum peccata vitanda sunt, sed et occasiones peccatorum tollendae, postquam docuit vitare moechiae peccatum, non solum in opere, sed etiam in corde, consequenter docet occasiones peccatorum abscindere, dicens quod si oculus tuus dexter scandalizat te. Gloss, non occ.: Because we ought not only to avoid actual sin, but even put away every occasion of sin, therefore having taught that adultery is to be avoided not in deed only, but in heart, He next teaches us to cut off the occasions of sin. Chrysostomus super Matth: Sed, si secundum prophetam, non est sanitas in carne nostra, quot membra quis habet, debet abscindere, ut secundum malitiam carnis, sufficiat poena membrorum. Sed videamus si sic possibile est intelligere de oculo corporali vel manu. Sicut totus homo, cum conversus fuerit ad Deum, mortuus est peccato, sic et oculus, cum desierit male aspicere, eiectus est peccato; sed neque sic convenit. Si enim dexter oculus scandalizat, sinister quid facit? Numquid contradicit dextero, ut quasi innocens reservetur? Pseudo-Chrys.: But if according to that of the Prophet, "there is no whole part in our body," [Ps 38:3] it is needful that we cut off every limb that we have that the punishment [p. 187] may be equal to the depravity of the flesh. Is it then possible to understand this of the bodily eye or hand? As the whole man when he is turned to God is dead to sin, so likewise the eye when it has ceased to look evil is cut off from sin. But this explanation will not suit the whole; for when He says, "thy right eye offends thee," what does the left eye? Does it contradict the right eye, and it is preserved innocent? Hieronymus: In dextero ergo oculo et dextera manu, et fratrum et uxoris et liberorum atque affinium et propinquorum innititur affectus; quem si ad contemplandam veram lucem nobis impedimento cernimus, debemus truncare huiusmodi portiones. Jerome: Therefore by the right eye and the right hand we must understand the love of brethren, husbands and wives, parents and kinsfolk; which if we find to hinder our view of the true light, we ought to sever from us. Augustinus de Serm. Dom: Quemadmodum autem in oculo contemplatio, sic in manu actio recte intelligitur. Per oculum autem intelligimus dilectissimum amicum: solet enim ab eis qui vehementer volunt exprimere dilectionem suam, ita dici: diligo eum ut oculum meum. Oportet autem intelligi per oculum amicum consiliarium, quia oculus iter demonstrat. Quod autem additum est, dexter, fortasse ad augendam vim dilectionis valet: dextrum enim oculum homines magis formidant amittere. Vel quia dexter est, intelligitur consiliarius in rebus divinis, sinister autem oculus est consiliarius in rebus terrenis; ut sic ille sit sensus: quicquid illud est quod ita diligis ut pro dextero oculo habeas, si scandalizat te, idest si impedimento est tibi ad veram beatitudinem, eiice eum, et proiice abs te. De sinistro autem scandalizante superfluum erat dicere, quando quidem nec dextero parcendum est. Dextera autem manus accipitur dilectus adiutor in divinis operibus; sinistra autem in operibus quae huic vitae et corpori sunt necessaria. Aug., Serm. in Mont., i, 13: As the eye denotes contemplation, so the hand aptly denotes action. By the eye we must understand our most cherished friend, as they are wont to say who would express ardent affection, 'I love him as my own eye.' And a friend too who gives counsel, as the eye shews us our way. The "right eye," perhaps, only means to express a higher degree of affection, for it is the one which men most fear to lose. Or, by the right eye may be understood one who counsels us in heavenly matters, and by the left one who counsels in earthly matters. And this will be the sense; Whatever that is which you love as you would your own right eye, if it "offend you," that is, if it be an hindrance to your true happiness, "cut it off and cast it from you." For if the right eye was not to be spared, it was superfluous to speak of the left. The right hand also is to be taken of a beloved assistant in divine actions, the left hand in earthly actions. Chrysostomus super Matth: Vel aliter vult Christus ut non solum de periculo nostri peccati curemus, sed etiam ne ad nos pertinentes turbae aliquid agant: ut puta si habes aliquem amicum qui res tuas bene aspicit, quasi proprius oculus, aut qui procurat res tuas quasi propria manus, si eum agnoveris aliquid turpiter agere, proiice eum longe abs te, quia scandalizat te: quia non solum pro nostro peccato, sed etiam proximorum, quos prohibere possumus, dabimus rationem. Pseudo-Chrys.: Otherwise; Christ would have us careful not only of our own sin, but likewise that even they who pertain to us should keep themselves from evil. Have you any friend who looks to your matters as your own eye, or manages them as your own hand, if you know of any scandalous or base action that he has done, cast him from you, he is an offence; for we shall give account not only of our own sins, but also of such of those of our neighbours as it is in our power to hinder. Hilarius in Matth.: Fit ergo innocentiae gradus celsior: carere enim non solum propriis vitiis, sed etiam extrinsecus incidentibus admonemur. Hilary: Thus a more lofty step of innocence is appointed us, in that we are admonished to keep free, not only from sin ourselves, but from such as might touch us [p. 188] from without. Hieronymus: Vel aliter. Quia supra de concupiscentia mulieris dixerat, recte nunc cogitationem et sensum in diversa volitantem oculum nuncupavit. Per dexteram autem et ceteras corporis partes, voluntatis ad effectum initia demonstrantur. Jerome: Otherwise; As above He had placed lust in the looking on a woman, so now the thought and sense straying hither and thither He calls 'the eye.' By the right hand and the other parts of the body, He means the initial movements of desire and affection. Chrysostomus super Matth: Oculus enim iste carnalis speculum est interioris oculi. Habet autem et corpus suum sensum, quod est oculus sinister, et appetitum, quod est manus sinistra. Partes autem animae, dexterae vocantur, quoniam in libero arbitrio anima est creata, et sub lege iustitiae, ut recte videat et agat. Pars autem corporis, quae non habet liberum arbitrium, et est sub lege peccati, sinistra dicitur. Non autem carnis sensum vel appetitum praecidere iubet: desideria enim carnis retinere possumus, ut non faciamus quod desiderat caro; praecidere autem non possumus, ut non desideret. Quando autem ex proposito volumus malum et cogitamus, tunc dexter sensus et dextera voluntas nos scandalizant, et ideo hic praecidere iubet. Possunt enim praecidi propter arbitrii libertatem. Vel aliter. Omne bonum generaliter quod nos vel alios scandalizat, praescindere debemus a nobis; sicut si visito aliquam mulierem causa religionis, bonus respectus est oculus dexter; sed si assidue visitans decidi in laqueum desiderii eius, vel etiam quidam videntes scandalizantur, dexter oculus scandalizat, quod bonum est scandalizat: oculus enim dexter est bonus respectus, idest intentio; manus dextera, bona voluntas. Pseudo-Chrys.: The eye of flesh is the mirror of the inward eye. The body also has its own sense, that is, the left eye, and its own appetite, that is, the left hand. But the parts of the soul are called right, for the soul was created both with free-will and under the law of righteousness, that it might both see and do rightly. But the members of the body being not with free-will, but under the law of sin, are called the left. Yet He does not bid us cut off the sense or appetite of the flesh; we may retain the desires of the flesh, and yet not do thereafter, but we cannot cut off the having the desires. But when we wilfully purpose and think of evil, then our right desires and right will offend us, and therefore He bids us cut them off. And these we can cut off, because our will is free. Or otherwise; Every thing, however good in itself that offends ourselves or others, we ought to cut off from us. For example, to visit a woman with religious purposes, this good intent towards her may be called a right eye, but if often visiting her I have fallen into the net of desire, or if any looking on are offended, then the right eye, that is, something in itself good, offends me. For the "right eye" is good intention, the "right hand" is good desire. Glossa: Vel oculus dexter est vita contemplativa, quae scandalizat in desidiam mittendo, vel arrogantiam, vel cum ex infirmitate contemplari ad purum non valemus. Dextera autem manus est bona operatio, vel vita activa, quae scandalizat dum per saeculi frequentiam et occupationis taedio illaqueamur. Si quis ergo non potest frui contemplativa, non torpeat otio ab activa, vel ne, dum occupatur actibus, arescat ab interna dulcedine. Gloss. ord.: Or, the "right eye" is the contemplative life which offends by being the cause of indolence or self-conceit, or in our weakness that we are not able to support it unmixed. The "right hand" is good works, or the active life, which offends us when we are ensnared by society and the business of life. If then any one is unable to sustain the contemplative life, let him not slothfully rest from all action; or on the other hand while he is taken up with action, dry up the fountain of sweet contemplation. Remigius: Sed quare eiiciendus sit dexter oculus et dextera manus abscindenda, manifestat cum subdit expedit enim, et cetera. Remig.: The reason why the right eye and the right hand are to be cast away is subjoined in that, "For it is better, &c." Chrysostomus super Matth: Quoniam enim alter alterius membra sumus, melius est ut sine uno tali membro salvemur, quam ut volentes tales habere, et ipsi pereamus cum eis. Vel melius est ut sine uno respectu aut uno bono opere salvemur, quam dum omnia opera bona volumus facere, cum omnibus pereamus. Pseudo-Chrys.: For as we are every one members one of another, it is better that we should be saved without some one of these members, [p. 189] than that we perish together with them. Or, it is better that we should be saved without one good purpose, or one good work, than that while we seek to perform all good works we perish together with all.
Lectio 18 31 ἐρρέθη δέ, ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 32 ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται.
31. "It hath been said, 'Whosoever shall put away his wife, let him give her a writing of divorcement:' 32. But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery."
Glossa: Docuerat superius dominus alienam uxorem non esse concupiscendam; consequenter hic docet suam non esse dimittendam, dicens dictum est autem: quicumque dimiserit uxorem suam, det illi libellum repudii. Gloss, non occ.: The Lord had taught us above that our neighbour's wife was not to be coveted, He now proceeds to teach that our own wife is not to be put away. Hieronymus: In posteriori parte istum locum plenius dominus et salvator exponit, quod Moyses libellum repudii dari iusserit propter duritiam cordis maritorum, non dissidium concedens, sed auferens homicidium. Jerome: For touching Moses' allowance of divorce, the Lord and Saviour more fully explains in conclusion, that it was because of the hardness of the hearts of the husbands, not so much sanctioning discord, as checking bloodshed. Chrysostomus super Matth: Quando enim Moyses filios Israel eduxit de Aegypto, genere quidem erant Israelitae, moribus autem Aegyptii. Propter mores gentilium contingebat ut vir odiret uxorem, et quia dimittere illam non permittebatur, paratus erat interficere eam aut assidue affligere. Ideo iussit dari libellum repudii, non quia bonum erat, sed quia remedium erat mali peioris. Pseudo-Chrys.: For when Moses brought the children of Israel out of Egypt, they were indeed Hebrews in race, but Egyptians in manners. And it was caused by the Gentile manners that the husband hated the wife; and if he was not permitted to put her away, he was ready either to kill her or ill-treat her. Moses therefore suffered a bill of divorcement, not because it was a good practice in itself, but was the prevention of a worse evil. Hilarius in Matth.: Sed dominus aequitatem in omnes concilians, manere eam maxime in coniugiorum pace praecepit; unde subdit ego autem dico vobis, quia omnis qui dimiserit uxorem suam, et cetera. Hilary: But the Lord who brought peace and goodwill on earth, would have it reign especially in the matrimonial bond. Augustinus contra Faustum: Quod hic praecepit dominus de uxore non dimittenda, non est contrarium ei quod lex praecipit, ut Manichaeus dicebat; neque enim ait lex: qui voluerit dimittat uxorem, cui esset contrarium non dimittere; sed utique nolebat dimitti uxorem a viro, qui hanc interposuit moram, ut in dissidium animus praeceps libelli conscriptione refractus absisteret, praesertim quia, ut perhibetur apud Hebraeos, scribere litteras Hebraeas nulli fas erat nisi Scribis solis, qui excellentiorem profitebantur scientiam. Ad hos igitur lex mittere voluit eum quem iussit libellum dare repudii, si dimisisset uxorem, qui inter ipsum et uxorem pacifice agendo, concordiam suaderent, et libellum non scriberent nisi in animo nimis perverso consilium concordiae non valeret. Sic ergo neque primorum hominum legem per verborum additamenta implevit, neque illam quae per Moysen data est, quasi contrariorum oppositione destruxit, ut Manichaeus dicebat; sed potius omnia ex Hebraeorum lege commemorata ita commendavit ut quicquid ex persona sua insuper loqueretur, vel ad expositionem requirendam valeret, si quid illa obscure posuisset, vel ad tutius observandum quod illa voluisset. Aug., cont. Faust., xix, 26: The Lord's command here that a wife is not to be put away, is not contrary to the command in the Law, as Manichaeus affirmed. Had the Law allowed any who would to put away his wife, to allow none to put away were indeed the very opposite of that. But the difficulty which Moses is careful to put in the way, shews that he was no good friend to the practice at all. For he required a bill of divorcement, the delay and difficulty of drawing out which would often cool headlong rage and disagreement, especially as by the Hebrew custom, it was the Scribes alone who were permitted to use the Hebrew letters, in [p. 190] which they professed a singular skill. To these then the law would send him whom it bid to give a writing of divorcement, when he would put away his wife, who mediating between him and his wife, might set them at one again, unless in minds too wayward to be moved by counsels of peace. Thus then He neither completed, by adding words to it, the law of them of old time, nor did He destroy the Law given by Moses by enacting things contrary to it, as Manichaeus affirmed; but rather repeated and approved all that the Hebrew Law contained, so that whatever He spoke in His own person more than it had, had in view either explanation, which in divers obscure places of the Law was greatly needed, or the more punctual observance of its enactments. Augustinus de Serm. Dom: Qui ergo dimittendi moram quaesivit, significavit quantum potuit duris hominibus, se nolle dissidium. Dominus ergo ad illud confirmandum, ut non facile uxor dimittatur, solam causam fornicationis excepit, dicens excepta causa fornicationis; ceteras vero universas molestias, si quae forte extiterint, iubet pro fide coniugali fortiter sustineri. Aug., Serm. in Mont., i, 14: By interposing this delay in the mode of putting away, the lawgiver shewed as clearly as it could be shewn to hard hearts, that he hated strife and disagreement. The Lord then so confirms this backwardness in the Law, as to except only one case, "the cause of fornication;" every other inconvenience which may have place, He bids us bear with patience in consideration of the plighted troth of wedlock. Chrysostomus super Matth: Si enim extraneorum vitia supportare debemus, dicente apostolo: invicem onera vestra portate, quanto magis uxorum? Vir autem Christianus non solum se inquinare non debet, sed nec aliis inquinandi occasionem praebere; alioquin illorum crimen ad istius redundat peccatum qui aliis committendi criminis factus est causa. Qui ergo dimittens uxorem occasionem dedit adulteriorum committendorum, ut et illa adulteretur in alterum et alter in illam, pro adulteriis huiusmodi condemnatur; et ideo dicit quod qui dimiserit uxorem suam, facit eam moechari. Pseudo-Chrys.: If we ought to bear the burdens of strangers, in obedience to that of the Apostles, "Bear ye one another's burdens," [Gal 6:2] how much more that of our wives and husbands? The Christian husband ought not only to keep himself from any defilement, but to be careful not to give others occasion of defilement; for so is their sin imputed to him who gave the occasion. Whoso then by putting away his wife gives another man occasion of committing adultery, is condemned for that crime himself. Augustinus: Ulterius etiam moechum dicit virum qui eam duxerit quae dimissa est a viro, scilicet per libellum repudii; et ideo subdit et qui dimissam duxerit, adulterat. Aug.: Yea, more, He declares the man who marries her who is put away an adulterer. Chrysostomus in Matth: Non enim dicas quoniam vir suus eam dimisit, quia etiam postquam dimissa est, remanet dimittentis uxor. Chrys.: Say not here, It is enough her husband has put her away; for even after she is put away she continues the wife of him that put her away. Augustinus: Huius autem rei apostolus terminum ostendit, qui tamdiu observandum dicit quamdiu vir eius vivit. Illo autem mortuo dat nubendi licentiam. Si autem non conceditur alteri nubere mulieri vivente viro a quo recessit, multo minus fas est illicita cum quibuslibet stupra committere; neque enim contra istud praeceptum, quo dominus dimitti coniugem vetat, facit qui cum ea non carnaliter, sed spiritualiter vivit, cum non eam dimittat. Beatiora namque sunt coniugia eorum qui inter se pari consensu continentiam servant. Oritur autem hic quaestio: cum dominus causa fornicationis permittat dimitti uxorem, qualiter hic intelligenda sit fornicatio: utrum ut eam fornicationem credamus dictam quae stupris committitur, an quemadmodum Scripturae solent fornicationem vocare omnem illicitam corruptionem, sicut est idololatria, vel avaritia, et omnis iam transgressio legis per illicitam concupiscentiam. Sed si licet, secundum apostolum, ut dimittatur coniux infidelis, quamvis melius sit non dimittere, et tamen non licet secundum praeceptum domini ut dimittatur coniux, nisi causa fornicationis; fornicatio est etiam ipsa infidelitas. Porro si infidelitas fornicatio est, et idololatria infidelitas, et avaritia idololatria, non est dubitandum et avaritiam fornicationem esse. Quis ergo iam quamlibet illicitam concupiscentiam potest recte a fornicationis genere separare, si avaritia fornicatio est? Aug.: The Apostle has fixed the limit here, requiring her to abstain from a fresh marriage as long as her husband lives. After his death he allows her to marry. But if the woman may not marry while her former husband is alive, much less may she yield herself to unlawful indulgences. But this command of the Lord, forbidding to put away a wife, is not broken by him who lives with her not carnally [p. 191] but spiritually, in that more blessed wedlock of those that keep themselves chaste. A question also here arises as to what is that fornication which the Lord allows as a cause of divorce; whether carnal sin, or, according to the Scripture use of the word, any unlawful passion, as idolatry, avarice, in short all transgression of the Law by forbidden desires. For if the Apostle permits the divorce of a wife if she be unbelieving, (though indeed it is better not to put her away,) and the Lord forbids any divorce but for the cause of fornication, unbelief even must be fornication. And if unbelief be fornication, and idolatry unbelief, and covetousness idolatry, it is not to be doubted that covetousness is fornication. And if covetousness be fornication, who may say of any kind of unlawful desire that it is not a kind of fornication? Augustinus in Lib. Retract: Nolo tamen putare lectorem in re tam difficili istam sibi disputationem nostram debere sufficere: non enim omne peccatum fornicatio est spiritalis: neque enim omnem peccantem Deus perdit, qui quotidie sanctos suos exaudit dicentes: dimitte nobis debita nostra, cum perdat omnem qui fornicatur ab eo. Utrum etiam propter hanc liceat dimittere uxorem, latebrosissima quaestio est; licere tamen propter istam quae in stupris committitur, nulla quaestio est. Aug., Retract., i, 19, 6: Yet I would not have the reader think this disputation of ours sufficient in a matter so arduous; for not every sin is spiritual fornication, nor does God destroy every sinner, for He hears His saints daily crying to Him, "Forgive us our debts;" but every man who goes a whoring and forsakes Him, him He destroys. Whether this be the fornication for which divorce is allowed is a most knotty question - for it is no question at all that it is allowed for the fornication by carnal sin. Augustinus in Lib. 83 quaest.: Si enim aliquis asserat solam illam fornicationem dominum admittere ad causam relinquendae coniugis, quae concubitu illicito perpetratur, potest dicere dominum de utroque fideli dixisse, ut neutri liceat alterum relinquere nisi causa fornicationis. Aug., lib. 83, Quaest. q. ult.: If any affirm that the only fornication for which the Lord allows divorce is that of carnal sin, he may see that the Lord has spoken of believing husbands and wives, forbidding either to leave the other except for fornication. Augustinus de Serm. Dom: Non tantum fornicantem uxorem dimittere conceditur, sed quisquis eam quoque uxorem dimittit a qua ipse cogitur fornicari, causa fornicationis utique dimittit, non tantum illius, sed et suae: illius, quia fornicatur; suae, ne fornicetur. Aug., Serm. in Mont., i, 16: Not only does He permit to put away a wife who commits fornication, but whoso puts away a wife by whom he is driven to commit fornication, puts her away for the cause of fornication, both for his own sake and hers. Augustinus de fide et operibus: Eodem etiam modo eam rectissime dimittit, si viro suo dicat: non ero uxor tua nisi nihil de latrocinio divitias congreges, aut si quid aliud vel facinorosum vel flagitiosum in viro monuerit. Tunc enim ille cui hoc uxor dicit, si veraciter poenitens est, membrum quod eum scandalizat amputabit. Aug., de Fid. et Op. 16: He also rightly puts away his wife to whom she shall say, I will not be your wife unless you get me money by robbery; or should require any other crime to be done by him. If the husband here be truly penitent, he will cut off the limb that offends him. Augustinus de Serm. Dom: Nihil autem est iniquius quam fornicationis causa uxorem dimittere, si et ipse convincitur fornicari; occurrit enim illud: in quo alterum iudicas, teipsum condemnas. De eo autem quod dicit et qui dimissam duxerit, adulterat, potest quaeri utrum sicut moechatur ille qui eam ducit, sic et illa quam ducit: iubetur enim ab apostolo et illa manere innupta, aut viro reconciliari. Sed tamen si discesserit a viro, multum interest utrum dimittat an dimittatur: si enim ipsa virum dimiserit et alteri nupserit, videtur cupiditate mutandi coniugii virum priorem reliquisse; quae adulterina cogitatio est; sed si dimittatur a viro, inveniri non potest quomodo, cum vir et mulier pari consensu misceatur, unus eorum moechatus sit, et non alter. Huc accedit quia si moechatur ille ducendo eam quae dimissa est a viro, ipsa facit eum moechari; quod hic dominus vetat. Aug., Serm. in Mont., i, 16: Nothing can be more unjust than to put away a wife for fornication, and yourself to be guilty of that sin, for then is that happened, "Wherein thou judgest another, thou condemnest thyself." [Rom 2:1] When He says, "And he who marrieth her who is put away, committeth adultery," a question arises, does the woman also in this case [p. 192] commit adultery? For the Apostle directs either that she remain unmarried, or be reconciled to her husband. There is this difference in the separation, namely, which of them was the cause of it. If the wife put away the husband and marry another, she appears to have left her first husband with the desire of change, which is an adulterous thought. But if she have been put away by her husband, yet he who marries her commits adultery, how can she be quit of the same guilt? And further, if he who marries her commits adultery, she is the cause of his committing adultery, which is what the Lord is here forbidding.
Lectio 19 33 πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 34 ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως: μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ: 35 μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ: μήτε εἰς ἱεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως: 36 μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 37 ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ: τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστιν.
33. "Again, ye have heard that it hath been said by them of old time, 'Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:' 34. But I say unto you, Swear not at all; neither by Heaven; for it is God's throne; 35. Nor by the earth; for it is His footstool: neither by Jerusalem; for it is the city of the great King. 36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil."
5 l. 1993>935 l. 19 Glossa: Docuerat supra dominus non esse iniuriam proximo inferendam, prohibendo iram cum homicidio, concupiscentiam cum adulterio, et dimissionem uxoris cum libello repudii; nunc autem consequenter docet ab iniuria Dei abstinendum, cum prohibet non solum periurium tamquam malum, sed etiam iuramentum tamquam mali occasionem; unde dicit iterum audistis quia dictum est antiquis: non periurabis. Dicitur enim in Levitico: non periurabis in nomine meo; et ne creaturas facerent sibi deos, praecepit reddere Deo iuramenta, et non iurare per creaturas; unde subditur redde autem domino iuramenta tua; idest, si iurare contigerit, per creatorem iurabis, non per creaturam; unde dicitur in Deuteronomio: dominum Deum tuum timebis, et per nomen eius iurabis. Gloss. non occ.: The Lord has hitherto taught to abstain from injuring our neighbour, forbidding anger with murder, lust with adultery, and the putting away a wife with a bill of divorce. He now proceeds to teach to abstain from injury to God, forbidding not only perjury as an evil in itself, but even all oaths as the cause of evil, saying, "Ye have heard it said by them of old, Thou shalt not forswear thyself." It is written in Leviticus, "Thou shalt not forswear thyself in my name;" [Lev 19:12] and that they should not make gods of the creature, they are commanded to render to God their oaths, and not to swear by any creature, "Render to the Lord thy oaths;" that is, if you shall have occasion to swear, you shall swear by [p. 193] the Creator and not by the creature. As it is written in Deuteronomy, "Thou shalt fear the Lord thy God, and shalt swear by his name." [Deut 6:13] Hieronymus: Hoc autem quasi parvulis fuerat lege concessum, ut quomodo victimas immolabant Deo, ne eas idolis immolarent, sic et iurare permitterentur in Deum non quod recte hoc facerent, sed quod melius esset Deo hoc exhibere quam Daemoniis. Jerome: This was allowed under the Law, as to children; as they offered sacrifice to God, that they might not do it to idols, so they were permitted to swear by God; not that the thing was right, but that it were better done to God than to daemons. Chrysostomus super Matth: Nemo enim frequenter iurat qui non aliquando periuret; sicut qui fecit consuetudinem multa loqui, aliquando loquitur importuna. Pseudo-Chrys.: For no man can swear often, but he must sometimes forswear himself; as he who has a custom of much speaking will sometimes speak foolishly. Augustinus contra Faustum: Quia vero periurare grave peccatum est, longius autem remotus est a periurio qui nec iurare consuevit quam qui verum iurare proclivis est, maluit nos dominus non iurantes non recedere a vero, quam verum iurantes, appropinquare periurio; unde subdit ego autem dico vobis: non iurare omnino. Aug., cont. Faust., xix. 23: Inasmuch as the sin of perjury is a grievous sin, he must be further removed from it who uses no oath, than he who is ready to swear on every occasion, and the Lord would rather that we should not swear and keep close to the truth, than that swearing we should come near to perjury. Augustinus de Serm. Dom: In quo Pharisaeorum iustitiam, quae est non peierare, confirmat: non enim potest periurare qui non iurat. Sed quoniam ille iurat qui adhibet Deum testem, considerandum est ne contra hoc praeceptum domini apostolus fecisse videatur, quia saepe hoc modo iuravit cum dixit: quae scribo vobis ecce coram Deo, quia non mentior. Et: testis est mihi Deus, cui servio in spiritu meo. Nisi forte quis dicat tunc cavendam esse iurationem cum aliquid dicitur per quod iuratur: ut non iuraverit, quia non dixit per Deum, sed dixit testis est mihi Deus. Ridiculum est hoc putare; sed tamen etiam sciat hoc modo iurasse apostolum dicentem: quotidie morior per gloriam vestram, fratres. Quod ne quis ita existimet dictum tamquam si diceretur: vestra gloria me fecit quotidie mori, Graeca exemplaria diiudicant, in quibus quod scriptum est, ni tin kauchisin himeteran, idest per gloriam vestram, non nisi a iurante dicitur. Aug., Serm. in Mont., i, 17: This precept also confirms the righteousness of the Pharisees, not to forswear; inasmuch as he who swears not at all cannot forswear himself. But as to call God to witness is to swear, does not the Apostle break this commandment when he says several times to the Galatians, "The things which I write unto you, behold, before God, I lie not." [Gal 1:20] So the Romans, "God is my witness, whom I serve in my spirit." [Rom 1:9] Unless perhaps some one may say, it is no oath unless I use the form of swearing by some object; and that the Apostle did not swear in saying, "God is my witness." It is ridiculous to make such a distinction; yet the Apostle has used even this form, "I die daily, by your boasting." [1 Cor 15:31] That this does not mean, your boasting has caused my dying daily, but is an oath, is clear from the Greek, which is . Augustinus contra mendacium: Sed pleraque in verbis intelligere non valentes, in factis sanctorum colligimus quemadmodum oporteat accipi quod facile in aliam partem duceretur, nisi exemplis revocaretur. Iuravit apostolus in epistolis suis, et sic ostendit quomodo accipiendum est quod dictum est dico autem vobis non iurare omnino, ne scilicet iurando, ad facilitatem iurandi veniatur, ex facilitate autem iurandi veniatur ad consuetudinem, a consuetudine in periurium decidatur. Et ideo non invenitur iurasse nisi scribens, ubi consideratio cautior non habet linguam praecipitem. Et tamen dominus omnino ait non iurare: non enim concessit ut id liceret scribentibus. Sed quia praecepti violati reum Paulum praesertim in epistolis conscriptis nefas est dicere, est intelligendum illud quod positum est, omnino, ad hoc positum, ut quantum in te est non affectes, vel quasi pro bono cum aliqua delectatione appetas iusiurandum. Aug., de Mendac. 15: But what we could not understand by mere words, from the conduct of the saints we may gather in what sense should be understood what might easily be drawn the contrary way, unless explained by example. The Apostle has used oaths in his Epistles, and by this shews us how that ought to be taken, "I say unto you, Swear not at all," namely, lest by allowing ourselves to swear at all we come to readiness in swearing, from readiness we come to a habit of swearing, and from a habit of swearing we fall into perjury. And so the Apostle is not found to have used an oath but only in writing, the greater thought and caution which that requires not allowing of slip of the tongue. Yet is the [p. 194] Lord's command so universal, "Swear not at all," that He would seem to have forbidden it even in writing. But since it would be an impiety to accuse Paul of having violated this precept, especially in his Epistles, we must understand the word "at all" as implying that, as far as lays in your power, you should not make a practice of swearing, not aim at it as a good thing in which you should take delight. Augustinus contra Faustum: In scriptis ergo ubi est consideratio maior, pluribus locis apostolus iurasse invenitur, ne quisquam putaret etiam verum iurando peccari, sed potius intelligeret humanae fragilitatis corda non iurando tutius a periurio conservari. Aug., cont. Faust., xix, 23: Therefore in his writings, as writing allows of greater circumspection, the Apostle is found to have used an oath in several places, that none might suppose that there is any direct sin in swearing what is true; but only that our weak hearts are better preserved from perjury by abstaining from all swearing whatever. Hieronymus: Denique considera, quod hic salvator non per Deum iurare prohibuit, sed per caelum, per terram et per Hierosolymam et per caput tuum: hanc enim per elementa iurandi pessimam consuetudinem semper habuere Iudaei. Qui iurat, aut veneratur aut diligit eum per quem iurat; Iudaei autem per Angelos et urbem Ierusalem et templum et elementa iurantes, creaturas venerabantur Dei honore; cum in lege praeceptum sit ut non iuremus nisi per dominum Deum nostrum. Jerome: Lastly, consider that the Saviour does not here forbid to swear by God, but by the Heaven, the Earth, by Jerusalem, by a man's head. For this evil practice of swearing by the elements the Jews had always, and are thereof often accused in the prophetic writings. For he who swears, shew either reverence or love for that by which he swears. Thus when the Jews swore by the Angels, by the city of Jerusalem, by the temple and the elements, they paid to the creature the honour and worship belonging to God; for it is commanded in the Law that we should not swear but by the Lord our God. Augustinus de Serm. Dom: Vel ideo additum est neque per caelum, quia Iudaei non putabant se teneri iuramento, si per ista iurassent; ac si dicat: cum iuras per caelum et terram, non te arbitreris non debere domino iusiurandum tuum, quia per eum iurare convinceris cuius caelum thronus est et cuius terra scabellum est; quod non est sic dictum quasi habeat Deus collocata membra in caelo et in terra, ut nos cum sedemus: sed illa sedes Dei iudicium significat. Et quoniam in hoc universo mundi corpore maximam speciem caelum habet, sedere in caelo dicitur tamquam praestantior sit excellenti pulchritudine vis divina; terramque dicitur calcare, quod minimam speciem ordinet in extremis. Spiritualiter autem sanctas animas caeli nomine significat, et terrae, peccatrices: quoniam: spiritualis omnia iudicat. Peccatori autem dictum est: terra es et in terram ibis. Et qui in lege manere voluit, sub lege ponitur; et ideo congruenter dicit scabellum pedum eius. Sequitur neque per Hierosolymam, quia civitas est magni regis; quod melius dicitur quam si diceret mea, cum tamen hoc dixisse intelligatur. Et quia ipse utique est dominus. Domino iusiurandum debet qui per Hierosolymam iurat. Sequitur neque per caput tuum iuraveris. Quid enim poterat quisquam magis ad se pertinere arbitrari quam caput suum? Sed quomodo nostrum est ubi potestatem faciendi unum capillum album aut nigrum non habemus? Propter quod dicitur quia non potes unum capillum album facere aut nigrum. Ergo Deo debet iusiurandum quisquis etiam per caput suum iurare voluerit. Et hinc etiam cetera intelliguntur. Aug., Serm. in Mont., i, 17: Or; It is added, "By the Heaven, &c." because the Jews did not consider themselves bound when they swore by such things. As if He had said, When you swear by the Heaven and the Earth, think not that you do not owe your oath to the Lord your God, for you are proved to have sworn by Him whose throne the heaven is, and the earth His footstool; which is not meant as though God had such limbs set upon the heaven and the earth, after the manner of a man who is sitting; but that seat signifies God's judgment of us. And since in the whole extent of this universe it is the heaven that has the highest beauty, God is said to sit upon the heavens as shewing divine power to be more excellent than the most surpassing show of beauty; and He is said to stand upon the earth, as putting to lowest use a lesser beauty. Spiritually by the heavens are denoted holy souls, by the earth the sinful, seeing "He that is spiritual judgeth all things." [1 Cor 2:15] But to the sinner it is said, "Earth thou [p. 195] art, and unto earth thou shalt return." [Gen 3:19] And he who would abide under a law, is put under a law, and therefore He adds, "it is the footstool of His feet. Neither by Jerusalem, for it is the city of the Great King;" this is better said than 'it is mine;' though it is understood to mean the same. And because He is also truly Lord, whoso swears by Jerusalem, owes his oath to the Lord. "Neither by thy head." What could any think more entirely his own property than his own head? But how is it ours when we have not power to make one hair black or white? Whoso then swears by his own head also owes his vows to the Lord; and by this the rest may be understood. Chrysostomus in Matth: Attendite autem, quod elementa mundi extollit, non ex propria natura, sed ex habitudine quam habent ad Deum, ne idololatriae daretur occasio. Chrys.: Note how He exalts the elements of the world, not from their own nature, but from the respect which they have to God, so that there is opened no occasion of idolatry. Rabanus: Qui autem iurare prohibuit, quomodo loqui oporteat docuit, subdens sit autem sermo vester: est, est, non, non; idest quod est, sufficiat dicere: est; quod non est, sufficiat dicere: non est. Sive ideo dicitur bis, est, est, non, non, ut quod ore affirmas, operibus probes; et quod verbis negas, factis non confirmes. Rabanus: Having forbidden swearing, He instructs us how we ought to speak, "Let your speech be yea, yea; nay, nay." That is, to affirm any thing it is sufficient to say, 'It is so;' to deny, to say, 'It is not so.' Or, "yea, yea; nay, nay," are therefore twice repeated, that what you affirm with the mouth you should prove in deed, and what you deny in word, you should not establish by your conduct. Hilarius in Matth.: Vel aliter. In fidei simplicitate viventibus iurare opus non est cum quibus semper quod est, est, quod non, non; et per hoc eorum et opus et sermo omnis in verbo est. Hilary: Otherwise; They who live in the simplicity of the faith have not need to swear, with them ever, what is is, what is not is not; by this their life and their conversation are ever preserved in truth. Hieronymus: Evangelica igitur veritas non recipit iuramentum, cum omnis sermo fideli pro iuramento sit. Jerome: Therefore Evangelic verity does not admit an oath, since the whole discourse of the faithful is instead of an oath. Augustinus de Serm. Dom: Quapropter qui intelligit non in bonis sed in necessariis iurationem habendam, refrenet se quantum potest, ut non ea utatur nisi in necessitate, cum videt pigros esse homines ad credendum quod utile est credere, nisi iuratione firmetur. Hoc ergo est bonum et appetendum, quod hic dicitur sit sermo vester: est, est, non, non. Quod autem his abundantius est, a malo est, idest, si iurare cogeris, scias de necessitate venire infirmitatis eorum quibus aliquid suades; quae utique infirmitas malum est. Itaque non dixit: quod amplius est, malum est; tu enim non malum facis qui bene uteris iuratione, ut alteri persuadeas quod utiliter persuades; sed a malo est illius cuius infirmitate iurare cogeris. Aug.: And he who has learned that an oath is to be reckoned not among things good, but among things necessary, will restrain himself as much as he may, not to use an oath without necessity, unless he sees men loth to believe what it is for their good they should believe, without the confirmation of an oath. This then is good and to be desired, that our conversation be only, "yea, yea; nay, nay; for what is more than this cometh of evil." That is, if you are compelled to swear, you know that it is by the necessity of their weakness to whom you would persuade any thing; which weakness is surely an evil. What is more than this is thus evil; not that you do evil in this just use of an oath to [p. 196] persuade another to something beneficial for him; but it is an evil in him whose weakness thus obliges you to use an oath. Chrysostomus in Matth: Vel a malo est, idest ab infirmitate eorum quibus lex iurare permisit. Ita enim Christus non monstrat veterem legem Diaboli esse; sed a veteri imperfectione ducit ad abundantem novitatem. Chrys.: Or; "of evil," that is, from their weakness to whom the Law permitted the use of an oath. Not that by this the old Law is signified to be from the Devil, but He leads us from the old imperfection to the new abundance.
Lectio 20 38 ἠκούσατε ὅτι ἐρρέθη, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 39 ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ: ἀλλ' ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σου], στρέψον αὐτῷ καὶ τὴν ἄλλην: 40 καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον: 41 καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετ' αὐτοῦ δύο. 42 τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς.
38. "Ye have heard that it hath been said, 'An eye for an eye, and a tooth for a tooth:' 39. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. 41. And whosoever shall compel thee to go a mile, go with him twain. 42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away."
Glossa: Quia superius docuerat dominus non esse proximo iniuriam inferendam, nec irreverentiam domino, consequenter hic docet qualiter se Christianus habere debeat ad iniuriam sibi inferentes; unde dicit audistis quia dictum est: oculum pro oculo, et dentem pro dente. Gloss. non occ.: The Lord having taught that we are not to offer injury to our neighbour, or irreverence to the Lord, now proceeds to shew how the Christian should demean himself to those that injure him. Augustinus contra Faustum: Quod quidem ad reprimendas flammas odiorum in se invicem saevientium et immoderatos animos refrenandos ita praeceptum est. Quis enim facile contentus est tantum rependere vindictae quantum accipit iniuriae? Nonne videmus leviter laesos homines moliri caedem, sitire sanguinem vixque invenire in malis inimici unde satientur? Huic igitur immoderatae ac iniustae ultionis lex iustum modum figens, poenam talionis instituit; hoc est, ut qualem quisque intulit iniuriam, tale supplicium rependat; quod non fomes, sed limes furoris est; non ut id quod sopitum erat, hinc accenderetur, sed ne id quod ardebat, ultra extenderetur; imposita est enim iusta vindicta, quae iuste debetur ei qui passus fuerit iniuriam. Quod autem debetur, etsi benigne remittitur, non tamen inique repetitur. Itaque cum peccet qui immoderate vult vindicari, non peccet autem qui iuste vult vindicari, remotior est a peccato qui non vult omnino vindicari; et ideo subdit ego autem dico vobis non resistere malo. Poteram autem et ego sic ponere: dictum est antiquis: non iuste vindicabis; ego autem dico vobis: ne vindicetis, quod adimpletio est, si per haec verba, quod legi defuit, a Christo additum mihi videretur; ac non potius id quod lex volebat efficere, ne iniuste se quisquam vindicaret, conservari tutius, si omnino non vindicaret. Aug., cont. Faust., xix, 25: This law, "Eye for eye, tooth for tooth," was enacted to repress the flames of mutual hate, and to be a check on their undisciplined spirits. For who when he would take revenge, was ever content to return just so much harm as he had received? Do we not see men who have suffered some trifling hurt, straightway plot murder, thirst for blood, and hardly find evil enough that they can do to their enemies for the satisfying their rage? To this immeasured and cruel fury the Law puts bounds when it enacts a "lex talionis;" that is, that whatever wrong or hurt any man has done to another, he should suffer just the same in return. This is not to encourage but to check rage; for it does not rekindle what was extinguished, but hinders the flames already kindled from further spread. It enacts a just [p. 197] retaliation, properly due to him who has suffered the wrong. But that mercy forgives any debt, does not make it unjust that payment had been sought. Since then he sins who seeks an unmeasured vengeance, but he does not sin who desires only a just one; he is therefore further from sin who seeks no retribution at all. I might state it yet thus; It was said to them of old time, Thou shalt not take unequal retaliation; But I say unto you, Ye shall not retaliate; this is a completion of the Law, if in these words something is added to the Law which was wanting to it; yea, rather that which the Law sought to do, namely, to put an end to unequal revenge, is more safely secured when there is no revenge at all. Chrysostomus super Matth: Sine hoc enim mandato, legis mandatum stare non potest, quia si secundum legis mandatum omnibus reddere mala pro malis coeperimus, omnes efficiemur mali, eo quod persequentes abundant. Si autem, secundum Christi praeceptum, non resistitur malo, et si mali non leniuntur, tamen boni permanebunt bonis. Pseudo-Chrys.: For without this command, the commands of the Law could not stand. For if according to the Law we begin all of us to render evil for evil, we shall all become evil, since they that do hurt abound. But if according to Christ we resist not evil, though they that are evil be not amended, yet they that are good remain good. Hieronymus: Dominus ergo noster, vicissitudinem tollens, truncat initia peccatorum: in lege namque culpa emendatur, hic peccatorum auferuntur exordia. Jerome: Thus our Lord by doing away all retaliation, cuts off the beginnings of sin. So the Law corrects faults, the Gospel removes their occasions. Glossa: Vel potest dici, quod dominus hoc dixit, iustitiae veteris legis aliquid addens. Gloss, non occ.: Or it may be said that the Lord said this, adding somewhat to the righteousness of the old Law. Augustinus de Serm. Dom: Pharisaeorum enim iustitia minor est, non excedere vindictae modum: et hoc est pacis inchoatio; perfecta autem pax est talem penitus nolle vindictam. Intra illud ergo primum quod praeter legem est, ut maius malum pro minori malo reddatur, et hoc quod dominus perficiendis discipulis dicit, ne pro malo ullum malum reddatur, medium locum tenet ut tantum reddatur quantum et acceptum est; per quod a summa discordia ad summam concordiam transitus factus est. Quisquis enim malum prior infert, maxime a iustitia distat; quisquis autem nulli prior malefecit, sed tamen laesus rependit gravius, recessit aliquantum a summa iniquitate; qui vero tantum reddit quantum accepit, iam aliquid donat: iustum est enim eum qui laesit prior, gravius laedi. Hanc ergo inchoatam minimam iustitiam ille perficit qui legem venit implere. Duos autem gradus qui intersunt, intelligendos relinquit: nam est qui non reddat tantum, sed minus; et hinc ascendit, qui omnino nil rependerit; quod parum videtur domino, nisi et amplius sit paratus suscipere. Quapropter non ait non reddere malum pro malo, sed non resistere adversus malum; ut non solum non rependas quod tibi fuerat irrogatum, sed etiam non resistas quin aliud irrogetur. Hoc enim est quod convenienter exponitur: sed si quis te percusserit in dexteram maxillam tuam, praebe ei et alteram: quod ad misericordiam pertinere maxime sentiunt qui eis quos multum diligunt, serviunt, vel pravis vel phreneticis, a quibus multa saepe patiuntur; et si eorum salus id exigat, praebent se etiam ut plura patiantur. Docet ergo dominus medicus animarum, ut discipuli sui, eorum quorum saluti consulere vellent, imbecillitates aequo animo tolerarent. Omnis namque improbitas ex imbecillitate animi venit; quia nihil Innocentius est eo qui in virtute perfectus est. Aug., Serm. in Mont., i, 19: For the righteousness of the Pharisees is a less righteousness, not to transgress the measure of equal retribution; and this is the beginning of peace; but perfect peace is to refuse all such retribution. Between that first manner than, which was not according to the Law, to wit, that a greater evil should be returned for a less, and this which the Lord enjoins to make His disciples perfect, to wit, that no evil should be returned for evil, a middle place is held by this, that an equal evil should be returned, which was thus the passage from extremest discord to extremest peace. Whoso then first does evil to another departs furthest from righteousness; and who does not first do any wrong, but when wronged repays with a heavier wrong, has departed somewhat from the extreme injustice; he who repays only what he has received, gives up yet something more, for it were but strict right that he who is the first aggressor should receive a greater hurt than he inflicted. This righteousness thus partly begun, He perfects, who is [p. 198] come to fulfil the Law. The two steps that intervene He leaves to be understood; for there is who does not repay so much, but less; and there is yet above him, he who repays not at all; yet this seems too little to the Lord, if you be not also ready to suffer wrong. Therefore He says not, "Render not evil for evil," but, "Resist not against evil," not only repay not what is offered to you, but do not resist that it should not be done to you. For thus accordingly He explains that saying, "If any man smite thee on thy right cheek, offer to him the left also." Which as being a high part of mercy, is known to those who serve such as they love much; from whom, being morose, or insane, they endure many things, and if it be for their health they offer themselves to endure more. The Lord then, the Physician of souls, teaches His disciples to endure with patience the sicknesses of those for whose spiritual health they should provide. For all wickedness comes of a sickness of the mind; nothing is more innocent than he who is sound and of perfect health in virtue. Augustinus de mendacio: Ea vero quae in novo testamento a sanctis facta sunt, valent ad exempla intelligendarum Scripturarum, quae in praeceptis digesta sunt, velut cum legimus in Evangelio Lucae: accepisti alapam et cetera. Exemplum autem patientiae nullum quam ipsius domini excellentius invenimus; et ipse cum alapa percussus esset, non ait: ecce alteram maxillam, sed ait: si male dixi, exprobra de malo; si autem bene, quid me caedis? Ubi ostendit illam praeparationem alterius maxillae in corde faciendam. Aug., de Mendac., 15: The things which are done by the Saints in the New Testament profit for examples of understanding those Scriptures which are modelled into the form of precepts. Thus we read in Luke; "Whoso smiteth thee on the one cheek, turn to him the other also." [Luke 6:29] Now there is no example of patience more perfect than that of the Lord; yet He, when He was smitten, said not, 'Behold the other cheek,' but, "If I have spoken amiss, accuse me wherein it is amiss; but if well, why smitest thou me? [John 18:23] hereby shewing us that turning of the other cheek should be in the heart. Augustinus de Serm. Dom: Paratus enim fuit dominus non solum in alteram maxillam caedi pro salute omnium, sed in toto corpore crucifigi. Quaeri autem potest quid sit dextera maxilla. Sed cum facies sit qua quisque cognoscitur, in faciem caedi, secundum apostolum est contemni ac despici. Sed quoniam facies non potest dici dextera et sinistra, et tamen nobilitas est secundum Deum et secundum saeculum, ita distribuitur tamquam in dexteram maxillam et sinistram, ut in quocumque discipulo Christi contemptum fuerit quod Christianus est, multo magis in se contemni paratus sit, si quos huiusmodi saeculi honores habet. Omnia autem in quibus improbitatem aliquam patimur, in duo genera dividuntur: quorum unum est quod restituit non potest, alterum quod potest. Sed in illo quod restitui non potest, vindictae solatium quaeri solet. Quid enim prodest quod percussus repercutis? Numquid propterea quod in corpore laesum est restituitur? Sed tumidus animus talia fomenta desiderat. Aug., Serm. in Mont., i, 19: For the Lord was ready not only to be smitten on the other cheek for the salvation of men, but to be crucified with His whole body. It may be asked, What does the right cheek expressly signify? As the face is that whereby any man is known, to be smitten of the face is according to the Apostle to be contemned and despised. But as we cannot say 'right face,' and 'left face,' and yet we have a name twofold, one before God, and one before the world, it is distributed as it were into the right cheek, and left cheek, that whoever of Christ's disciples is despised for that he is a Christian, may be ready to be yet more [p. 199] despised for any of this world's honours that he may have. All things wherein we suffer any wrong are divided into two kinds, of which one is what cannot be restored, the other what may be restored. In that kind which cannot be restored, we are wont to seek the solace of revenge. For what does it boot if when smitten you smite again, is the hurt done to your body thereby repaid to you? But the mind swollen with rage seeks such assuagements. Chrysostomus super Matth: Numquid autem si repercusseris eum, compescuisti eum, ut te non percutiat? Sed magis excitasti eum ut adhuc percutiat. Nam iracundia per iracundiam non compescitur, sed amplius irritatur. Pseudo-Chrys.: Or has your return blow at all restrained him from striking you again? It has rather roused him to another blow. For anger is not checked by meeting anger, but is only more irritated. Augustinus de Serm. Dom: Unde dominus potius misericorditer perferendam alterius infirmitatem iudicat, quam alieno supplicio suam mitigandam; neque tamen hic ea vindicta prohibetur quae ad correctionem valet: ipsa enim pertinet ad misericordiam, nec impedit illud propositum quo quisquam paratus est ab eo quem correctum esse vult plura perferre. Requiritur tamen ut et ille vindicet cui ordine rerum potestas data est, et ea voluntate vindicet qua pater in filium parvulum, quem odisse non potest. Sancti autem viri nonnulla peccata morte punierunt, quo et viventibus utilis metus incuteretur, et illis qui morte puniebantur non ipsa mors noceret, sed peccatum quod augeri posset si viverent. Inde est quod Elias multos morte affecit; de quo cum exemplum cepissent discipuli, reprehendit in eis dominus non exemplum prophetae, sed ignorantiam vindicandi, animadvertens eos non amore correctionis, sed odio desiderare vindictam. Sed postquam eos docuit diligere proximum, infuso etiam spiritu sancto, non defuerunt tales vindictae: nam et verbis Petri Ananias et uxor eius exanimes ceciderunt; et Paulus apostolus tradidit quemdam Satanae in interitum carnis; et ideo quidam adversus corporales vindictas quae sunt in veteri testamento, nescio qua caecitate saeviunt, quo animo facta sunt, nescientes. Aug., Serm. in Mont., i, 20: Whence the Lord judges that others' weakness should rather be borne with compassion, than that our own should be soothed by others' pain. For that retribution which tends to correction is not here forbidden, for such is indeed a part of mercy; nor does such intention hinder that he, who seeks to correct another, is not at the same time ready himself to take more at his hands. But it is required that he should inflict the punishment to whom the power is given by the course of things, and with such a mind as the father has to a child in correcting him whom it is impossible he should hate. And holy men have punished some sins with death, in order that a wholesome fear might be struck into the living, and so that not his death, but the likelihood of increase of his sin had he lived, was the hurt of the criminal. Thus Elias punished many with death, and when the disciples would take example from him they were rebuked by the Lord, who did not censure this example of the Prophet, but their ignorant use of it, seeing them to desire the punishment not for correction's sake, but from angry hate. But after He had inculcated love of their neighbour, and had given them the Holy Spirit, there wanted not instances of such vengeance; as Ananias and his wife who fell down dead at the words of Peter, and the Apostle Paul delivered some to Satan for the destruction of the flesh. Yet do some, with a kind of blind opposition, rage against the temporal punishments of the Old Testament, not knowing with what mind they were inflicted. Augustinus ad Bonifacium comitem: Quis autem mente sobrius regibus dicat: non ad vos pertinet quis velit esse, sive religiosus sive sacrilegus? Quibus dici non potest: non ad vos pertinet in regno vestro, quis velit pudicus esse aut impudicus. Melius est quidem ad Deum colendum doctrina homines duci, quam poena compelli; multis autem profuit, quod experimentis probavimus, prius dolore vel timore cogi, ut postea possint doceri, aut quod iam verbis didicerant, opere sectari. Sicut enim meliores sunt quos dirigit amor, ita plures sunt quos corrigit timor. Agnoscant in apostolo Paulo prius cogentem Christum, et postea docentem. Aug., Epist. 185, 5: But who that is of sober mind would say to kings, It is nothing [p. 200] of your concern who will live religiously, or who profanely? It cannot even be said to them, that it is not their concern who will live chastely, or who unchastely. It is indeed better that men should be led to serve God by right teaching than by penalties; yet has it benefitted many, as experience has approved to us, to be first coerced by pain and fear, that they might be taught after, or to be made to conform in deed to what they had learned in words. The better men indeed are led of love, but the more part of men are wrought by fear. Let them learn in the case of the Apostle Paul, how Christ first constrained, and after taught him. Augustinus de Serm. Dom: Tenebitur ergo in hoc iniuriarum genere quod per vindictam luitur, iste modus a Christianis: ut accepta iniuria non surgat odium, sed paratus sit animus plura perpeti, nec correctionem negligat qui vel consilio vel auctoritate uti potest. Aug., Serm. in Mont., i, 20: Therefore in this kind of injuries which are wont to rouse vengeance Christians will observe such a mean, that hate shall not be caused by the injuries they may receive, and yet wholesome correction be not foregone by Him who has right of either counsel or power. Hieronymus: Secundum autem mysticos intellectus percussa dextera nostra, non debemus sinistram praebere, sed alteram, hoc est alteram dexteram: iustus enim sinistram non habet. Si nos haereticus in disputatione percusserit, et dextrum dogma voluerit vulnerare, opponatur ei aliud de Scripturis testimonium. Jerome: Mystically interpreted; When we are smitten on the right cheek, He said not, offer to him thy left, but "the other;" for the righteous has not a left. That is, if a heretic has smitten us in disputation, and would wound us in a right hand doctrine, let him be met with another testimony from Scripture. Augustinus de Serm. Dom: Aliud autem iniuriarum genus et quod integrum restitui potest: cuius duae sunt species: una ad pecuniam, altera ad opera pertinet; unde de primo horum duorum subdit et ei qui vult tecum in iudicio contendere et tunicam tuam tollere, dimitte ei et pallium. Sicut ergo quod positum est de percussa maxilla, omnia significat quae sic ingeruntur ab improbis ut restitui non possint nisi vindicta, ita quod positum est de vestimento, omnia significat quae possunt restitui sine vindicta; et hoc etiam ad praeparationem cordis, non ad ostensionem operis praeceptum recte intelligitur. Et quod de tunica et vestimento dictum est, in omnibus faciendum est quae aliquo iure temporaliter nostra esse dicimus. Si enim de necessariis hoc imperatum est, quanto magis superflua contemnere convenit? Et hoc ipse signat cum dicit qui vult tecum in iudicio contendere; omnia ergo intelliguntur de quibus in iudicio nobiscum contendi potest. Sed utrum et de servis accipiendum sit, magna quaestio est: non enim Christianum oportet sic possidere servum quomodo equum, quamvis fieri possit ut maiori pretio valeat equus quam servus. Sed si servus rectius a te regitur quam ab illo qui eum cupit auferre, nescio utrum quisquam audeat dicere eum ut vestimentum debere contemni. Aug.: The other kind of injuries are those in which full restitution can be made, of which there are two kinds; one relates to money, the other to work; of the first of these it is He speaks when He continues, "Whoso will sue thee for thy coat, let him have thy cloak likewise." As by the cheek are denoted such injuries of the wicked as admit of no restitution but revenge, so by this similitude of the garments is denoted such injury as admits restitution. And this, as the former, is rightly taken of preparation of the heart, not of the show of the outward action. And what is commanded respecting our garments, is to be observed in al things that by any right we call our own in worldly property. For if the command be expressed in these necessary articles of life, how much more does it hold in the case of superfluities and luxuries? And when He says, "He who will sue thee," He clearly intends to include every thing for which it is possible that we should be sued. It may be made a question whether it [p. 201] is to be understood of slaves, for a Christian ought not to possess his slave on the same footing as his horse; though it might be that the horse was worth the more money. And if your slave have a milder master in you than he would have in him who seeks to take him from you, I do not know that he ought to be given up as lightly as your coat. Chrysostomus super Matth: Indigna autem res est ut homo fidelis stet in iudicio ante conspectum iudicis infidelis. Vel si fidelis, certe saecularis, et qui te venerari debuerat propter dignitatem fidei, iudicat te propter necessitatem causae, perdes dignitatem Christi propter negotium mundi. Deinde omne iudicium irritatio cordis est, et cogitationum malarum: nam si videris quod causa tua fraudibus aut pecuniis expugnetur, et similiter tu causae tuae adesse festinas, etsi ab initio hoc consilium non habuisti. Pseudo-Chrys.: For it were an unworthy thing that a believer should stand in his cause before an unbelieving judge. Or if one who is a believer, though (as he must be) a worldly man, though he should have reverenced you for the worthiness of the faith, sues you because the cause is a necessary one, you will lose the worthiness of Christ for the business of the world. Further, every lawsuit irritates the heart and excites bad thoughts; for when you see dishonesty or bribery employed against you, you hasten to support your own cause by like means, though originally you might have intended nothing of the sort. Augustinus Enchir: Et ideo prohibuit hic dominus suos de saecularibus rebus cum aliis habere iudicium. Tamen cum apostolus sinit in Ecclesia talia iudicia finiri inter fratres, fratribus iudicantibus, extra Ecclesiam vero terribiliter vetat; manifestum est quid secundum veniam concedatur infirmis. Aug., Enchir., 78: The Lord here forbids his disciples to have lawsuits with others for worldly property. Yet as the Apostle allows such kind of causes to be decided between brethren, and before arbiters who are brethren, but utterly disallows them without the Church, it is manifest what is conceded to infirmity as pardonable. Gregorius Moralium: Sed tamen quidam dum temporalia nobis rapiunt, solummodo sunt tolerandi; quidam vero sunt servata caritate prohibendi, non sola cura ne nostra subtrahantur, sed ne rapientes non sua, semetipsos perdant. Plus enim ipsis raptoribus debemus metuere quam rebus irrationabilibus defendendis inhiare. Cum autem pro terrena re pax a corde cum proximo scinditur, apparet quod plus res quam proximus amatur. Greg., Mor., xxxi, 13: There are, who are so far to be endured, as they rob us of our worldly goods; but there are whom we ought to hinder, and that without breaking the law of charity, not only that we may not be robbed of what is ours, but lest they by robbing others destroy themselves. We ought to fear much more for the men who rob us, than to be eager to save the inanimate things they take from us. When peace with our neighbour is banished the heart on the matter of worldly possession, it is plain that our estate is more loved than our neighbour. Augustinus de Serm. Dom: Tertium vero iniuriarum genus quod ad operam pertinet, ex utroque confectum est et cum vindicta, et sine vindicta potest restitui: nam qui angariat hominem, et cogit se improbe adiuvari ab invito, et poenam improbitatis potest luere, et operam reddere. In hoc ergo genere iniuriarum, dominus docet animum Christianum esse patientissimum, et ad plura perferenda paratum; unde subdit et quicumque te angariaverit mille passus, vade cum illo alia duo. Et hoc utique monet non tam ut pedibus agas, quam ut animo sis paratus. Aug., Serm. in Mont., i, 19: The third kind of wrongs, which is in the matter of labour, consists of both such as admit restitution, and such as do not - or with or without revenge - for he who forcibly presses a man's service, and makes him give him aid against his will, can either be punished for his crime, or return the labour. In this kind of wrongs then, the Lord teaches that the Christian mind is most patient, and prepared to endure yet more than is offered; "If a man constrain thee to go with [p. 202] him a mile, go with him yet other two." This likewise is meant not so much of actual service with your feet, as of readiness of mind. Chrysostomus in Matth: Angariare enim est iniuste trahere et sine ratione vexare. Chrys., Hom. xviii: The word here used signifies to drag unjustly, without cause, and with insult. Augustinus de Serm. Dom: Sic ergo dictum putamus vade cum illo alia duo, scilicet millia, ut tria compleri voluerit, quo numero significatur perfectio, ut meminerit quisquis hoc facit, perfectam se implere iustitiam; propter quod et tribus exemplis hoc praeceptum insinuavit, et in hoc tertio exemplo, simplo duplum additur, ut triplum compleatur. Vel per hoc accipitur quod in praecipiendo tamquam tolerabilius incipiens paulatim creverit; nam primo praeberi voluit alteram maxillam, cum fuerit dextra percussa, ut minus perferre paratus sis quam pertulisti. Deinde illi qui tunicam vult tollere, iubet et pallium dimitti, vel vestimentum, secundum aliam litteram; quod aut tantumdem est, aut non multo amplius. Tertio de mille passibus, quibus addenda dicit duo millia, usque ad duplum perducit. Sed quoniam parum est non nocere, nisi et beneficium praestes, consequenter adiungit et dicit qui autem petit a te, da ei. Aug.: Let us suppose it therefore said, "Go with him other two," that the number three might be completed; by which number perfection is signified; that whoever does this might remember that he is fulfilling perfect righteousness. For which reason he conveys this precept under three examples, and in this third example, he adds a twofold measure to the one single measure, that the threefold number may be complete. Or we may so consider as though in enforcing this duty, He had begun with what was easiest to bear, and had advanced gradually. For first He commanded that when the right cheek was smitten we should turn the other also; therein shewing ourselves ready to endure another wrong less than that you have already received. Secondly, to him that would take your coat, he bids you part with your cloak, (or "garment," as some copies read,) which is either just as great a loss, or perhaps a little greater. In the third He doubles the additional wrong which He would have us ready to endure. And seeing it is a small thing not to hurt unless you further shew kindness, He adds, "To him that asketh of thee, give." Chrysostomus super Matth: Quia divitiae nostrae non sunt, sed Dei: Deus enim dispensatores divitiarum suarum voluit nos esse, non dominos. Pseudo-Chrys.: Because wealth is not ours but God's; God would have us stewards of His wealth, and not lords. Hieronymus: Sed si de eleemosynis tantum intelligamus, in pluribus pauperibus hoc stare non potest; sed et divites si semper dederint, semper dare non poterunt. Jerome: If we understand this only of alms, it cannot stand with the estate of the most part of men who are poor; even the rich if they have been always giving, will not be able to continue always to give. Augustinus de Serm. Dom: Dicit ergo: omni petenti da, non omnia petenti, ut id des quod dare honeste potes et iuste. Quid enim si pecuniam petat qua innocentem conetur opprimere? Quid si stuprum petat? Dandum est ergo quod nec tibi nec alteri noceat, quantum ab homine credi potest; et cum negaveris quod petit, indicanda est iustitia, ut non eum inanem dimittas, et aliquando melius aliquid dabis, cum petentem iniuste correxeris. Aug.: Therefore, He says not, 'Give all things to him that asks;' but, "Give to every one that asketh;" that you should only give what you can give honestly and rightly. For what if one ask for money to employ in oppressing the innocent man? What if he ask your consent to unclean sin? We must give then only what will hurt neither ourselves or others, as far as man can judge; and when you have refused an inadmissible request, that you may not send away empty him that asked, shew the righteousness of your refusal; and such correction of the unlawful petitioner will often be a better gift than the granting his suit. Augustinus ad Vincentium: Utilius enim esurienti panis tollitur, si de cibo securus iustitiam negligat, quam esurienti panis frangitur, ut vi iniustitiae seductus acquiescat. Aug., Epist., 93, 2: For with more benefit is food taken from the hungry, if [p. 203] certainty of provision causes him to neglect righteousness, than that food should be supplied to him that he may consent to a deed of violence and wrong. Hieronymus: Potest enim intelligi de pecunia doctrinae quae nunquam deficit, sed quanto plus datur, tanto amplius duplicatur. Jerome: But it may be understood of the wealth of doctrine: wealth which never fails but the more of it is given away, the more it abounds. Augustinus de Serm. Dom: Quod autem ait et volenti mutuari a te ne avertaris, ad animam referendum est; hilarem enim datorem diligit Deus. Mutuatur autem omnis qui accipit, etsi ipse non soluturus sit, quia misericordibus Deus plura restituit. Aut si non placet accipere mutuantem nisi eum qui accipit redditurus, intelligendum est dominum ipsa duo genera praestandi esse complexum: nam aut donamus, aut reddituro commendamus. Recte ergo ad hoc beneficii genus hortando dicit ne avertaris, idest, ne propterea voluntatem alienes, quasi Deus non redditurus sit, cum homo reddiderit: cum enim ex praecepto Dei facis, infructuosum esse non potest. Aug., Serm. in Mont., i, 20: That He commands, "And from him that would borrow of thee, turn not away," must be referred to the mind; for "God loveth a cheerful giver." [2 Cor 9:7] And every one that receives, indeed borrows, though it is not he that shall pay, but God, who restores to the merciful many fold. Or, if you like to understand by borrowing, only taking with promise to repay, we must understand the Lord's command as embracing both these kinds of affording aid; whether we give outright, or lend to receive again. And of this last kind of shewing mercy it is well said, "Turn not away," that is, do not be therefore backward to lend, as though, because man shall repay you, therefore God shall not; for what you do by God's command cannot be without fruit. Chrysostomus super Matth: Ergo iubet nos Christus mutuum dare, non tamen sub usuris: quia qui sic dat, non sua dat, sed aliena tollit; de uno vinculo solvit, et multis alligat; et non propter Dei iustitiam dat, sed propter proprium lucrum. Similis est etiam pecunia usuraria aspidis morsui: nam sicut venenum aspidis latenter omnia membra corrumpit, sic usura omnes facultates convertit in debitum. Pseudo-Chrys.: Christ bids us lend but not on usury; for he who gives on such terms does not bestow his own, but takes of another; he looses from one chain to bind with many, and gives not for God's righteousness sake, but for his own gain. For money taken on usury is like the bite of an asp; as the asp's poison secretly consumes the limbs, so usury turns all our possessions into debt. Augustinus ad Marcellinum: Obiciunt autem quidam, quod haec Christi doctrina rei publicae moribus nulla ex parte conveniat: nam quis, inquiunt, tolli sibi ab hoste aliquid patiatur, vel Romanae provinciae depraedatoribus non mala velit belli iure rependere? Sunt autem ista praecepta patientiae semper in cordis praeparatione retinenda, ipsaque benevolentia, ne reddatur malum pro malo, semper in voluntate complenda est. Agenda sunt autem multa etiam cum invitis benigna quadam asperitate plectendis; ac per hoc si terrena res publica praecepta Christiana custodiat, et ipsa bella sine benevolentia non gerentur, ut ad pietatis iustitiaeque pacatam societatem victis facilius consulatur; nam cui licentia iniquitatis eripitur, utiliter vincitur: quoniam nihil est infelicius felicitate peccantium, qua poenalis nutritur impunitas, et mala voluntas velut hostis interior roboratur. Aug., Epist., 138, 2: Some object that this command of Christ is altogether inconsistent with civil life in Commonwealths; Who, say they, would suffer, when he could hinder it, the pillage of his estate by an enemy; or would not repay the evil suffered by a plundered province of Rome on the plunderers according to the rights of war? But these precepts of patience are to be observed in readiness of the heart, and that mercy, not to return evil for evil, must be always fulfilled by the will. Yet must we often use a merciful sharpness in dealing with the headstrong. And in this way, if the earthly commonwealth will keep the Christian commandments, even war will not be waged without good charities, to the establishing among the vanquished peaceful harmony of godliness and righteousness. For that victory is beneficial to him from whom it snatches license to sin; since nothing is more unfortunate for sinners, than the good [p. 204] fortune of their sins, which nourishes an impunity that brings punishment after it, and an evil will is strengthened, as it were some internal enemy.
Lectio 21 43 ἠκούσατε ὅτι ἐρρέθη, ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 44 ἐγὼ δὲ λέγω ὑμῖν,
ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς, 45 ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 46 ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 47 καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 48 ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.43. "Ye have heard that it hath been said, 'Thou shalt love thy neighbour, and hate thine enemy.' 44. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you; 45. That ye may be the children of your Father which is in heaven: for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46. For if ye love them which love you, what reward have ye? do not even the Publicans the same? 47. And if ye salute your brethren only, what do ye more than others? do not even the Publicans so? 48. Be ye therefore perfect, even as your Father which is in heaven is perfect."
Glossa: Docuit dominus supra, iniuriam inferenti non esse resistendum, sed ad plura perferenda paratum esse; nunc autem ulterius docet iniuriam inferentibus impendendum esse caritatis affectum simul et effectum. Et cum praemissa ad complementum iustitiae legis pertineant, convenienter hoc ultimum rite pertinet ad impletionem caritatis, quae, secundum apostolum, est legis plenitudo. Dicit ergo audistis quia dictum est: diliges proximum tuum. Gloss., non occ.: The Lord has taught above that we must not resist one who offers any injury, but must be ready even to suffer more; He now further requires us to shew to them that do us wrong both love and its effects. And as the things that have gone before pertain to the completion of the righteousness of the Law, in like manner this last precept is to be referred to the completion of the law of love, which, according to the Apostle, is the fulfilling of the Law. Augustinus de Doctr. Christ: Quod autem nullum hominem excepit qui praecepit proximum diligere, dominus in parabola semivivi relicti ostendit, dicens proximum qui erga illum extitit misericors, ut eum intelligamus proximum cui exhibendum esset misericordiae officium, si indigeret: quod nulli negandum esse, quis non videat? Domino dicente benefacite his qui oderunt vos. Aug., de Doctr. Christ., i, 30: That by the command, "Thou shalt love thy neighbour," all mankind were intended, the Lord shewed in the parable of the man who was left half dead, which teaches us that our neighbour is every one who may happen at any time to stand in need of our offices of mercy; and this who does not see must be denied to [p. 205] none, when the Lord says, "Do good to them that hate you." Augustinus de Serm. Dom: Gradum autem esse in Pharisaeorum iustitia, quae ad legem veterem pertineret, hinc intelligitur quod multi etiam eos a quibus diliguntur oderunt. Ascendit ergo aliquem gradum qui proximum diligit, quamvis adhuc oderit inimicum; unde ad hoc designandum subditur et odio habebis inimicum tuum: quae vox non est accipienda ut iubentis iusto, sed permittentis infirmo. Aug., Serm. in Mont., i, 21: That there were degrees in the righteousness of the Pharisees which was under the old Law is seen herein, that many hated even those by whom they were loved. He therefore who loves his neighbour, has ascended one degree, though as yet he hate his enemy; which is expressed in that, "and shalt hate thy enemy;" which is not to be understood as a command to the justified, but a concession to the weak. Augustinus contra Faustum: Quaero autem a Manichaeis, cur proprium velint esse legis Moysi quod dictum est antiquis oderis inimicum tuum. An et Paulus non dixit homines quosdam Deo odibiles? Quaerendum est ergo quomodo intelligatur exemplo Dei, cui dixit Paulus quosdam odibiles, odio habendos inimicos; et rursus exemplo Dei, qui facit solem suum oriri super bonos et malos, diligendos inimicos. Haec itaque regula est qua et oderimus inimicum propter id quod in eo malum est, idest iniquitatem, et diligamus inimicum propter id quod in eo bonum est, idest rationalem creaturam. Audito igitur et non intellecto quod antiquis dictum erat oderis inimicum tuum, ferebantur homines in hominis odium, cum non deberent odire nisi vitium. Hos ergo corrigit dominus cum subdit ego autem dico vobis: diligite inimicos vestros; ut qui iam dixerat: non veni solvere legem sed implere, praecipiendo utique ut diligamus inimicos, cogeret nos intelligere quomodo possemus unum eumdemque hominem et odisse propter culpam, et diligere propter naturam. Aug., cont. Faust., xix, 24: I ask the Manichaeans why they would have this peculiar to the Mosaic Law, that was said by them of old time, "thou shalt hate thy enemy?" Has not Paul said of certain men that they were hateful to God? We must enquire then how we may understand that, after the example of God, to whom the Apostle here affirms some men to be hateful, our enemies are to be hated; and again after the same pattern of Him "Who maketh his sun to rise on the evil and the good," our enemies are to be loved. Here then is the rule by which we may at once hate our enemy for the evil's sake that is in him, that is, his iniquity, and love him for the good's sake that is in him, that is, his rational part. This then, thus uttered by them of old, being heard, but not understood, hurried men on to the hatred of men, when they should have hated nothing but vice. Such the Lord corrects as He proceeds, saying, "I say unto you, Love your enemies." He who had just declared that He came "not to subvert the Law, but to fulfil it," by bidding us love our enemies, brought us to the understanding of how we may at once hate the same man for his sins whom we love for his human nature. Glossa: Sed sciendum est, in toto corpore legis non esse scriptum odio habebis inimicum tuum; sed hoc dicitur quantum ad traditionem Scribarum, quibus visum est hoc addendum, quia dominus praecepit filiis Israel persequi inimicos et delere Amalech de sub caelo. Gloss. ord.: But it should be known, that in the whole body of the Law it is no where written, Thou shalt hate thy enemy. But it is to be referred to the tradition of the Scribes, who thought good to add this to the Law, because the Lord bade the children of Israel pursue their enemies, and destroy Amalek from under heaven. Chrysostomus super Matth: Sicut enim quod dictum est non concupisces, non dictum est ad carnem, sed ad animam, sic in hoc loco caro quidem inimicum suum diligere non potest, anima autem potest: quia dilectio vel odium carnis in sensu est, animae vero in intellectu. Quando ergo nocemur ab aliquo, etsi sentimus odium, non tamen exequi volumus; cognosce quia caro nostra odit inimicum, anima vero diligit. Pseudo-Chrys.: As that, Thou shalt not lust, was not spoken to the flesh, but to the spirit, so in this the flesh indeed is not able to love its enemy, but the spirit is able; for the love and hate of the flesh is in the sense, but of the spirit is in the understanding. If then we feel hate to one who [p. 206] has wronged us, and yet will not to act upon that feeling, know that our flesh hates our enemy, but our soul loves him. Gregorius Moralium: Inimici autem dilectio tunc veraciter custoditur cum non de profectu deiicimur, nec de ruina illius laetamur. Non enim amat aliquis quem non vult esse meliorem, eumque stantem voto persequitur quem cecidisse gratulatur. Evenire tamen plerumque solet ut, non amissa caritate, et inimici nos ruina laetificet, et rursum eius gloria sine invidiae culpa contristet; cum et redeunte eo quosdam bene erigi credimus, et proficiente illo plerosque iniuste opprimi timemus. Sed ad hoc servandum est discretionis examen, ne cum nostra odia exequimur, fallamur sub specie utilitatis alienae. Oportet etiam pensare quid debemus ruinae peccatoris, et quid iustitiae ferientis; nam cum perversum quemquam omnipotens percutit, et congaudendum est iustitiae iudicis, et condolendum miseriae pereuntis. Greg., Mor., xxii, 11: Love to an enemy is then observed when we are not sorrowful at his success, or rejoice in his fall. We hate him whom we wish not to be bettered, and pursue with ill-wishes the prosperity of the man in whose fall we rejoice. Yet it may often happen that without any sacrifice of charity, the fall of an enemy may gladden us, and again his exaltation make us sorrowful without any suspicion of envy; when, namely, by his fall any deserving man is raised up, or by his success any undeservedly depressed. But herein a strict measure of discernment must be observed, lest in following out our own hates, we hide it from ourselves under the specious pretence of others' benefit. We should balance how much we owe to the fall of the sinner, how much to the justice of the Judge. For when the Almighty has struck any hardened sinner, we must at once magnify His justice as Judge, and feel with the other's suffering who perishes. Glossa: Qui autem sunt contra Ecclesiam, tribus modis ei adversantur: odio, verbis, cruciatu corporis. Ecclesia contra diligit, unde dicit diligite inimicos vestros; benefacit, unde sequitur benefacite his qui oderunt vos; et orat, unde sequitur et orate pro persequentibus et calumniantibus vos. Gloss. ord.: They who stand against the Church oppose her in three ways; with hate, with words, and with bodily tortures. The Church on the other hand loves them, as it is here, "Love your enemies;" does good to them, as it is, "Do good to them that hate you;" and prays for them, as it is, "Pray for them that persecute you and accuse you falsely." Hieronymus: Multi praecepta Dei imbecillitate sua, non sanctorum viribus aestimantes, impossibilia putant esse quae praecepta sunt; et dicunt sufficere virtutibus, non odisse inimicos; ceterum diligere plus praecipi quam humana natura patiatur. Sciendum est ergo Christum non impossibilia praecipere, sed perfecta; quae fecit David in Saul et Absalon; Stephanus quoque martyr pro lapidantibus deprecatus est, et Paulus anathema cupit esse pro persecutoribus suis. Hoc autem Iesus et docuit et fecit, dicens: pater, ignosce illis. Jerome: Many measuring the commandments of God by their own weakness, not by the strength of the saints, hold these commands for impossible, and say that it is virtue enough not to hate our enemies; but to love them is a command beyond human nature to obey. But it must be understood that Christ enjoins not impossibilities but perfection. Such was the temper of David towards Saul and Absalom; the Martyr Stephen also prayed for his enemies while they stoned him, and Paul wished himself anathema for the sake of his persecutors. [Rom 9:3] Jesus both taught and did the same, saying, "Father, forgive them, for they know not what they do." [Luke 23:34] Augustinus Enchir: Sed perfectorum sunt ista filiorum Dei: quo quidem se debet omnis fidelis extendere, et humanum animum ad hunc affectum, orando Deum secumque luctando, perducere. Tamen hoc tam magnum bonum, tantae multitudinis non est, quantam credimus exaudiri, cum in oratione dicitur: dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Aug., Enchir., 73: These indeed are examples of the perfect sons of God; yet to this should every believer aim, and seek by prayer to God, and struggles with himself to raise his human spirit to this [p. 207] tempter. Yet this so great blessing is not given to all those multitudes which we believe are heard when they pray, "Forgive us our debts, as we forgive our debtors." Augustinus de Serm. Dom: Oritur autem hic quaestio, quod huic praecepto domini in quo nos hortatur orare pro inimicis, multae aliae Scripturae partes videntur adversae: quia in prophetis inveniuntur multae imprecationes adversus inimicos, ut est illud Ps. 108, 9: fiant filii eius pupilli. Sed sciendum, quod prophetae solent figura imprecantis futura praedicere. Sed illud magis movet quod dicit Ioannes: est autem peccatum ad mortem, non pro illo dico ut oret quis; aperte enim ostendit esse aliquos fratres pro quibus orare nobis non praecipitur, per hoc quod praemittit: si quis scit peccare fratrem suum etc., cum dominus etiam pro persecutoribus nos iubeat orare. Nec ista quaestio solvi potest, nisi fateamur aliqua peccata esse in fratribus, quae inimicorum persecutione sunt graviora. Nam et Stephanus orat pro eis a quibus lapidatur, quia nondum Christo crediderant; et apostolus Paulus non orat pro Alexandro, quia frater erat et, per invidentiam, fraternitatem oppugnando peccaverat. Pro quo autem non oras, iam non contra illum oras. Sed quid agimus de his contra quos oratum a sanctis accipimus, non ut corrigerentur (nam hoc modo pro ipsis potius oratum est), sed illam ultimam damnationem, non sicut contra domini traditorem per prophetam (nam illa, praedictio futurorum, non optatio supplicii fuit), sed sicut in Apocalypsi legimus martyres orare ut vindicentur? Sed hinc non oportet moveri. Quis enim audeat affirmare utrum contra ipsos homines, an contra regnum peccati petierint? Nam ipsa iustitiae et misericordiae vindicta martyrum, ut evertatur regnum peccati, quo regnante tanta perpessi sunt. Destruitur autem partim correctione hominum, partim damnatione perseverantium in peccato. Nonne tibi videtur Paulus in seipso Stephanum vindicasse cum dicit: castigo corpus meum et in servitutem redigo? Aug., Serm. in Mont., i, 21: Here arises a question, that this commandment of the Lord, by which He bids us pray for our enemies, seems opposed by many other parts of Scripture. In the Prophets are found many imprecations upon enemies; such as that in the 108th Psalm, "Let his children be orphans." [Ps 109:9] But it should be known, that the Prophets are wont to foretell things to come in the form of a prayer or wish. This has more weight as a difficulty that John say, "There is a sin unto death, I say not that he shall pray for it;" [1 John 5:16] plainly shewing, that there are some brethren for whom he does not bid us pray; for what went before was, "If any know his brother sin a sin, &c." Yet the Lord bids us pray for our persecutors. This question can only be resolved, if we admit that there are some sins in brethren more grievous than the sin of persecution in our enemies. For thus Stephen prays for those that stoned him, because they had not yet believed on Christ; but the Apostle Paul does not pray for Alexander though he was a brother [2 Tim 4:14], but had sinned by attacking the brotherhood through jealousy. But for whom you pray not, you do not therein pray against him. What must we say then of those against whom we know that the saints have prayed, and that not that they should be corrected, (for that would be rather to have prayed for them), but for their eternal damnation; not as that prayer of the Prophet against the Lord's betrayer, for that is a prophecy of the future, not an imprecation of punishment; but as when we read in the Apocalypse the Martyrs' prayer that they may be avenged. [Rev 6:10] But we ought not to let this affect us. For who may dare to affirm that they prayed against those persons themselves, and not against the kingdom of sin? For that would be both a just and a merciful avenging of the Martyrs, to overthrow that kingdom of sin, under the continuance of which they endured all those evils. And it is overthrown by correction of some, and damnation of such as abide in sin. Does not Paul seem to you to have avenged Stephen on his own body, as he speaks, "I chastise my body, and bring [p. 208] it into subjection." [1 Cor 9:27] Augustinus de quaest. Nov. et Vet. Testam: Vel animae occisorum clamant, vindicari se postulantes; sicut sanguis Abel clamavit de terra non voce, sed ratione. Nam et opus opificem laudare dicitur per hoc ipsum quod videntem se oblectet; non enim tam impatientes sunt sancti ut urgeant fieri quod sciunt tempore praefinito futurum. Pseudo-Aug., Hil. Quaest. V. and N. Test. q. 68: And the souls of them that are slain cry out to be avenged; as the blood of Abel cried out of the ground not with a voice, but in spirit [margin note: ratione]. As the work is said to laud the workman, when he delights himself in the view thereof; for the saints are not so impatient as to urge on what they know will come to pass at the appointed time. Chrysostomus in Matth: Vide autem quot gradus ascendit, et qualiter nos in ipsum virtutis verticem statuit. Primus gradus est non incipere iniuriam; secundus ut iniuriam ulciscens, aequali supplicio sis contentus; tertius non facere vexanti quae quis passus est; quartus exponere seipsum ad patiendum mala; quintus amplius se tribuere quam ille vult qui fecit mala; sextus non odio habere eum qui hoc operatur; septimus diligere; octavus benefacere; nonus pro ipso orare. Et quia magnum erat praeceptum, praeclarum praemium subdit, scilicet fieri similes Deo; unde dicit ut sitis filii patris vestri qui in caelis est. Chrys.: Note through what steps we have now ascended hither, and how He has set us on the very pinnacle of virtue. The first step is, not to begin to do wrong to any; the second, that in avenging a wrong done to us we be content with retaliating equal; the third, to return nothing of what we have suffered; the fourth, to offer one's self to the endurance of evil; the fifth, to be ready to suffer even more evil than the oppressor desires to inflict; the sixth, not to hate him of whom we suffer such things; the seventh, to love him; the eighth, to do him good; the ninth, to pray for him. And because the command is great, the reward proposed is also great, namely, to be made like unto God, "Ye shall be the sons of your Father which is in heaven." Hieronymus: Si quis enim praecepta Dei custodiat, filius Dei efficitur; ergo non in natura filius est, hic scilicet de quo loquitur, sed arbitrio suo. Jerome: For whoso keeps the commandments of God is thereby made the son of God; he then of whom he here speaks is not by nature His son, but by his own will. Augustinus de Serm. Dom: Ex illa autem regula intelligendum est quod hic dicitur, qua et Ioannes dicit: dedit eis potestatem filios Dei fieri. Unus enim naturaliter filius est; nos autem potestate accepta efficimur filii, inquantum illa quae ab eo praecipiuntur implemus. Itaque non ait: facite ista, quia estis filii; sed: facite ista, ut sitis filii. Cum autem ad hoc nos vocat, ad similitudinem suam vocat; unde sequitur qui solem suum facit oriri super bonos et malos, et pluit super iustos et iniustos. Potest autem per solem intelligi non iste visibilis, sed ille de quo dicitur: vobis qui timetis nomen domini, orietur sol iustitiae, et per pluviam irrigatio doctrinae veritatis, quia et bonis et malis apparuit et evangelizatus est Christus. Aug., Serm. in Mont., i, 23: After that rule we must here understand of which John speaks, "He gave them power to be made the sons of God." One is His Son by nature; we are made sons by the power which we have received; that is, so far as we fulfil those things that we are commanded. So He says not, Do these things because ye are sons; but, do these things that ye may become sons. In calling us to this then, He calls us to His likeness, for He saith, "He maketh His sun to rise on the righteous and the unrighteous." By the sun we may understand not this visible, but that of which it is said, "To you that fear the name of the Lord, the Sun of righteousness shall arise;" [Mal 4:2] and by the rain, the water of the doctrine of truth; for Christ was seen, and was preached to good as well as bad. Hilarius in Matth.: Vel in Baptismi et spiritus sacramento tribuit solem et pluviam. Hilary: Or, the sun and rain have reference to the baptism with water and Spirit. Augustinus de Serm. Dom: Vel potest accipi sol iste visibilis, et pluvia qua fructus gignuntur: quia iniqui in libro sapientiae plangunt: sol non ortus est nobis. Et de pluvia spirituali dicitur: mandabo nubibus meis ne pluant super eam. Sed sive hoc sive illud, magna Dei bonitate fit, quae nobis imitanda praecipitur. Non autem solum ait qui facit solem oriri, sed addidit suum, idest quem ipse fecit; ut hinc admoneremur quanta liberalitate ex praecepto eius praestare debemus quod non creamus, sed ex muneribus eius accipimus. Aug.: Or we may take it of this visible sun, and of the rain by which the fruits are nourished, as the wicked mourn in the book of Wisdom, [p. 209] "The Sun has not risen for us." [Wis 5:6] And of the rain it is said, "I will command the clouds that they rain not on it." [Isa 5:6] But whether it be this or that, it is of the great goodness of God, which is set forth for our imitation. He says not, 'the sun,' but, "His sun," that is, the sun which Himself has made, that hence we may be admonished with how great liberality we ought to supply those things that we have not created, but have received as a boon from Him. Augustinus ad Vincentium: Sed sicut ista dona eius laudamus, ita etiam flagella in eos quos diligit cogitemus. Unde non omnis qui parcit, amicus est, nec omnis qui verberat, inimicus; melius est enim cum severitate diligere, quam cum lenitate decipere. Aug., Epist., 93, 2: But as we laud Him for His gifts, let us also consider how He chastises those whom He loves. For not every one who spares is a friend, nor every one who chastises an enemy; it is better to love with severity, than to use lenity wherewith to deceive [margin note: see Prov. 27:6]. Chrysostomus super Matth: Caute autem dixit super iustos et iniustos, non super iustos ut iniustos: quia omnia bona Deus non propter homines dat, sed propter sanctos, sicut et flagella propter peccatores; sed in nobis non separat peccatores a iustis, ne desperent; nec in malis iustos a peccatoribus, ne glorientur; maxime cum malis bona non prosint quae male viventes ad praeiudicium suum percipiunt; nec bonis mala noceant, sed magis prosint ad iustitiae lucrum. Pseudo-Chrys.: He was careful to say, "On the righteous and the unrighteous;' for God gives all good gifts not for men's sake, but for the saints' sake, as likewise chastisements for the sake of sinners. In bestowing His good gifts, He does not separate the sinners from the righteous, that they should not despair; so in His inflictions, not the righteous from sinners that they should be made proud; and that the more, since the wicked are not profited by the good things they receive, but turn them to their hurt by their evil lives; nor are the good hurt by the evil things, but rather profit to increase of righteousness. Augustinus de Civ. Dei: Nam bonus temporalibus bonis non extollitur, nec malis frangitur. Malus autem ideo huiusmodi infelicitate punitur, quia felicitate corrumpitur. Vel ideo ista temporalia bona et mala utrisque voluit esse communia, ut nec bona cupidius appetantur, quae mali habere cernuntur, nec mala turpiter evitentur, quibus et boni afficiuntur. Aug., City of God, book 1, ch. 8: For the good man is not puffed up by worldly goods, nor broken by worldly calamity. But the bad man is punished in temporal losses, because he is corrupted by temporal gains. Or for another reason He would have good and evil common to both sorts of men, that good things might not be sought with vehement desire, when they were enjoyed even by the wicked; nor the evil things shamefully avoided, when even the righteous are afflicted by them. Glossa: Amare autem amantem, naturae est; inimicum vero amare est caritatis; et ideo sequitur si enim diligitis eos qui vos diligunt, quam mercedem habebitis, scilicet in caelo? Nullam: de his enim dicitur: recepistis mercedem vestram. Sed tamen haec oportet facere, illa non omittere. Gloss, non occ.: To love one that loves us is of nature, but to love our enemy of charity. "If ye love them who love you, what reward have ye?" to wit, in heaven. None truly, for of such it is said, "Ye have received your reward." But these things we ought to do, and not leave the other undone. Rabanus: Si ergo peccatores erga dilectores suos natura duce volunt esse benefici, multo magis vos maioris dilectionis signo amplecti debetis etiam non amantes; unde sequitur nonne et publicani hoc faciunt? Idest qui publica vectigalia exigunt, vel qui publica negotia saeculi vel lucra sectantur. Rabanus: If then sinners be led by nature to shew kindness to those that love them, with how much greater shew of affection ought you not to embrace even those that do not love you? For it follows, "Do not even the publicans so?" [p. 210] "The publicans" are those who collect the public imposts; or perhaps those who pursue the public business or the gain of this world. Glossa: Si vero pro his tantum oraveritis qui aliqua affinitate vobis coniuncti sunt, quid amplius habet beneficium vestrum quam infidelium? Unde sequitur et si salutaveritis fratres vestros tantum, quid amplius facitis? Salutatio enim est quaedam species orationis. Nonne et ethnici hoc faciunt? Gloss. non occ.: But if you only pray for them that are your kinsfolk, what more has your benevolence than that of the unbelieving? Salutation is a kind of prayer. Rabanus: Idest gentiles: nam ethnos Graece, Latine gens dicitur, qui tales sunt ut fuerunt geniti, scilicet sub peccato. Rabanus: Ethnici, that is, the Gentiles, for the Greek word is translated 'gens' in Latin; those, that is, who abide such as they were born, to wit, under sin. Remigius: Quia vero perfectio dilectionis ultra dilectionem inimicorum non potest procedere, ideo postquam dominus praecepit diligere inimicos, subiunxit estote ergo et vos perfecti, sicut et pater vester caelestis perfectus est. Ipse quidem perfectus est ut omnipotens, homo autem ut ab omnipotente adiutus: nam sicut quandoque in Scripturis pro veritate et aequalitate accipitur, ut ibi: sicut fui cum Moyse, ita ero et tecum; aliquando autem pro similitudine, ut hic. Remig.: Because the utmost perfection of love cannot go beyond the love of enemies, therefore as soon as the Lord has bid us love our enemies, He proceeds, "Be ye then perfect, as your Father which is in heaven is perfect." He indeed is perfect, as being omnipotent; man, as being aided by the Omnipotent. For the word 'as' is used in Scripture, sometimes for identity, and equality, as in that, "As I was with Moses, so will I be with thee;" [Josh 1:5] sometimes to express likeness only as here. Chrysostomus super Matth: Sicut enim filii carnales similant patres in aliquo corporis signo, ita filii spirituales Deum in sanctitate. Pseudo-Chrys.: For as our sons after the flesh resemble their fathers in some part of their bodily shape, so do spiritual sons resemble their father God, in holiness.
Caput 6 Gospel of Matthew, Chapter 6 [p. 211] Lectio "22" 1 προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς: εἰ δὲ μή γε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς.
1. "Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in Heaven."
Glossa: Postquam Christus legem quantum ad praecepta implevit, incipit nunc eam adimplere quantum ad promissa, ut pro caelesti mercede praecepta Dei faciamus, non pro terrenis quae lex promittebat. Omnia autem terrena ad duo potissima reducuntur: scilicet ad humanam gloriam, et ad terrenorum affluentiam; quorum utrumque in lege promissum esse videtur. De gloria enim dicitur in Deuteronomio: faciet te dominus excelsiorem cunctis gentibus quae versantur in terra. De affluentia vero temporalium ibidem subditur: abundare te faciet dominus in omnibus bonis. Et ideo dominus haec duo ab intentione fidelium excludit, scilicet gloriam et terrenorum affluentiam. Sed sciendum quod appetitus gloriae propinquus est virtuti. Gloss., non occ.: Christ having now fulfilled the Law in respect of commandments, begins to fulfil it in respect of promises, that we may do God's commandments for heavenly wages, not for the earthly which the Law held out. All earthly things are reduced to two main heads, viz. human glory, and abundance of earthly goods, both of which seem to be promised in the Law. Concerning the first is that spoken in Deuteronomy, "The Lord shall make thee higher than all the nations who dwell on the face of the earth." [Deut 28:1] And in the same place it is added of earthly wealth, "The Lord shall make thee abound in all good things." Therefore the Lord now forbids these two things, glory and wealth, to the attention of believers. Chrys., Hom. xix: Yet be it known that the desire of fame is near a kin to virtue. Chrysostomus super Matth: Ubi enim res agitur gloriosa, ibi facilius invenit locum gloriationis occasio; et ideo intentionem gloriae primo dominus excludit: prae omnibus enim vitiis carnalibus periculosius hoc esse in hominibus intellexit: cum enim omnia mala servos Diaboli vexent, concupiscentia vanae gloriae magis vexat servos Dei quam servos Diaboli. Pseudo-Chrys.: For when any thing truly glorious is done, there ostentation has its readiest occasion; so the Lord first shuts out all intention of seeking glory; as He knows that this is of all fleshly vices the most dangerous to man. The servants of the Devil are tormented by all kinds of vices; but it is the desire of empty glory that torments the servants of the Lord more than the servants of the Devil. Prosper in libro Sentent. August.: Quas etiam vires nocendi habeat humanae gloriae amor, non sentit nisi qui ei bellum indixerit: quia etsi cuiquam facile est laudem non cupere dum negatur, difficile tamen est ea non delectari cum offertur. Aug., Prosper. Lib. Sentent. 318: How great strength the love of human glory has, none feels, but he who has proclaimed war against it. For though it is easy for any not to wish for praise when it is denied him, it is difficult not to be pleased with it when it is offered. Chrysostomus super Matth: Intuere autem qualiter incepit velut de fera aliqua difficile cognita disputans, et apta furari eum qui non valde vigilat: occulte enim ingreditur, et omnia quae intus sunt, insensibiliter aufert. Chrys.: Observe how He has begun as it were describing some beast hard to be discerned, [p. 212] and ready to steal upon him who is not greatly on his guard against it; it enters in secretly, and carries off insensibly all those things that are within. Chrysostomus in Matth: Et ideo hoc cautius cavendum mandat dicens attendite ne iustitiam vestram faciatis coram hominibus. Cor autem nostrum attendere debemus: invisibilis enim est serpens quem observare iubemur, et latenter ingreditur et seducit. Sed in corde mundo si surreptio inimici successerit, mox homo iustus discernit quia spiritu alieno pulsatur; si autem cor fuerit iniquitatibus plenum, suggestionem Diaboli non facile intelligit; et ideo praemisit ne irascaris, ne concupiscas: quia qui malis istis subiectus est, cor suum non potest attendere. Sed quomodo potest fieri ut non coram hominibus eleemosynam faciamus? Aut si fiat, quomodo non sentiemus? Si enim praesente aliquo occurrerit pauper, quomodo dabitur ei absconse? Sed educendo eum in secreto, videtur quia datur. Sed considera, quia non dixit: ne tantum coram hominibus faciatis; sed addidit ut videamini ab eis. Qui ergo non ideo facit ut ab hominibus videatur, etsi coram hominibus fecerit, non tamen coram hominibus fecisse videtur: qui enim aliquid facit propter Deum, neminem videt in corde suo nisi Deum propter quem facit; sicut artifex eum semper habet prae oculis qui sibi opus faciendum commisit. Pseudo-Chrys.: And therefore he enjoins this to be more carefully avoided, "Take heed that ye do not your righteousness before men." It is our heart we must watch, for it is an invisible serpent that we have to guard against, which secretly enters in and seduces; but if the heart be pure into which the enemy has succeeded in entering in, the righteous man soon feels that he is prompted by a strange spirit; but if his heart were full of wickedness, he does not readily perceive the suggestion of the Devil, and therefore He first taught us, "Be not angry, Lust not," for that he who is under the yoke of these evils cannot attend to his own heart. But how can it be that we should not do our alms before men. Or if this may be, how can they be so done that we should not know of it. For if a poor man come before us in the presence of any one, how shall we be able to give him alms in secret? If we lead him aside, it must be seen that we shall give him. Observe then that He said not simply, "Do not before men," but added, "to be seen of them." He then who does righteousness not from this motive, even if he does it before the eyes of men, is not to be thought to be herein condemned; for he who does any thing for God's sake, sees nothing in his heart but God, for whose sake he does it; as a workman has always before his eyes him who has entrusted him with the work to do. Gregorius Moralium: Si ergo dantis gloriam quaerimus, et publicata nostra opera in conspectu illius occulta servamus; si vero per hoc nostram laudem concupiscimus, foras ab eius conspectu iam fusa sunt, etiam si a multis ignorentur. Sed valde perfectorum est, sic ostenso opere, auctoris gloriam quaerere, ut de illata laude, privata nesciant exultatione gaudere, quam infirmi quia perfecte contemnendo non superant, necesse est ut bonum quod operantur, abscondant. Greg., Mor., viii, 48: If then we seek the fame of giving, we make even our public deeds to be hidden in His sight; for if herein we seek our own glory, then they are already cast out of His sight, even though there be many by whom they are yet unknown. It belongs only to the thoroughly perfect, to suffer their deeds to be seen, and to receive the praise of doing them in such sort that they are lifted up with no secret exultation; whereas they that are weak, because they cannot attain to this perfect contempt of their own fame, must needs hide those good deeds that they do. Augustinus de Serm. Dom.: In hoc vero quod dicit ut videamini ab eis, nihil addens, apparet hoc eum prohibuisse ut ibi finem nostri propositi collocemus. Nam et apostolus qui dicit: si adhuc hominibus placerem, Christi servus non essem, alio loco dicit: ego omnibus per omnia placeo. Quod non ideo facit ut placeret hominibus, sed Deo, ad cuius amorem corda hominum volebat convertere ex eo quod eis placebat; sicut non absurde loqueretur qui diceret: in hoc opere quo navem quaero, non navem quaero, sed patriam. Aug., Serm. in Mont., ii, 1: In saying only, "That ye be seen of men," without any addition, He seems to have forbidden that we should make that the end of our actions. For the Apostle who declared, "If I yet pleased men, I should not be the servant of Christ;" [Gal 1:10] says in another place, "I please [p. 213] all men in all things. [1 Cor 10:33] This he did not that he might please men, but God, to the love of whom he desires to turn the hearts of men by pleasing them. As we should not think that he spoke absurdly, who should say, In this my pains in seeking a ship, it is not the ship I seek, but my country. Augustinus de Serm. Dom: Dicit autem ut videamini ab eis, quia sunt quidam qui sic faciunt iustitiam coram hominibus ut non videantur ab eis, sed ut ipsa opera videantur, et glorificetur pater qui in caelis est: non enim suam iustitiam deputant, sed eius cuius fide vivunt. Aug., Serm. 54. 2: He says this, "that ye be seen of men," because there are some who so do their righteousness before men that themselves may not be seen, but that the works themselves may be seen, and their Father who is in heaven may be glorified; for they reckon not their own righteousness, but His, in the faith of whom they live. Augustinus de Serm. Dom: In hoc etiam quod addit alioquin mercedem non habebitis apud patrem vestrum qui in caelis est, nihil aliud demonstrat, nisi illud, nos cavere oportere ne humanam laudem pro nostrorum operum mercede quaeramus. Aug., Serm. in Mont.: That He adds, "Otherwise ye shall not have your reward before your Father who is in heaven," signifies no more than that we ought to take heed that we seek not praise of men in reward of our words. Chrysostomus super Matth: Quid autem a Deo recipies qui Deo nihil dedisti? Nam quod propter Deum fit, Deo datur, et ab eo recipitur; quod autem propter homines fit, in ventos effunditur. Quae est autem sapientia res dare, et verba vacua comparare, et mercedem Dei contemnere? Vel illum aspice a quo laudem expectas, qui te propter Deum facere putat; alioquin vituperaret te magis. Ille autem qui plena quidem voluntate propter homines facit, ille propter homines fecisse videtur. Si autem per alicuius cor cogitatio vana ascendit, desiderans hominibus apparere, anima autem intelligens contradicit, ille non propter homines fecisse videtur: quia quod cogitavit, passio carnis est; quod elegit, iudicium animae. Pseudo-Chrys.: What shall you receive from God, who have given God nothing? What is done for God's sake is given to God, and received by Him; but what is done because of men is cast to the winds. But that wisdom is it, to bestow our goods, to reap empty words, and to have despised the reward of God? Nay you deceive the very man for whose good word you look; for he thinks you do it for God's sake, otherwise he would rather reproach then command you. Yet must we think him only to have done his work because of men, who does it with his whole will and intention governed by the thought of them. But if an idle thought, seeking to be seen of men, mount up in any one's heart, but is resisted by the understanding spirit, he is not thereupon to be condemned of man-pleasing; for that the thought came to him was the passion of the flesh, what he chose was the judgment of his soul.
Lectio 23 2 ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων: ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 3 σοῦ δὲ ποιοῦντος ἐλεημοσύνην μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου, 4 ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ: καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι.
2. "Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3. But when thou doest alms, let not thy left hand know what thy right hand doeth: [p. 214] 4. That thine alms may be in secret: and thy Father which seeth in secret Himself shall reward thee openly.
Augustinus de Serm. Dom: Generaliter supra dominus iustitiam nominavit cum dixit: attendite ne iustitiam etc.; nunc autem per partes exequitur. Aug., Serm. in Mont., ii, 2: Above the Lord had spoken of righteousness in general. He now pursues it through its different parts. Chrysostomus super Matth: Ponit autem tria fortia bona, scilicet eleemosynam, orationem et ieiunium, contra tria mala adversus quae dominus tentationis bellum suscepit: pugnavit enim pro nobis contra gulam in eremo, contra avaritiam supra montem, contra vanam gloriam supra templum. Est ergo eleemosyna quae dispergit, contra avaritiam quae congregat; ieiunium contra gulam, quia ei contrarium; oratio vero contra vanam gloriam, quia cum omne malum ex malo nascatur, sola vana gloria de bono procedit: ideo non destruitur per bonum, sed magis nutritur: nullum ergo remedium potest esse contra vanam gloriam nisi oratio sola. Pseudo-Chrys., Hom. xv: He opposes three chief virtues, alms, prayer, and fasting, to three evil things against which the Lord undertook the war of temptation. For He fought for us in the wilderness against gluttony; against covetousness on the mount; against false glory on the temple. It is alms that scatter abroad against covetousness which heaps up; fasting against gluttony which is its contrary; prayer against false glory, seeing that all other evil things come out of evil, this alone comes out of good; and therefore it is not overthrown but rather nourished of good, and has no remedy that may avail against it but prayer only. Ambrosius: Omnis autem sententia disciplinae Christianae in misericordia et pietate est; et ideo ab eleemosyna incipit, dicens cum ergo facis eleemosynam, noli tuba canere ante te. Ambrosiaster, Comm. in Tim. 4, 8: The sum of all Christian discipline is comprehended in mercy and piety, for which reason He begins with almsgiving. Chrysostomus super Matth: Tuba autem est omnis actus vel sermo per quem operis iactantia demonstratur; puta, qui facit eleemosynam quando aliquem videt praesentem vel intercedente aliquo, aut honestiori personae quae potest retribuere; alias autem non facit. Sed et si in loco secreto fecerit eo proposito ut laudabilis videatur, tuba est. Pseudo-Chrys.: The trumpet stands for every act or word that tends to a display of our works; for instance, to do alms if we know that some other person is looking on, or at the request of another, or to a person of such condition that he may make us return; and unless in such cases not to do them. Yea, even if in some secret place they are done with intent to be thought praiseworthy, then is the trumpet sounded. Augustinus de Serm. Dom: Sic ergo quod dicit noli tuba canere ante te, ad hoc respicit quod superius ait attendite ne iustitiam vestram faciatis coram hominibus. Aug.: Thus what He says, "Do not sound a trumpet before thee," refers to what He had said above, "Take heed that ye do not your righteousness before men." Hieronymus in Matth.: Qui autem tuba canit eleemosynam faciens, hypocrita est; et ideo subdit sicut hypocritae faciunt. Jerome: He who sounds a trumpet before him when he does alms is a hypocrite. Whence he adds, "as the hypocrites do." Isidorus Etymolog.: Nomen hypocritae tractum est a specie eorum qui in spectaculis contecta facie incedunt, distinguentes vultum vario colore, ut ad personae, quam simulant, colorem perveniant, modo in specie viri, modo in feminae, ut fallant populum dum in ludis agunt. Isid., Etym. x. ex Aug. Serm.: The name 'hypocrite' is derived from the appearance of those who in the shows are disguised in masks, variously coloured according to the character they represent, sometimes male, sometimes female, to impose on the spectators while they act in the games. Augustinus de Serm. Dom: Sicut ergo hypocritae, idest simulatores, tamquam imitatores personarum aliarum, agunt partes illius quod non sunt - non enim qui agit partes Agamemnonis, vere ipse est, sed simulat eum -, sic et in Ecclesiis in omni vita humana quisquis se vult videri quod non est, hypocrita est: simulat enim se iustum et non exhibet, qui totum fructum in laude hominum ponit. Aug.: As then the hypocrites, (a word meaning 'one who feigns,') as personating the characters of other men, act parts which are not naturally their own - for he who personates Agamemnon, is not really [p. 215] Agamemnon, but feigns to be so - so likewise in the Churches, whosoever in his whole conduct desires to seem what he is not, is a hypocrite; he feigns himself righteous and is not really so, seeing his only motive is praise of men. Glossa: Et ideo subdit loca publica, cum dicit in synagogis et vicis; et finem intentum cum subdit ut honorificentur ab hominibus. Gloss., non occ.: In the words, "in the streets and villages," he marks the public places which they selected; and in those, "that they may receive honour of men," he marks their motive. Gregorius Moralium: Sciendum vero est, quod sunt nonnulli qui et sanctitatis habitum tenent, et perfectionis meritum exequi non valent; quos nequaquam credendum est inter hypocritarum numerum currere: quia aliud est infirmitate, aliud callida simulatione peccare. Greg., Mor., xxxi, 13: It should be known, that there are some who wear the dress of sanctity, and are not able to work out the merit of perfection, yet who must in no wise be numbered among the hypocrites, because it is one thing to sin from weakness, another from crafty affectation. Augustinus: Tales autem qui simulatione peccant, ab inspectore cordis Deo mercedem non capiunt, nisi fallaciae supplicium; et ideo subditur amen dico vobis, receperunt mercedem suam. Aug., Serm. in Mont., ii, 2: And such sinners receive from God the Searcher of hearts none other reward than punishment of their deceitfulness; "Verily I say unto you, they have their reward." Hieronymus: Non Dei mercedem, sed suam: laudati enim sunt ab hominibus, quorum causa exercuere virtutes. Jerome: A reward not of God, but of themselves, for they receive praise of men, for the sake of which it was that they practised their virtues. Augustinus de Serm. Dom: Hoc autem respicit ad illud quod supra posuit alioquin mercedem non habebitis apud patrem vestrum. Sic ergo non quomodo illi eleemosynam facias, sed quomodo facienda sit, iubet convenienter, cum dicit te autem faciente eleemosynam, nesciat sinistra tua quid faciat dextera tua. Aug.: This refers to what He had said above, "Otherwise ye shall have no reward of your Father which is in heaven;" and He goes on to shew them that they should not do their alms as the hypocrites, but teaches them how they should do them. Chrysostomus in Matth: Hoc autem per superabundantiam dicitur, ac si dicat: si possibile est teipsum ignorare, et ipsas manus latere possibile esset, studiosissimum est tibi. Chrys.: "Let not thy left hand know what thy right hand doeth," is said as an extreme expression, as much as to say, If it were possible, that you should not know yourself, and that your very hands should be hid from your sight, that is what you should most strive after. Chrysostomus super Matth: Apostoli autem interpretantur in libro canonum sic: dextera est populus Christianus, qui est ad dexteram Christi; sinistra autem est omnis populus, qui est ad sinistram. Hoc ergo dicit, ne Christiano eleemosynam faciente, qui est dextera, infidelis aspiciat, qui est sinistra. Pseudo-Chrys.: The Apostles in the book of the Constitutions, interpret thus; The right hand is the Christian people which is at Christ's right hand; the left hand is all the people who are on His left hand. He means then, that when a Christian does alms, the unbeliever should not see it. Augustinus de Serm. Dom: Sed secundum hoc videbitur nulla esse culpa velle placere fidelibus, cum tamen in quorumlibet hominum laude finem boni operis constituere prohibeamur. Ut autem te imitentur quibus facta tua placuerint, non tantum fidelibus, sed etiam infidelibus exhibendum est. Si autem (ut alii dicunt) sinistram inimicum putaveris, ut nesciat inimicus tuus cum eleemosynam facis, cur ipse dominus inimicis Iudaeis circumstantibus misericorditer sanavit homines? Deinde quomodo cum ipso inimico faciemus, ut illud impleamus praeceptum: si esurierit inimicus tuus, ciba illum? Tertia opinio est ridenda eorum qui dicunt, sinistrae nomine uxorem significari; ut quoniam in re familiari tenaciores pecuniarum solent esse feminae, lateat eas cum aliquid viri alienis impendunt, propter domesticas lites. Non autem solis viris hoc praeceptum datum est, sed etiam feminis; cui ergo sinistrae iubetur femina occultare opus misericordiae suae? An etiam vir sinistra erit feminae? Quod si quispiam putat, cum praeceptum sit talibus, ut se invicem bonis moribus lucrifaciant, non sibi debent occultare bona opera sua: nec furta facienda sunt ut promereatur Deus. Quod si occultandum est aliquid quamdiu alterius infirmitas id aequo animo non potest sustinere, quamvis non illicite fiat, non tamen femina per sinistram significari facile apparet totius capituli significatione; et etiam quam sinistram vocet. Quod enim in hypocritis culpatum est, quod scilicet laudes hominum quaerunt, hoc tu facere vetaris; quapropter sinistra videtur significare delectationem laudis, dextera autem significat intentionem implendi praecepta divina. Cum ergo conscientiae facienti eleemosynam miscet se appetitio laudis humanae, fit sinistra conscientia dexterae. Nesciat ergo sinistra, idest, non se misceat conscientiae tuae laudis humanae appetitio. Dominus autem noster multo magis prohibet solam sinistram in nobis operari, quam eam miscere operibus dexterae. Quo autem fine hoc dixerit, ostendit cum subdit ut sit eleemosyna vestra in abscondito, idest in ipsa bona conscientia, quae humanis oculis demonstrari non potest, nec verbis aperiri, quandoquidem multi multa mentiuntur. Sufficit autem tibi ad promerendum praemium ipsa conscientia, si ab eo expectas praemium qui solus conscientiae inspector est. Et hoc est quod subditur et pater tuus, qui videt in abscondito, reddet tibi. Multa Latina exemplaria habent reddet tibi palam. Aug.: But according to this interpretation, it will be no fault to have a respect to pleasing the faithful; and yet we are forbidden to propose as the end of any good work the pleasing of any kind of men. Yet if you would have men to imitate your actions which may be pleasing to them, they must be done before unbelievers as well as believers. If again, according to another interpretation, we take the left hand to mean our enemy, and that our enemy should not know when we do our alms, why [p. 216] did the Lord Himself mercifully heal men when the Jews were standing round Him? And how too must we deal with our enemy himself according to that precept, "If thy enemy hunger, feed him." [Prov 25:21] A third interpretation is ridiculous; that the left hand signifies the wife, and that because women are wont to be more close in the matter of expense out of the family purse, therefore the charities of the husband should be secret from the wife, for the avoiding of domestic strife. But this command is addressed to women as well as to men, what then is the left hand, from which women are bid to conceal their alms? Is the husband also the left hand of the wife? And when it is commanded such that they enrich each other with good works, it is clear that they ought not to hide their good deeds; nor is a theft to be committed to do God service. But if in any case something must needs be done covertly, from respect to the weakness of the other, though it is not unlawful, yet that we cannot suppose the wife to be intended by the left hand here is clear from the purport of the whole paragraph; no, not even such an one as he might well call left. But that which is blamed in hypocrites, namely, that they seek praise of men, this you are forbid to do; the left hand therefore seems to signify the delight in men's praise; the right hand denotes the purpose of fulfilling the divine commands. Whenever then a desire to gain honour from men mingles itself with the conscience of him that does alms, it is then the left hand knowing what the right hand, the right conscience, does. "Let not the left hand know," therefore, "what the right hand doeth," means, let not the desire of men's praise mingle with your conscience. But our Lord does yet more strongly forbid the left hand alone to work in us, than its mingling in the works of the right hand. The intent with which He said all this is shewn in that He adds, "that your alms may be in secret;" that is, in that your good conscience only, which human eye cannot see, nor words discover, though many things are said falsely of many. But your good conscience itself is enough for you towards deserving your reward, if you look for your reward from Him who alone can see your conscience. This is that He adds, "And you Father which [p. 217] seeth in secret shall reward you." Many Latin copies have, "openly." [ed. note: "openly" omit Clement. Hom. iii. 56. on verse 6. Origen on v. 6 (in Ezek. viii. 12) but retains in Joan. tom. 13. n. 45, Jerome in loc. &c. vid. Wetstein in loc. Augustine adds that the Greek manuscripts omit, but all the present Greek manuscripts retain. He omits it also in v. 18] Chrysostomus super Matth: Impossibile est enim ut opus bonum hominis in abscondito dimittat Deus; sed in hoc saeculo manifestat, et in illo glorificat, quia gloria Dei est; sicut et Diabolus manifestat malum, in quo malitiae eius virtus ostenditur. Proprie autem publicat Deus omne bonum in saeculo illo cuius bona non sunt communia bonis et malis; ideo cuicumque illic bene fecerit Deus, manifestum est quia pro mercede iustitiae suae meruit illud. Merces autem iustitiae in hoc saeculo manifesta non est; quia hic non solum boni, sed etiam mali sunt divites. Pseudo-Chrys.: For it is impossible that God should leave in obscurity any good work of man; but He makes it manifest in this world, and glorifies it in the next world, because it is the glory of God; as likewise the Devil manifests evil, in which is shewn the strength of his great wickedness. But God properly makes public every good deed only in that world the goods of which are not common to the righteous and the wicked; therefore to whomsoever God shall there shew favour, it will be manifest that it was as reward of his righteousness. But the reward of virtue is not manifested in this world, in which both bad and good are alike in their fortunes. Augustinus de Serm. Dom: Sed in Graecis exemplaribus, quae propria sunt, non invenimus palam. Aug.: But in the Greek copies, which are earlier, we have not the word, "openly." Chrysostomus in Matth: Si ergo vis habere inspectores eorum quae facis, ecce habes non solum Angelos aut Archangelos, sed Deum universorum. Chrys.: If therefore you desire spectators of your good deeds, behold you have not merely Angels and Archangels, but the God of the universe.
Lectio 1 5 καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί: ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις: ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6 σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ: καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι.
5. "And when thou prayest, thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. 6. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly."
Chrysostomus super Matth: Salomon dicit: ante orationem praepara animam tuam. Quod quidem facit qui faciens eleemosynam venit ad orationem: bona enim opera excitant fidem cordis et dant confidentiam animae apud Deum orandi. Ergo eleemosyna praeparatio est orationis, et idem dominus post eleemosynam convenienter de oratione nos instruit. Pseudo-Chrys.: Solomon says, "Before prayer, prepare thy soul." This he does who comes to prayer doing alms; for good works stir up the faith of the heart, and give the soul confidence in prayer to God. Alms then are a preparation for prayer, and therefore the Lord after speaking of alms proceeds accordingly to instruct us concerning prayer. Augustinus de Serm. Dom: Non autem hoc monet nunc ut oremus, sed quomodo oremus; sic nec superius ut faciamus eleemosynam, sed quo animo faciamus. Aug., Serm. in Mont., ii, 3: He does not now bid us pray, but instructs us how we should pray; as above He did not command us to do alms, but shewed the manner of doing them. Chrysostomus super Matth: Est autem oratio quasi quoddam spiritale tributum, quod anima offert Deo de visceribus suis. Quanto ergo gloriosior est, tanto cautius est servanda, ne propter homines facta vilescat; et ideo dicit cum oratis, non eritis sicut hypocritae. Pseudo-Chrys.: Prayer is as it [p. 218] were a spiritual tribute which the soul offers of its own bowels. Wherefore the more glorious it is, the more watchfully ought we to guard that it is not made vile by being done to be seen of men. Chrysostomus in Matth: Hypocritas vocat, qui Deum se fingentes orare, homines circumspiciunt; et ideo subdit qui amant in synagogis orare. Chrys.: He calls them hypocrites, because feigning that they are praying to God, they are looking round to men; and He adds, "they love to pray in the synagogues." Chrysostomus super Matth: Puto autem quod non ad locum hoc refert dominus, sed ad propositum orantis: in conventu enim fidelium orare laudabile est, sicut dictum est: in Ecclesiis benedicite Deum. Qui ergo sic orat ut ab hominibus videatur, non Deum aspicit, sed homines; et ideo quantum ad propositum suum in synagoga orat. Cuius autem orantis mens solum aspicit Deum, quamvis in synagoga oret, tamen apud se in secreto videtur orare. Sequitur et in angulis platearum, ut videantur absconse orare; et sic dupliciter laudantur: et quia orant, et quia absconse orant. Pseudo-Chrys.: But I suppose that it is not the place that the Lord here refers to, but the motive of him that prays; for it is praiseworthy to pray in the congregation of the faithful, as it is said, "in your Churches bless ye God." [Ps. 68:26] Whoever then so prays as to be seen of men does not look to God but to man, and so far as his purpose is concerned he prays in the synagogue. But he, whose mind in prayer is wholly fixed on God, though he pray in the synagogue, yet seems to pray with himself in secret. "In the corners of the streets," namely, that they may seem to be praying retiredly, and thus earn a twofold praise, both that they pray, and that they pray in retirement. Glossa: Vel anguli platearum sunt ubi via per transversum viae ducitur et quadrivium reddit. Gloss. ord.: Or, "the corners of the streets," are the places where one way crosses another, and makes four cross-ways. Chrysostomus super Matth: Eo ergo proposito in conventu vetat orare, ut a conventu videatur; unde subditur ut videantur ab hominibus. Orans ergo nihil novum faciat quod aspiciant homines, vel clamando, vel pectus percutiendo, vel manus extendendo. Pseudo-Chrys.: He forbids us to pray in an assembly with the intent of being seen of that assembly, as He adds, "that they may be seen of men." He that prays therefore should do nothing singular that might attract notice; as crying out, striking his breast, or reaching forth his hands. Augustinus: Non autem videri ab hominibus nefas est, sed ideo hoc agere ut ab hominibus videaris. Aug.: Not that the mere being seen of men is an impiety, but the doing this, in order to be seen of men. Chrysostomus in Matth: A vana enim gloria ubique erui bonum est, maxime autem in oratione; si enim in hoc cogitationibus circumferimur, si ad orandum ingressi fuerimus hanc habentes aegritudinem, qualiter intelligemus ea quae a nobis dicuntur? Chrys.: It is a good thing to be drawn away from the thought of empty glory, but especially in prayer. For our thoughts are apt to stray of themselves; if then we address ourselves to prayer with this disease upon us, how shall we understand those things that are said by us? Augustinus: Sic etiam fugienda est hominum scientia, si hoc animo aliquid fiat ut fructus expectetur placendi hominibus; unde subditur amen dico vobis, receperunt mercedem suam. Aug.: The privity of other men is to be so far shunned by us, as it leads us to do any thing with this mind that we look for the fruit of their applause. Chrysostomus super Matth: Unusquisque enim ubi seminat, ibi metit: unde qui propter homines orant, non propter Deum, ab hominibus, non a Deo laudantur. Pseudo-Chrys.: "Verily I say unto you, they have received their reward," for every man where he sows there he reaps, therefore they who pray because of men, not because of God, receive praise of men, not of God. Chrysostomus in Matth: Dicit autem receperunt, quia Deus retributionem quae est ab ipso, tribuere vellet; illi autem eam quae est ab hominibus, usurpant. Quomodo autem orandum sit, subiungit dicens tu autem cum oraveris, intra in cubiculum tuum, et clauso ostio, ora patrem tuum in abscondito. Chrys.: He says, have received, because God was ready to give them that reward which comes from Himself, but they prefer rather that which comes from men. He then goes on [p. 219] to teach how we should pray. Hieronymus: Hoc simpliciter intellectum erudit auditorem, ut vanam orandi gloriam fugiat. Jerome: This if taken in its plain sense teaches the hearer to shun all desire of vain honour in praying. Chrysostomus super Matth: Ut nemo sit ibi nisi ille qui orat: testis enim orantem gravat, non adiuvat. Pseudo-Chrys.: That none should be there present save he only who is praying, for a witness impedes rather than forwards prayer. Cyprianus de Orat. Domin.: In abditis etiam locis orare magis convenit fidei, ut sciamus dominum ubique esse praesentem et maiestatis suae plenitudine occulta penetrare. Possumus etiam intelligere per ostium domus, os corporis, ut non clamosa voce oremus Deum, sed tacito corde, propter tria: primo, quia Deus non voce clamosa pulsandus est, sed conscientia recta placandus, quia est cordis auditor; secundo, quia secretas orationes tuas non oportet alterum scire, nisi te et Deum; tertio, quia clamose orans, alterum iuxta te non permittis orare. Cyprian, Tr. vii. 2: The Lord has bid us in His instructions to pray secretly in remote and withdrawn places, as best suited to faith; that we may be assured that God who is present every where hears and sees all, and in the fulness of His Majesty penetrates even hidden places. Pseudo-Chrys.: We may also understand by "the door of the chamber," the mouth of the body; so that we should not pray to God with loudness of tone, but with silent heart, for three reasons. First, because God is not to be gained by vehement crying, but by a right conscience, seeing He is a hearer of the heart; secondly, because none but thyself and God should be privy to your secret prayers; thirdly, because if you pray aloud, you hinder any other from praying near you. Cassianus Collat.: Cum summo etiam est orandum silentio, ut ipsos quoque inimicos nostros, qui orantibus nobis maxime insidiantur, lateat nostrae petitionis intentio. Cassian, Collat. ix, 35: Also we should observe close silence in our prayers, that our enemies, who are ever most watchful to ensnare us at that time, may not know the purport of our petition. Augustinus: Vel per cubicula nostra sunt intelligenda corda nostra, de quibus dicitur: quae dicitis in cordibus vestris, in cubilibus vestris compungimini. Ostium est carnalis sensus; foris sunt omnia temporalia, quae per sensum cogitationes nostras penetrant, et turba vanorum phantasmatum orantibus obstrepunt. Aug.: Or, by our chambers are to be understood our hearts, of which it is spoken in the fourth Psalm; "What things ye utter in your hearts, and wherewith ye are pricked in your chambers." [Ps 4:4] "The door" is the bodily senses; without are al worldly things, which, enter into our thoughts through the senses, and that crowd of vain imaginings which beset us in prayer. Cyprianus: Quae autem segnitia est alienari et capi ineptis cogitationibus et profanis, cum dominum deprecaris, quasi sit aliud quod magis debeas cogitare quam quod cum Deo loquaris? Quomodo te audiri a Deo postulas, cum teipsum non audias? Hoc est ab hoste non cavere, hoc est Deum negligentia orationis offendere. Cyprian, Tr. vii, 20: What insensibility is it to be snatched wandering off by light and profane imaginings, when you are presenting your entreaty to the Lord, as if there were aught else you ought rather to consider than that your converse is with God! How can you claim of God to attend to you, when you do not attend to yourself? This is altogether to make no provision against the enemy; this is when praying to God, to offend God's Majesty by the neglectfulness of your prayer. Augustinus: Claudendum est ergo ostium, idest carnali sensui resistendum, ut oratio spiritualis dirigatur ad patrem, quae fit in intimis cordis, ubi oratur pater in abscondito; unde sequitur et pater tuus, qui videt in abscondito, reddet tibi. Aug.: The door then must be shut, that is, we must resist the bodily sense, that we may address our Father in such spiritual prayer as is made in the inmost spirit, where we pray to Him truly in secret. Remigius: Et est sensus: sufficiat tibi ut ille solus noverit tuam orationem qui omnium corda novit occulta, quia ipse qui est inspector, erit exauditor. Remig.: Let it be enough for you that He alone know your [p. 220] petitions, who knows the secrets of all hearts; for He Who sees all things, the same shall listen to you. Chrysostomus in Matth: Non autem dixit: gratis dabit, sed reddet tibi; etenim debitorem seipsum tibi constituit. Chrys.: He said not 'shall freely give thee,' but, "shall reward thee;" thus He constitutes Himself your debtor.
Lectio 2 7 προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται. 8 μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν.
7. "But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8. Be ye not therefore like unto them: for your Father knoweth what things ye have need of, before ye ask Him."
Augustinus de Serm. Dom: Sicut hypocritarum est praebere se spectandos in oratione, quorum fructus est placere hominibus, ita est ethnicorum, idest gentilium, in multiloquio se putare exaudiri; et ideo subditur orantes autem nolite multum loqui. Aug.: As the hypocrites use to set themselves so as to be seen in their prayers, whose reward is to be acceptable to men; so the Ethnici (that is, the Gentiles) use to think that they shall be heard for their much speaking; therefore He adds, "When ye pray, do not ye use many words." Cassianus Collat.: Frequenter enim, sed breviter est orandum, ne immorantibus nobis, inferre aliquid nostro cordi insidiator possit inimicus. Cassian, Collat. ix. 36: We should indeed pray often, but in short form, lest if we be long in our prayers, the enemy that lies in wait for us, might suggest something for our thoughts. Augustinus ad Probam.: Non tamen, ut quidam putant, hoc est orare in multiloquio, si diutius oretur. Aliud est sermo multus, aliud diuturnus affectus. Nam et de ipso domino scriptum est, quod pernoctaverit in orando et prolixius oraverit, ut nobis praeberet exemplum. Dicuntur fratres in Aegypto crebras quidem habere orationes, sed eas tamen brevissimas, et raptim quodammodo iaculatas, ne illa violenter erepta, quae oranti plurimum est necessaria, per productiores moras hebetetur intentio; ac per hoc ipsi satis ostendunt hanc intentionem sicut non est obtundenda si perdurare non potest, ita si perduraverit, non cito esse rumpendam. Absit autem ab oratione multa locutio; sed non desit multa precatio, si fervens perseverat intentio: nam multum loqui est in orando rem necessariam superfluis agere verbis. Multum autem precari, est eum quem precamur diuturna cordis excitatione pulsare: nam plerumque hoc negotium plus gemitibus quam sermonibus agitur, plus fletu quam affatu. Aug., Epist., 130, 10: Yet to continue long in prayer is not, as some think, what is here meant, by "using many words." For much speaking is one thing, and an enduring fervency another. For of the Lord Himself it is written, that He continued a whole night in prayer, and prayed at great length, setting an example to us. The brethren in Egypt are said to use frequent prayers, but those very short, and as it were hasty ejaculations, lest that fervency of spirit, which is most behoveful for us in prayer, should by longer continuance be violently broken off. Herein themselves sufficiently shew, that this fervency of spirit, as it is not to be forced if it cannot last, so if it has lasted is not to be violently broken off. Let prayer then be without much speaking, but not without much entreaty, if this fervent spirit can be supported; for much speaking in prayer is to use in a necessary matter more words than necessary. But to entreat much, is to importune with enduring warmth the heart Him to whom our entreaty is made; for often is this business effected more by groans than words, by weeping more than speech. Chrysostomus in Matth: Dissuadet igitur per hoc inanem locutionem in orando; puta cum non petimus decentia a Deo, sed potentatus et glorias, inimicos superare, et pecuniarum abundantiam. Iubet ergo hic non longas orationes facere. Longas autem dico non tempore, sed multitudine eorum quae dicuntur. Perseverare tamen oportet eos qui petunt. Orationi enim ait apostolus, instantes; non tamen iubet decem millium versuum orationem componere, et corde tenus enuntiare; quod occulte insinuat, cum dixit nolite multum loqui. Chrys.: Hereby He [p. 221] dissuades from empty speaking in prayer; as, for example, when we ask of God things improper, as dominions, fame, overcoming of our enemies, or abundance of wealth. He commands then that our prayers should not be long; long, that is, not in time, but in multitude of words. For it is right that those who ask should persevere in their asking; "being instant in prayer," as the Apostle instructs; but does not thereby enjoin us to compose a prayer of ten thousand verses, and speak it all; which He secretly hints at, when He says, "Do not ye use many words." Glossa: Damnat autem multiloquium orationis veniens de infidelitate; unde sequitur sicut ethnici faciunt. Gentilibus enim erat necessaria verborum multiplicitas, propter Daemones, qui nesciebant quid illi peterent, nisi illorum verbis instructi; unde sequitur putant enim quod in multiloquio suo exaudiantur. Gloss. ord.: What He condemns is many words in praying that come of want of faith; "as the Gentiles do." For a multitude of words were needful for the Gentiles, seeing the daemons could not know for what they petitioned, until instructed by them; they think they shall be heard for their much speaking. Augustinus de Serm. Dom: Et revera omne multiloquium a gentilibus venit, qui exercendae linguae potius quam mundando animo dant operam, et hoc studii genus, etiam ad Deum prece flectendum transferre conantur. Aug.: And truly all superfluity of discourse has come from the Gentiles, who labour rather to practise their tongues than to cleanse their hearts, and introduce this art of rhetoric into that wherein they need to persuade God. Gregorius, Moralium: Sed veraciter orare est amaros in compunctione gemitus, et non composita verba resonare; et ideo subditur nolite ergo assimilari eis. Greg., Mor. xxxiii. 23: True prayer consists rather in the bitter groans of repentance, than in the repetition of set forms of words. Augustinus: Si enim verba multa ad id proferuntur ut instruatur ignarus, quid eis opus est ad rerum omnium conditorem? Unde sequitur scit enim pater vester quid opus sit vobis, antequam petatis eum. Aug.: For we use many words then when we have to instruct one who is in ignorance, what need of them to Him who is Creator of all things; "Your heavenly Father knoweth what ye have need of before you ask Him" Hieronymus: Consurgit autem in hoc loco quaedam haeresis philosophorum quorumdam, dogma perversum dicentium: si novit Deus quid oremus, et antequam petamus scit quo indigemus, frustra scienti loquimur. Quibus respondendum est, non narratores esse, sed rogatores. Aliud est enim narrare ignoranti, aliud scientem petere. Jerome: Or this there starts up a heresy of certain Philosophers [margin note: Epicureans] who taught the mistaken dogma that if God knows for what we shall pray, and, before we ask, knows what we need, our prayer is needlessly made to one who has such knowledge. To such we shortly reply, That in our prayers we do not instruct, but entreat; it is one thing to inform the ignorant, another to beg of the understanding: the first were to teach; the latter is to perform a service of duty. Chrysostomus in Matth: Non ergo oras ut doceas, sed flectas; ut familiaris efficiaris continuitate interpellationis; ut humilieris; ut rememoreris peccatorum tuorum. Chrys.: You do not then pray in order to teach God your wants, but to move Him, that you may become His friend by the importunity of your applications to Him, that you may be humbled, that you may be reminded of your sins. Augustinus: Nec etiam verbis nos agere debemus apud Deum, ut impetremus quod volumus, sed rebus quas animo gerimus, et intentione cogitationis, cum dilectione pura et supplici affectu. Aug.: Nor ought we to use words in seeking to obtain of God what we would, but to seek with intense and fervent application of mind, with pure love, and suppliant spirit. Augustinus ad Probam.: Sed ideo per certa intervalla temporum etiam verbis rogamus Deum, ut illis rerum signis nos ipsos admoneamus, quantumque in hoc desiderio profecerimus nobisipsis innotescamus, et ad hoc augendum nosipsos acrius excitemus, ne variis curis quod tepescere coeperat, omnino frigescat, et penitus extinguatur nisi crebrius inflammetur. Nobis ergo necessaria sunt verba quibus commoveamur et inspiciamus quid petemus, non quibus dominum seu docendum seu flectendum esse credamus. Aug., Epist. 130. 9: But even with words we ought at certain periods [p. 222] to make prayer to God, that by these signs of things we may keep ourselves in mind, and may know what progress we have made in such desire, and may stir up ourselves more actively to increase this desire, that after it have begun to wax warm, it may not be chilled and utterly frozen up by divers cares, without our continual care to keep it alive. Words therefore are needful for us that we should be moved by them, that we should understand clearly what it is we ask, not that we should think that by them the Lord is either instructed or persuaded. Augustinus de Serm. Dom: Sed rursus quaeri potest, sive rebus sive verbis orandum sit, quid opus sit ipsa oratione, si Deus iam novit quid nobis necessarium sit, nisi quia ipsa orationis intentio cor nostrum serenat et purgat, capaciusque efficit ad excipienda divina munera, quae spiritualiter nobis infunduntur. Non enim ambitione precum nos exaudit Deus, qui semper paratus est dare suam lucem; sed nos non semper parati sumus accipere, cum inclinamur in alia. Fit ergo in oratione conversio corporis ad Deum et purgatio interioris oculi, cum ea quae cupiebantur, temporaliter excluduntur, ut acies cordis simplicis ferre possit simplicem lucem, et in ea manere cum gaudio, quo beata vita perficitur. Aug., Serm. in Mont., ii, 3: Still it may be asked, what is the use of prayer at all, whether made in words or in meditation of things, if God knows already what is necessary for us. The mental posture of prayer calms and purifies the soul, and makes it of more capacity to receive the divine gifts which are poured into it. For God does not hear us for the prevailing force of our pleadings; He is at all times ready to give us His light, but we are not ready to receive it, but prone to other things. There is then in prayer a turning of the body to God, and a purging of the inward eye, whilst those worldly things which we desired are shut out, that the eye of the mind made single might be able to bear the single light, and in it abide with that joy with which a happy life is perfected.
Lectio 3 9 οὕτως οὖν προσεύχεσθε ὑμεῖς: πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου,
9. "After this manner therefore pray ye: Our Father which art in Heaven, Hallowed be thy name."
Glossa: Inter salutaria monita et divina quibus consuluit credentibus, formam orandi proposuit, et orationes composuit brevibus verbis, ut sit fiducia cito annuendi, quod breviter vult rogari; unde dicit pater noster qui es in caelis. Gloss: Amongst His other saving instructions and divine lessons, wherewith He counsels believers, He has set forth for us a form of prayer in few words; thus giving us confidence that will be quickly granted, for which He would have us pray so shortly. Cyprianus de Orat. Domin.: Qui fecit vivere, docuit et orare: ut dum oratione quam filius docuit, apud patrem loquimur, facilius audiamur. Amica et familiaris oratio est dominum de suo rogare. Agnoscat pater filii sui verba, cum precem facimus; et cum ipsum habeamus advocatum apud patrem pro peccatis nostris, quando peccatores pro delictis nostris petimus, advocati nostri verba promamus. Cyprian, Tr. vii, 1: He who gave to us to live, taught us also to pray, to the end, that speaking to the Father in the prayer which the Son hath taught, we may receive a readier hearing. It is praying like friends and familiars to offer up to God of His own. Let the Father recognize the Son's words when we offer up our prayer; and seeing we have Him when we sin for an Advocate with the Father, let us put forward the words of our Advocate, [p. 223] when as sinners we make petition for our offences. Glossa: Non tamen his solis verbis oratur, sed et aliis sub eodem sensu conceptis, quibus cor nostrum accenditur. Gloss. ord.: Yet we do not confine ourselves wholly to these words, but use others also conceived in the same sense, with which our heart is kindled. Augustinus de Serm. Dom: Cum autem in omni deprecatione benevolentia concilianda sit eius quem deprecamur, deinde dicendum quid deprecemur. Per laudem illius ad quem oratio dirigitur, solet benevolentia conciliari; et hoc in orationis principio poni solet: in quo dominus noster nihil aliud nos dicere iussit, nisi pater noster qui es in caelis. Multa quidem dicta sunt in laudem Dei; nusquam tamen invenitur praeceptum populo Israel, ut dicerent pater noster; sed est eis insinuatus ut dominus tamquam servis. Sed de populo Christiano apostolus dicit quod spiritum adoptionis accepit, in quo clamamus abba pater, quod non est meritorum nostrorum, sed gratiae, quam in oratione ponimus, cum dicimus pater. Quo nomine et caritas excitatur: quid enim carius debet esse filiis quam pater? Et supplex affectus, cum homines dicunt Deo pater noster; et quaedam impetrandi praesumptio: quid enim non det filiis petentibus, cum hoc ipsum ante dederit ut filii essent? Postremo quanta cura animum tangit, ut qui dicit pater noster, tanto patre non sit indignus? Admonentur etiam hinc divites, vel genere nobiles, cum facti fuerint Christiani, non superbire adversus pauperes vel ignobiles, quoniam simul dicunt Deo pater noster; quod non possunt pie ac vere dicere, nisi se fratres esse cognoscant. Aug., Serm. in Mont., ii, 4: Since in every entreaty we have first to propitiate the good favour of Him whom we entreat, and after that mention what we entreat for; and this we commonly do by saying something in praise of Him whom we entreat, and place it in the front of our petition; in this the Lord bids us say no more than only, "Our Father which art in Heaven." Mary things were said of them to the praise of God, yet do we never find it taught to the children of Israel to address God as 'Our Father;' He is rather set before them as a Lord over slaves. But of Christ's people the Apostle says, "We have received the Spirit of adoption, whereby we cry Abba, Father," [Rom 8:15] and that not of our deservings, but of grace. This then we express in the prayer when we say, "Father;" which name also stirs up love. For what can be dearer than sons are to a father? And a suppliant spirit, in that men should say to God "Our Father." And a certain presumption that we shall obtain; for what will He not give to His sons when they ask of Him, who has given them that first that they should be sons? Lastly, how great anxiety possesses his mind, that having called God his Father, he should not be unworthy of such a Father. By this the rich and the noble are admonished when they have become Christians not to be haughty towards the poor or truly born, who like themselves may address God as "Our Father;" and they therefore cannot truly or piously say this unless they acknowledge such for brethren. Chrysostomus in Matth: Quod enim nocumentum est ex inferiori cognatione, cum secundum superiorem omnes simus copulati? Qui etiam patrem dixit, et peccatorum remissionem et adoptionem et hereditatem et fraternitatem, quae est ad unigenitum, et spiritus largitionem per unam hanc confessus est nuncupationem. Non enim possibile est vocare Deum patrem, nisi eum qui est omnibus istis bonis potitus. Dupliciter orantium igitur erigit sensum: et dignitate eius qui invocatur, et magnitudine beneficiorum, quibus orans potitus est. Chrys.: For what hurt does such kindred with those beneath us, when we are all alike kin to One above us? For who calls God Father, in that one title confesses at once the forgiveness of sins, the adoption, the heirship, the brotherhood, which he has with the Only-begotten, and the gift of the Spirit. For none can call God Father, but he who has obtained all these blessings. In a two-fold manner, therefore, he moves the feeling of them that pray, both by the dignity of Him who is prayed to, and the greatness of those benefits which we gain by prayer. Cyprianus de Orat. Domin.: Non autem dicimus pater meus, sed pater noster, quia pacis et unitatis magister noluit sigillatim et privatim precem fieri, ut qui eum precatur, pro se tantum precetur. Publica enim est nobis et communis oratio; et quando oramus, non pro uno tantum, sed pro populo toto oramus, quia totus populus unum sumus. Sic enim unum orare pro omnibus voluit, quomodo in uno omnes ipse portavit. Cyprian, Tr. vii. 4: We say not My Father, but "Our Father," for the teacher of peace and master [p. 224] of unity would not have men pray singly and severally, since when any prays, he is not to pray for himself only. Our prayer is general and for all, and when we pray, we pray not for one person, but for us all, because we all are one. So also He willed that one should pray for all, according as Himself in one did bear us all. Chrysostomus super Matth: Pro se enim orare necessitas cogit, pro altero autem caritas fraternitatis hortatur. Dulcior autem est ante Deum oratio non quam necessitas transmittit, sed quam caritas fraternitatis commendat. Pseudo-Chrys.: To pray for ourselves it is our necessity compels us, to pray for others brotherly charity instigates. Glossa: Dicitur etiam pater noster, quod commune est omnibus: non pater meus quod soli Christo convenit, qui est filius per naturam. Gloss. ord.: Also because He is a common Father of all, we say, "Our Father;" not "My Father" which is appropriate to Christ alone, who is his Son by nature. Chrysostomus super Matth: Addit autem qui es in caelis, ut sciamus nos habere patrem caelestem, et erubescant se terrenis rebus substernere qui patrem habent in caelis. Pseudo-Chrys.: "Which are in heaven," is added, that we may know that we have a heavenly Father, and may blush to immerse ourselves wholly in earthly things when we have a Father in heaven. Cassianus Collat.: Et ut ad illam regionem in qua patrem nostrum commorari fatemur, summo desiderio properemus. Cassian, Collat. ix. 18: And that we should speed with strong desire thitherward where our Father dwells. Chrysostomus in Matth: In caelis ergo cum dicit, non illic Deum concludens, hoc ait, sed a terra abducens orantem et excelsis regionibus affigens. Chrys.: "In heaven," not confining God's presence to that, but withdrawing the thoughts of the petitioner from earth and fixing them on things above. Augustinus de Serm. Dom: Vel dicitur esse in caelis, idest in sanctis et iustis; non enim spatio locorum continetur Deus. Sunt quidem caeli excellentia mundi corpora; et si in eis locus Dei esse credatur, melioris meriti sunt aves, quarum vita est Deo vicinior. Non autem est scriptum: prope est dominus excelsis hominibus, aut eis qui in montibus habitant; sed contritis corde. Sed sicut terra appellatur peccator, cui dictum est: terra es, et in terram ibis, sic caelum iustus e contrario dici potest. Recte ergo dicitur qui es in caelis: tantum enim spiritualiter interesse videtur inter iustos et peccatores, quantum corporaliter inter caelum et terram. Cuius rei significandae gratia orantes ad orientem convertimur, unde caelum surgit; non tamquam Deus ibi sit, ceteras mundi deserens partes, sed ut admoneatur animus ad naturam excellentiorem se convertere, id est ad Deum, cum corpus eius, quod terrenum est, ad corpus excellentius, idest ad corpus caeleste, convertatur. Convenit etiam ut omnium sensibus et parvulorum et magnorum bene sentiatur de Deo; et ideo qui nondum possunt incorporeum cogitare, tolerabilior est illorum opinio, si Deum in caelo potius esse credant quam in terra. Aug., Serm. in Mont., ii, 5: Or; "in heaven" is among the saints and the righteous men; for God is not contained in space. For the heavens literally are the upper parts of the universe, and if God be thought to be in them, then are the birds of more desert than men, seeing they must have their habitation nearer to God. But, "God is nigh," [Ps. 34:18] it is not said to the men of lofty stature, or to the inhabitants of the mountain tops; but, "to the broken in heart." But as the sinner is called 'earth,' as "earth thou art, and unto earth thou must return," [Gen 3:19] so might the righteous on the other hand be called 'the heaven.' Thus then it would be rightly said "Who art in heaven," for there would seem to be as much difference spiritually between the righteous and sinners, as locally, between heaven and earth. With the intent of signifying which thing it is, that we turn our faces in prayer to the east, not as though God was there only, deserting all other parts of the earth; but that the mind may be reminded to turn itself to that nature which is more excellent, that is to God, when his body, which is of earth, is turned to the more excellent body which is of heaven. For it is desirable that all, both small and great, should have right conceptions of God, and therefore for such as cannot fix their thought on spiritual natures, [p. 225] it is better that they should think of God as being in heaven than in earth.
Lectio 4 Augustinus de Serm. Dom: Dictum est quis sit qui petitur et ubi habitet; iam videamus quae sint petenda. Primum autem omnium quae petuntur hoc est: sanctificetur nomen tuum: quod non sic petitur quasi non sit sanctum Dei nomen, sed ut sanctum habeatur ab hominibus; idest, ita innotescat Deus ut non aestimetur aliquid sanctius. Aug.: Having named Him to whom prayer is made and where He dwells, let us now see what things they are for which we ought to pray. But the first of all the things that are prayed for it, "Hallowed be thy name," not implying that the name of God is not holy, but that it may be held sacred of men; that is, that God may be so known that nothing may be esteemed more holy. Chrysostomus in Matth: Vel rogare iubet orantem, Deum per nostram glorificari vitam; ac si dicat: ita fac nos vivere ut per nos universa te glorificent. Sanctificetur enim idem est quod glorificetur. Digna est autem Deum deprecantis oratio, nihil petere ante patris gloriam, sed omnia eius laudi postponere. Chrys.: Or, He bids us in praying beg that God may be glorified in our life; as if we were to say, Make us to live so that all things may glorify Thee through us. For "hallowed" signifies the same as glorified. It is a petition worthy to be made by man to God, to ask nothing before the glory of the Father, but to postpone all things to His praise. Chrysostomus super Matth: Vel aliter. Non optamus Deo ut sanctificetur orationibus nostris, sed ut nomen eius sanctificetur in nobis. Quia enim ipse dixit: sancti estote, quia ego sanctus sum, id petimus et rogamus, ut qui in Baptismo sanctificati sumus, in eo quod esse coeperimus perseveremus. Cyprian, Tr. vii, 7: Otherwise, we say this not as wishing for God to be made holy by our prayers, but asking of Him for His name to be kept holy in us. For seeing He Himself has said, "Be ye holy, for I also am holy," [Lev. 20:7] it is this that we ask and request that we who have been sanctified in Baptism, may persevere such as we have begun. Augustinus de bono Persev.: Cur autem perseverantia ista poscitur a Deo, si, ut Pelagiani dicunt, non datur a Deo? An et ista irrisoria petitio est, cum id ab eo petitur quod scitur non ipsum dare, sed ipso non dante esse in hominis potestate praestare? Aug., De Don. Pers. 2: But why is this perseverance asked of God, if, as the Pelagians say, it is not given by God? Is it not a mocking petition to ask of God what we know is not given by Him, but is in the power of man himself to attain? Cyprianus de Orat. Domin.: Et hoc etiam ut sanctificemur, quotidie deprecamur: opus enim est nobis continua sanctificatione, ut qui quotidie delinquimus, delicta nostra sanctificatione assidua purgemus. Cyprian: For this we daily make petition, since we need a daily sanctification, in order that we who sin day by day, may cleanse afresh our offences by a continual sanctification.
Lectio 5 10 ἐλθέτω ἡ βασιλεία σου,
10. "Thy kingdom come."
6 85402>854026 Glossa: Congrue sequitur ut post adoptionem filiorum, regnum petamus, quod filiis debetur; unde sequitur adveniat regnum tuum. Gloss. ord.: It follows suitably, that after our adoption as sons, we should ask a kingdom which is due to sons. Augustinus de Serm. Dom: Quod non ita dictum est, quasi nunc non regnet etiam in terra, semperque in ea regnaverit. Adveniat ergo accipiendum est ut manifestetur hominibus. Nulli autem licebit ignorare regnum Dei, cum eius unigenitus non solum intelligibiliter, sed etiam visibiliter venerit iudicare vivos et mortuos. Tunc autem esse futurum iudicii diem dominus docet, cum Evangelium praedicatum fuerit in omnibus gentibus; quae res pertinet ad sanctificationem nominis Dei. Aug., Serm. in Mont., ii, 6: This is not so said as though God did not now reign on earth, or had not reigned over it always. "Come," must therefore be taken for "be manifested to men." For none shall then be ignorant of His kingdom, when His Only-begotten not in understanding only, but in visible shape shall come to judge the quick and dead. This day of judgment the Lord teaches shall then come, when the Gospel shall have been preached to all nations; which thing pertains to the hallowing of God's [p. 226] name. Hieronymus: Vel generaliter pro totius mundi petit regno, ut Diabolus in mundo regnare desistat; vel ut in unoquoque regnet Deus, et non regnet peccatum in mortali hominum corpore. Jerome: Either it is a general prayer for the kingdom of the whole world that the reign of the Devil may cease; or for the kingdom in each of us that God may reign there, and that sin may not reign in our mortal body. Chrysostomus super Matth: Vel nostrum regnum petimus advenire a Deo nobis repromissum et Christi sanguine acquisitum; ut qui in saeculo ante servivimus, postmodum Christo dominante regnemus. Cyprian, Tr. vii, 8: Or; it is that kingdom which was promised to us by God, and bought with Christ's blood; that we who before in the world have been servants, may afterwards reign under the dominion of Christ. Augustinus ad Probam.: Regnum namque Dei veniet, sive velimus sive nolimus. Sed desiderium nostrum ad illud regnum excitamus, ut nobis veniat, atque in eo regnemus. Aug., Epist., 130, 11: For the kingdom of God will come whether we desire it or not. But herein we kindle our desires towards that kingdom, that it may come to us, and that we may reign in it. Cassianus Collat.: Vel quia novit sanctus testimonio conscientiae suae, cum apparuerit regnum Dei, eius se futurum esse consortem. Cassian, Collat., ix, 19: Or, because the Saint knows by the witness of his conscience, that when the kingdom of God shall appear, he shall be partaker therein. Hieronymus: attendendum autem quod grandis audaciae sit et purae conscientiae postulare regnum Dei, et iudicium non timere. Jerome: But be it noted, that it comes of high confidence, and of an unblemished conscience only, to pray for the kingdom of God, and not to fear the judgment. Cyprianus de Orat. Domin.: Potest etiam et ipse Christus esse regnum Dei, quem venire quotidie cupimus, cuius adventus ut cito nobis repraesentetur optamus; nam cum resurrectio ipse sit, quia in ipso resurgimus, sic et regnum Dei potest intelligi, quia in illo regnaturi sumus. Bene autem regnum Dei petimus, idest caeleste, quia est et terrestre regnum. Sed qui renuntiavit iam saeculo, maior est etiam honoribus eius et regno; et ideo qui se Deo et Christo dedicat, non terrena, sed caelestia regna desiderat. Cyprian: The kingdom of God may stand for Christ Himself, whom we day by day wish to come, and for whose advent we pray that it may be quickly manifested to us. As He is our resurrection, because in Him we rise again, so may He be called the kingdom of God, because we are to reign in Him. Rightly we ask for God's kingdom, that is, for the heavenly, because there is a kingdom of this earth beside. He, however, who has renounced the world, is superior to its honours and to its kingdom; and hence he who dedicates himself to God and to Christ, longs not for the kingdom of earth, but for the kingdom of Heaven. Augustinus de bono Persev.: Cum autem petitur adveniat regnum, quid orant qui iam sancti sunt, nisi ut in ea sanctitate quae iam illis data est perseverent? Neque enim aliter veniet Dei regnum, quod his qui perseverant usque in finem, certum est esse venturum. Aug., De Don. Pers. 2: When they pray, "Let thy kingdom come," what else do they pray for who are already holy, but that they may persevere in that holiness they now have given unto them? For no otherwise will the kingdom of God come, than as it is certain it will come to those that persevere unto the end.
Lectio 6 γενηθήτω τὸ θέλημά σου, * ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς.
10... "Thy will be done in earth as it is in Heaven."
6 l. 685403>854036 l. 6 Augustinus de Serm. Dom: In illo beatitudinis regno vita beata perficietur in sanctis, sicut nunc in caelestibus Angelis. Et ideo post illam petitionem qua dicimus adveniat regnum tuum, sequitur fiat voluntas tua, sicut in caelo et in terra; idest, sicut in Angelis, qui sunt in caelo, voluntas tua fit, ut te perfruantur, nullo errore obnubilante eorum sapientiam, nulla miseria impediente eorum beatitudinem, ita fiat in sanctis tuis, qui in terra sunt, et de terra, quantum ad corpus attinet, facti sunt. Item fiat voluntas tua, recte intelligitur, obediatur praeceptis tuis: sicut in caelo, et in terra; idest, sicut ab Angelis, ita ab hominibus: non quod ipsi faciant ut velit Deus, sed quia faciunt quod ille vult; idest, faciunt secundum voluntatem eius. Aug., Serm. in Mont., ii, 6: In that kingdom of blessedness the happy life will be made perfect in the Saints as it now is in the heavenly Angels; and therefore after the petition, "Thy kingdom come," follows, "Thy will be done as in heaven, so in earth." That [p. 227] is, as by the Angels who are in Heaven Thy will is done so as that they have fruition of Thee, no error clouding their knowledge, no pain marring their blessedness; so may it be done by Thy Saints who are on earth, and who, as to their bodies, are made of earth. So that, "Thy will be done," is rightly understood as, 'Thy commands be obeyed;' "as in heaven, so in earth," that is, as by Angels, so by men; not that they do what God would have them do, but they do because He would have them do it; that is, they do after His will. Chrysostomus in Matth: Vide autem consequentiam optimam: quia enim concupiscere docuit caelestia per hoc quod dictum est adveniat regnum tuum, antequam ad caelum perveniatur, ipsam terram iussit fieri caelum, per hoc quod dicit fiat voluntas tua sicut in caelo et in terra. Chrys.: See how excellently this follows; having taught us to desire heavenly things by that which He said, "Thy kingdom come," before we come to Heaven He bids us make this earth into Heaven, in that saying, "Thy will be done as in heaven, so in earth." Hieronymus: Erubescant autem ex hac sententia qui quotidie ruinas in caelo fieri mentiuntur. Jerome: Let them be put to shame by this text who falsely affirm that there are daily falls [margin note: ruinas] in Heaven. [ed. note: There were various opinions in the first ages about the indefectibility and perfection of good spirits, vid. Petav. de Angelis iii. 2, &c. Dissert. Bened. in Cyril. Hier. iii. 5. Huet. Origenian. ii. 5. n. 16. Nat. Alex. in prim. mund. aot. Diss. 7.] Augustinus de Serm. Dom: Vel sicut in caelo et in terra, idest, sicut in iustis, ita in peccatoribus; tamquam si diceret: sicut faciunt voluntatem tuam iusti, etiam peccatores, ut ad te convertantur, sive, ita ut sua cuique tribuantur, quod fiet in extremo iudicio. Vel per caelum et terram, accipiamus spiritum et carnem. Et quod dicit apostolus: mente servio legi Dei; videamus factam Dei voluntatem in spiritu. In illa autem immutatione qua promittitur iustis, fiat voluntas tua sicut in caelo et in terra, idest, sicut spiritus non resistit Deo, ita et corpus non resistat spiritui. Vel sicut in caelo et in terra, idest, sicut in ipso Iesu Christo, ita et in Ecclesia; tamquam in viro, qui patris voluntatem implevit, ita et in femina, quae illi desponsata est. Caelum enim et terra convenienter intelligitur quasi vir et femina, quoniam terra caelo fecundante fructifera est. Aug.: Or; as by the righteous, so by sinners; as if He had said, As the righteous do Thy will, so also may sinners; either by turning to Thee, or in receiving every man his just reward, which shall be in the last judgment. Or, by the heaven and the earth we may understand the spirit and the flesh. As the Apostle says, "In my mind I obey the law of God," [Rom 7:25] we see the will of God done in the spirit. But in that change which is promised to the righteous there, "Let thy will be done as in heaven, so in earth;" that is, as the spirit does not resist God, so let the body not resist the spirit. Or; "as in heaven, so in earth," as in Christ Jesus Himself, so in His Church; as in the Man who did His Father's will, so in the woman who is espoused of Him. And heaven and earth may be suitably understood as husband and wife, seeing it is of the heaven that the earth brings forth her fruits. Cyprianus de Orat. Domin.: Non ergo petimus ut Deus faciat quod vult, sed ut nos facere possimus quod Deus vult: quod ut fiat in nobis, opus est Dei voluntate, idest opera eius et protectione, quia nemo suis viribus fortis est, sed Dei misericordia tutus. Cyprian: We ask not that God may do His own will, but that we may be enabled to do what He wills should be done by us; and that it may be done in us we stand in need of that will, that is, of God's aid and protection; for no man is strong by his own strength, but it safe in the indulgence and pity of God. Chrysostomus in Matth: Virtus enim non est nostri studii solum, sed superioris gratiae. Rursum autem hic orationem pro orbe terrarum cuilibet nostrorum iniunxit: neque enim dixit: fiat voluntas tua in me vel in nobis, sed ubique terrarum, ut solvatur error et plantetur veritas et expellatur malitia et revertatur virtus, et sic iam non differat caelum a terra. Chrys.: For [p. 228] virtue is not of our own efforts, but of grace from above. Here again is enjoined on each one of us prayer for the whole world, inasmuch as we are not to say, Thy will be done in me, or in us; but throughout the earth, that error may cease, truth be planted, malice be banished, and virtue return, and thus the earth not differ from heaven. Augustinus de bono Persev.: Ex hoc autem evidenter ostenditur contra Pelagianos initium fidei esse donum Dei, quando pro infidelibus, ut habere fidem incipiant, sancta orat Ecclesia. Cum etiam in sanctis iam sit facta Dei voluntas, cur ut fiat adhuc petunt, nisi ut perseverent in eo quod esse coeperunt? Aug., De Don. Pers., 3: From this passage is clearly shewn against the Pelagians that the beginning of faith is God's gift, when Holy Church prays for unbelievers that they may begin to have faith. Moreover, seeing it is done already in the Saints, why do they yet pray that it may be done, but that they pray that they may persevere in that they have begun to be? Chrysostomus super Matth: Communiter autem accipi debet quod ait sicut in caelo et in terra; idest: sanctificetur nomen tuum sicut in caelo et in terra; adveniat regnum tuum sicut in caelo, et in terra; fiat voluntas tua sicut in caelo, et in terra. Et vide quod caute locutus est; non dixit: pater, sanctifica nomen tuum in nobis; adveniat regnum tuum super nos; fac voluntatem tuam in nobis. Nec iterum dicit: sanctificemus nomen tuum; suscipiamus regnum tuum; faciamus voluntatem tuam; ne hoc aut Dei tantum, aut hominis tantum esse videatur. Sed medie dixit et impersonaliter: nam sicut homo non potest facere bonum nisi habuerit adiutorium Dei, sic nec Deus bonum operatur in homine nisi homo voluerit. Pseudo-Chrys.: These words, "As in heaven so in earth," must be taken as common to all three preceding petitions. Observe also how carefully it is worded; He said not, Father, hallow Thy name in us, Let Thy kingdom come on us, Do Thy will in us. Nor again; Let us hallow Thy name, Let us enter into Thy kingdom, Let us do Thy will; that it should not seem to be either God's doing only, or man's doing only. But He used a middle form of speech, and the impersonal verb; for as man can do nothing good without God's aid, so neither does God work good in man unless man wills it.
Lectio 7 11 τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον:
11. "Give us this day our daily bread."
Augustinus Enchir: Haec ergo tria quae in praemissis petitionibus petuntur, hic inchoantur, et quantumcumque proficimus, augentur in nobis; perfecte vero, quod in alia vita sperandum est, semper possidebuntur. Reliquis vero quatuor quae sequuntur, petuntur temporalia, quae propter aeterna consequenda sunt necessaria; panis enim qui convenienter petitur hic, est necessarius: sequitur enim panem nostrum supersubstantialem da nobis hodie. Aug., Enchir., 115: These three things therefore which have been asked in the foregoing petitions, are begun here on earth, and according to our proficiency are increased in us; but in another life, as we hope, they shall be everlastingly possessed in perfection. In the four remaining petitions we ask for temporal blessings which are necessary to obtaining the eternal; the bread, which is accordingly the next petition in order, is a necessary. Hieronymus: Quod nos supersubstantialem exprimimus, in Graeco habetur bis epiousion, quod verbum Lxx interpretes periousion, frequentissime transferunt. Consideravimus ergo in Hebraeo: et ubicumque illi periousion, expresserunt, nos invenimus segola, quod Symmachus exereton, idest praecipuum vel egregium transtulit, licet in quodam loco peculiarem interpretatus sit. Quando ergo petimus ut peculiarem vel praecipuum nobis dominus tribuat panem, illum petimus qui dicit in Evangelio: ego sum panis vivus, qui de caelo descendi. Jerome: The Greek word here which we render, 'supersubstantialis,' is επιουσιος. The LXX often make use of the word, περιουσιος, by which we find, on reference to the Hebrew, they always render the word, sogola. [ed. note, c: סגלה on επιουσιος, vid. note c on Cyr. Cat. xxiii. 15. Tr. and Petav. Dogm. t. iv. pp. 200,201. ed. Antwerp. 1700.] Symmachus translates it εξαιρετος, that is, [p. 229] 'chief,' or 'excellent,' though in one place he has interpreted 'peculiar.' When then we pray God to give us our 'peculiar' or 'chief' bread, we mean Him who says in the Gospel, "I am the living bread which came down from heaven." [John 6:51] Cyprianus de Orat. Domin.: Nam panis vitae Christus est; et panis hic omnium non est, sed noster est. Hunc autem panem dari nobis quotidie postulamus, ne qui in Christo sumus et Eucharistiam quotidie accipimus, intercedente aliquo graviori delicto a caelesti pane prohibeamur et a Christi corpore separemur. Petimus ergo ut qui in Christo manemus, a sanctificatione eius et corpore non recedamus. Cyprian: For Christ is the bread of life, and this bread belongs not to all men, but to us. This bread we pray that it be given day by day, lest we who are in Christ, and who daily receive the Eucharist for food of salvation, should by the admission of any grievous crime, and our being therefore forbidden the heavenly bread, be separated from the body of Christ. Hence then we pray, that we who abide in Christ, may not draw back from His sanctification and His body. Augustinus de bono Persev.: Perseverantiam ergo a domino sancti poscunt, quando petunt ne a Christi corpore separentur, sed in ea sanctitate permaneant, ut nullum crimen admittant. Aug., De Don. Pers. 4: Here then the saints ask for perseverance of God, when they pray that they may not be separated from the body of Christ, but may abide in that holiness, committing no crime. Chrysostomus super Matth: Vel panem supersubstantialem posuit, hoc est quotidianum. Pseudo-Chrys.: Or by 'supersubstantialis' may be intended, 'daily.' [ed. note: Pseudo-Chrys. reads or translates 'quotidianus,' he does not introduce the word 'supersubstantialis' at all.] Cassianus Collat.: Cum enim dicit hodie, ostendit eum quotidie esse sumendum, omnique tempore haec oratio debet profundi, quia non est dies qua non opus sit nobis huius panis perceptione cor interioris hominis confirmare. Cassian, Coll., ix, 21: In that He says, "this day," He shews that it is to be daily taken, and that this prayer should be offered at all seasons, seeing there is no day on which we have not need, by the receiving of this bread, to confirm the heart of the inward man. Augustinus de Serm. Dom: Sed contra hoc illi movent quaestionem qui in Orientalibus partibus non quotidie coenae domini communicant: qui de hac re suam sententiam defendunt, vel ipsa auctoritate ecclesiastica, quod sine scandalo ista faciunt, neque ab eis qui Ecclesiis praesunt, facere prohibentur. Sed ut de istis nil in aliquam partem disseramus, illud certe debet occurrere cogitantibus, regulam nos orandi a domino accepisse, quam transgredi non oportet. Quis ergo audeat dicere semel tantum nos orare debere orationem dominicam, aut si iterum et tertio, usque ad eam tantum horam qua corpori domini communicamus? Non enim postea dicere poterimus da nobis hodie quod iam accepimus. Aut poterit quisque cogere ut ultima parte diei sacramentum illud celebremus? Aug., Serm. in Mont., ii, 7: There is here a difficulty created by the circumstance of there being many in the East, who do not daily communicate in the Lord's Supper. And they defend their practice on the ground of ecclesiastical authority, that they do this without offence, and are not forbidden by those who preside over the Churches, But not to pronounce any thing concerning them in either way, this ought certainly to occur to our thoughts, that we have here received of the Lord a rule for prayer which we ought not to transgress. Who then will dare to affirm that we ought to use this prayer only once? Or if twice or thrice, yet only up to that hour at which we communicate on the Lord's body? For after that we cannot say, "Give us this day," that which we have already received. Or will any one on this account be able to compel us to celebrate this sacrament at the close of the day? Cassianus: Licet istud quod dicitur hodie, ad praesentem vitam possit intelligi; idest dum in saeculo commoramur, praesta nobis hunc panem. Cassian: Though the expression to-day may be understood of this present life; thus, Give us this bread [p. 230] while we abide in this world. Hieronymus: Possumus supersubstantialem panem et aliter intelligere, qui super omnes substantias sit, et universas superet creaturas, scilicet domini. Jerome: We may also interpret the word 'supersubstantialis' otherwise, as that which is above all other substances, and more excellent than all creatures, to wit, the body of the Lord. Augustinus de Serm. Dom: Vel quotidianum panem accipiamus spiritualem, praecepta scilicet divina, quae quotidie oportet meditari et operari. Aug.: Or by "daily" we may understand spiritual, namely, the divine precepts which we ought to meditate and work. Gregorius Moralium: Nostrum autem hunc panem dicimus, et tamen ut detur oramus: quia Dei est ex munere, et noster fit per acceptionem. Greg., Mor., xxiv. 7: We call it our bread, yet pray that it may be given us, for it is God's to give, and is made ours by our receiving it. Hieronymus: Alii simpliciter putant, secundum apostoli sermonem dicentis: habentes victum et vestitum, his contenti simus, de praesenti tantum cibo sanctos curam gerere; unde in posterioribus praeceptum est: nolite cogitare de crastino. Jerome: Others understand it literally according to that saying of the Apostle, "Having food and raiment, let us therewith be content," that the saints should have care only of present food; as it follows, "Take no thought for the morrow." Augustinus ad Probam.: Sic ergo hic sufficientiam petimus a parte quae excellit, idest nomine panis totum significantes. Aug., Epist., 130, 11: So that herein we ask for a sufficiency of all things necessary under the one name of bread. Chrysostomus super Matth: Non solum autem oramus ideo, panem nostrum da nobis hodie, ut habeamus quid manducemus, quod commune est inter iustos et peccatores, sed ut quod manducamus, de manu Dei accipiamus, quod est tantum sanctorum. Nam illi Deus dat panem qui cum iustitia praeparat, Diabolus autem ei qui praeparat cum peccato. Vel ita ut dum a Deo datur, sanctificatus accipiatur; et ideo addidit nostrum, idest quem nos habemus paratum, illum da nobis, ut a te sanctificetur: sicut sacerdos panem accipiens a laico, sanctificat, et porrigit ei: panis enim offerentis est; sed quod sanctificatum est beneficium est sacerdotis. Dicit autem nostrum propter duo. Primo, quia omnia quae nobis Deus dat, per nos aliis dat, ut de eo quod accipimus, partem impotentibus faciamus. Qui ergo de laboribus suis, indigentibus praestat, non tantum panem suum manducat, sed etiam alienum. Deinde qui de iustitia acquisitum panem manducat, suum panem manducat; quod autem cum peccato alienum. Pseudo-Chrys.: We pray, "Give us this day our daily bread," not only that we may have what to eat, which is common to both righteous and sinners; but that what we eat we may receive at the hand of God, which belongs only to the saints. For to him God giveth bread who earns it by righteous means; but to him who earns it by sin, the Devil it is that gives. Or that inasmuch as it is given by God, it is received sanctified; and therefore He adds, "our," that is, such bread as we have prepared for us, that do Thou give us, that by Thy giving it may be sanctified. Like as the Priest taking bread of the laic, sanctifies it, and then offers it to him; the bread indeed is his that brought it in offering, but that it is sanctified is the benefit from the Priest. He says "Our" for two reasons. First, because all things that God gives us He gives through us to others, that of what we receive of Him we may impart to the helpless. Whoso then of what he gains by his own toil bestows nothing on others, eats not his own bread only, but others' bread also. Secondly, he who eats bread got righteously, eats his own bread; but he who eats bread got with sin, eats others' bread. Augustinus de Serm. Dom: Forte autem aliquis moveatur cur oremus pro his adipiscendis quae huic vitae sunt necessaria, sicut est victus et tegumentum, cum dominus dicat: nolite solliciti esse quid edatis aut quid induamini; non potest autem quisque de ea re, pro qua adipiscenda orat, non esse sollicitus. Aug., Serm. in Mont., ii, 7: Some one may perhaps find a difficulty in our here praying that we may obtain necessaries of this life, such as food and raiment, when the Lord has instructed us, "Be not ye careful what ye shall eat, or wherewithal ye shall be clothed." But it is impossible not to be careful about that for the obtaining which we pray. Augustinus ad Probam.: Sed sufficientiam vitae non indecenter vult quisquis vult, et non amplius; haec autem sufficientia non appetitur propter seipsam, sed propter salutem corporis, et congruentem habitum personae hominis, quo habito non sit inconveniens eis cum quibus honeste vivendum est. Ista ergo cum habentur, ut teneantur; cum non habentur, ut habeantur orandum est. Aug., Epist., 130, 6: But to wish for the necessaries of life and no more, [p. 231] is not improper; for such sufficiency is not sought for its own sake, but for the health of the body, and for such garb and appliances of the person, as may make us to be not disagreeable to those with whom we have to live in all good reputation. For these things we may pray that they may be had when we are in want of them, that they may be kept when we have them. Chrysostomus in Matth: Considerandum est autem quod postquam dixit fiat voluntas tua sicut in caelo, et in terra, quia hominibus loquebatur in terra carne indutis, et non potentibus habere eamdem impassibilitatem cum Angelis, condescendit iam infirmitati nostrae, quae necessario indiget cibo; et ideo pro pane iussit orationem facere, non pro pecuniis neque pro lascivia, sed solum pro pane quotidiano; et neque hoc sufficit, sed apposuit da nobis hodie, ut non conteramus nos ipsos sollicitudine supervenientis diei. Chrys.: It should be thought upon how when He had delivered to us this petition, "Thy will be done as in heaven so in earth," then because He spake to men in the flesh, and not like angelic natures without passion or appetite, He now descends to the needs of our bodies. And He teaches us to pray not for money or the gratification of lust, but for daily bread; and as yet further restriction, He adds, "this day," that we should not trouble ourselves with thought for the coming day. Chrysostomus super Matth: Et sic prima facie videntur haec verba sonare, ut qui hoc dicunt, non habeant in crastinum aut post crastinum praeparatum. Quod si ita est, oratio ista aut paucis potest convenire, sicut apostolis, qui docendi gratia omni tempore vagabantur, aut forsitan nulli. Doctrinam autem Christi ita debemus aptare, ut omnes in ea proficiant. Pseudo-Chrys.: And these words at first sight might seem to forbid our having it prepared for the morrow, or after the morrow. If this were so, this prayer could only suit a few; such as the Apostles who travelled hither and thither teaching - or perhaps none among us. Yet ought we so to adapt Christ's doctrine, that all men may profit in it. Cyprianus de Orat. Domin.: Divinum ergo cibum discipulus Christi debet petere, ne in longum desiderium petitionis extendat: quia contrarium sibi fit et repugnans ut quaeramus in saeculo diu manere, qui petimus regnum caelorum velociter advenire. Vel addit quotidianum ut tantum quis manducet quantum ratio naturalis exigit non quantum lascivia carnis impellit. Si enim in uno convivio tantum expendas quantum sufficere tibi potest centum diebus, iam non quotidianum cibum manducas, sed multorum dierum. Cyprian, Tr. vii, 14: Justly therefore does the disciple of Christ make petition for today's provision, without indulging excessive longings in his prayer. It were a self-contradicting and incompatible thing for us who pray that the kingdom of God may quickly come, to be looking unto long life in the world below. Pseudo-Chrys.: Or; He adds, "daily," that a man may eat so much only as natural reason requires, not as the lust of the flesh urges. For if you expend on one banquet as much as would suffice you for a hundred days, you are not eating today's provision, but that of many days. Hieronymus: In Evangelio autem quod appellatur secundum Hebraeos, pro supersubstantiali pane mohar reperitur, quod dicitur crastinum; ut sit sensus: panem nostrum crastinum, idest futurum, da nobis hodie. Jerome: In the Gospel, entitled The Gospel according to the Hebrew, 'supersubstantialis' is rendered, 'mohar,' that is, 'tomorrow's; so that the sense would be, Give us today tomorrow's bread; i.e. for the time to come.
Lectio 8 12 καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, * ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν:
12. "And forgive us our debts, as we forgive our debtors."
Cyprianus de Orat. Domin.: Post subsidium cibi petitur et venia delicti, ut qui a Deo pascitur, in Deo vivat; nec tantum praesenti vitae, sed aeternae consulatur, ad quam venire potest, si peccata donentur, quae debita dominus appellavit, sicut alibi dicit: dimisi tibi omne debitum, quia rogasti me. Unde sequitur dimitte nobis debita nostra. Quare necessarie et salubriter admonemur, qui peccatores sumus, quia pro peccatis rogare compellimur; et ne quis sibi quasi innocens placeat, et se extollendo plus pereat, instruitur se peccare quotidie dum pro peccatis quotidie iubetur orare. Cyprian, Tr. vii, 15: After supply of food, next pardon of sin is asked for, that he who is fed of God may live in God, and not [p. 232] only the present and passing life be provided for, but the eternal also; whereunto we may come, if we receive the pardon of our sins, to which the Lord gives the name of debts, as he speaks further on, "I forgave thee all that debt, because thou desiredst me." [Matt 18:32] How well is it for our need, how provident and saving a thing, to be reminded that we are sinners compelled to make petition for our offences, so that in claiming God's indulgence, the mind is recalled to a recollection of its guilt. That no man may plume himself with the pretence of innocence, and perish more wretchedly through self-exaltation, he is instructed that he commits sin every day by being commanded to pray for his sins. Augustinus de bono Persev.: Hoc autem telo Pelagiani confodiuntur haeretici, qui audent dicere hominem iustum in hac vita habere nullum omnino peccatum, et in talibus hominibus esse iam in praesenti tempore Ecclesiam, non habentem maculam aut rugam. Aug., De Don. Pers., 5: With this weapon the Pelagian heretics received their deathblow, who dare to say that a righteous man is free altogether from sin in this life, and that of such is at this present time composed a Church, "having neither spot nor wrinkle." Chrysostomus in Matth: Quoniam vero fidelibus haec oratio convenit, et leges Ecclesiae docent, et orationis principium, quod docet Deum patrem vocare. Qui ergo fidelibus iubet remissionem peccatorum petere, demonstrat quod post Baptismum contingit peccata dimitti, contra Novatianos. Chrys.: That this prayer is meant for the faithful, both the laws of the Church teach, and the beginning of the prayer which instructs us to call God Father. In thus bidding the faithful pray for forgiveness of sin, He shews that even after baptism sin can be remitted (against the Novatians.) Cyprianus de Orat. Domin.: Qui ergo pro peccatis nos orare docuit, paternam misericordiam promisit; sed plane addidit legem, certa conditione nos constringens, ut sic nobis debitum dimitti postulemus, secundum quod et ipsi debitoribus nostris dimittimus; et hoc est quod dicit sicut et nos dimittimus debitoribus nostris. Cyprian: He then who taught us to pray for our sins, has promised us that His fatherly mercy and pardon shall ensue. But He has added a rule besides, binding us under the fixed condition and responsibility, that we are to ask for our sins to be forgiven in such sort as we forgive them that are in debt to us. Gregorius Moralium: Ut profecto bonum, quod a Deo compuncti petimus, hoc primum proximo conversi faciamus. Greg., Mor., x, 15: That good which in our penitence we ask of God, we should first turn and bestow on our neighbour. Augustinus de Serm. Dom: Hoc non de pecunia dicitur, sed de omnibus quae in nos quisque peccat ac per hoc etiam de pecunia: peccat namque in te qui pecuniam tibi debitam, cum habeat unde reddere, non reddit; quod peccatum si non dimiseris, non poteris dicere dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Aug., Serm. in Mont., ii, 8: This is not said of debts of money only, but of all things in which any sins against us, and among these also of money, because that he sins against you, who does not return money due to you, when he has whence he can return it. Unless you forgive this sin you cannot say, "Forgive us our debts, as we forgive our debtors." Chrysostomus super Matth: Cum qua ergo spe orat qui inimicitiam servat adversus alterum, a quo forsitan laesus est? Sicut enim ipse orans mentitur, dicit enim: remitto, et non remittit, sic a Deo petit indulgentiam, et non illi indulgetur. Sed multi nolentes dare veniam peccantibus in se, fugiunt istam orationem orare. Stulti. Primo, quia qui non sic orat ut docuit Christus, non est Christi discipulus; secundo, quia nec pater libenter exaudit orationem quam filius non dictaverit: cognoscit enim pater filii sui sensus et verba, neque suscipit quae usurpatio humana excogitavit, sed quae sapientia Christi exposuit. Pseudo-Chrys.: With what hope then does he pray, who cherishes hatred against another by whom he has been wronged? As he prays with a falsehood on his lips, when he says, I forgive, and does not forgive, so he asks indulgence of God, but no indulgence is granted him. There are many who, being unwilling to forgive those that trespass against them, will not use this [p. 233] prayer. How foolish! First, because he who does not pray in the manner Christ taught, is not Christ's disciple; and secondly, because the Father does not readily hear any prayer which the Son has not dictated; for the Father knows the intention and the words of the Son, nor will He entertain such petitions as human presumption has suggested, but only those which Christ's wisdom has set forth. Augustinus Enchir: Tamen quia hoc tam magnum bonum, scilicet dimittere debita et diligere inimicos, tantae multitudinis non est quantam credimus exaudiri cum in oratione dicitur dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris; procul dubio verba sponsionis huius implentur, si homo nondum ita proficit ut diligat inimicum; tamen quando rogatur ab homine qui peccavit in eum ut ei dimittat, dimittit ex corde, qui etiam sibi roganti utique vult dimitti. Iam vero qui eum in quem peccavit, rogat, si peccato suo movetur ut roget, non adhuc reputandus inimicus, ut eum diligere sit difficile, sicut difficile erat quando inimicitias exercebat. Aug., Enchir., 73: Forasmuch as this so great goodness, namely, to forgive debts, and to love our enemies, cannot be possessed by so great a number as we suppose to be heard in the use of this prayer; without doubt the terms of this stipulation are fulfilled; though one have not attained to such proficiency as to love his enemy; yet if when he is requested by one, who has trespassed against him, that he would forgive him, he do forgive him from his heart; for he himself desires to be forgiven then at least when he asks forgiveness. And if one have been moved by a sense of his sin to ask forgiveness of him against whom he has sinned, he is no more to be thought on as an enemy, that there should be any thing hard in loving him, as there was when he was in active enmity.
Lectio 9 13 καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν,
13. "And lead us not into temptation."
6 l. 985406>854066 l. 9 Chrysostomus super Matth: Quia multa magnifica supra mandavit hominibus, ut Deum patrem suum dicant, ut regnum Dei petant venire, ideo nunc additur humilitatis doctrina, cum dicitur et ne nos inducas in tentationem. Pseudo-Chrys.: As He had above put many high things into men's mouths, teaching them to call God their Father, to pray that His kingdom might come; so now He adds a lesson of humility, when He says, "and lead us not into temptation." Augustinus de Serm. Dom: Nonnulli codices habent et ne nos inferas in tentationem, quod tantumdem valere arbitror: nam ex uno Graeco verbo isenenkis, utrumque est translatum. Multi autem interpretando ita dicunt: ne nos patiaris induci in tentationem, exponentes quomodo dictum sit inducas. Nec enim per seipsum inducit Deus, sed induci patitur eum quem suo auxilio deseruerit. Aug., Serm. in Mont., ii, 9: Some copies read, "Carry us not," [margin note: inferas] an equivalent word, both being a translation of one Greek word, εἰσενενχεις. Many in interpreting say, 'Suffer us not to be led into temptation,' as being what is implied in the word, "lead." For God does not of Himself lead a man, but suffer him to be led from whom He has withdrawn His aid. Cyprianus de Orat. Domin.: Qua in parte ostenditur, contra nos nihil adversarium posse, nisi Deus ante permiserit: ut omnis timor noster et devotio convertatur ad Deum. Cyprian, Tr. vii, 17: Herein it is shewn that the adversary can nothing avail against us, unless God first permit him; so that all our fear and devotion ought to be addressed to God. Augustinus: Aliud est autem induci in tentationem, aliud tentari: nam sine tentatione probatus esse nemo potest, sive sibi ipsi, sive alii; Deo autem ante omnes tentationes quisque notissimus est. Non ergo hic oratur ut non tentemur, sed ut non inferamur in tentationem; tamquam si quispiam cui necesse est igne examinari, non orat ut igne non contingatur, sed ut non exuratur. Inducimur enim, si tales inciderint quas ferre non possumus. Aug.: But it is one thing to be led into temptation, another to be tempted; for without temptation none can be approved, either to himself or to another; but every man is fully known to God before all trial. Therefore [p. 234] we do not here pray that we may not be tempted, but that we may not be led into temptation. As if one who was to be burnt alive should pray not that he should not be touched by fire, but that he should not be burnt. For we are then led into temptation when such temptations befall us as we are not able to resist. Augustinus ad Probam.: Cum ergo dicimus ne nos inducas in tentationem, nos admonemur hoc petere, ne deserti eius adiutorio, alicui tentationi vel consentiamus decepti vel cedamus afflicti. Aug., Epist., 130, 11: When then we say, "Lead us not into temptation," what we ask is, that we may not, deserted by His aid, either consent through the subtle snares, or yield to the forcible might, or any temptation. Cyprianus de Orat. Domin.: In quo admonemur infirmitatis et imbecillitatis nostrae, ne quis se insolenter extollat: ut dum procedit humilis et submissa confessio, et datur totum Deo quicquid suppliciter petitur, ipsius pietate praestetur. Cyprian: And in so praying we are cautioned of our own infirmity and weakness, lest any presumptuously exalt himself; that while a humble and submissive confession comes first, and all is referred to God, whatever we suppliantly apply for may by His gracious favour be supplied. Augustinus de bono Persev.: Cum autem sancti petunt ne nos inferas in tentationem, quid aliud quam ut in sanctitate perseverent orant? Hoc autem sibi concesso (quod esse de Dei dono, cum ab illo poscitur, demonstratur), nemo sanctorum non tenet usque in finem perseverantiam sanctitatis; neque enim quisquam in proposito Christiano perseverare desistit, nisi in tentationem primitus inferatur. Ideo ergo petimus ne inferamur in tentationem, ut hoc non fiat; et si non fit, Deus non permittit ut fiat: nihil enim fit, nisi quod aut ipse facit, aut fieri permittit. Potens est ergo a malo in bonum flectere voluntates, et lapsum convertere, ac dirigere in sibi placitum gressum, cui non frustra dicitur ne nos inferas in tentationem: nam qui in tentationem suae malae voluntatis non infertur, in nullam prorsus infertur: unusquisque enim tentatur a concupiscentia sua. Voluit ergo Deus a se posci ne inferamur in tentationem, quod poterat nobis et non orantibus dari, quia voluit nos admoneri, a quo beneficia accipiamus. Attendat ergo Ecclesia quotidianas orationes suas: orat ut increduli credant; Deus ergo convertit ad fidem; orat ut credentes perseverent; Deus ergo dat perseverantiam usque in finem. Aug., De Don. Pers., 5: When the Saints pray, "Lead us not into temptation," what else do they pray for than that they may persevere in their sanctity. This once granted - and that it is God's gift this, that of Him we ask it, shews - none of the Saints but holds to the end his abiding holiness; for none ceases to hold on his Christian profession, till he be first overtaken of temptation. Therefore we seek not to be led into temptation that this may not happen to us; and if it does not happen, it is God that does not permit it to happen; for there is nothing done, but what He either does, or suffers to be done. He is therefore able to turn our wills from evil to good, to raise the fallen and to direct him into the way that is pleasing to Himself, to whom not in vain we plead, "Lead us not into temptation." For whoso is not led into temptation of his own evil will, is free of all temptation; for, "each man is tempted of his own lust." [James 1:14] God would have us pray to Him that we may not be led into temptation, though He could have granted it without our prayer, that we might be kept in mind who it is from whom we receive all benefits. Let the Church therefore observe her daily prayers; she prays that the unbelieving may believe, therefore it is God that turns men to the faith; she prays that the believers may persevere; God gives them perseverance even unto the end.
Lectio 10 ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
13... "But deliver us from evil. Amen."
Augustinus de Serm. Dom: Orandum est, non solum ut non inducamur in malum quo caremus, sed ab illo etiam liberemur in quo iam inducti sumus; et ideo sequitur sed libera nos a malo. Aug.: We ought to pray not only that we may not be led [p. 235] into evil from which we are at present free; but further that we may be set free from that into which we have already been led. Therefore it follows, "Deliver us from evil." Chrysostomus in Matth: Vel malum hic Diabolum vocat, propter excellentiam malitiae, non quae ex natura est, sed quae ex electione. Et quia ad nos implacabile bellum habet, propter hoc dixit libera nos a malo. [Or here he calls the devil evil because of his excess of malice, which is not from nature but from choice. And because he carries on an implacable war with us, he said "Deliver us from evil."] Cyprianus de Orat. Domin.: Post omnia quidem supradicta, in consummatione orationis venit clausula universas preces nostras collecta brevitate concludens: nihil enim remanet quod ultra adhuc debeat postulari, cum semel protectionem Dei adversus malum petamus, qua impetrata, contra omnia quae Diabolus et mundus operatur, securi sumus. Quis enim de saeculo metus est, cuius in saeculo Deus tutor est? Cyprian, Tr. vii. 18: After all these preceding petitions, at the conclusion of the prayer comes a sentence, comprising shortly and collectively the whole of our petitions and desires. For there remains nothing beyond for us to ask for, after petition made for God's protection from evil; for that gained, we stand secure and safe against all things that the Devil and the world work against us. What fear hath he from this life, who has God through life for his guardian? Augustinus ad Probam.: Et hoc ultimum quod in oratione dominica positum est, tam late patet, ut homo Christianus in qualibet tribulatione constitutus, in hoc gemitus edat, et in hoc lacrymas fundat, hinc exordiatur, in hoc terminet orationem; unde sequitur amen, quo desiderium orantis exprimitur. Aug., Epist., 130, 11: This petition with which the Lord's Prayer concludes is of such extent, that a Christian man in whatever tribulation cast, will in this petition utter groans, in this shed tears, here begin and here end his prayer. And therefore follows "Amen," by which is expressed the strong desire of him that prays. Hieronymus: Amen enim, quod in fine constat scriptum, signaculum est dominicae orationis; quod aquila interpretatus est fideliter, quod nos vere possumus dicere. Jerome: "Amen," which appears here at the close, is the seal of the Lord's Prayer. Aquila rendered 'faithfully' - we may perhaps 'truly.' Cyprianus de Orat. Domin.: Quid mirum, si talis oratio est quam Deus docuit, qui magisterio suo omnem precem nostram salutari sermone breviavit? Hinc per Isaiam fuerat ante praedictum: sermonem breviatum faciet Deus super terram. Nam cum dominus Iesus Christus omnibus venerit, ut colligeret doctos pariter atque indoctos, omni sexui atque aetati praecepta salutis ediderit, praeceptorum suorum fecit grande compendium, ut in disciplina caelesti discentium memoria non laboraret, sed quod esset simplici fidei necessarium, velociter discerent. Cyprian: We need not wonder, dearest brethren, that this is God's prayer, seeing how His instruction comprises all our petitioning, in one saving sentence. This had already been prophesied by Isaiah the Prophet, "A short word will God make in the whole earth." [Isa 10:22] For when our Lord Jesus Christ came unto all, and gather together the learned alike and the unlearned, did to every sex and age set forth the precepts of salvation, He made a full compendium of His instructions, that the memory of the scholars might not labour in the heavenly discipline, but accept with readiness whatsoever was necessary into a simple faith. Augustinus ad Probam.: Quaelibet autem alia verba dicamus, quae affectus orantis vel praecedendo format ut clareat, vel consequendo accendit ut crescat, nil aliud dicimus quam quod in ista oratione dominica positum est, si recte et congruenter oramus. Qui enim dicit: clarificare in omnibus gentibus sicut clarificatus es in nobis. Quid aliud dicit quam sanctificetur nomen tuum? Qui dicit: ostende faciem tuam, et salvi erimus, quid aliud dicit quam adveniat regnum tuum? Qui dicit: gressus meos dirige secundum eloquium tuum, quid aliud dicit quam fiat voluntas tua? Qui dicit: paupertatem et divitias ne dederis mihi, quid aliud dicit quam panem nostrum quotidianum da nobis hodie? Qui dicit: memento, domine, David, et omnis mansuetudinis eius, et: si reddidi retribuentibus mihi mala, quid aliud dicit quam dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris? Qui dicit: aufer a me concupiscentias ventris, quid aliud dicit quam ne nos inducas in tentationem? Qui dicit: erue me ab inimicis meis, Deus meus, quid aliud dicit quam libera nos a malo? Et si per omnia precationum sanctarum verba discurras, nihil invenies quod in ista oratione dominica non contineatur. Quisquis autem id dicit quod ad evangelicam istam precem pertinere non possit, carnaliter orat; quod nescio quomodo non dicatur illicite quando renatos dominus, non nisi spiritualiter docet orare. Qui autem dicit in oratione: domine, multiplica divitias meas, et honores meos auge, et hoc dicit eorum habens concupiscentiam, non id attendens ut ex his secundum Deum prosit hominibus, puto eum non invenire in oratione dominica quo possit haec vota aptare. Quamobrem pudeat saltem petere quod non pudet cupere. Aut si et hoc pudet, et cupiditas vicit, melius hoc petetur ut etiam ab isto cupiditatis malo liberet cui dicimus libera nos a malo. Aug., Epist., 130, 12: And whatever other words we may use, either introductory to quicken the affections, or in conclusion to add to them, we say nothing more than is contained in the Lord's Prayer if we pray rightly and connectedly. For he who says, "Glorify thyself in all nations, as thou art glorified among us," what else does he say than, "Hallowed be thy name?" He who prays, "Shew thy face and we shall be safe," [Ps 80:3] what is it but to say, "Let thy kingdom come?" To say, "Direct my steps according to thy word," [Ps 119:133] what is it more than, "Thy will be done?" To say, "Give me neither poverty nor riches," [Prov 30:8] what else is it than, "Give us this day our daily bread?" [p. 236] "Lord, remember David and all his mercifulness!" [Ps 131:1] and, "If I have returned evil for evil," [Ps 7:4] what else but, "Forgive us our debts even as we forgive our debtors?" He who says, "Remove far from me all greediness of belly," what else does he say, but "Lead us not into temptation?" He who says, "Save me, O my God, from my enemies," [Ps 59:1] what else does he say but "Deliver us from evil?" And if you thus go through all the words of the holy prayers, you will find nothing that is not contained in the Lord's Prayer. Whoever then speaks such words as have no relation to this evangelic prayer, prays carnally; and such prayer I know not why we should not pronounce unlawful, seeing the Lord instructs those who are born again only to pray spiritually. But whoso in prayer says, Lord, increase my riches, add to my honours; and that from desire of such things, not with a view to doing men service after God's will by such things; I think that he finds nothing in the Lord's Prayer on which he may build such petitions. Let such a one then be withheld by shame from praying for, if not from desiring, such things. But if he have shame at the desire, yet desire overcomes, he will do better to pray for deliverance from the evil of desire to Him to whom we say, "Deliver us from evil." Augustinus de Serm. Dom: Videtur etiam iste numerus petitionum septenario beatitudinum congruere.
Si enim timor Dei est quo beati fiunt pauperes spiritu, quoniam ipsorum est regnum caelorum, petamus ut sanctificetur in hominibus nomen Dei, timore casto permanente in saecula saeculorum.
Si pietas est qua beati sunt mites, petamus ut veniat regnum eius, ut mitescamus, nec ei resistamus.
Si scientia est qua beati sunt qui lugent, oremus ut fiat voluntas eius sicut in caelo et in terra: quia si corpus tamquam terra cum spiritu tamquam caelo consenserit, non lugebimus.
Si fortitudo est qua beati sunt qui esuriunt, oremus ut panis noster quotidianus detur nobis hodie, quo ad plenissimam saturitatem venire possimus.
Si consilium est quo beati sunt misericordes, quoniam ipsorum miserebitur, dimittamus debita, ut nobis nostra debita dimittantur.
Si intellectus est quo beati sunt mundo corde, oremus non induci in tentationem, ne habeamus duplex cor, temporalia et terrena sectando, de quibus tentationes fiunt in nobis.
Si sapientia est qua beati sunt pacifici, quoniam filii Dei vocabuntur, oremus ut liberemur a malo: ipsa enim liberatio liberos nos faciet filios Dei.Aug., Serm. in Mont. ii. 11: This number of petitions seems to answer to the seven-fold number of the beatitudes.
If it is the fear of God by which are made "blessed the poor in spirit, for theirs is the kingdom of heaven," let us ask that the name of God be hallowed among men, a reverent fear abiding for ever and ever.
If it be piety by which "the meek are blessed," let us pray that His kingdom may come, that we may become meek, and not resist Him.
If it be knowledge by which "they that mourn are blessed," let us pray that His will may be done as in heaven so in earth; for if the body consent with the spirit as does earth with heaven, we shall not mourn.
If fortitude be that by which "they that hunger are blessed," let us pray that our daily bread be this day given us, by which we may come to full saturity.
If it is counsel by which "blessed are the merciful, for they shall obtain mercy," let us forgive debts, that our debts may be forgiven us.
If it be understanding by which they of "pure heart are blessed," let us pray that we be not led into temptation, lest we have a double heart [p. 237] in the pursuit of temporal and earthly things which are for our probation.
If it be wisdom by which "blessed are the peacemakers, for they shall be called the sons of God," let us pray to be delivered from evil; for that very deliverance will make us free as sons of God.Chrysostomus in Matth: Quia vero sollicitos nos fecerat inimici memoria in hoc quod dixerat libera nos a malo, rursus audaciam praebet per hoc quod in quibusdam libris subditur quoniam tuum est regnum et virtus et gloria: quia si eius est regnum, nullum formidare oportet, cum et qui praeliatur contra nos, sit ei subiectus. Cum autem virtus eius et gloria sint infinita, non solum a malis eruere potest, sed etiam facere gloriosum. Chrys.: Having made us anxious by the mention of our enemy, in this that He has said, "Deliver us from evil," He again restores confidence by that which is added in some copies, "For thine is the kingdom, and the power, and the glory," since if His be the kingdom, none need fear, since even he who fights against us, must be His subject. But since His power and glory are infinite, He can not only deliver from evil, but also make glorious. Chrysostomus super Matth: Haec etiam ad praecedentia pertinent: quod enim dicit tuum est regnum, respondet ad illud quod dixerat adveniat regnum tuum, ne aliquis dicat: ergo Deus non habet regnum in terra. Quod autem dicit et virtus, respondet ad id quod dixerat fiat voluntas tua sicut in caelo et in terra; ne aliquis dicat, quod Deus non potest facere quod vult. Quod vero dicit et gloria, respondet ad omnia quae sequuntur, in quibus gloria Dei apparet. Pseudo-Chrys.: This is also connected with the foregoing. "Thine is the kingdom" has reference to "Thy kingdom come," that none should therefore say, "God has no kingdom on earth. The power," answers to "Thy will be done, as in earth so in heaven," that none should say thereon that God cannot perform whatever He would. "And the glory," answers to all that follows, in which God's glory is shewn forth.
Lectio 11 14 ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος: 15 ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις, οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν.
14. "For if ye forgive men their trespasses, your heavenly Father will also forgive you: 15. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses."
Rabanus: Per hoc quod dominus dixerat amen significat indubitanter illis a domino conferri omnia quae rite postulant, qui conditionis additae servare pactum non negligunt; unde subditur si enim dimiseritis hominibus peccata eorum, dimittet et vobis pater vester caelestis delicta vestra. Rabanus: By the word, "Amen." He shews that without doubt the Lord will bestow all things that are rightly asked, and by those that do not fail in observing the annexed condition, "For if ye forgive men their sins, your heavenly Father will also forgive you your sins." Augustinus de Serm. Dom: Ubi non est praetereundum, quod ex omnibus his sententiis, quibus nos dominus orare praecepit, eam potissimum commendandam esse iudicavit quae pertinet ad remissionem peccatorum, in qua nos misericordes esse voluit; quod est unum consilium miserias evadendi. Aug., Serm. in Mont., ii, 11: Here we should not overlook that of all the petitions enjoined by the Lord, He judged that most worthy of further enforcement, which relates to forgiveness of sins, in which He would have us merciful; which is the only means of escaping misery. Chrysostomus super Matth: Non autem dixit, ut prius nobis Deus dimittat, et postea nos debitoribus nostris, scit enim dominus homines esse mendaces, quoniam etsi acceperint remissionem peccati sui, ipsi suis debitoribus non dimittunt: ideo sic dicitur, ut prius dimittamus, postea petamus dimissionem. Pseudo-Chrys.: He does not say that God will first forgive us, and that we should after forgive our debtors. For God knows how treacherous the heart of man is, and that though they should have received forgiveness themselves, yet they do not forgive their debtors; therefore He instructs us first [p. 238] to forgive, and we shall be forgiven after. Augustinus Enchir: Quisquis autem roganti et peccati sui poenitenti ex corde non dimittit, nullo modo aestimet a domino sua peccata dimitti: et ideo subdit si autem non dimiseritis hominibus, nec pater vester dimittet vobis peccata vestra. Aug., Enchir., 74: Whoever does not forgive him that in true sorrow seeks forgiveness, let him not suppose that his sins are by any means forgiven of the Lord. Cyprianus de Orat. Domin.: Excusatio enim tibi nulla est in die iudicii, cum secundum tuam sententiam iudiceris, et quod feceris, hoc patiaris. Cyprian, Tr. vii, 16: For no excuse will abide you in the day of judgment, when you will be judged by your own sentence, and as you have dealt towards others, will be dealt with yourself. Hieronymus: Si autem hoc quod scriptum est: ego dixi: dii estis; vos autem sicut homines moriemini, ad eos dicitur qui propter peccata homines ex diis esse meruerunt, recte ergo et hi quibus peccata dimittuntur, homines appellati sunt. Jerome: But if that which is written, "I said, Ye are gods, but ye shall die like men," [Ps 82:6-7] is said to those who for their sins deserve to become men instead of gods, then they to whom sins are forgiven are rightly called "men." Chrysostomus in Matth: Ideo autem caelorum et patris meminit, ut ex hoc provocet auditorem: nihil enim ita te Deo assimilat, sicut iniuriam tibi facientibus ignoscere. Inconveniens est autem, si talis patris filius existens, servilis efficitur; et ad caelum vocatus, terrenum quemdam et vitae huius proprium habet sensum. Chrys.: He mentions heaven and the Father to claim our attention, for nothing so likens you to God, as to forgive him who has injured you. And it were indeed unmeet should the son of such a Father become a slave, and should one who has a heavenly vocation live as of this earth, and of this life only.
Lectio 12 16 ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες: ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν.
16. "Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward."
6 l. 1285409>854096 l. 12 Chrysostomus super Matth: Quia oratio illa iam fortis est, quae fit in spiritu humili et corde contrito; qui autem deliciis fruitur, spiritum humilem et cor contritum habere non potest; manifestum est quoniam oratio sine ieiunio gracilis est et infirma: et ideo quicumque pro aliqua necessitate voluerunt orare, ieiunium adiutorium est orationis. Unde consequenter dominus, post doctrinam de oratione, subiungit doctrinam de ieiunio dicens cum autem ieiunatis, nolite fieri sicut hypocritae tristes. Sciebat enim dominus gloriam vanam ex omni bono procedere; ideo spinam vanae gloriae, quae nascitur in terra bona, iubet praecidere, ne suffocet ieiunii fructum. Non autem potest fieri ut non sentiatur qui ieiunat; sed melius est ut ieiunium te ostendat, quam tu ieiunium. Non autem potest fieri ut sit hilaris qui ieiunat; ideo non dixit: nolite esse tristes; sed nolite fieri tristes: qui enim per imposturas aliquas pallentes apparent, illi non sunt tristes, sed fiunt; qui autem naturaliter propter assiduum ieiunium tristis est, non fit tristis, sed vere est; unde subdit exterminant enim facies suas, ut appareant hominibus ieiunantes. Pseudo-Chrys.: Forasmuch as that prayer which is offered in a humble spirit and contrite heart, shews a mind already strong and disciplined; whereas he who is sunk in self-indulgence cannot have a humble spirit and contrite heart; it is plain that without fasting prayer must be faint and feeble; therefore, when any would pray for any need in which they might be, they joined fasting with prayer, because it is an aid thereof. Accordingly the Lord, after His doctrine respecting prayer, adds doctrine concerning fasting, saying, "When ye fast, be not ye as the hypocrites, of sad countenance." The Lord knew that vanity may spring from every good thing, and therefore bids us root out the bramble of vain-gloriousness which springs in the good soil, that it choke not the fruit of fasting. For though it cannot be that fasting should not be discovered in any one, yet is it better that fasting should shew you, than that you should shew your fasting. But it is impossible [p. 239] that any in fasting should be gay, therefore He said not, Be not sad, but "Be not made sad;" for they who discover themselves by any false displays of their affliction, they are not sad, but make themselves; but he who is naturally sad in consequence of continued fasting, does not make himself sad, but is so. Hieronymus: Verbum exterminant, quod in ecclesiasticis Scripturis vitio interpretum tritum est, aliud multo significat quam vulgo intelligitur. Exterminantur quippe exules, qui mittuntur extra terminos. Pro hoc ergo sermone, demoliuntur semper accipere debemus, quod Graece dicitur aphanizousi. Demolitur autem hypocrita faciem suam, ut tristitiam simulet, et animo forte laetante luctum gestat in vultu. Jerome: The word, "exterminare," so often used in the ecclesiastical Scriptures though a blunder of the translators, has a quite different meaning from that in which it is commonly understood. It is properly said of exiles who are sent beyond the boundry of their country. Instead of this word, it would seem better to use the word, "demoliri," 'to destroy,' in translating the Greek . The hypocrite destroys his face, in order that he may feign sorrow, and with a heart full of joy wears sorrow in his countenance. Gregorius Moralium: Nam ora pallescunt, corpus debilitate quatitur, pectus interrumpentibus suspiriis urgetur, nihilque tanto labore aliud nisi aestimatio humana cogitatur. Leo Papa in Serm. 3 de Epiph. Non sunt autem casta ieiunia quae non de ratione veniunt continentiae, sed de arte fallaciae. Greg., Mor., viii, 44: For by the pale countenance, the trembling limbs, and the bursting sighs, and by all so great toil and trouble, nothing is in the mind but the esteem of men. Leo, Serm. in Epiph., iv, 5: But that fasting is not pure, that comes not of reasons of continence, but of the arts of deceit. Chrysostomus super Matth: Si ergo qui ieiunat et tristem se facit, hypocrita est, quanto magis iniquior est qui non ieiunat, sed argumentis quibusdam in facie sua pingit venalem pallorem, quasi ieiunii signum? Pseudo-Chrys.: If then he who fasts, and makes himself of sad countenance, is a hypocrite, how much more wicked is he who does not fast, yet assumes a fictitious paleness of face as a token of fasting. Augustinus de Serm. Dom: In hoc autem capitulo maxime advertendum est, non in solo rerum corporearum nitore atque pompa, sed etiam in ipsis sordibus luctuosis esse posse iactantiam, et eo periculosiorem, quo sub nomine servitutis Dei decipit. Qui ergo immoderato cultu corporis atque vestitus vel ceterarum rerum nitore fulget, facile convincitur rebus ipsis pomparum saeculi esse sectator, nec quemquam fallit dolosa imagine sanctitatis; qui autem in professione Christianitatis inusitato squalore ac sordibus intentos in se hominum oculos facit, cum id voluntate faciat, non necessitate patiatur, ex ceteris eius operibus potest cognosci utrum hoc contemptu superflui cultus, an ambitione aliqua faciat. Aug., Serm. in Mont., ii, 12: On this paragraph it is to be specially noted, that not only in outward splendor and pomp, but even in the dress of sorrow and mourning, is there room for display, and that the more dangerous, inasmuch as it deceives under the name of God's services. For he who by inordinate pains taken with her person, or his apparel, or by the glitter of his other equipage, is distinguished, is easily proved by these very circumstances to be a follower of the pomps of this world, and no man is deceived by any semblance of a feigned sanctity in him. But when any one in the profession of Christianity draws men's eyes upon him by unwonted beggary and slovenliness in dress, if this be voluntary and not compulsory, then by his other conduct may be seen whether he does this to be seen of men, or from contempt of the refinements of dress. Remigius: Fructus autem ieiunii hypocritarum manifestatur cum subinfertur ut pareant hominibus ieiunantes. Amen dico vobis, receperunt mercedem suam, idest quam desideraverunt. Remig.: The reward of the hypocrites' fast is shewn, when it is added, "That they may seem to men to fast; verily I say unto you, They have their reward;" that is, that reward for which they looked.
Lectio 13 17 σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι, 18 ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ: καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι.
17. "But thou, when thou fastest, anoint thine head, and wash thy face; 18. That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly."
Glossa: Docuit dominus quid non est faciendum; modo docet quid est faciendum, dicens tu autem cum ieiunas, unge caput tuum et faciem tuam lava. Gloss. ap. Anselm: The Lord having taught us what we ought not to do, now proceeds to teach us what we ought to do, saying, "When thou fastest, anoint thy head, and wash thy face." Augustinus de Serm. Dom: Quaeri autem solet quid sit quod hic dicitur: non enim quisquam recte praeceperit (quamvis faciem quotidiana consuetudine lavemus), unctis quoque capitibus, cum ieiunamus, nos esse debere; quod turpissimum omnes fatentur. Aug.: A question is here wont to be raised; for none surely would literally enjoin, that, as we wash our faces from daily habit, so we should have our heads anointed when we fast; a thing which all allow to be most disgraceful. Chrysostomus super Matth: Item si ideo iubet nos non fieri tristes, ne per tristitiam appareamus hominibus ieiunare; si unctio capitis et lavatio faciei a ieiunantibus semper serventur; nihilominus erunt signa ieiunii. Pseudo-Chrys.: Also if He bade us not to be of sad countenance that we might not seem to men to fast, yet if anointing of the head and washing of the face are always observed in fasting, they will become tokens of fasting. Hieronymus: Sed loquitur iuxta ritum provinciae Palaestinae, ubi diebus festis solent ungere capita. Praecipit ergo ut quando ieiunamus, laetos et festivos nos esse monstremus. Jerome: But He speaks in accordance with the manner of the province of Palestine, where it is the custom on festival days to anoint the head. What He enjoins then is, that when we are fasting we should wear the appearance of joy and gladness. Chrysostomus super Matth: Simplex ergo interpretatio huius est, quoniam per aggregationem intelligenda sunt ista sicut cetera ante dicta, tamquam si dicat: sic longe te facere debes ab ostentatione ieiunii tui, ut, si posset fieri (quod tamen non docet), ea etiam facias quae ex diverso luxuriae et epulationis videntur esse indicia; unde sequitur ne videaris hominibus ieiunans. Pseudo-Chrys.: Therefore the simple interpretation of this is, that is added as an hyperbolical explanation of the command; as though He had said, Yea, so far should ye be from any display of your fasting, that if it might be (which yet it may not be) so done, ye should even do such things as are tokens of luxury and feasting. Chrysostomus in Matth: In eleemosyna quidem non simpliciter hoc posuit; sed dixit eleemosynam non esse faciendam coram hominibus apponens ut videremur ab eis; in ieiunio autem et oratione nihil tale addidit: quoniam eleemosynam quidem impossibile est omnino latere, orationem autem et ieiunium possibile est. Non parvus autem fructus est humanam gloriam contemnere: per hoc enim aliquis a gravi hominum servitute liberatur, et proprie virtutis operator efficitur, eam amans non propter alios, sed propter seipsam. Sicut enim nos contumeliam aestimamus, cum non propter nos, sed propter alios diligimur, ita nec virtutem oportet propter alios sequi, nec Deo propter homines obedire, sed propter seipsum. Ideo sequitur sed patri tuo, qui est in abscondito. Chrys., Hom. xx: In almsgiving indeed, He did not say simply, 'Do not your alms before men,' but added, 'to be seen of them.' But in fasting and prayer He added nothing of this sort; because alms cannot be so done as to be altogether hid, fasting and prayer can be so done. The contempt of men's praise is no small fruit, for thereby we are freed from the heavy slavery of human opinions, and become properly workers of virtue, loving it for itself and not for others. For as we esteem it an affront if we are loved not for ourselves but for others' sake, so ought we not to follow virtue on the account of these men, nor to obey God for men's sake but for His own. Therefore it follows here, "But to thy Father which seeth in [p. 241] secret." Glossa: Idest, patri tuo caelesti qui est invisibilis, vel qui habitat in corde per fidem; Deo autem ieiunat qui pro eius amore se macerat, et quod sibi subtrahit, alteri largitur. Et pater tuus, qui videt in abscondito, reddet tibi. Gloss.: That is, to thy heavenly Father, who is unseen, or who dwells in the heart through faith. He fasts to God who afflicts himself for the love of God, and bestows on others what he denies himself. Remigius: Sufficit enim tibi ut qui est inspector conscientiae, sit et remunerator. Remig.: For it is enough for you that He who sees your conscience should be your rewarder. Chrysostomus super Matth: Spiritualiter autem facies animae conscientia intelligitur. Sicut enim in conspectu hominum gratiosa est facies pulchra, sic in oculis Dei speciosa est munda conscientia. Has facies hypocritae, qui propter homines ieiunant, exterminant, fallere volentes Deum et homines: nam semper vulnerata est conscientia eius qui peccat. Si ergo abstuleris nequitiam ab anima tua, lavasti conscientiam tuam, et bene ieiunas. Pseudo-Chrys.: Spiritually interpreted - the face may be understood to mean the mental conscience. And as in the eyes of man a fair face has grace, so in the eyes of God a pure conscience has favour. This face the hypocrites, fasting on man's account, disfigure, seeking thereby to cheat both God and man; for the conscience of the sinner is always wounded. If then you have cast out all wickedness from your heart, you have washed your conscience, and fast well. Leo Papa in Serm. 6 de Quadrag.: Impleri enim debet ieiunium, non ciborum tantummodo parcitate, sed maxime privatione vitiorum. Nam cum ob hoc castigatio ista sumatur, ut carnalium desideriorum fomites subtrahantur, nullum magis sectandum est conscientiae genus quam ut semper simus ab iniusta voluntate sobrii, et ab inhonesta actione ieiuni; quae devotio non secernit invalidos, quia etiam in languido corpore potest animae integritas reperiri. Leo, Serm. in Quadr., vi, 2: Fasting ought to be fulfilled not in abstinence of food only, but much more in cutting off vices. For when we submit ourselves to that discipline in order to withdraw that which is the nurse of carnal desires, there is no sort of good conscience more to be sought than that we should keep ourselves sober from unjust will, and abstinent from dishonourable action. This is an act of religion from which the sick are not excluded, seeing integrity of heart may be found in an infirm body. Chrysostomus super Matth: Spiritualiter autem caput tuum Christus est. Sitientem pota, esurientem ciba; et sic oleo misericordiae unxisti caput tuum, idest Christum, qui clamat in Evangelio: quod uni ex minimis meis fecistis, mihi fecistis. Pseudo-Chrys.: Spiritually again, "thy head" denotes Christ. Give the thirsty drink and feed the hungry, and therein you have anointed your head, that is, Christ, who cries out in the Gospel, "In that ye have done this to one of the least of these my brethren, ye have done it to me." [Matt 25:40] Gregorius in Evang: Illud enim ieiunium Deus approbat quod ante oculos eius manus eleemosynarum lavat. Hoc ergo quod tibi subtrahis, alteri largire; ut unde tua caro affligitur, inde egentis proximi caro reparetur. Greg., Hom. in Ev., xvi, 6: For God approves that fasting, which before His eyes opens the hands of alms. This then that you deny yourself, bestow on another, that wherein your flesh is afflicted, that of your needy neighbour may be refreshed. Augustinus de Serm. Dom: Vel caput recte accipimus rationem, quia in anima praeeminet, et cetera hominis membra regit. Ungere ergo caput ad laetitiam pertinet. Interius ergo gaudeat de ieiunio suo qui ieiunando se avertit a voluntate saeculi, ut sit subditus Christo. Aug.: Or; by the head we rightly understand the reason, because it is preeminent in the soul, and rules the other members of the man. Now anointing the head has some reference to rejoicing. Let him therefore joy within himself because of his fasting, who in fasting turns himself from doing the will of the world, that he may be subject to Christ. Glossa: Ecce non omnino in novo testamento ad litteram accipiuntur. Ridiculum enim est in ieiunio oleo delibari; sed spiritu amoris eius, cuius passionibus debemus participare, nos macerando, mens debet inungi. Gloss. ord.: Behold how every thing in the New Testament is not to be taken literally. It were ridiculous to be smeared with oil when fasting; but it is behoveful for the mind to be anointed with the spirit of His love, in whose sufferings we [p. 242] ought to partake by afflicting ourselves. Chrysostomus super Matth: Proprie autem debet faciem quidem lavare; caput autem non lavare, sed ungere. Quamdiu enim sumus in corpore, conscientia nostra sordida est in peccatis. Caput autem nostrum, Christus, peccatum non fecit. Pseudo-Chrys.: And truly we ought to wash our face, but to anoint, and not to wash, our head. For as long as we are in the body, our conscience is foul with sin. But Christ who is our head has done no sin.
Lectio 14 19 μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν: 20 θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν: 21 ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται καὶ ἡ καρδία σου.
19. "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20. But lay up for yourselves treasures in Heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21. For where your treasure is, there will your heart be also."
Chrysostomus in Matth: Postquam vanae gloriae expulit aegritudinem, optime iam sermonem de contemptu divitiarum inducit. Nihil enim ita pecunias concupiscere facit ut gloriae cupido: propter hoc namque famulorum greges et auro opertos equos et argenteas mensas expetunt homines, non ut utilitatem aut voluptatem impleant, sed ut multis ostendantur; et hoc est quod dicit nolite thesaurizare vobis thesauros in terra. Chrys.: When He has driven away the disease of vanity, He does well to bring in speech of contempt of riches. For there is no greater cause of desire of money than love of praise; for this men desire troops of slaves, horses accoutred in gold, and tables of silver, not for use or pleasure, but that they may be seen of many; therefore He says, "Lay not up for yourselves treasure on earth." Augustinus de Serm. Dom: Si enim eo corde quisque operetur aliquid ut terrenum commodum adipiscatur, quomodo erit cor mundum quod in terra volutatur? Sordescit enim aliquid cum inferiori miscetur naturae, quamvis in suo genere non sordidetur, quia etiam de puro argento sordidatur aurum si misceatur: ita et animus noster terrenorum cupiditate sordescit, quamvis terra in suo ordine munda sit. Aug., Serm. in Mont., ii, 13: For if any does a work with the mind of gaining thereby an earthly good, how will his heart be pure while it is thus walking on earth? For any thing that is mingled with an inferior nature is polluted therewith, though that inferior be in its kind pure. Thus gold is alloyed when mixed with pure silver; and in like manner our mind is defiled by lust of earthly things, though earth is in its own kind pure. Chrysostomus super Matth: Vel aliter. Quia supra dominus nihil de eleemosyna, vel oratione, vel ieiunio docuerat, sed simulationem eorum compescuit tantum, nunc secundum tria praedicta, tres consequentias introducit doctrinae: quarum prima pertinet ad eleemosynam, quae est haec: nolite thesaurizare vobis thesauros in terra, ubi primo dat consilium ut eleemosyna fiat; ut sit ordo narrationis talis: cum facis eleemosynam, noli tuba canere ante te; et postea subsequitur: nolite thesaurizare vobis thesauros in terra; secundo ostendit quae sit utilitas in eleemosyna facienda; tertio ut neque timor inopiae accidentis impediat voluntatem eleemosynae faciendae. Pseudo-Chrys.: Otherwise; As the Lord had above taught nothing concerning alms, or prayer, or fasting, but had only checked a pretence of them, He now proceeds to deliver a doctrine of three portions, according to the division which He had before made, in this order. First, a counsel that alms should be done; second, to shew the benefit of almsgiving; third, that the fear of poverty should be no hindrance to our purpose of almsgiving. Chrysostomus in Matth: Dicens autem nolite thesaurizare vobis thesauros in terra, subdit ubi aerugo et tinea demolitur: ut demonstret thesauri qui est hic, nocumentum, et eius qui est in caelo, utilitatem, et a loco, et ab his quae nocent; quasi dicat: quid formidas ne pecuniae consumantur, si eleemosynam dederis? Itaque da eleemosynam, et additionem accipient: etenim quae in caelis sunt apponentur; quod si non dederis, pereunt. Et non dixit: aliis derelinquis, quoniam hoc delectabile est hominibus. Chrys.: Saying, "Lay not up for yourselves treasure on earth," He adds, "where rust and moth destroy," in order to shew the insecurity of that treasure that is here, [p. 243] and the advantage of that which is in Heaven, both from the place, and from those things which harm. As though He had said; Why fear you that your wealth should be consumed, if you should give alms? Yea rather give alms, and they shall receive increase, for those treasures that are in Heaven shall be added to them, which treasures perish if ye do not give alms. He said not, You leave them to others, for that is pleasant to men. Rabanus: Tria autem ponit, secundum tres diversitates divitiarum. Metalla aerugine, vestes tinea demoliuntur; sunt autem alia quae neque aeruginem neque tineam timent, sicut lapides pretiosi; et ideo ponit generale detrimentum, scilicet fures, qui omnes divitias rapere possunt. Rabanus, ap. Anselm: Here are three precepts according to the three different kinds of wealth. Metals are destroyed by rust, clothes by moth; but as there are other things which fear neither rust nor moth, as precious stones, He therefore names a common damage, that by thieves, who may rob wealth of all kinds. Chrysostomus super Matth: Alia littera habet: ubi tinea et commestura exterminant. Omnia enim bona mundi triplex tollit interitus. Aut enim a semetipsis veterascunt et tineant, sicut vestimenta; aut ab ipsis dominis luxuriose viventibus comeduntur; aut ab extraneis vel dolo, vel vi, vel calumniis, vel alio iniquo modo diripiuntur: qui omnes fures dicuntur, quia per iniquitatem festinant aliena facere sua. Sed dices: numquid omnes haec qui habent, perdent ea? Interim quidem dicam, quia etsi non omnes perdunt, tamen multi perdunt. Vere autem et male servatas divitias, etsi non corporaliter, spiritualiter tamen perdidisti: quia non proficiunt tibi ad usum salutis. Pseudo-Chrys.: Another reading is, "Where moth and banqueting consume." For a threefold destruction awaits all the goods of this life. They either decay and are eaten of moths as cloth; or are consumed by their master's luxurious living; or are plundered by strangers, either by violence, or pilfering, or false accusation, or some other unjust doing. For all may be called thieves who hasten by any unlawful means to make other men's goods their own. But you will say, Do all who have these things, perforce lose them? I would answer by the way, that if all do not, yet many do. But ill-hoarded wealth, you have lost spiritually if not actually, because it profits you not to your salvation. Rabanus: Allegorice autem aerugo significat superbiam, quae decorem virtutum obscurat. Tinea, quae vestes latenter rodit, invidia est, quae bonum studium lacerat, et per hoc compactionem unitatis dissipat. Fures sunt haeretici et Daemones, qui semper ad hoc sunt intenti ut spiritualibus spolient. Rabanus: Allegorically; Rust denotes pride which obscures the brightness of virtue. Moth which privily eats out garments, is jealousy which frets into good intention, and destroys the bond of unity. Thieves denote heretics and demons, who are ever on the watch to rob men of their spiritual treasure. Hilarius in Matth.: Ceterum laus caelestis aeterna est, nec furto surrepenti subtrahenda, nec tinea et rubigine invidiae excidenda; et ideo sequitur thesaurizate autem vobis thesauros in caelis, ubi neque aerugo neque tinea demolitur, et ubi fures non effodiunt neque furantur. Hilary: But the praise of Heaven is eternal, and cannot be carried off by invading thief, nor consumed by the moth and rust of envy. Augustinus de Serm. Dom: Caelum autem hoc loco non corporeum acceperim, quia omne corpus pro terra habendum est. Totum enim mundum debet contemnere qui sibi thesaurizat in illo caelo de quo dictum est: caelum caeli domino idest in firmamento spirituali. Caelum enim et terra transibunt; non autem in eo quod transit collocare debemus thesaurum nostrum, sed in eo quod semper manet. Aug., Serm. in Mont., ii, 13: By heaven in this place I understand not the material heavens, for every thing that has a body is earthly. But it behoves that the whole world be despised by him who lays up his treasure in that Heaven, of which it is said, "The heaven of heavens is the Lord's," [Ps 115:16] that is, in the spiritual firmament. "For heaven and earth shall pass away;" [Matt 24:35] but we ought not to place our treasure in that which passes away, but in that [p. 244] which abides for ever. Chrysostomus super Matth: Quid ergo melius est, an in terra reponere, ubi incertus est conservationis eventus, an in caelo, ubi est certa custodia? Quae autem stultitia est illic relinquere unde exiturus es, et illuc non praemittere quo iturus es? Illic ergo substantiam tuam colloca ubi patriam habes. Pseudo-Chrys.: Which then is better? To place it on earth where its security is doubtful, or in Heaven where it will be certainly preserved? What folly to leave it in this place whence you must soon depart, and not to send it before you thither, whither you are to go? Therefore place your substance there where your country is. Chrysostomus in Matth: Quia tamen non omnis terrenus thesaurus aerugine aut tinea destruitur, aut per fures aufertur, ideo aliud inducit dicens ubi est thesaurus tuus, ibi est et cor tuum; ac si dicat: etsi nihil priorum veniat, non parvam sustinebis iacturam inferioribus affixus, et eorum servus factus, et a caelestibus cadens, et nihil excelsorum cogitare potens. Chrys.: But forasmuch as not every earthly treasure is destroyed by rust or moth, or carried away by thieves, He therefore brings in another motive, "For where your treasure is, there will your heart be also." As much as to say; Though none of these former losses should befall you, you will yet sustain no small loss by attaching your affections to things beneath, and becoming a slave to them, and in falling from Heaven, and being unable to think of any lofty thing. Hieronymus: Hoc autem non solum de pecunia, sed de cunctis possessionibus sentiendum est. Gulosi enim Deus venter est; lascivi thesaurus sunt lubrica; amatoris libido. Hinc fuerit unusquisque a quo vincitur. Ibi ergo habet cor, ubi et thesaurum. Jerome: This must be understood not of money only, but of all our possessions. The god of a glutton is his belly; of a lover his lust; and so every man serves that to which he is in bondage; and has his heart there where his treasure is. Chrysostomus super Matth: Vel aliter. Ponit nunc quae sit utilitas in eleemosyna facienda. Qui enim collocat thesauros in terra, non habet quid speret in caelo. Ut quid ergo aspiciat in caelum, ubi nihil repositum habet? Unde dupliciter peccat: primo, quia mala congregat; secundo, quia cor habet in terra; et ex contrariis causis dupliciter bene facit qui thesaurizat in caelo. Pseudo-Chrys.: Otherwise; He now teaches the benefit of almsgiving. He who places his treasure on earth has nothing to look for in Heaven; for why should he look up to Heaven where he has nothing laid up for himself? Thus he doubly sins; first, because he gathers together things evil; secondly, because he has his heart in earth; and so on the contrary he does right in a twofold manner who lays up his treasure in Heaven.
Lectio 15 22 ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός. ἐὰν οὖν ᾖ ὁ ὀφθαλμός σου ἁπλοῦς, ὅλον τὸ σῶμά σου φωτεινὸν ἔσται: 23 ἐὰν δὲ ὁ ὀφθαλμός σου πονηρὸς ᾖ, ὅλον τὸ σῶμά σου σκοτεινὸν ἔσται. εἰ οὖν τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν, τὸ σκότος πόσον.
22. "The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!"
Chrysostomus in Matth: Postquam fecit mentionem de intellectu in servitutem redacto et captivato, quia hoc non multis facile cognoscibile erat, ad exteriorem doctrinam transponit dicens lucerna corporis tui est oculus tuus; ac si dicat: si non nosti quid est iactura intellectus, a corporalibus hoc disce: quod enim est oculus corpori, hoc est intellectus animae. Sicut ergo oculis orbatis multum operationis reliquorum membrorum amittitur, lumine eis extincto, ita et mente corrupta, multis malis vita tua impletur. Chrys.: Having spoken of the bringing the understanding into captivity because it was not easy to be understood of many, He transfers it to a sensible instance, saying, "The light of thy body is thy eye." As though He had said, If you do not know what is meant by the loss of the understanding, [p. 245] learn a parable of the bodily members; for what the eye is to the body, that the understanding is to the soul. As by the loss of the eyes we lose much of the use of the other limbs, so when the understanding is corrupted, your life is filled with many evils. Hieronymus: Hoc ergo totum transfert ad sensum: quomodo enim corpus totum est in tenebris, si oculus non fuerit simplex, ita si anima principalem fulgorem suum perdiderit, universus sensus, vel sensualis pars animae in caligine commorabitur: unde dicitur si ergo lumen quod in te est, tenebrae sint, ipsae tenebrae quantae erunt? Idest, si sensus, qui lumen est animae, vitio caligatur, ipsa putas caligo quibus tenebris obvolvetur? Jerome: That is an illustration drawn from the senses. As the whole body is in darkness, where the eye is not single, so if the soul has lost her original brightness, every sense, or that whole part of the soul to which sensation belongs, will abide in darkness. Wherefore He says, "If then the light which is in thee be darkness, how great is that darkness!" that is, if the senses which are the soul's light be darkened by vice, in how great darkness do you suppose the darkness itself will be wrapped? Chrysostomus super Matth: Videtur autem quod non de corporali oculo hic loquatur, nec de hoc corpore quod videtur deforis; alioquin dixisset: si oculus tuus sanus fuerit aut infirmus; nunc autem dicit simplex et nequam. Si autem benignum oculum habet et infirmum, numquid corpus eius in lumine est? Aut si malignum et sanum, numquid corpus eius in tenebris est? Pseudo-Chrys.: It seems that He is not here speaking of the bodily eye, or of the outward body that is seen, or He would have said, If thine eye be sound, or weak; but He says, "single," and, "evil." But if one have a benign yet diseased eye, is his body therefore in light? Or if an evil yet a sound, is his body therefore in darkness? Hieronymus: Sed solent lippientes lucernas videre numerosas; simplex autem oculus et purus simplicia intuetur et pura. Jerome: Those who have thick eye-sight see the lights multiplied; but the single and clear eye sees them single and clear. Chrysostomus super Matth: Vel dicitur oculus non a foris sed ab intus. Lucerna enim est mens, per quam anima videt Deum. Qui ergo cor habet ad Deum, illius oculus lucidus est; idest illius mens munda est, non terrenis concupiscentiis sordidata. Tenebrae autem in nobis sunt sensus carnales, qui semper desiderant quae sunt tenebrarum. Qui ergo habet oculum mundum, idest mentem spiritualem, corpus suum servat lucidum, idest sine peccato: etsi enim caro desiderat mala, virtute tamen divini timoris repercutit eam. Qui autem habet oculum, idest mentem, aut malignitate tenebrosam, aut concupiscentia turbulentam, tenebrosum possidet corpus: non enim resistit carni quando concupiscit perversa, quia non habet spem in caelo, quae praestat nobis virtutem ut concupiscentiis resistamus. Chrys.: Or; The eye He speaks of is not the external but the internal eye. The light is the understanding, through which the soul sees God. He whose heart is turned to God, has an eye full of light; that is, his understanding is pure, not distorted by the influence of worldly lusts. The darkness in us is our bodily senses, which always desire the things that pertain to darkness. Whoso then has a pure eye, that is, a spiritual understanding, preserves his body in light, that is, without sin; for though the flesh desires evil, yet by the might of divine fear the soul resists it. But whoever has an eye, that is, an understanding, either darkened by the influence of the malignant passions, or fouled by evil lusts, possesses his body in darkness; he does not resist the flesh when it lusts after evil things, because he has no hope in Heaven, which hope alone gives us the strength to resist desire. Hilarius in Matth.: Vel aliter. De officio luminis oculi, lumen cordis expressit: quod si simplex et lucidum manebit, claritatem aeterni luminis corpori tribuet, et splendorem originis suae corruptioni carnis infundet, scilicet in resurrectione; si autem obscurum peccatis et voluntate erit nequam, vitiis mentis natura corporis subiacebit. Hilary: Otherwise; from the office of the light of the eye, He calls it the light of the heart; which if it continue single and brilliant, will confer on the body the brightness of the eternal light, and pour again into the corrupted flesh the splendor of [p. 246] its origin, that is, in the resurrection. But if it be obscured by sin, and evil in will, the bodily nature will yet abide subject to all the evils of the understanding. Augustinus de Serm. Dom: Vel aliter. Oculum hic accipere debemus intentionem nostram; quae si munda fuerit et recta, omnia opera nostra, quae secundum eam operamur, bona sunt: quae quidem omnia totum corpus appellavit, quia et apostolus membra nostra dicit quaedam opera, ubi ait: mortificate membra vestra, fornicationem et immunditiam. Non ergo quid quisque faciat, sed quo animo faciat considerandum est. Hoc est enim lumen in nobis, quia hoc nobis manifestum est bono animo nos facere quod facimus. Omne enim quod manifestatur, lumen est. Ipsa vero facta, quae ad hominum societatem procedunt, incertum nobis habent exitum; et ideo tenebras eas vocavit: non enim novi cum pecuniam porrigo indigenti, quid sit inde facturus. Si ergo ipsa cordis intentio, quae tibi nota est, sordidatur appetitu temporalium rerum, magis ipsum factum, cuius incertus est exitus, sordidum erit; quia etsi bene alicui proveniat quod tu non recta intentione facis, quomodo tu feceris imputabitur tibi, non quomodo illi provenerit. Si autem simplici intentione, idest fine caritatis, opera nostra fiant, tunc munda sunt, et placent in conspectu Dei. Aug.: Otherwise; by the eye here we may understand our purpose; if that be pure and right, all our works which we work according thereto are good. These He here calls the body, as the Apostle speaks of certain works as members; "Mortify your members, fornication and uncleanness." [Col 3:5] We should look then, not to what a person does, but with what mind he does it. For this is the light within us, because by this we see that we do with good intention what we do. "For all which doth make manifest is light." [Eph 5:13] But the deeds themselves, which go forth to men's society, have a result to us uncertain, and therefore He calls them darkness; as when I give money to one in need, I know not what he will do with it. If then the purport of your heart, which you can know, is defiled with the lust of temporal things, much more is the act itself, of which the issue is uncertain, defiled. For even though one should reap good of what you do with a purport not good, it will be imputed to you as you did it, not as it resulted to him. If however our works are done with a single purport, that is with the aim of charity, then are they pure and pleasing in God's sight. Augustinus contra mendacium: Sed ea quae constat esse peccata, nulla velut bona intentione facienda sunt: ea quippe opera hominum si causas habuerint bonas vel malas, nunc sunt bona nunc mala, quae non sunt per seipsa peccata; sicut victum praebere pauperibus bonum est, si fiat misericordiae causa; malum autem si fiat causa iactantiae. Cum vero opera ipsa peccata sunt, ut furta, stupra et huiusmodi, quis dicat causis bonis esse facienda, vel peccata non esse? Quis dicat: furemur divitibus, ut habeamus quid demus pauperibus? Aug., cont. Mendac., 7: But acts which are known to be in themselves sins, are not to be done as with a good purpose; but such works only as are either good or bad, according as the motives from which they are done are either good or bad, and are not in themselves sins; as to give food to the poor is good if it be done from merciful motives, but evil if it be done from ostentation. But such works as are in themselves sins, who will say that they are to be done with good motives, or that they are not sins? Who would say, Let us rob the rich, that we may have to give to the poor? Gregorius Moralium: Vel aliter. Si lumen quod in te est, idest, si hoc quod nos bene agere coepimus, ex mala intentione offuscamus, ipsa quae mala esse non ignoramus, etiam cum facimus, quantae tenebrae sunt? Greg., Mor., xxviii, 11: Otherwise; if the light that "is in thee," that is, if what we have begun to do well, we overcloud with evil purpose, when we do things which we know to be in themselves evil, "how great is the darkness!" Remigius: Vel aliter. Fides lucernae assimilatur, quia per eam egressus interioris hominis, idest actio, illuminatur ne offendat: secundum illud Ps. 118, 105: lucerna pedibus meis verbum tuum; quae si fuerit munda et simplex, totum corpus lucidum erit; si vero sordida, totum corpus erit tenebrosum. Vel aliter. Per lucernam intelligitur rector Ecclesiae, qui bene oculus dicitur, quia salutaria plebi subiectae providere debet, quae per corpus intelligitur. Si ergo rector Ecclesiae erraverit, quanto magis errabit populus ei subiectus? Remig., ap. Gloss. ord.: Otherwise; faith is likened to a light, because by it the goings of the inner man, that is, action, are lightened, that he should not stumble according to that, "Thy word is a light to my feet." [Ps 119:105] If that then be pure and single, the whole body is [p. 247] light; but if defiled, the whole body will be dark. Yet otherwise; by the light may be understood the ruler of the Church, who may be well called the eye, as he it is that ought to see that wholesome things be provided for the people under him, which are understood by the body. If then the ruler of the Church err, how much more will the people subject to him err?
Lectio 16 24 οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν: ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει: οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ.
24. "No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon."
Chrysostomus super Matth: Superius dixerat dominus, quod qui habet mentem spiritalem, ille potest corpus suum servare sine peccato; qui autem non habet, non potest; cuius rationem subiungit, dicens nemo potest duobus dominis servire. Pseudo-Chrys.: The Lord had said above, that he that has a spiritual mind is able to keep his body free from sin; and that he who has not, is not able. Of this He here gives the reason, saying, "No man can serve two masters." Glossa: Vel aliter. Quia dictum est supra quod propter intentionem temporalium, bona mala fiunt; unde posset aliquis dicere: ego faciam bona et propter temporalia et propter caelestia. Contra quod dominus ait nemo potest duobus dominis servire. Gloss., non occ.: Otherwise; it had been declared above, that good things become evil, when done with a worldly purpose. It might therefore have been said by some one, I will do good works from worldly and heavenly motives at once. Against this the Lord says, "No man can serve two masters." Chrysostomus in Matth: Vel aliter. In anterioribus, avaritiae compressit tyrannidem per multa et magna; sed adhuc alia apponit ampliora. Non enim in hoc solum nobis nocent divitiae quod latrones adversus nos armant, et quod intellectum obtenebrant; sed etiam a servitute Dei nos expellunt. Et hoc probat a communibus conceptionibus, dicens nemo potest duobus dominis servire; duos autem dicit qui contraria iniungunt: concordia enim multos unum facit: quod ostenditur per hoc quod subdit aut enim unum odio habebit. Ideo autem duo ponit, ut monstret facilem esse transmutationem ad melius. Si enim dicas: servus factus sum pecuniarum, amando scilicet eas, monstrat quod possibile est aliud venire; scilicet non sustinendo servitutem, sed contemnendo. Chrys., Hom xxi: Or otherwise; in what had gone before He had restrained the tyranny of avarice by many and weighty motives, but He now adds yet more. Riches do not only harm us in that they arm robbers against us, and that they cloud our understanding, but they moreover turn us away from God's service. This He proves from familiar notions, saying, "No man can serve two masters;" two, He means, whose orders are contrary; for concord makes one of many. This is proved by what follows, "for either he will hate the one." He mentions two, that we may see that change for the better is easy. For if one were to give himself up in despair as having been made a slave to riches, namely, by loving them, he may hence learn, that it is possible for him to change into a better service, namely, by not submitting to such slavery, but by despising it. Glossa: Vel duo tangere videtur servientium genera. Quidam enim serviunt liberaliter ex amore, quidam serviliter ex timore. Si ergo aliquis ex amore serviat uni contrariorum dominorum, necesse est ut alterum odio habeat; si vero ex timore serviat, necesse est ut dum unum sustinet, alterum contemnat. Res autem terrena, vel Deus, si in corde hominis dominetur, ad contraria ex utroque trahitur homo: nam Deus trahit ad superiora sibi servientem, res vero terrena ad inferiora; et ideo quasi concludens subdit non potestis Deo servire et mammonae. Gloss., non occ.: Or; He seems to allude to two different kinds of servants; one kind who serve freely for love, another who serve servilely from fear. If then one [p. 248] serve two masters of contrary character from love, it must be that he hate the one; if from fear, while he trembles before the one, he must despise the other. But as the world or God predominate in a man's heart, he must be drawn contrary ways; for God draws him who serves Him to things above; the earth draws to things beneath; therefore He concludes, "Ye cannot serve God and mammon." Hieronymus: Mammona sermone Syriaco divitiae nuncupantur. Audiat ergo hoc avarus, qui censetur vocabulo Christiano, non posse se simul divitiis Christoque servire. Et tamen non dixit: qui habet divitias; sed: qui servit divitiis. Qui enim divitiarum servus est, divitias custodit ut servus; qui autem servitutis excussit iugum, distribuit eas ut dominus. Jerome: "Mammon," - riches are so termed in Syriac. Let the covetous man who is called by the Christian name, hear this, that he cannot serve both Christ and riches. Yet He said not, he who has riches, but, he who is the servant of riches. For he who is the slave of money, guards his money as a slave; but he who has thrown off the yoke of his slavery, despenses them as a master. Glossa: Per mammonam etiam intelligitur Diabolus, qui praeest divitiis; non quod possit eas dare, nisi quando Deus permittit; sed quia per eas homines fallit. Gloss. ord.: By "mammon" is meant the Devil, who is the lord of money, not that he can bestow them unless where God wills, but because by means of them he deceives men. Augustinus de Serm. Dom: Qui enim servit mammonae, idest divitiis, illi utique servit qui rebus istis terrenis merito suae perversitatis praepositus, princeps huius saeculi a domino dicitur. Vel aliter. Qui sint duo domini, ostendit cum dicitur non potestis Deo servire et mammonae, scilicet Deo et Diabolo. Aut ergo hunc odio habebit homo, et alterum diliget, idest Deum; aut alterum patietur, et alterum contemnet. Patitur enim durum dominum quisquis servit mammonae: sua enim cupiditate implicatus subditur Diabolo, et non eum diligit. Sicut qui ancillae alienae coniunctus est propter concupiscentiam, duram patitur servitutem, etsi non diligat eum cuius ancillam diligit. Dixit autem alterum contemnet, non: odio habebit; nullus enim vera conscientia Deum potest odisse. Contemnit autem, idest non timet eum, cum quasi de eius bonitate securus est. Aug., Serm. in Mont., ii, 14: Whoso serves "mammon," (that is, riches,) verily serves him, who, being for desert of his perversity set over these things of earth, is called by the Lord, "The prince of this world." Or otherwise; who the two masters are He shews when He says, "Ye cannot serve God and mammon," that is to say, God and the Devil. "Either" then man "will hate the one, and love the other," namely, God; "or, he will endure the one and despise the other." For he who is mammon's servant endures a hard master; for ensnared by his own lust he has been made subject to the Devil, and loves him not. As one whose passions have connected him with another man's handmaid, suffers a hard slavery, yet loves not him whose handmaid he loves. But He said, "will despise," and not "will hate," the other, for none can with a right conscience hate God. But he despises, that is, fears Him not, as being certain of His goodness.
Lectio 17 25 διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε [ἢ τί πίητε,] μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε: οὐχὶ ἡ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος;
25. "Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?"
Augustinus de Serm. Dom: Quia superius docuerat dominus, quod quisquis vult diligere Deum, et cavere ne offendat, non se arbitretur duobus dominis posse servire, ne forte quamvis iam superflua non quaerantur propter ipsa tamen necessaria cor duplicetur, et ad ea deflectenda torqueatur intentio, subiungit dicens ideo dico vobis: ne solliciti sitis animae vestrae quid manducetis, neque corpori vestro quid induamini. Aug., Serm. in Mont., ii, 15: The Lord had taught above, that whoso desires to love God, and to take heed not to offend, should not think [p. 249] that he can serve two masters; lest though perhaps he may not look for superfluities, yet his heart may become double for the sake of very necessaries, and his thoughts bent to obtain them. "Therefore I say unto you, Be not ye careful for your life what ye shall eat, or for your body what ye shall put on." Chrysostomus in Matth: Non hoc dicit, quod anima cibo indigeat, incorporea est enim; sed secundum communem locutus est consuetudinem: aliter enim non potest morari in corpore, nisi eo cibato. Chrys.: He does not hereby mean that the spirit needs food, for it is incorporeal, but He speaks according to common usage, for the soul cannot remain in the body unless the body be fed. Augustinus: Vel animam in hoc loco pro animali vita positam noverimus. Aug.: Or we may understand the soul in this place to be put for the animal life. Hieronymus: In nonnullis codicibus additum est neque quid bibatis. Ergo quod omnibus natura tribuit, et iumentis et bestiis hominibusque commune est, huius cura non penitus liberamur; sed praecipitur nobis ne solliciti simus quid manducemus: quia in sudore vultus praeparamus nobis panem: labor exercendus est, sollicitudo tollenda. Quod autem hic dicitur, ne solliciti sitis, de carnali cibo et vestimento accipiamus; ceterum de spiritualibus cibis et vestimentis spiritus debemus esse solliciti. Jerome: Some manuscripts, add here, "nor what ye shall drink." [ed. note, b: vid. Exod. xv. 34. and infra v. 31. The clause is also omitted by other versions, by Erasmus, Mill, and Bengel. Wetstein retains.] That which belongs naturally to all animals alike, to brutes and beasts of burden as well as to man, from all thought of this we are not freed. But we are bid not to be anxious what we should eat, for in the sweat of our face we earn our bread; the toil is to be undergone, the anxiety put away. This "Be not careful," is to be taken of bodily food and clothing; for the food and clothing of the spirit it becomes us to be always careful. Augustinus de Haeres: Dicuntur autem Euchitae quidam haeretici, opinantes monacho non licere, sustentandae vitae suae causa, aliquid operari, atque ita seipsos profiteri ut omnino ab operibus vacent. Aug., De Haeres., 57: There are certain heretics called Euchitae [ed. note, c: The Euchites, who were so called from their profession of prayer, were properly fanatical Monks of the fourth and following centuries, but their name is often taken as synonymous with Mystics. They were of oriental origin, and disparaged, if not denied, the efficacy of Baptism.], who hold that a monk may not do any work even for his support; who embrace this profession that they may be freed from necessity of daily labour. Augustinus de opere Monach.: Inquiunt enim: non de hoc opere corporali, in quo vel agricolae vel opifices laborant, praecepit apostolus cum dixit: qui non vult operari, non manducet. Neque enim Evangelio potuit esse contrarius, ubi ait dominus: ideo dico vobis: ne solliciti sitis. In verbo ergo apostoli praedicto spiritualia opera debemus accipere, de quibus alibi dicitur: ego plantavi, Apollo rigavit. Et ita se arbitrantur apostolicae obtemperare sententiae, cum Evangelium credunt de non curanda corporali vitae huius indigentia praecepisse, et apostolum de opere et cibo spiritali dixisse: qui non vult operari, non manducet. Prius ergo demonstremus apostolum opera corporalia servos Dei operari voluisse. Praemiserat enim dicens: ipsi scitis quomodo oporteat nos imitari; quia non inquieti fuimus inter vos neque panem ab aliquo gratis manducavimus; sed in labore et fatigatione die ac nocte laborantes, ne quem vestrum gravaremus; non quia non habuimus potestatem, sed ut nosipsos formam daremus vobis, qua nos imitaremini. Nam et cum essemus apud vos, hoc denuntiabamus vobis, quoniam si quis non vult operari, non manducet. Quid ad hoc dici potest, quando exemplo suo docuit quid praeceperit, scilicet corporaliter operando? Nam quod corporaliter operaretur, ostenditur in actibus, ubi dicitur quod mansit cum aquila et uxore eius Priscilla, opus faciens apud illos: erant enim tabernaculorum artifices.
Et tamen apostolo, tamquam praedicatori Evangelii, militi Christi, plantatori vineae, pastori gregis, constituerat dominus ut de Evangelio viveret; qui tamen stipendium sibi debitum non exegit, ut se formam daret eis qui exigere indebita cupiebant. Audiant ergo qui non habent hanc potestatem quam ille habebat, ut tantummodo spiritaliter operantes manducent panem a corporali labore gratuitum. Si autem Evangelistae sunt, si ministri altaris, si dispensatores sacramentorum, habent hanc potestatem, si saltem habebant aliquid in saeculo, quo facile sine opificio sustentarent hanc vitam, quod conversi ad Deum indigentibus dispartiti sunt, et credenda est eorum infirmitas et ferenda. Nec attendendum in quo loco hoc quod habebant impenderint, cum omnium Christianorum sit una respublica.
Sed qui veniunt ad professionem servitutis Dei ex vita rusticana, et ex opificum exercitio et plebeio labore, si quo minus operentur, excusari non possunt. Nullo enim modo decet ut in ea vita ubi senatores fiunt laboriosi, ibi fiant opifices otiosi; et quo veniunt relictis deliciis suis qui fuerunt praediorum domini, ibi sint rustici delicati.
At cum dominus ait nolite solliciti esse, non hoc dicit ut ista non procurent, quantum necessitatis est, unde honeste poterunt; sed ut ista non intueantur, et propter ista faciant quicquid in Evangelii praedicatione facere iubentur: eam namque intentionem paulo superius oculum vocaverat.
Aug., De Op. Monach. 1 et seq.: For they say the Apostle did not speak of personal labour, such as that of husbandmen or craftsmen, when he said, "Who will not work, neither let him eat." [2 Thes 3:10] For he could not be so contrary to the Gospel where it is said, "Therefore I say unto you, Be not careful." Therefore in that saying of the Apostle we are to understand spiritual works, of which it is elsewhere said, "I have planted, Apollos watereth." [1 Cor 3:6] And thus they think themselves obedient to the Apostolic precept, interpreting the Gospel to speak of not taking care for the needs of the body, and the Apostle to speak of spiritual labour and food. First let us prove that the Apostle meant that the servants of God should labour with the body. He had said, "Ye yourselves know how ye ought to imitate us in that we were not troublesome [p. 250] among you, nor did we eat any man's bread for nought; but travailing in labour and weariness day and night, that we might not be burdensome to any of you. Not that we have not power, but that we might offer ourselves as a pattern to you which ye should imitate. For when we were among you, this we taught among you, that if a man would not work, neither should he eat." What shall we say to this, since he taught by his example when he delivered in precept, in that he himself wrought with his own hands. This is proved from the Acts [Acts 18:3], where it is said, that he abode with Aquila and his wife Priscilla, "labouring with them, for they were tent-makers."
And yet to the Apostle, as a preacher of the Gospel, a soldier of Christ, a planter of the vineyard, a shepherd of his flock, the Lord had appointed that he should live of the Gospel, but he refused that payment which was justly his due, that he might present himself an example to those who exacted what was not due to them. Let those hear this who have not that power which he had; namely, of eating bread for nought, and only labouring with spiritual labour. If indeed they be Evangelists, if ministers of the Altar, if dispensers of the Sacraments, they have this power. Or if they had in this world possessions, whereby they might without labour have supported themselves, and had on their turning to God distributed this to the needy, then were their infirmity to be believed and to be borne with. And it would not import whatever place it was in which he made the distribution, seeing there is but one commonwealth of all Christians.
But they who enter the profession of God's service from the country life, from the workman's craft, or the common labour, if they work not, are not to be excused. For it is by no means fitting that in that life in which senators become labourers, there should labouring men become idle; or that where lords of farms come having given up their luxuries, there should rustic slaves come to find luxury.
But when the Lord says, "Be not ye careful," He does not mean that they should not procure such things as they have need of, wherever they may honestly, but that they should not look to these things, and should not for their sake do what they are commanded to do in preaching the Gospel; for this intention He had a [p. 251] little before called the eye.
Chrysostomus in Matth: Vel potest aliter continuari: cum enim docuisset dominus pecuniam despicere, ne aliqui dicerent: qualiter poterimus vivere, si omnia proiecerimus? Subiungit dicens ideoque dico vobis: ne solliciti sitis animae vestrae. Chrys.: Or we may connect the context otherwise; When the Lord had inculcated contempt of money, that none might say, How then shall we be able to live when we have given up our all? He adds, "Therefore I say unto you, Take no thought for your life." Glossa: Idest, cura temporali ne retrahamini ab aeternis. Gloss. interlin.: That is, Be not withdrawn by temporal cares from things eternal. Hieronymus: Praecipitur ergo nobis ne solliciti simus quid comedamus, quia in sudore vultus praeparamus nobis panem: ergo labor exercendus est, sollicitudo tollenda. Jerome: The command is therefore, "not to be anxious what we shall eat." For it is also commanded, that in the sweat of our face we must eat bread. Toil therefore is enjoined, carking forbidden. Chrysostomus super Matth: Non enim sollicitationibus spiritualibus, sed laboribus corporalibus acquirendus est panis, qui laborantibus pro praemio diligentiae, Deo praestante, abundat, et negligentibus pro poena, Deo faciente, subducitur. Confirmat autem spem nostram dominus; et primo de maiori ad minus descendit dicens nonne anima plus est quam esca, et corpus plus quam vestimentum? Pseudo-Chrys.: Bread may not be gained by carefulness of spirit, but by toil of body; and to them that will labour it abounds, God bestowing it as a reward of their industry; and is lacking to the idle, God withdrawing it as punishment of their sloth. The Lord also confirms our hope, and descending first from the greater to the less, says, "Is not the life more than meat, and the body than raiment?" Hieronymus: Qui maiora praestitit, utique et minora praestabit. Jerome: He who has given the greater, will He not also give the less? Chrysostomus super Matth: Nisi enim voluisset conservari quod erat, non creasset; quod autem sic creavit ut per escam servetur, necesse est ut det ei escam quamdiu vult esse quod fecit. Pseudo-Chrys.: For had He not willed that which was should be preserved, He had not created it; but what He so created that it should be preserved by food, it is necessary that He give it food, as long as He would have it to be preserved. Hilarius in Matth.: Vel aliter. Quia corruptus circa futurorum curam infidelium sensus est, calumniantium quae in resurrectione corporum species sit futura, quae in substantia aeternitatis alimonia, ideo subsequenter dicitur nonne anima plus est quam esca? Non enim patitur spem nostram futuri in resurrectione cibi et potus et vestitus sollicitudine demorari; ne tanto pretiosiora reddenti, corpus scilicet atque animam, contumelia in non efficiendis levioribus inferatur. Hilary: Otherwise; Because the thoughts of the unbelievers were ill-employed respecting care of things future, cavilling concerning what is to be the appearance of our bodies in the resurrection, what the food in the eternal life, therefore He continues, "Is not the life more than food?" He will not endure that our hope should hang in care for the meat and drink and clothing that is to be in the resurrection, lest there should be affront given to Him who has given us the more precious things, in our being anxious that He should also give us the lesser.
Lectio 18 26 ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά: οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; 27 τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα;
26. "Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 27. Which of you by taking thought can add one cubit unto his stature?"
Chrysostomus super Matth: Postquam confirmavit spem nostram de maiore ad minus descendes, deinde confirmat de minori ad maius ascendens, cum dicit respicite volatilia caeli, quia non serunt neque metunt. Pseudo-Chrys.: Having confirmed our hope by this [p. 252] arguing from the greater to the less, He next confirms it by an argument from less to greater, "Behold the fowls of the air, they sow not, neither do they reap." Augustinus de opere Monach.: Quidam se dicunt propterea operari non debere, quia nec volucres caeli seminant neque metunt. Cur ergo non attendunt quod sequitur neque congregant in horrea? Cur ergo isti manus otiosas et plena repositoria volunt habere? Cur denique molunt et coquunt? Haec enim aves non faciunt. Aut si reperiunt quibus hoc persuadeant, ut eis per singulos dies escas afferant praeparatas, saltem sibi de fontibus aquam afferunt et reponunt, quod volatilia non faciunt. Sed si nec aqua sibi vasa coguntur implere, et iam illos qui tunc erant Hierosolymae novo gradu iustitiae supergressi sunt, qui de misso sibi ex gratia frumento panem fecerunt, aut facere curaverunt; quod aves non faciunt. Non possunt autem ista servare, ut scilicet nihil in crastinum reponant, qui se per multos dies a conspectu hominum separatos, et nulli ad se praebentes accessum, includunt seipsos, viventes in magna intentione orationum. An forte quo sunt sanctiores, eo sunt volucribus dissimiliores? Quod ergo dicit de volatilibus caeli, ad hoc dicit, ne quisquam putet Deum servorum suorum necessaria non curare, cum eius providentia usque ad ista gubernanda perveniat. Neque enim non ipse pascit eos qui manibus operantur; neque etiam quia Deus dixit: invoca me in die tribulationis, et eruam te, non debuit fugere apostolus, sed expectare ut comprehenderetur, et eum Deus sicut tres pueros, de mediis ignibus liberaret.
Sicut enim qui fugientibus sanctis huiusmodi quaestionem obiiceret, responderunt non se oportuisse tentare Deum, sed tunc talia Deum, si vellet, esse facturum, ut eos liberaret, sicut Danielem a leonibus et Petrum a vinculis, cum ipsi quid facerent non haberent; cum vero eis fugam in potestatem dedisset, etiam si liberarentur per illam, non nisi ab ipso liberari: sic servis Dei valentibus manibus suis victum transigere, si ex Evangelio moverit quaestionem de volatilibus caeli, quae non seminant, neque metunt, facile respondebunt: si nos per aliquam infirmitatem vel occupationem non possumus operari, ille nos pascet sicut aves, quae nihil operantur. Cum autem possumus, non debemus tentare Deum, quia haec quae possumus, eius munere possumus; et cum hic vivimus, illo largiente vivimus qui largitus est ut possimus; et ille nos pascit a quo aves pascuntur, sicut dicitur et pater vester caelestis pascit illa. Nonne vos magis pluris estis illis?
Aug., De Op. Monach., 23: Some argue that they ought not to labour, because the fowls of the air neither sow nor reap. Why then do they not attend to that which follows, "neither gather into barns? Why do they seek to have their hands idle, and their storehouses full? Why indeed do they grind corn, and dress it? For this do not the birds. Or even if they find men whom they can persuade to supply them day by day with victuals ready prepared, at least they draw water from the spring, and set on table for themselves, which the birds do not. But if neither are they driven to fill themselves vessels with water, then have they gone one new step of righteousness beyond those who were at that time at Jerusalem, [margin note: see Acts 11:29] who of corn sent to them of free gift, made, or caused to be made, loaves, which the birds do not. But not to lay up any thing for the morrow cannot be observed by those, who for many days together withdrawn from the sight of men, and suffering none to approach to them, shut themselves up, to live in much fervency of prayer. What? will you say that the more holy men become, the more unlike the birds of the air in this respect they become? What He says respecting the birds of the air, He says to this end, that none of His servants should think that God has no thought of their wants, when they see Him so provide even for these inferior creatures. Neither is it not God that feeds those that earn their bread by their own labour; neither because God hath said, "Call upon me in the day of trouble, and I will deliver thee," [Ps 50:15] ought the Apostle therefore not to have fled, but to have remained still to have been seized, that God might save him as He did the Three Children out of the midst of the fire.
Should any object in this sort to the saints in their flight from persecution, they would answer that they ought not to tempt God, and that God, if He pleased, would so do to deliver them as He had done Daniel from the lions, Peter from prison, then when they could no longer help themselves; but that in having made flight possible to them, should they be saved by flight, it was by God that they were saved. In like manner, such of God's servants as have [p. 253] strength to earn their food by the labour of their hands, would easily answer any who should object to them this out of the Gospel concerning the birds of the air, that they neither sow nor reap; and would say, If we by sickness or any other hindrance are not able to work, He will feed us as He feeds the birds, that work not. But when we can work, we ought not to tempt God, seeing that even this our ability is His gift; and that we live here we live of His goodness that has made us able to live; He feeds us by whom the birds of the air are fed; as He says, "Your heavenly Father feedeth them. Are not ye of much greater value?"
Augustinus de Serm. Dom: Idest carius vos valetis; quia rationale animal, sicut est homo, sublimius ordinatur in rerum natura quam irrationalia, sicut sunt aves. Aug., Serm. in Mont., ii, 15: Ye are of more value, because a rational animal, such as man is, is higher in the scale of nature than an irrational, such as are the birds of the air. Augustinus de Civ. Dei: Plerumque tamen carius comparatur equus quam servus, et gemma quam famula, non ratione considerantis, sed necessitate indigentis, seu voluptate cupientis. Aug., City of God, xi, 16: Indeed a higher price is often given for a horse than a slave, for a jewel than for a waiting maid, but this not from reasonable valuation, but from the need of the person requiring, or rather from his pleasure desiring it. Chrysostomus super Matth: Omnia enim animalia Deus propter hominem fecit, hominem autem propter se; quanto ergo pretiosior est hominis creatio, tanto maior est Dei sollicitudo de ipso. Si ergo aves non laborantes inveniunt escas, homo non inveniet, cui Deus dedit et operandi scientiam et fructificandi spem? Pseudo-Chrys.: For God created all animals for man, but man for himself; therefore by how much the more precious is the creation of man, so much the greater is God's care for him. If then the birds without toiling find food, shall man not find, to whom God has given both knowledge of labour and hope of fruitfulness? Hieronymus: Sunt autem quidam qui dum volunt terminos patrum excedere et ad alta volitare, in ima merguntur. Volatilia caeli Angelos esse volunt, ceterasque in Dei ministerio fortitudines, quae absque sui cura, Dei aluntur providentia. Si hoc itaque est, ut intelligi volunt, quomodo sequitur dictum ad homines nonne vos magis pluris estis illis? Simpliciter ergo accipiendum, quod si volatilia absque cura et aerumnis, Dei aluntur providentia, quae hodie sunt et cras non erunt, quanto magis homines, quibus aeternitas repromittitur? Jerome: There be some who, seeking to go beyond the limits of their fathers, and to soar into the air, sink into the deep and are drowned. These will have the birds of the air to mean the Angels, and the other powers in the ministry of God, who without any care of their own are fed by God's providence. But if this be indeed as they would have it, how follows it, said to men, "Are not ye of more worth than they?" It must be taken then in the plain sense; If birds that today are, and tomorrow are not, be nourished by God's providence, without thought or toil of their own, how much more men to whom eternity is promised! Hilarius in Matth.: Potest autem dici, quod sub nomine volucrum, exemplo nos immundorum spirituum hortatur, quibus sine aliquo negotio quaerendi et congregandi, vivendi tamen tribuitur de aeterni consilii potestate substantia; atque ut ad immundos istud spiritus referatur, opportune adiecit nonne vos pluris estis illis? De comparationis praestantia differentiam nequitiae et sanctitatis ostendens. Hilary: It may be said, that under the name of birds, He exhorts us by the example of the unclean spirits, to whom, without any trouble of their own in seeking and collecting it, provision of life is given by the power of the Eternal Wisdom. And to lead us to refer this to the unclean spirits, He suitably adds, "Are not ye of much more value than they?" Thus shewing the great interval between piety [p. 254] and wickedness. Glossa: Non solum autem exemplo avium, sed experimento docet, quod ad hoc quod sumus et vivimus, nostra cura non sufficit, sed divina providentia operatur, dicens quis autem vestrum cogitans potest adicere ad staturam suam cubitum unum? Gloss., non occ.: He teaches us not only by the instance of the birds, but adds a further proof, that to our being and life our own care is not enough, but Divine Providence therein works; saying, "Which of you by taking thought can add one cubit to his stature?" Chrysostomus super Matth: Deus enim est qui per singulos dies incrementa corporis tui facit, te non intelligente. Si ergo in teipso quotidie Dei providentia operatur, quomodo in necessariis tuis cessabit? Si autem vos cogitando modicam partem corpori vestro addere non potestis, quomodo cogitando salvandi estis in toto? Pseudo-Chrys.: For it is God who day by day works the growth of your body, yourself not feeling it. If then the Providence of God works thus daily in your very body, how shall that same Providence withhold from working in necessaries of life? And if by taking thought you cannot add the smallest part to your body, how shall you by taking thought be altogether saved? Augustinus de Serm. Dom: Vel potest referri ad sequentia; ac si diceret: non esse cura nostra factum ut ad hanc staturam veniret corpus nostrum; ex hoc intelligi potest quod si velletis adiicere unum cubitum, non possetis. Illi ergo tegendi corporis curam relinquite, cuius curam factum est ut esset tantae staturae. Aug., Serm. in Mont., ii, 15: Or it may be connected with what follows it; as though He should say, It was not by our care that our body was brought to its present stature; so that we may know that if we desired to add one cubit to it, we should not be able. Leave then the care of clothing that body to Him who made it to grow to its present stature. Hilarius in Matth.: Vel aliter. Sicut fidem vitalis substantiae nostrae de documento spirituum firmavit, ita opinionem futuri habitus iudicio communis intelligentiae dereliquit. Cum enim universorum corporum quae vitam hauserunt, diversitatem in unum perfectum virum sit excitaturus, solusque potens sit ad uniuscuiusque proceritatem cubitum unum et alterum tertiumve praestare; de vestitu, idest de specie corporum, cum eius contumelia ambigimus, qui ut aequalem omnem hominem efficiat, tantum mensurae est humanis corporibus additurus. Hilary: Otherwise; As by the example of the spirits He had fixed our faith in the supply of food for our lives, so now by a decision of common understanding He cuts off all anxiety about supply of clothing. Seeing that He it is who shall raise in one perfect man every various kind of body that ever drew breath, and is alone able to add one or two or three cubits to each man's stature; surely in being anxious concerning clothing, that is, concerning the appearance of our bodies, we offer affront to Him who will add so much to each man's stature as shall bring all to an equality. Augustinus de Civit. Dei: Sed si Christus in ea mensura corporis in qua mortuus est, resurrexit, nefas est dicere, cum resurrectionis omnium tempus venerit, accessuram corpori eius eam magnitudinem quam non habuit, quando in ea discipulis, in qua notus erat, apparuit, ut longissimis fieri possit aequalis. Si autem dixerimus ad dominici corporis modum, etiam minorum maiorumque corpora redigenda, peribit de multorum corporibus perplurimum, cum ipse nec capillum periturum esse promiserit. Restat ergo ut quisque recipiet suam mensuram, quam vel habuit in iuventute, si senes est mortuus, vel fuerat habiturus, si est ante defunctus. Et ideo non est dictum ab apostolo: in mensuram staturae, sed: in mensuram aetatis plenitudinis Christi; quia resurgent corpora mortuorum in iuvenili aetate et robore, ad quam Christum pervenisse cognovimus. Aug., City of God, book xxii, ch. 15: But if Christ rose again with the same stature with which He died, it is impious to say that when the time of the resurrection of all shall come, there shall be added to His body a bigness that it had not at His own resurrection, (for He appeared to His disciples with that body in which He had been known among them,) such that He shall be equalled to the tallest among men. If again we say that all men's bodies, whether tall or short, shall be alike brought to the size and stature of the Lord's body, then much will perish from many bodies, though He has declared that "not a hair shall fall." It remains therefore that each be raised in his own stature - that stature which he had in youth, if he died in old age; if in childhood that stature to which he would have attained [p. 255] had he lived. For the Apostle says not, 'To the measure of the stature,' but, "To the measure of the full age of Christ." [Eph 4:13] For the bodies of the dead shall rise in youth and maturity to which we know that Christ attained. [ed. note: Hence the Roman Catholics teach that "men shall rise at a perfect age, which is thirty three;" vid. Bp. Doyle's Christian Doctrine.]
Lectio 19 28 καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν: οὐ κοπιῶσιν οὐδὲ νήθουσιν: 29 λέγω δὲ ὑμῖν ὅτι οὐδὲ σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων. 30 εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι;
28. "And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30. Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?"
Chrysostomus in Matth: Postquam monstravit quod non oportet nos pro cibo esse sollicitos, ad id quod levius est pertransit: neque enim ita necessarium est indumentum sicut cibus: unde dicit et de vestimentis quid solliciti estis? Non autem hic utitur exemplo volucrum, ut induceret pavonem et cygnum, a quibus erat similia exempla accipere; sed utitur exemplo liliorum, dicens considerate lilia agri. Vult ex duobus monstrare superabundantiam: scilicet a munificentia pulchritudinis, et a vilitate participantium tali decore. Chrys.: Hom., xxii: Having shewn that it is not right to be anxious about food, He passes to that which is less; (for raiment is not so necessary as food;) and asks, "And why are ye careful wherewith ye shall be clothed?" He uses not here the instance of the birds, when He might have drawn some to the point, as the peacock, or the swan, but brings forward the lilies, saying, "Consider the lilies of the field." He would prove in two things the abundant goodness of God; to wit, the richness of the beauty with which they are clothed, and the mean value of the things so clothed with it. Augustinus de Serm. Dom: Ipsa autem documenta non sic allegorice discutienda sunt ut quaeramus quid significent aves caeli aut lilia agri: posita sunt enim ut de rebus minoribus maiora persuadeantur. Aug., Serm. in Mont., ii, 15: The things instanced are not to be allegorized so that we enquire what is denoted by the birds of the air, or the lilies of the field; they are only examples to prove God's care for the greater from His care for the less. Chrysostomus super Matth: Lilia enim statuto tempore formantur in frondibus, vestiuntur candore, implentur odoribus; et quod terra radici non dederat. Deus invisibili operatione largitur. In omnibus autem eadem plenitudo servatur, ut non ab eventu facta putentur, sed Deo providentia intelligantur esse disposita. Dicendo autem non laborant, viros confortat; dicendo vero neque nent, mulieres. Pseudo-Chrys.: For lilies within a fixed time are formed into branches, clothed in whiteness, and endowed with sweet odour, God conveying by an unseen operation, what the earth had not given to the root. But in all the same perfectness is observed, that they may not be thought to have been formed by chance, but may be known to be ordered by God's providence. When He says, "They toil not," He speaks for the comfort of men; "Neither do they spin," for the women. Chrysostomus in Matth: Haec autem dicens, non opus prohibuit, sed sollicitudinem, sicut et supra cum de seminatione loqueretur. Et ut magis Dei providentiam in ipsis commendet quae omnem superat humanam industriam, subdit dico autem vobis, quoniam neque Salomon in gloria sua coopertus est sicut unum ex istis. Chrys.: He forbids not labour [p. 256] but carefulness, both here and above when He spoke of sowing. Gloss, non occ.: And for the greater exaltation of God's providence in those things that are beyond human industry, He adds, "I say unto you, that Solomon in all his glory was not arrayed like one of these." Hieronymus: Revera enim quod sericum, quae regum purpura, quae pictura textricum potest floribus comparari? Quid ita rubet ut rosa? Quid ita candet ut lilium? Violae vero purpuram nullo superari murice, oculorum magis quam sermonis iudicium est. Jerome: For, in sooth, what regal purple, what silk, what web of divers colours from the loom, may vie with flowers? What work of man has the red blush of the rose? the pure white of the lily? How the Tyrian dye yields to the violet, sight alone and not words can express. Chrysostomus: Quantum enim veritatis ad mendacium, tantum vestimentorum et florum differentia est. Si ergo Salomon a floribus superatus est, qui omnibus regibus fuit praeclarior, quando tu vestimentis poteris vincere florum decorem? Est autem Salomon superatus a florum decore non semel tantum neque bis, sed per totum tempus sui regni: et hoc est quod dicit in omni gloria sua: quia nec in uno die ita decoratus est ut flores. Chrys.: As widely as truth differs from falsehood, so widely so our clothes differ from flowers. If then Solomon, who was more eminent than all other kings, was yet surpassed by flowers, how shall you exceed the beauty of flowers by your garments? And Solomon was exceeded by the flowers not once only, or twice, but throughout his whole reign; and this is that He says, "In all his glory;" for no one day was he arrayed as are the flowers. Chrysostomus super Matth: Vel hoc dicit, quia Salomon etsi non laborabat quod vestiretur, tamen iubebat. Ubi autem iussio, illic et ministrantium offensa et iubentis ira frequenter invenitur. Haec autem quando nesciunt, sic ornantur. Pseudo-Chrys.: Or the meaning may be, that Solomon though he toiled not for his own raiment, yet he gave command for the making of it. But where command is, there is often found both offence of them that minister, and wrath of him that commands. When then any are without these things, then they are arrayed as are the lilies. Hilarius in Matth.: Vel lilia intelligenda sunt Angelorum caelestium claritates, quibus a Deo gloriae candor indultus est. Non laborant autem, neque nent, quia virtutes Angelorum ex ea quam adeptae sunt originis suae sorte, ut sint semper accipiunt; et cum in resurrectione similes homines Angelis erunt, sperare caelestis gloriae voluit operimentum, exemplo angelicae claritatis. Hilary: Or; By the lilies are to be understood the eminences of the heavenly Angels, to whom a surpassing radiance of whiteness is communicated by God. "They toil not, neither do they spin," because the angelic powers received in the very first allotment of their existence such a nature, that as they were made so they should ever continue to be; and when in the resurrection men shall be like unto Angels, He would have them look for a covering of angelic glory by this example of angelic excellence. Chrysostomus super Matth: Si autem floribus terrenis sic occurrit Deus, qui nati sunt ut tantummodo videantur et pereant, homines negliget, quos sic creavit ut non pro tempore videantur, sed ut perpetuo sint? Et hoc est quod dicit si autem foenum agri, quod hodie est, et cras in clibanum mittitur, Deus sic vestit, quanto magis vos modicae fidei? Pseudo-Chrys.: If God then thus provides for the flowers of the earth which only spring up, that they may be seen and die, shall He overlook men whom He has created not to be seen for a time, but that they should be for ever? Hieronymus: Cras autem in Scripturis futurum tempus intelligitur, dicente Iacob: exaudiet me cras iustitia mea. Jerome: Tomorrow in Scripture is put for time future in general. Jacob says, "So shall my righteousness answer for me tomorrow." [Gen 30:33] And in the phantasm of Samuel, the Pythoness says to Saul, "Tomorrow shalt thou be with me." [1 Sam 28:19] Glossa: Alii libri habent in ignem, vel in acervum, qui habet speciem clibani. Gloss: Some copies have [p. 257] "into the fire," or, "into an heap," which has the appearance of an oven. Chrysostomus in Matth: Non autem lilia iam ea vocat, sed foenum agri, ut eorum vilitatem ostendat. Sed et aliam vilitatem apponit dicens quae hodie sunt; et non dixit: cras non erunt, sed, quod est multo deficientius, quod in clibanum mittitur. Quod autem dicit quanto magis vos, occulte insinuatur humani generis honor; ac si diceret: vos quibus animam dedit, corpus plasmavit, prophetas misit, et unigenitum filium tradidit. Chrys.: He calls them no more lilies, but "the grass of the field," to shew their small worth; and adds moreover another cause of their small value; "which today is." And He said not, "and tomorrow is not," but what is yet greater fall, "is cast into the oven." In that He says "How much more you," is implicitly conveyed the dignity of the human race, as though He had said, You to whom He has given a soul, for whom He has contrived a body, to whom He has sent Prophets and gave His Only-begotten Son. Glossa: Dicit autem modicae fidei, quia modica fides est quae nec de minimis certa est. Gloss: He says, "of little faith," for that faith is little which is not sure of even the least things. Hilarius: Vel sub foeni nomine gentes nuncupantur. Si igitur gentibus idcirco tantum indulgetur aeternitas corporalis ut mox igni iudicii destinentur, quam profanum est sanctos de gloria aeternitatis ambigere, cum iniquis aeternitatis opus praestetur ad poenam? Hilary: Or, under the signification of grass the Gentiles are pointed to. If then an eternal existence is only therefore granted to the Gentiles, that they may soon be handed over to the judgment fires; how impious it is that the saints should doubt of attaining to eternal glory, when the wicked have eternity bestowed on them for their punishment. Remigius: Spiritaliter autem per volatilia sancti viri designantur, qui ex aqua sacri Baptismatis renascuntur, et devotione terrena despiciunt et caelestia petunt, quibus pluris dicuntur esse apostoli, qui principes sunt omnium sanctorum. Per lilia sancti viri intelliguntur, qui absque labore legalium caeremoniarum, sola fide Deo placuerunt; de quibus dicitur: dilectus meus mihi, qui pascitur inter lilia. Sancta etiam Ecclesia per lilium intelligitur, propter candorem fidei et odorem bonae conversationis; de qua dicitur: sicut lilium inter spinas. Per foenum designantur infideles; de quibus dicitur: aruit foenum et flos eius cecidit. Per clibanum aeterna damnatio; ut sit sensus: si Deus infidelibus tribuit bona temporalia, quanto magis tribuet nobis aeterna? Remig.: Spiritually, by the birds of the air are meant the Saints who are born again in the water of holy Baptism; [ed. note: Vid. the Breviary Hymn, Magnae Deus Potentiae] and by devotion raise themselves above the earth and seek the skies. The Apostles are said to be of more value than these, because they are the heads of the Saints. By the lilies also may be understood the Saints, who without the toil of legal ceremonies pleased God by faith alone; of whom it is said, "My Beloved, who feedeth among the lilies." [Cant 2:16] Holy Church also is understood by the lilies, because of the whiteness of its faith, and the odour of its good conversation, of which it is said in the same place, "As the lily among the thorns." By the grass are denoted the unbelievers, of whom it is said, "The grass hath dried up, and the flowers thereof faded." [Isa 40:7] By the oven eternal damnation; so that the sense be, If God bestows temporal goods on the unbelievers, how much more shall He bestow on you eternal goods!
Lectio 20 31 μὴ οὖν μεριμνήσητε λέγοντες, τί φάγωμεν; ἤ, τί πίωμεν; ἤ, τί περιβαλώμεθα; 32 πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητοῦσιν: οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων. 33 ζητεῖτε δὲ πρῶτον τὴν βασιλείαν [τοῦ θεοῦ] καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν.
31. "Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? [p. 258] 32. (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. 33. But seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you."
Glossa: Postquam sigillatim de victu et vestitu sollicitudinem excluserat, argumento ab inferioribus sumpto, hic consequenter utrumque excludit, dicens nolite ergo solliciti esse dicentes: quid manducabimus aut quid bibemus, aut quo operiemur? Gloss, non occ.: Having thus expressly cut off all anxiety concerning food and raiment, by an argument drawn from observation of the inferior creation, He follows it up by a further prohibition; "Be not ye therefore careful, saying, What shall we eat, what shall we drink, or wherewithal shall we be clothed?" Remigius: Ideo autem hoc dominus repetivit, ut ostenderet hanc rem esse pernecessariam, et ut arctius eam in cordibus nostris inculcaret. Remig.: The Lord repeated this, that He might shew how highly necessary this precept is, and that He might inculcate it more strongly on our hearts. Rabanus: Notandum vero, quod non ait: nolite quaerere, aut solliciti esse de cibo aut potu aut indumento, sed quid manducetis aut quid bibatis, aut quid vestiamini; ubi mihi videntur argui qui spreto victu vel vestimento communi, lautiora sibi vel austeriora his cum quibus vitam ducunt alimenta vel indumenta requirunt. Rabanus: It should be observed that He does not say, Do not ye seek, or be thoughtful for, food drink, and raiment, but "what ye shall eat, what ye shall drink, or wherewithal ye shall be clothed." Wherein they seem to me to be convicted, who, using themselves the usual food and clothing, require of those with whom they live either greater sumptuousness, or greater austerity in both. Glossa: Est etiam alia sollicitudo superflua ex vitio hominum, quando fructus et pecuniam plusquam necesse est reservant, et dimissis spiritualibus, illis intenti sunt, quasi de bonitate Dei desperantes; et hoc prohibetur; unde subditur haec omnia gentes requirunt. Gloss, non occ.: There is also a further needless solicitude wherein men sin, when they lay by of produce or money more than necessity requires, and leaving spiritual things, are intent on these things, as though despairing of the goodness of God; this is what is forbidden; "for after all these things do the Gentiles seek." Chrysostomus super Matth: Quia in rebus humanis fortunam credunt esse, non providentiam; neque iudicio Dei vitas suas gubernari existimant, sed incerto duci eventu; ideo merito timent et desperant, quasi qui neminem habent gubernantem. Qui autem credit se Dei iudicio gubernari, escam quidem suam in manu Dei committit; unde sequitur scit enim pater vester quia his omnibus indigetis. Pseudo-Chrys.: Since their belief is that it is Fortune and not Providence that has place in human affairs, and think not that their lives are directed by God's counsel, but follow the uncertain chance, they accordingly fear and despair, as having none to guide them. But he who believes that he is guided by God's counsel, entrusts his provision of food to God's hand; as it follows, "for your Father knoweth that ye have need of these things." Chrysostomus in Matth: Non autem dicit: scit Deus; sed scit pater vester, ut eos in maiorem spem ducat: si enim pater est, non poterit despicere filios, cum nec homines patres hoc sustineant. Dicit autem quoniam his omnibus indigetis, ut magis sollicitudinem abiiciatis, quia necessaria sunt. Qualiter enim est pater qui sustinet etiam necessaria filiis non dare? Si autem essent superflua, non ita oporteret confidere. Chrys.: He said not 'God knoweth,' but, "Your Father knoweth," in order to lead them to higher hope; for if He be their Father, He will not endure to forget his children, since not even human fathers could do so. He says, "That ye have need of [p. 259] all these things," in order that for that very reason, because they are necessary, ye may the more lay aside all anxiety. For he who denies his son bare necessaries, after what fashion is he a father? But for superfluities they have no right to look with the like confidence. Augustinus de Trin: Non autem ista ex aliquo tempore cognovit Deus, sed futura omnia temporalia; atque in eis etiam quid et quando ab illo petituri eramus, sine initio ante praescivit. Aug., De Trin., xv, 13: God did not gain this knowledge at any certain time, but before all time, without beginning of knowledge, foreknew that the things of the world would be, and among others, both what and when we should ask of Him. Augustinus de Civ. Dei: Quod autem dicunt quidam, haec Dei scientia non posse comprehendi, quia infinita sunt, restat eis dicere, quod non omnes numeros Deus noverit, quos infinitos esse certissimum est. Infinitas autem numeri non est incomprehensibilis ei cuius intelligentiae non est numerus. Quapropter, si quicquid scientia comprehenditur, scientis comprehensione finitur, profecto omnis infinitas quodam ineffabili modo Deo finita est, quia eius scientiae incomprehensibilis non est. Aug., City of God, xii, 18: As to what some say that these things are so many that they cannot be compassed by the knowledge of God; they ought with like reason to maintain further that God cannot know all numbers which are certainly infinite. But infinity of number is not beyond the compass of His understanding, who is Himself infinite. Therefore if whatever is compassed by knowledge, is bounded by the compass of him that has the knowledge, then is all infinity in a certain unspeakable way bounded by God, because it is not incomprehensible by His knowledge. Gregorius Nyssenus de Hom.: Quoniam autem est providentia, per huiusmodi signa demonstratur: permanentia enim universorum, et maxime eorum quae sunt in generatione et corruptione, et positio et ordo eorum quae sunt, semper custoditur secundum eumdem modum; qualiter utique perficeretur nullo providente? Sed quidam dicunt: Deo curam esse existentium permanentiae in universali, et huius solius providentiam habere; singularia vero fieri ut contingit. Tres autem causas solas utique quis dicet non fiendi providentiam singularium: aut enim hoc quod est ignorare Deum quoniam bonum est particularium diligentiam habere; aut non velle; aut non posse. Sed ignorantia omnino aliena est a beata substantia: qualiter enim latebit Deum quod nec homo sapiens ignorabit, quod singularibus destructis, universalia destruentur? Nihil autem prohibet omnia individua perire, nulla procurante potentia. Si autem non vult, propter duas fit causas: aut propter pigritiam, aut propter indecentiam. Pigritia autem a duobus generatur: aut enim voluptate aliqua attracti pigritamur, aut propter timorem desistimus: quorum neutrum fas est cogitare de Deo. Si autem dicant non decere Deum, indignum enim esse tantae beatitudinis parvis condescendere, qualiter non inconveniens est artificem quidem procurantem universalia, nihil particularium neque parvissimum derelinquere sine procuratione, scientem quod ad totum proficit pars; conditorem vero Deum artificibus enuntiare indoctiorem? Si autem non potest, imbecillis est Deus, et impotens benefacere. Si vero incomprehensibilis nobis est singularium providentiae ratio, non propterea oportet dicere quia non est providentia; ita enim dicerent, quia numerum hominum ignoramus, neque homines esse. Nemesius, De Nat. Hom., 42: That there is a Providence, is shewn by such signs as the following; The continuance of all things, of those things especially which are in a state of decay and reproduction, and the place and order of all things that exist is ever preserved in one and the same state; and how could this be done unless by some presiding power? But some affirm that God does indeed care for the general continuance of all things in the universe, and provides for this, but that all particular events depend on contingency. Now there are but three reasons that can be alleged for God exercising no providence of particular events; either God is ignorant that it is good to have knowledge of particular things; or He is unwilling; or He is unable. But ignorance is altogether alien from blessed substance; for how shall God not know what every wise man knows, that if particulars were destroyed, the whole would be destroyed? But nothing prevents all individuals from perishing; when no power watches over them. If again, He be unwilling, this must be from one of two reasons; inactivity, or the meanness of the occupation. But inactivity is produced by two things; either we are drawn aside by some pleasure, or hindered by some fear, neither of which can be piously supposed of God. If they affirm that it [p. 260] would be unbecoming, for that it is beneath such blessedness to stoop to things so trifling, how is it not inconsistent that a workman overseeing the whole of any machine, leaves no part however insignificant without attention, knowing the whole is but made up of the parts, and thus pronounce God the Creator of all things to be less wise than craftsmen? But if it be that He is unable, then is He unable to bestow benefits on us. But if we are unable to comprehend the manner of special Providence, we have not therefore any right to deny its operation; we might as well say that, because we did not know the number of mankind, therefore there were no men. Chrysostomus super Matth: Sic ergo qui credit se Dei iudicio gubernari, escam suam in manu Dei committat: cogitet autem de bono et malo; de quo nisi sollicitus fuerit, neque malum fugiet, neque bonum apprehendet. Et ideo subditur quaerite autem primum regnum Dei et iustitiam eius. Regnum Dei est retributio bonorum operum; iustitia autem eius, via pietatis, per quam itur ad regnum. Si ergo cogites qualis erit gloria sanctorum, necesse est ut aut propter timorem poenae recedas a malo, aut propter desiderium gloriae festines ad bonum. Et si cogitaveris quae sit Dei iustitia, quid scilicet odit Deus et quid amat, iustitia ipsa ostendit tibi vias suas, quae amantes se sequitur. Non autem daturi sumus rationem, si pauperes sumus aut divites; sed si bene vel male egerimus, quod est in nostro arbitrio. Pseudo-Chrys.: Thus then let him who believes himself to be under the rule of God's counsel, commit his provision into God's hand; but let him meditate of good and evil, which if he do not, he will neither shun the evil, nor lay hold of the good. Therefore it is added, "Seek ye first the kingdom of God, and his righteousness." The kingdom of God is the reward of good works; His righteousness is the way of piety by which we go to that kingdom. If then you consider how great is the glory of the Saints, you will either through fear of punishment depart from evil, or through desire of glory hasten to good. And if you consider that is the righteousness of God, what He loves, and what He hates, the righteousness itself will shew you His ways, as it attends on those that love it. And the account we shall have to render is not whether we have been poor or rich, but whether we have done well or ill, which is in our own power. Glossa: Vel dicit iustitiam eius, quasi dicat: ut per eum, non per vos iusti sitis. Gloss., interlin.: Or, He says "his righteousness," as though He were to say, 'Ye are made righteous through Him, and not through yourselves.' Chrysostomus super Matth: Terra autem etiam propter peccata hominum maledicitur ut non germinet, secundum illud: maledicta terra in opere tuo; benedicitur autem cum bona fecerimus. Quaere ergo iustitiam, et non deerit tibi panis; unde sequitur et haec omnia adicientur vobis. Pseudo-Chrys.: The earth for man's sin is accursed that it should not put forth fruit, according to that in Genesis, "Cursed is the ground in thy works;" [Gen 3:17] but when we do well, then it is blessed. Seek righteousness therefore, and thou shalt not lack food. Wherefore it follows, "and all these things shall be added unto you." Augustinus de Serm. Dom: Scilicet temporalia; quae manifeste hic ostendit non esse talia bona nostra propter quae bene facere debeamus; sed tamen necessaria esse. Regnum vero Dei et iustitia eius bonum nostrum est, ubi finis constituendus est. Sed quia in hac vita militamus, ut ad illud regnum pervenire possimus, quae vita sine his necessariis agi non potest, apponentur, inquit haec vobis. Cum autem dixit illud primum, significavit quia hoc posterius quaerendum est non tempore, sed dignitate; illud tamquam bonum nostrum, hoc tamquam necessarium est. Neque enim (verbi gratia) debemus evangelizare ut manducemus, quia sic vilius haberemus Evangelium quam cibum, sed ideo manducare ut evangelizemus. Quaerentibus autem primum regnum Dei et iustitiam eius, idest hoc praeponentibus ceteris rebus, ut hoc propter cetera quaeramus, non debet subesse sollicitudo, ne necessaria desint; et ideo ait haec omnia adicientur vobis, idest consequenter sine ullo vestro impedimento: ne cum ista quaeritis, illinc avertamini, aut duos fines constituatis. Aug., Serm. in Mont., ii, 16: To wit, these temporal goods which are thus manifestly shewn not to be such goods as those goods of ours for the sake of which we ought to do well; and yet they are necessary. The kingdom of God and His righteousness is our good which [p. 261] we ought to make our end. But since in order to attain this end we are militant in this life, which may not be lived without supply of these necessaries, He promises, "These things shall be added unto you." That He says, "first," implies that these are to be sought second not in time, but in value; the one is our good, the other necessary to us. For example, we ought not to preach that we may eat, for so we should hold the Gospel as of less value than our food; but we should therefore eat that we may preach the Gospel. But if we "seek first the kingdom of God and his righteousness," that is, set this before all other things, and seek other things for the sake of this, we ought not to be anxious lest we should lack necessaries; and therefore He says, "All these things shall be added unto you;" that is, of course, without being an hindrance to you: that you may not in seeking them be turned away from the other, and thus set two ends before you. Chrysostomus in Matth: Et non dixit: dabuntur, sed apponentur, ut discas quia praesentia nihil sunt ad magnitudinem futurorum. Chrys.: And He said not, Shall be given, but, "Shall be added," that you may learn that the things that are now, are nought to the greatness of the things that shall be. Augustinus de Serm. Dom: Cum autem legimus in fame et siti apostolum laborasse, non existimemus hic domini promissa titubasse; quandoquidem ista sunt adiutoria. Medicus iste, cui nos totos commisimus, novit quando apponat et quando detrahat, sicut nobis iudicat expedire. Si enim nobis aliquando defuerint (quod plerumque propter nostram exercitationem Deus sinit), non debilitat propositum nostrum, sed examinatum confirmat. Aug., Serm. in Mont., ii, 17: But when we read that the Apostle suffered hunger and thirst, let us not think that God's promises failed him; for these things are rather aids. That Physician to whom we have entirely entrusted ourselves, knows when He will give and when He will withhold, as He judges most for our advantage. So that should these things ever be lacking to us, (as God to exercise us often permits,) it will not weaken our fixed purpose, but rather confirm it when wavering.
Lectio 21 34 μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει ἑαυτῆς: ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς.
34. "Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof."
6 l. 2185418>854186 l. 21 Glossa: Prohibuerat sollicitudinem praesentium rerum; modo prohibet sollicitudinem futurorum vanam ex vitio hominum provenientem, cum dicit nolite ergo solliciti esse in crastinum. Gloss., ap. Anselm: Having forbid anxiety for the things of the day, He now forbids anxiety for future things, such a fruitless care as proceeds from the fault of men, in these words, "Be not ye anxious about the morrow." Hieronymus: Cras in Scripturis futurum tempus intelligitur, dicente Iacob: exaudiet me cras iustitia mea, et in Samuelis phantasmate pythonissa loquitur ad Saulem: cras eris mecum. De praesentibus ergo concessit debere esse sollicitos qui futura prohibet cogitare. Sufficit enim nobis praesentis temporis cogitatio; futura, quae incerta sunt, Deo relinquamus. Et hoc est quod dicitur crastinus enim dies sollicitus erit sibi ipsi, idest ipse affert sollicitudinem suam secum. Sufficit enim diei malitia sua. Hic malitiam non contrariam virtuti posuit, sed laborem et afflictionem et angustiam saeculi. Jerome: Tomorrow in Scripture signifies time future, as Jacob in Genesis says, "Tomorrow shall my righteousness hear me." [Gen 35:33] And in the phantasm of Samuel the Pythoness says to Saul, "Tomorrow [p. 262] shalt thou be with me." [1 Sam 28:19] He yields therefore unto them that they should care for things present, though He forbids them to take thought for things to come. For sufficient for us is the thought of time present; let us leave to God the future which is uncertain. And this is that He says, "The morrow shall be anxious for itself;" that is, it shall bring its own anxiety with it. "For sufficient for the day is the evil thereof." By evil He means here not that which is contrary to virtue, but toil, and affliction, and the hardships of life. Chrysostomus in Matth: Nihil enim ita dolorem infert animae ut sollicitudo et cura. Cum autem dicat quod crastina dies erit sollicita de seipsa, volens manifestius facere quod dicitur, prosopopoeiam facit temporis, secundum multorum consuetudinem, loquens ad plebem imperfectam: ut enim eos magis moveat, ipsos dies conquerentes inducit pro superflua cura. Numquid enim dies non sufficiens habet onus, idest curam suam? Quid igitur eam aggravas magis, curam quae pertinet ad alium diem apponendo? Chrys.: Nothing brings so much pain to the spirit as anxiety and cark. That He says, "The morrow shall be anxious for itself," comes of desire to make more plain what He speaks; to that end employing a prosopopeia of time, after the practice of many in speaking to the rude populace; to impress them the more, He brings in the day itself complaining of its too heavy cares. Has not every day a burden enough of its own, in its own cares? why then do you add to them by laying on those that belong to another day? Chrysostomus super Matth: Vel aliter. Per hodie haec solum significantur quae habemus in vita praesenti necessaria. Quia autem dicit cras, quod superfluum est ostendit; dicit ergo nolite solliciti esse in crastinum, idest, nihil curetis super id habere quod necessarium est vobis ad vitam quotidianam: quod enim superfluum fuerit, quod est cras, curabit se. Et hoc est quod dicit: crastinus enim dies sollicitus erit sibi ipsi; ac si dicat: superflua cum congregaveris, ipsa se curabunt; te quidem eis non fruente, invenient dominos multos, qui ea procurent. Quid ergo curas de illis, quorum potestatem aliis es dimissurus? Sufficit enim diei malitia sua; quasi dicat: sufficit tibi labor quem pateris propter necessaria; noli de superfluis laborare. Vel aliter. Pseudo-Chrys.: Otherwise; By "today" are signified such things as are needful for us in this present life; "Tomorrow" denotes those things that are superfluous. "Be not ye therefore anxious for the morrow," thus means, Seek not to have aught beyond that which is necessary for your daily life, for that which is over and above, i.e. Tomorrow, shall care for itself. "Tomorrow shall be anxious for itself," is as much as to say, when you have heaped up superfluities, they shall care for themselves, you shall not enjoy them, but they shall find many lords who shall care for them. Why then should you be anxious about those things, the property of which you must part with? "Sufficient for the day is its own evil," as much as to say, The toil you undergo for necessaries is enough, do not toil for things superfluous. Augustinus de Serm. Dom: Non dicitur crastinus dies nisi in tempore, ubi praeterito succedit futurum. Ergo cum aliquid boni operamur, non terrena, sed aeterna cogitemus. Crastinus enim dies sollicitus erit sibi ipsi, idest, cum oportuerit, sumamus cibum et huiusmodi, scilicet cum necessitas urgere coeperit. Sufficit enim diei malitia sua; idest, sufficit quod ista sumere urgebit necessitas; quam malitiam nominat, quia poenalis est nobis: pertinet enim ad mortalitatem, quam peccando meruimus. Huic ergo poenae temporalis necessitati noli addere aliquod gravius: ut non solum eam patiaris, sed etiam propter hanc explendam milites Deo. Hic est cavendum, ne cum viderimus aliquem servum Dei providere ne ista necessaria desint vel sibi vel eis quorum cura sibi commissa est, iudicemus eum contra domini praecepta facere, et de crastino esse sollicitum: nam et ipse dominus (cui ministrabant Angeli) propter exemplum loculos habere dignatus est. Et in actibus apostolorum scriptum est, quae ad victum sunt necessaria, procurata esse in futurum propter imminentem famem. Non ergo hoc dominus increpat, si quis humano more ista procuret; sed si quis propter ista non militet Deo. Aug.: Or otherwise; Tomorrow is said only of time where future succeeds to past. When then we work any good work, we think not of earthly but of heavenly things. "The morrow shall be anxious for itself," that is, Take food and the like, when you ought to take it, that is when necessity begins to call for it. "For sufficient for the day is its own evil," that is, it is enough that necessity shall compel to take these things; He calls it "evil," because it is penal, inasmuch as it pertains to our mortality, which we earned [p. 263] by sinning. To this necessity then of worldly punishment, add not further weight, that you may not only fulfil it, but may even so fulfil it as to shew yourself God's soldier. But herein we must be careful, that, when we see any servant of God endeavouring to provide necessaries either for himself, or those committed to his care, we do not straight judge him to sin against this command of the Lord in being anxious for the morrow. For the Lord Himself, to whom Angels ministered, thought good to carry a bag for example sake. And in the Acts of the Apostles it is written, that food necessary for life was provided for future time, at a time when famine threatened. What the Lord condemns therefore, is not the provision of these things after the manner of men, but if a man because of these things does not fight as God's soldier. Hilarius in Matth.: Hoc etiam totum sub dicti caelestis significantia continetur. Iubemur igitur non ambigere de futuris. Satis enim vitae nostrae malitia dierum quibus vivimus, scilicet peccata, sufficiunt, ut circa haec purganda omnis vitae nostrae meditatio laborque versetur. Cessante autem cura nostra, ipsa futura sollicita sunt, dum nobis aeternae caritatis profectus Deo procurante proponitur. Hilary: This is further comprehended under the full meaning of the Divine words. We are commanded not to be careful about the future, because sufficient for our life is the evil of the days wherein we live, that is to say, the sins, that all our thought and pains be occupied in cleansing this away. And if our care be slack, yet will the future be careful for itself, in that there is held out to us a harvest of eternal love to be provided by God.
Caput 7 Gospel of Matthew, Chapter 7 [p. 264] Lectio 1 1 μὴ κρίνετε, ἵνα μὴ κριθῆτε: 2 ἐν ᾧ γὰρ κρίματι κρίνετε κριθήσεσθε, καὶ ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν.
1. "Judge not, that ye be not judged. 2. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again."
Augustinus de Serm. Dom: Quia cum ista temporalia procurantur in futurum, incertum est quo animo fiat, cum possit simplici corde fieri, et duplici, opportune hoc loco subiecit nolite iudicare. Vel aliter. Aug.: Since when these temporal things are provided beforehand against the future, it is uncertain with what purpose it is done, as it may be with a single or double mind, He opportunely subjoins, "Judge not." Chrysostomus super Matth: Hucusque exposuit consequentiam ad eleemosynam pertinentem; nunc autem incipit exponere consequentiam ad orationem respicientem. Et est doctrina haec quodammodo pars orationis, ut sit ordo narrationis talis: dimitte nobis debita nostra; et sequitur nolite iudicare, ut non iudicemini. Pseudo-Chrys.: Otherwise; He has drawn out thus far the consequences of his injunctions of almsgiving; He now takes up those respecting prayer. And this doctrine is in a sort of continuation of that of the prayer; as though it should run, "Forgive us our debts," and then should follow, "Judge not, that ye be not judged." Chrysostomus super Matth: Sed si iudicare prohibet, qua consequentia Paulus Corinthium iudicat fornicantem, et Petrus Ananiam et Saphiram mendacii arguit? Sed quidam hunc locum secundum huiusmodi sensum exponunt, quia dominus hoc mandato non prohibet Christianos ex benevolentia alios corripere; sed ne per iactantiam iustitiae suae Christiani Christianos despiciant, ex solis plerumque suspicionibus odientes ceteros et contemnentes, et sub specie pietatis proprium odium exequentes. Jerome: But if He forbids us to judge, how then does Paul judge the Corinthian who had committed uncleanness? Or Peter convict Ananias and Sapphira of falsehood? Pseudo-Chrys.: But some explain this place after a sense, as though the Lord did not herein forbid Christians to reprove others out of good will, but only intended that Christians should not despise Christians by making a show of their own righteousness, hating others often on suspicion alone, condemning them, and pursuing private grudges under the show of piety. Chrysostomus in Matth: Unde non dixit: ne quiescere facias peccantem; sed: ne iudicaveris; hoc est: ne amarus fias iudex: corripe quippe non ut hostis expetens vindictam, sed ut medicus instituens medicinam. Chrys.: Wherefore He does not say, 'Do not cause a sinner to cease,' but do not judge; that is, be not a bitter judge; correct him indeed, but not as an enemy seeking revenge, but as a physician applying a remedy. Chrysostomus super Matth: Sed ut non sic quidam corriperent Christiani Christianos, convenit sermo qui dicit nolite iudicare. Sed si non sic corripuerint, numquid propter hoc consequentur indulgentiam peccatorum, quia dictum est non iudicabimini? Quis enim consequitur indulgentiam mali prioris, quia non addidit alterum malum? Hoc autem diximus volentes ostendere, quia hic sermo non est positus de proximis non iudicandis qui peccant in Deum, sed qui in nos peccant. Qui enim non iudicat proximum propter peccatum in se commissum, illum nec Deus iudicat propter peccatum; sed dimittit ei debitum, sicut et ipse dimisit. Pseudo-Chrys.: But that not even thus should Christians correct Christians is shewn by that expression, "Judge not." [p. 265] But if they do not thus correct, shall they therefore obtain forgiveness of their sins, because it is said, "and ye shall not be judged?" For who obtains forgiveness of a former sin, by not adding another thereto? This we have said, desiring to shew that this is not here spoken concerning not judging our neighbour who shall sin against God, but who may sin against ourselves. For whoso does not judge his neighbour who has sinned against him, him shall not God judge for his sin, but will forgive him his debt even as he forgave. Chrysostomus in Matth: Vel aliter. Non simpliciter universa peccata iubet non iudicare; sed his qui multis malis sunt pleni, et alios pro minimis iudicant, hanc prohibitionem facit. Sicut et Paulus non simpliciter prohibet iudicare eos qui peccant, sed discipulos iudicantes de magistris redarguit, docens ut eos qui supra nos sunt non iudicemus. Chrys.: Otherwise; He does not forbid us to judge all sin absolutely, but lays this prohibition on such as are themselves full of great evils, and judge others for very small evils. In like manner Paul does not absolutely forbid to judge those that sin, but finds fault with disciples that judged their teacher, and instructs us not to judge those that are above us. Hilarius in Matth.: Vel aliter. Iudicari de sponsionibus suis Deum vetat: quia ut iudicia ex incertis rebus inter homines sumuntur, ita et hoc iudicium adversus Deum ex ambiguitate suscipitur: quod penitus repellit a nobis, ut constans potius fides retineatur: quia non sicut in ceteris rebus peccatum fit perperam iudicasse; sed si in rebus tantummodo dedero iudicium, initium fit criminis. Hilary: Otherwise; He forbids us to judge God touching His promises; for as judgements among men are founded on things uncertain, so this judgment against God is drawn from somewhat that is doubtful. And He therefore would have us put away the custom from us altogether; for it is not here as in other cases where it is sin to have given a false judgment; but here we have begun to sin if we have pronounced any judgment at all. Augustinus: Vel aliter. Hoc loco nihil aliud praecipi existimo, nisi ut ea facta quae dubium est quo animo fiant, in meliorem partem interpretemur. De his autem quae non possunt bono animo fieri, sicut sunt stupra, blasphemiae et huiusmodi, nobis iudicare permittit; de factis autem mediis, quae possunt bono et malo animo fieri, temerarium est iudicare, maxime ut condemnemus. Duo autem sunt in quibus temerarium iudicium cavere debemus, cum incertum est quo animo quicquam factum sit, vel cum incertum est qualis quisque futurus est, qui nunc vel bonus vel malus apparet. Non ergo reprehendamus ea quae nescimus quo animo fiant; neque ita reprehendamus quae manifesta sunt ut desperemus sanitatem. Potest autem movere quod ait in quo iudicio iudicaveritis, iudicabimini. Numquid si nos temerario iudicio iudicaverimus, temere etiam de nobis Deus iudicabit? Aut numquid si mensura iniqua mensi fuerimus, et apud Deum est iniqua mensura, unde nobis remetiatur? Nam mensurae nomine ipsum iudicium significatum arbitror. Sed hoc dictum est, quoniam temeritas qua punis alium, ipsa te puniat necesse est. Iniquitas enim saepe nihil nocet ei qui patitur iniuriam, ei vero qui facit necesse est ut noceat. Aug., Serm. in Mont., ii, 18: I suppose the command here to be no other than that we should always put the best interpretation on such actions as seem doubtful with what mind they were done. But concerning such as cannot be done with good purpose, as adulteries, blasphemies, and the like, He permits us to judge; but of indifferent actions which admit of being done with either good or bad purpose, it is rash to judge, but especially so to condemn. There are two cases in which we should be particularly on our guard against hasty judgments, when it does not appear with what mind the action was done; and when it does not yet appear, what sort of man any one may turn out, who now seems either good or bad. Wherefore he should neither blame those things of which we know with what mind they are done, nor so blame those things which are manifest, as though we despaired of recovery. Here one may think there is difficulty is what follows, "With what judgment ye judge ye shall be judged." [p. 266] If we judge a hasty judgment, will God also judge us with the like? Or if we have measured with a false measure, is there with God a false measure whence it may be measured to us again? For by measure I suppose is here meant judgment. Surely this is only said, that the haste in which you punish another shall be itself your punishment. For injustice often does no harm to him who suffers the wrong; but must always hurt him who does the wrong. Augustinus de Civ. Dei: Dicunt aliqui: quomodo verum est quod ait Christus et in qua mensura mensi fueritis, remetietur vobis, si temporale peccatum supplicio puniatur aeterno? Nec attendunt non propter aequale temporis spatium, sed propter vicissitudinem mali (idest ut qui mala fecerit, mala patiatur) eamdem dictam mensuram fuisse: quamvis in ea re hoc proprie possit accipi de qua dominus cum hoc diceret loquebatur, idest de iudiciis et condemnationibus. Proinde qui iudicat et condemnat iniuste, si iudicatur et condemnatur iuste in eadem mensura recipit, quamvis non hoc quod dedit: iudicio enim fecit quod iniquum est, iudicio patitur quod iustum est. Aug., City of God, xxi, 11: Some say, How is it true that Christ says, "And with what measure ye shall mete it shall be measured to you again," if temporal sin is to be punished by eternal suffering? They do not observe that it is not said "the same measure," because of the equal space of time, but because of the equal retribution - namely, that he who has done evil should suffer evil, though even in that sense it might be said of that of which the Lord spoke here, namely of judgments and condemnations. Accordingly, he that judges and condemns unjustly, if he is judged and condemned, justly receives in the same measure though not the same thing that he gave; by judgment he did what was unjust, by judgment he suffers what is just.
Lectio 2 3 τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς; 4 ἢ πῶς ἐρεῖς τῷ ἀδελφῷ σου, ἄφες ἐκβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, καὶ ἰδοὺ ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ; 5 ὑποκριτά, ἔκβαλε πρῶτον ἐκ τοῦ ὀφθαλμοῦ σοῦ τὴν δοκόν, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου.
3. "And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5. Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye."
Augustinus de Serm. Dom: Quia de temerario et iniquo iudicio dominus admonuerat, maxime autem hi temere iudicant, qui de incertis et facile reprehendunt, qui magis amant vituperare et damnare, quam emendare atque corrigere, quod vitium vel superbia est vel invidentia, consequenter subiicit et dicit quid autem vides festucam in oculo fratris tui, et trabem in oculo tuo non vides? Aug., Serm. in Mont., ii, 18: The Lord having admonished us concerning hasty and unjust judgment; and because that they are most given to rash judgment, who judge concerning things uncertain; and they most readily find fault, who love rather to speak evil and to condemn than to cure and to correct; a fault that spring either from pride or jealousy - therefore He [p. 267] subjoins, "Why seest thou the mote in thy brother's eye, and seest not the beam in thy own eye?" Hieronymus: De his loquitur qui cum mortali crimine detineantur obnoxii, minora peccata fratribus non concedunt, ut si forte ira ille peccaverit, ut odio reprehendas. Quantum autem inter festucam et trabem, tantum inter iram distat et odium: odium enim ira inveterata est. Fieri autem potest ut si irascaris homini, velis eum corrigi; non autem si eum oderis. Jerome: He speaks of such as though themselves guilty of mortal sin, do not forgive a trivial fault in their brother. Aug.: As if he perhaps have sinned in anger, and you correct him with settled hate. For as great as is the difference between a beam and a mote, so great is the difference between anger and hatred. For hatred is anger become inveterate. It may be if you are angry with a man that you would have him amend, not so if you hate him. Chrysostomus in Matth: Multi etiam hoc faciunt, qui si viderint monachum superfluum vestimentum habentem, aut copiosiori cibo potitum, amari fiunt accusatores, quotidie ipsi rapientes et crapulam patientes. Chrys.: Many do this, if they see a Monk having a superfluous garment, or a plentiful meal, they break out into bitter accusation, though themselves daily seize and devour, and suffer from excess of drinking. Chrysostomus super Matth: Vel aliter. Hoc quod hic dicitur, doctoribus convenit. Omne enim peccatum diiudicatur modicum aut magnum, secundum peccantis personam. Laici enim peccatum modicum est et festuca quantum ad peccatum sacerdotis, quod trabi comparatur. Pseudo-Chrys.: Otherwise; This is spoken to the doctors. For every sin is either a great or a small sin according to the character of the sinner. If he is a laic, it is small and a mote in comparison of the sin of a priest, which is the beam. Hilarius in Matth.: Vel aliter. Peccatum in spiritum sanctum est divinae virtutis potestatem negare, et Christo substantiam adimere aeternitatis; per quem, quia in hominem venit Deus, homo rursus veniet in Deum. Ergo quantum inter festucam et trabem discriminis est, tantum ostendit peccatum in spiritum sanctum cetera crimina excedere: ut cum infideles delicta corporis aliis exprobrant, onus peccati, quod de promissis Dei ambigunt, in se ante non videant, in oculo trabe, tamquam in mentis acie, incidente. Sequitur aut quomodo dices fratri tuo: sine, eiciam festucam de oculo tuo, et ecce in oculo tuo trabs est? Hilary: Otherwise; The sin against the Holy Spirit is to take from God power which has influences, and from Christ substance which is of eternity, through whom as God came to man, so shall man likewise come to God. As much greater then as is the beam than the mote, so much greater is the sin against the Holy Spirit than all other sins. As when unbelievers object to others carnal sins, and secrete in themselves the burden of that sin, to wit, that they trust not the promises of God, their minds being blinded as their eye might be by a beam. Chrysostomus super Matth: Idest, cum qua facie arguis peccatum fratris tui, ipse aut in eodem peccato vel in maiori existens? Pseudo-Chrys.: That is, with what face can you charge your brother with sin, when yourself are living in the same or a yet greater sin? Augustinus: Primum ergo cogitemus cum aliquem reprehendere nos necessitas coegerit, utrum tale sit vitium quod numquam habuimus; et tunc cogitemus, et nos homines esse, et habere potuisse; vel tale quod habuimus, et iam non habemus; et tunc tangat memoriam communis fragilitas, ut illam correctionem non odium sed misericordia praecedat. Si autem invenerimus nos in eodem vitio esse, non obiurgemus, sed congemiscamus, et ad pariter conandum invitemus. Raro autem et ex magna necessitate obiurgationes adhibendae sunt; in quibus non ut nobis, sed ut domino serviatur instemus. Aug., Serm. in Mont., ii, 19: When then we are brought under the necessity of finding fault with any, let us first consider whether the sin be such as we have never had; secondly that we are yet men, and may fall into it; then, whether it be one that we have had, and are now without, and then let our common frailty come into our mind, that pity and not hate may go before correction. Should we find ourselves in the same fault, let us not reprove, but groan with the offender, and invite him to struggle with us. Seldom indeed and in cases of great necessity is reproof to be employed; and then only that the Lord may be served [p. 268] and not ourselves. Chrysostomus super Matth: Vel aliter. Quomodo dicis fratri tuo? Idest, quo proposito putas? Ex caritate, ut salves proximum tuum? Non, quia teipsum ante salvares. Vis ergo non alios sanare, sed per bonam doctrinam malos actus celare, et scientiae laudem ab hominibus quaerere, non aedificationem mercedis a Deo; et es hypocrita; unde sequitur hypocrita, eice primum trabem de oculo tuo. Pseudo-Chrys.: Otherwise; "How sayest thou to thy brother;" that is, with what purpose? From charity, that you may save your neighbour? Surely not, for you would first save yourself. You desire therefore not to heal others, but by good doctrine to cover bad life, and to gain praise of learning from men, not the reward of edifying from God, and you are a hypocrite; as it follows, "Thou hypocrite, cast first the beam out of thine own eye." Augustinus: Accusare enim vitia officium est bonorum; quod cum mali faciunt, alienas partes agunt; sicut hypocritae, qui tegunt sub persona quod sunt, et ostendunt in persona quod non sunt. Aug., Serm. in Mont., ii, 19: For to reprove sin is the duty of the good, which when the bad do, they act a part, dissembling their own character, and assuming one that does not belong to them. Chrysostomus in Matth: Et notandum, quod ubicumque vult monstrare magnum aliquod peccatum, a contumelia incipit; sicut ibi: serve nequam, omne debitum dimisi tibi; et ideo hic dicit hypocrita, eice primum. Etenim quae sui ipsius sunt, magis aliquis novit quam quae sunt aliorum; et quae maiora sunt, magis videt quam quae minora, et seipsum magis diligit quam proximum. Et ideo iubet eum qui obnoxius est multis peccatis, non amarum esse iudicem delictorum alterius, et maxime cum fuerunt parva: non quidem ab arguendo aut a corrigendo avertens, sed prohibet propria contemnere, et alienis insistere. Oportet enim ut primo cum diligentia investiges quae tua sunt, et tunc quae proximi sunt discuties; et ideo sequitur et tunc videbis eicere festucam de oculo fratris tui. Chrys.: And it is to be noted, that whenever He intends to denounce any great sin, He begins with an epithet of reproach, as below, "Thou wicked servant, I forgave thee all that debt;" [Matt 18:32] and so here, "Thou hypocrite, cast out first." For each one knows better the things of himself than the things of others, and sees more the things that be great, then the things that be lesser, and loves himself more than his neighbour. Therefore He bids him who is chargeable with many sins, not to be a harsh judge of another's faults, especially if they be small. Herein not forbidding to arraign and correct; but forbidding to make light of our own sins, and magnify those of others. For it behoves you first diligently to examine how great may be your own sins, and then try those of your neighbour; whence it follows, "and then shalt thou see clearly to cast the mote out of thy brother's eye." Augustinus: Auferentes enim de oculo nostro trabem invidentiae vel malitiae vel simulationis, videbimus eicere festucam de oculo fratris. Aug.: For having removed from our own eye the beam of envy, of malice, or hypocrisy, we shall see clearly to cast the beam out of our brother's eye.
Lectio 3 6 μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μήποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ῥήξωσιν ὑμᾶς.
6. "Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you."
Augustinus de Serm. Dom: Quia potest aliquos nomen simplicitatis, ad quam per superiora induxerat, decipere, ut sic putetur vitiosum esse aliquando verum occultare, quomodo vitiosum est falsum dicere, recte subiungit nolite sanctum dare canibus, neque mittatis margaritas vestras ante porcos. Aug.: Because the simplicity to which He had been directing in the foregoing precepts might lead some wrongly to conclude that it was equally wrong to hide the truth as to utter what was false, He well adds, "Give not that which is holy to the dogs, and cast not your pearls before swine." Chrysostomus super Matth: Vel aliter. Iusserat superius dominus diligere inimicos et benefacere his qui peccant in nos. Ne ergo cogitarent sacerdotes etiam quae Dei sunt eis communicare, talem cogitationem compescuit, dicens nolite sanctum dare canibus; ac si diceret: mandavi vobis diligere inimicos, et benefacere eis de vestris corporalibus bonis, non tamen de meis spiritalibus passim, quoniam in natura vobiscum communes sunt, non in fide; et Deus carnalia beneficia dignis et indignis similiter praestat, non autem gratias spiritales. Pseudo-Chrys.: Otherwise; The Lord had commanded us to love our enemies, and to do good to those that sin against us. That from this Priests might not think themselves obliged to communicate also the things of God to such, He checked any such thought saying, "Give not that which is holy to the dogs;" as much as to say, I have bid you love your enemies, and do them good out of your temporal goods, but not out of My spiritual goods, without distinction. For they are your brethren by nature but not by faith, and God gives the good things of this life equally to the worthy and the unworthy, but not so spiritual graces. Augustinus: Quaerendum autem est quid sit sanctum, quid canes, quid margaritae, quid porci. Sanctum est quod corrumpere nefas est; cuius sceleris voluntas rea tenetur, quamvis illud incorruptibile maneat. Margaritae autem sunt quaecumque spiritalia magni aestimanda sunt. Licet itaque una eademque res et sanctum et margarita dici possit; sed sanctum dicitur ex eo quod non debet corrumpi; margarita vero ex eo quod non debet contemni. Aug., Serm. in Mont., ii, 20: Let us see now what is the holy thing, what are the dogs, what the pearls, what the swine? The holy thing is all that it were impiety to corrupt; a sin which may be committed by the will, though the thing itself be undone. The pearls are all spiritual things that are to be highly esteemed. Thus though one and the same thing may be called both the holy thing and a pearl, yet it is called holy because it is not to be corrupted; and called a pearl because it is not be contemned. Chrysostomus super Matth: Vel aliter. Sanctum est sicut Baptismus, gratia corporis Christi et huiusmodi; mysteria autem veritatis margaritae sunt: quia sicut margaritae inclusae cochleis, positae sunt in profundo maris, sic mysteria divina verbis inclusa, posita sunt in altitudine sensus sacrae Scripturae. Pseudo-Chrys.: Otherwise; "That which is holy" denotes baptism, the grace of Christ's body, and the like; but the mysteries of the truth are intended by the pearls. For as pearls are inclosed in shells, and such in the deeps of the sea, so the divine mysteries inclosed in words are lodged in the deep meaning of Holy Scripture. Chrysostomus in Matth: Quae quidem his qui bonae mentis sunt et intellectum habent, revelata, honesta apparent; his autem qui insensibiles sunt, magis videntur reverenda cum ignorantur. Chrys.: And to those that are right-minded and have understanding, when revealed they appear good; but to those without understanding, they seem to be more deserving reverence because they are not understood. Augustinus: Canes autem pro impugnatoribus veritatis, porcos pro contemptoribus positos non incongrue accipimus. Quapropter, quia canes exiliunt ad dilacerandum, quod autem dilacerant integrum esse non sinunt, dixit nolite sanctum dare canibus: quia, quantum in ipsis est, si fieri posset, conantur perimere veritatem. Porci autem quamvis non ita ut canes morsu appetant, passim tamen calcando inquinant: et ideo dicit neque mittatis margaritas vestras ante porcos. Aug.: The dogs are those that assault the truth; the swine we may not unsuitably take for those that despise the truth. Therefore because dogs leap forth to rend in pieces, and what they rend, suffer not to continue whole, He said, "Give not that which is holy to the dogs;" because they strive to the utmost of their power to destroy the truth. The swine though they do not assault by biting as dogs, yet do they defile by trampling upon, and therefore He said, "Cast not your pearls before swine." Rabanus: Vel canes sunt ad vomitum reversi; porci nondum conversi, sed in luto vitiorum versati. Rabanus: Or; The dogs are returned to their vomit; the swine not yet returned, but wallowing in the mire of vices. Chrysostomus super Matth: Vel aliter. Canis et porcus immunda animalia sunt; sed canis ex omni parte, quia nec ruminat, nec ungulam findit; porcus autem ex parte; nam ungulam habet fissam, sed non ruminat. Propter quod canes puto intelligendos gentiles omnino immundos, et propter actus et propter fidem; porcos autem haereticos, quia nomen domini invocare videntur. Nolite ergo sanctum dare canibus: quia Baptismum et alia sacramenta non sunt danda nisi fidem habentibus. Item mysteria veritatis, idest margaritae non sunt dandae nisi desiderantibus veritatem, et cum ratione humana viventibus. Si enim porcis eas miseris, idest coenosae vitae delectatione gravatis, non intelligunt pretiositatem earum; sed aestimant eas similes ceteris fabulis mundialibus, et eas actibus suis carnalibus conculcant. Pseudo-Chrys.: Otherwise; [p. 270] The dog and the swine are unclean animals; the dog indeed in every respect, as he neither chews the cud, nor divides the hoof; but swine in one respect only, seeing they divide the hoof, though they do not chew the cud. Hence I think that we are to understand by the dog, the Gentiles who are altogether unclean, both in their life, and in their faith; but by the swine are to be understood heretics, because they seem to call upon the name of the Lord. "Give not therefore that which is holy to the dogs," for that baptism and the other sacraments are not to be given but to them that have the faith. In like manner the mysteries of the truth, that is, the pearls, are not to be given but to such as desire the truth and live with human reason. If then you cast them to the swine, that is, to such as are grovelling in impurity of life, they do not understand their preciousness, but value them like to other worldly fables, and tread them under foot with their carnal life. Augustinus: Calcari enim dicitur quicquid contemnitur: et ideo dicitur ne forte conculcent eas pedibus suis. Aug.: That which is despised is said to be trodden under foot: hence it is said, "Lest perchance they tread them under foot." Glossa: Dicit autem ne forte, quia resipiscere possunt ab immunditia. Gloss. interlin.: He says, "Lest perchance," because it may be that they will wisely turn from their uncleanness. [ed. note: the gloss. has 'guia non possunt.'] Augustinus: Quod autem sequitur, et conversi dirumpant vos, non ait ipsas margaritas: illas enim conculcant, et cum convertuntur ut adhuc aliquid audiant, disrumpunt eum a quo missas margaritas conculcant: non enim facile inveneris quod ei gratum esse possit, a quo magno labore inventa contemnantur. Qui ergo tales docent, quomodo non disrumpantur indignando et stomachando non video. Aug.: That which follows, "Turn again and rend you," He means not the pearls themselves, for these they tread under foot, and when they turn again that they may hear something further, then they rend him by whom the pearls on which they had trode had been cast. For you will not easily find what will please him who has despised things god by great toil. Whoever then undertake to teach such, I see not how they shall not be trode upon and rent by those they teach. Chrysostomus super Matth: Vel porci non solum carnalibus actibus margaritas conculcant, sed etiam post modicum conversi, per inobedientiam rumpunt praebitores earum. Frequenter autem et scandalizati calumniantur eos quasi dogmatum novorum seminatores. Canes etiam conculcantes sancta sordidis actibus, disputationibus suis rumpunt praedicatorem veritatis. Pseudo-Chrys.: Or; The swine not only trample upon the pearls by their carnal life, but after a little they turn, and by disobedience rend those who offend them. Yea often when offended they bring false accusation against them as sowers of new dogmas. The dogs also having trode upon holy things by their impure actions, by their disputings rend the preacher of truth. Chrysostomus in Matth: Et bene dixit conversi: fingunt enim mansuetudinem, ut addiscant; deinde cum didicerint, detrahunt. Chrys.: Well is that said, "Lest they turn;" for they feign meekness that they may learn; and when they have learned, they attack. Chrysostomus super Matth: Rationabiliter autem margaritas dari porcis prohibuit: quia si porcis minus immundis mitti vetantur, quanto magis canibus plus immundis? De sancto autem dando idem aestimare non possumus; quia frequenter etiam benedictionem damus pecorum more viventibus Christianis, non quia merentur accipere, sed ne forte plenius scandalizati dispereant. Pseudo-Chrys.: With good reason He forbade pearls to be given to swine. For if they are not to be set before swine that are the less unclean, how much more are [p. 271] they to be withhold from dogs that are so much more unclean. But respecting the giving that which is holy, we cannot hold the same opinion; seeing we often give the benediction to Christians who live as the brutes; and that not because they deserve to receive it, but lest perchance being more grievously offended they should perish utterly. Augustinus de Serm. Dom: Cavendum est ergo ne quid aperiatur ei qui non capit; melius enim quaerit id quod clausum est quam id quod apertum est: aut infestat per odium, ut canis, aut negligit per contemptum, ut porcus. Non est autem consequens ut si verum occultatur, etiam falsum dicatur: quia dominus quamvis nihil mentitus sit, vera tamen aliqua occultavit, secundum illud Ioannis: adhuc habeo vobis multa dicere, quae non potestis portare modo. Sed si aliquis non capit propter sordes, mundandus est vel verbo vel opere quantum fieri potest a nobis. Quia autem dominus quaedam dixisse invenitur quae multi qui aderant, vel resistendo vel contemnendo non receperunt, non putandus est sanctum dedisse canibus, aut margaritas ante porcos misisse. Dedit enim eis qui capere poterant, et simul aderant, quos propter aliorum immunditiam negligi non oportebat; et quamvis tentantes eum in ipsis quae eis respondebat, contabescerent, alii tamen qui poterant capere, ex illorum occasione multa utiliter audiebant. Qui ergo novit quid respondeat, debet respondere, saltem propter illos quibus desperatio suboritur, si propositam quaestionem solvi non posse crediderint: et hoc de rebus ad instructionem salutis pertinentibus. De supervacuis autem et noxiis nihil dicendum est; sed hoc ipsum explicandum est, cur inquirenti talia non oporteat respondere. Aug.: We must be careful therefore not to explain ought to him who does not receive it; for men the rather seek that which is hidden than that which is opened. He either attacks from ferocity as a dog, or overlooks from stupidity as swine. But it does not follow that if the truth be kept hid, falsehood is uttered. The Lord Himself who never spoke falsely, yet sometimes concealed the truth, as in that, "I have yet many things to say unto you, the which ye are not now able to bear." [John 16:12] But if any is unable to receive these things because of his filthiness, we must first cleanse him as far as lays in our power either by word or deed. But in that the Lord is found to have said some things which many who heard Him did not receive, but either rejected or contemned them, we are not to think that therein He gave the holy thing to the dogs, or cast His pearls before swine. He gave to those who were able to receive, and who were in the company, whom it was not fit should be neglected for the uncleanness of the rest. And though those who tempted Him might perish in those answers which He gave to them, yet those who could receive them by occasion of these inquiries heard many useful things. He therefore who knows what should be answered ought to make answer, for their sakes at least who might fall into despair should they think that the question proposed is one that cannot be answered. But this only in the case of such matters as pertain to instruction of salvation; of things superfluous or harmful nothing should be said; but it should then be explained for what reason we ought not to make answer in such points to the enquirer.
Lectio 4 7 αἰτεῖτε, καὶ δοθήσεται ὑμῖν: ζητεῖτε, καὶ εὑρήσετε: κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 8 πᾶς γὰρ ὁ αἰτῶν λαμβάνει καὶ ὁ ζητῶν εὑρίσκει καὶ τῷ κρούοντι ἀνοιγήσεται.
7. "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
[p. 272]Hieronymus: Quia carnalia supra vetuerat postulari, quid petere debeamus ostendit dicens petite, et dabitur vobis. Jerome: Having before forbidden us to pray for things of the flesh, He now shews what we ought to ask, saying, "Ask, and it shall be given you." Augustinus de Serm. Dom: Vel aliter. Cum praeceptum esset ne sanctum daretur canibus, et ne margaritae ante porcos mitterentur, potuit auditor suae ignorantiae conscius dicere: quid sanctum me dare canibus vetas, cum adhuc me habere non videam? Et ideo opportune subiecit dicens petite et accipietis. Aug.: Otherwise; when He commanded not to give the holy thing to dogs, and not to cast pearls before swine, the hearer conscious of his own ignorance might say, Why do you thus bid me not give the holy thing to dogs, when as yet I see not that I have any holy thing He therefore adds in good season, "Ask, and ye shall receive." Chrysostomus super Matth: Vel aliter. Quoniam ad sanctificandam orationem quaedam dederat eis mandata, dicens nolite iudicare, competenter adiungit petite, et dabitur vobis; quasi dicat: si hanc clementiam servaveritis ad inimicos, quicquid clausum vobis videtur, pulsate, et aperietur vobis. Petite ergo precibus, die ac nocte orantes; quaerite studio et labore: nec enim laborantes circa Scripturam acquirimus scientiam sine gratia Dei, nec gratiam acquirimus nisi studuerimus, ne donum Dei negligentibus detur. Pulsate autem oratione et ieiuniis et eleemosynis. Sicut enim qui pulsat ostium, non tantum voce clamat, sed manu, sic et qui bona opera facit, pulsat operibus bonis. Sed dices: hoc ipsum peto ut sciam et faciam; quomodo ergo possumus facere priusquam accipiam? Sed quod potest fac, ut amplius possis; et quod scis serva, ut amplius scias. Vel aliter. Cum dixisset supra omnibus ut indulgerent inimicis, et postea prohibuerit ne sub obtentu dilectionis sancta canibus darent, nunc dat eis bonum consilium, ut petant Deum pro illis, et dabitur eis; quaerant eos qui perierant in peccatis, et invenient; pulsent eos qui in erroribus sunt conclusi, et aperiet eos Deus, ut habeat sermo eorum ad animas eorum ingressum. Vel aliter. Quoniam maiora erant mandata superius posita quam virtus humana, transmittit eos ad Deum, cuius gratiae nihil impossibile est, dicens petite, et dabitur vobis, ut quod ex hominibus consummari non potest, per gratiam Dei adimpleatur. Cum enim alia animalia Deus muniverit veloci pedum cursu, aut velocibus pennis, aut unguibus, aut dentibus, aut cornibus, hominem solum sic disposuit ut virtus illius sit ipse, ut infirmitatis suae necessitate coactus, semper necessarium habeat dominum suum.
Pseudo-Chrys.: Otherwise; Having given them some commands for the sanctification of prayer, saying, "Judge not," He adds accordingly, "Ask, and it shall be given unto you," as though He were to say, If ye observe this mercy towards your enemies, whatever seems to your shut, "knock, and it shall be opened to you." Ask therefore in prayer, praying day and night; seek with care and toil; for neither by toiling only in the Scriptures do we gain knowledge without God's grace, nor do we attain to grace without study, lest the gift of God should be bestowed on the careless. But knock with prayer, and fasting, and alms. For as one who knocks at a door, not only cries out with his voice, but strikes with his hand, so he who does good works, knocks with his works. But you will say, this is what I pray that I may know and do, how then can I do it, before I receive? Do what you can that you may become able to do more, and keep what you know that you may come to know more. Or otherwise; having above commanded all men to love their enemies, and after enjoined that we should not under pretext of love give holy things to dogs; He here gives good counsel, that they should pray God for them, and it shall be granted them; let them seek out those that are lost in sins, and they shall find them; let them knock at those who are shut up in errors, and God shall open to them that their word may have access to their souls. Or otherwise; Since the precepts given above were beyond the reach of human virtue, He sends them to God to whose grace nothing is impossible, saying, "Ask, and it shall be given you," that what cannot be performed by men may be fulfilled through the grace of God. For when God furnished the other animals with swift foot, or swift wing, with claws, teeth, or horns, He so made man that He Himself should be man's only strength [margin note: virtus, see Ps. 18:1] that forced by reason of his own weakness [p. 273] he might always have need of his Lord.
Glossa: Petimus autem fide, quaerimus spe, pulsamus caritate. Primum petere debes, ut habeas; post quaerere, ut invenias; inventa observare, ut introeas. Gloss. ord.: We ask with faith, we seek with hope, we knock with love. You must first ask that you may have; after that seek that you may find; and lastly, observe what you have found that you may enter in. Remigius: Vel aliter. Petimus orando, quaerimus recte vivendo, pulsamus perseverando. [Or: We ask by praying, we seek by right living, we knock by persevering.] Augustinus: Petitio autem pertinet ad impetrandam sanitatem animae, ut ea quae praecipiuntur, implere possimus; inquisitio autem ad inveniendam veritatem. Sed cum quisque veram viam invenerit, perveniet ad ipsam possessionem; quae tantum pulsanti aperietur. Aug., Serm. in Mont., ii, 21: Asking, is that we may get healthiness of soul that we may be able to fulfil the things commanded us; seeking, pertains to the discovery of the truth. But when any has found the true way, he will then come into actual possession, which however is only opened to him that knocks. Augustinus in Lib. Retract: Operose quidem ista tria quid inter se differant, sic exponendum putavi; sed longe melius ad instantissimam petitionem omnia referuntur: unde postea concludit dicens dabit bona petentibus se. Aug., Retract., i, 19: How these three differ from one another, I have thought good to unfold with this travail; but it were better to refer them all to instant prayer; wherefore He afterwards concludes, saying, "He will give good things to them that ask him." Chrysostomus in Matth: Per hoc ergo quod addidit quaerite et pulsate, cum instantia multa et robore peti iussit. Qui enim quaerit, omnia alia proicit a mente, et ad illud solum afficitur quod quaerit; qui autem pulsat, cum vehementia et fervida mente venit. Chrys.: And in that He adds "seek," and "knock," HE bids us ask with much importunateness and strength. For one who seeks, casts forth all other things from his mind, and is turned to that thing singly which he seeks; and he that knocks comes with vehemence and warm soul. Chrysostomus super Matth: Quia vero dixerat petite, et accipietis, ne forte peccatores audientes dicerent: ad hoc dominus dignos hortatur, nos autem indigni sumus; ideo repetit, ut tam iustis quam peccatoribus misericordiam Dei commendet; et ideo dicit omnis qui petit, accipit; idest, sive iustus sive peccator, tamen petere non dubitet: ut constet neminem sperni, nisi qui petere dubitavit a Deo. Non enim credibile est ut opus pietatis quod exhibetur benefaciendo inimicis, Deus iniungat hominibus, ipse autem non faciat, cum sit bonus. Pseudo-Chrys.: He had said, "Ask, and ye shall receive;" which sinners hearing might perchance say, The Lord herein exhorts them that are worthy, but we are unworthy. Therefore He repeats it that He may commend the mercy of God to the righteous as well as to sinners; and therefore declares that "every one that asketh receiveth;" that is, whether he be righteous or a sinner, let him not hesitate to ask; that it may be fully seen that none is neglected but he who hesitates to ask of God. For it is not credible that God should enjoin on men that work of piety which is displayed is doing good to our enemies, and should not Himself (being good) act so. Augustinus super Ioann.: Unde peccatores exaudit Deus. Si enim peccatores non audiret, frustra publicanus dixisset: domine, propitius esto mihi peccatori, et ex ista confessione meruit iustificationem. Aug., Tract. in Joan. 44, 13: Wherefore God hears sinners; for if He do not hear sinners, the Publican said in vain, "Lord, be merciful to me a sinner;" [Luke 18:13] and by that confession merited justification. Prosper in Lib. Sentent. August.: Fideliter autem supplicans Deo pro necessitatibus huius vitae, et misericorditer auditur, et misericorditer non auditur. Quid enim infirmo sit utile, magis novit medicus quam aegrotus. Si autem id postulat quod Deus et promittit et praecipit, fiet omnino quod poscit: quia accipiet caritas quod petit veritas. Aug., Prosper, Sent. 212: He who in faith offers supplication to God for the necessities of this life is heard mercifully, and not heard mercifully. For the physician knows better than the sick man what is good for his sickness. But if he asks that which God both promises and commands, his prayer shall be granted, for love shall receive what truth provides. Augustinus ad Paulinum et Hierasiam: Bonus autem dominus, qui non tribuit saepe quod volumus, ut quod mallemus attribuat. Aug., Ep. 31, 1: But the Lord is good, who often gives us not what we would, that He may give us what we should rather prefer. [p. 274] Augustinus de Serm. Dom: Perseverantia etiam opus est ut accipiamus quod petimus. Aug., Serm. in Mont., ii, 21: There is need moreover of perseverance, that we may receive what we ask for. Augustinus de Verb. Dom: Cum enim Deus aliquando tardius dat, commendat dona, non negat: diu desiderata dulcius obtinentur; cito autem data vilescunt. Pete ergo et quaere iusta. Petendo enim et quaerendo, crescit appetitus ut capias: servat tibi Deus quod non vult cito dare, ut tu discas magna magne desiderare; ideo oportet semper orare et non deficere. Aug., Serm. 61. 5: In that God sometimes delays His gifts, He but recommends, and does not deny them. For that which is long looked for is sweeter when obtained; but that is held cheap, which comes at once. Ask then and seek things righteous. For by asking and seeking grows the appetite of taking. God reserves for you those things which He is not willing to give you at once, that you may learn greatly to desire great things. Therefore we ought always to pray and not to fail.
Lectio 5 9 ἢ τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃν αἰτήσει ὁ υἱὸς αὐτοῦ ἄρτον — μὴ λίθον ἐπιδώσει αὐτῷ; 10 ἢ καὶ ἰχθὺν αἰτήσει — μὴ ὄφιν ἐπιδώσει αὐτῷ; 11 εἰ οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν.
9. "Or what man is there of you, whom if his son ask bread, will he give him a stone? 10. Or if he ask a fish, will he give him a serpent? 11. If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?"
Augustinus de Serm. Dom: Sicut in superioribus egit de volatilibus caeli et de liliis agri, ut spes de minoribus ad maiora consurgeret, ita et in hoc loco, cum dicit aut quis ex vobis homo? Aug., Serm. in Mont., ii, 21: As above He had cited the birds of the air and the lilies of the field, that our hopes may rise from the less to the greater; so also does He in this place, when He says, "Or what man among you?" Chrysostomus super Matth: Ne forte aliquis considerans quanta est differentia inter Deum et hominem, et ponderans peccata sua, dum desperat impetrare, nec incipiat petere, patrum et filiorum similitudinem introduxit; ut si propter peccata nostra desperamus, propter bonitatem Dei speremus. Pseudo-Chrys.: Lest perchance any one considering how great is the difference between God and man, and weighing his own sins should despair of obtaining, and so never take in hand to ask; therefore He proposes a comparison of the relation between father and son; that should we despair because of our sins, we may hope because of God's fatherly goodness. Chrysostomus in Matth: Duo autem oportet adesse oranti: et petere vehementer, et quae oportet petere. Haec autem sunt spiritualia: etenim Salomon, quia petiit quod petere oportebat, velociter accepit. Chrys.: There are two things behoveful for one that prays; that he ask earnestly; and that he ask such things as he ought to ask. And those are spiritual things; as Solomon, because he asked such things as were right, received speedily. Chrysostomus super Matth: Quae autem petere oportet, sub similitudine panis et piscis ostendit. Panis enim est verbum de notitia Dei patris. Lapis est omne mendacium quod habet scandalum offensionis ad animam. Pseudo-Chrys.: And what are the things that we ought to ask, he shews under the likeness of a loaf, and a fish. The loaf is the word concerning the knowledge of God the Father. The stone is all falsehood that has a stumbling-block of offence to the soul. Remigius: Piscem autem possumus intelligere verbum de Christo, serpentem autem, ipsum Diabolum. Vel per panem intelligitur doctrina spiritualis; per lapidem ignorantia; per piscem unda Baptismatis sacri, per serpentem astutia Diaboli, sive infidelitas. Remig.: By the fish we may understand the word concerning Christ, by the serpent the Devil [p. 275] himself. Or by the loaf may be understood spiritual doctrine; by the stone ignorance; by the fish the water of Holy Baptism; by the serpent the wiles of the Devil, or unbelief. Rabanus: Vel panis, qui est communis cibus, caritatem significat, sine qua aliae virtutes nihil valent. Piscis significat fidem, quae ex aqua Baptismatis orta est, et in mediis fluctibus huius vitae pulsatur, et tamen vivit. Lucas autem addidit tertium, scilicet ovum, quod est spes animalis, unde spem significat. Contra caritatem ponit lapidem, idest odii duritiam; contra fidem, serpentem, idest perfidiae venenum; contra spem, scorpionem, idest desperationem, quae retro pungit, sicut scorpio. Rabanus: Or; bread which is the common food signifies charity, without which the other virtues are of no avail. The fish signifies faith, which is born of the water of baptism, is tossed in the midst of the waves of this life and yet lives. Luke adds a third thing, "an egg," [Luke 11:12] which signifies hope; for an egg is the hope of the animal. To charity, He opposes "a stone," that is, the hardness of hatred; to faith, "a serpent," that is, the venom of treachery; to hope, "a scorpion," that is, despair, which stings backward, as the scorpion. Remigius: Est ergo sensus: non est timendum quod si petamus a Deo patre panem, idest doctrinam vel caritatem, quod porrigat lapidem; idest quod permittat cor nostrum constringi aut frigore odiorum, aut duritia mentis; vel quod si petierimus fidem, ipse nos permittat perire veneno infidelitatis. Unde sequitur si ergo vos cum sitis mali. Remig.: The sense therefore is: we need not fear that should we ask of God our Father bread, that is doctrine or love, He will give us a stone; that is, that He will suffer our heart to be contracted either by the frost of hatred or by hardness of soul; or that when we ask for faith, He will suffer us to die of the poison of unbelief. Thence it follows, "If then ye being evil." Chrysostomus in Matth: Haec autem dixit, non detrahens humanae naturae, neque malum confitens omne genus humanum, sed ad differentiam bonitatis suae, dilectionem paternam malitiam vocans: tanta est superabundantia amoris ipsius ad homines. Quia quantum ad comparationem Dei, qui solus singulariter bonus est, omnes mali videntur; sicut ad comparationem solis omne lucidum videtur obscurum. Chrys.: This He said not detracting from human nature, nor confessing the whole human race to be evil; but He calls paternal love "evil" when compared with His own goodness. Such is the superabundance of His love towards men. Pseudo-Chrys.: Because in comparison of God who is preeminently good, all men seem to be evil, as all light shews dark when compared with the sun. Hieronymus: Vel forte apostolos malos dixit, quia sub apostolorum persona omne hominum genus damnatur, cuius ab infantia cor ad malum appositum est, ut in Genesi legitur. Nec mirum huius saeculi homines dici malos, cum et apostolus memoret quoniam dies mali sunt. Jerome: Or perhaps he called the Apostles evil, in their person condemning the whole human race, whose heart is set to evil from his infancy, as we read in Genesis. Nor is it any wonder that He should call this generation, "evil," as the Apostle also speaks, "Seeing the days are evil." Augustinus: Vel malos appellavit huius saeculi dilectores, unde et bona quae dant, secundum eorum sensum bona dicenda sunt, quia haec pro bonis habent; quamquam et in rerum natura, ista bona sint, scilicet temporalia, et ad istam vitam infirmam pertinentia. Aug.: Or He calls "evil" those who are lovers of this age; [margin note: Eph 5:16] whence also the good things which they give are to be called good according to their sense who esteem them as good; nay, even in the nature of things they are goods, that is, temporal goods, and such as pertain to this weak life. Augustinus de Verb. Dom: Bonum enim quod facit bonos, Deus est. Aurum autem et argentum bonum est, non quod te faciat bonum, sed unde facias bonum. Mali ergo cum simus, et bonum patrem habeamus, non semper mali remaneamus. Aug., Serm., 61, 3: For that good thing which makes men good is God. Gold and silver are good things not as making you good, but as with them you may do good. If then we be evil, yet as having a Father who is good let us not remain ever evil. Augustinus de Serm. Dom: Si ergo cum simus mali, novimus id dare quod petimus, quanto magis sperandum est daturum Deum nobis bona petentibus? Aug., Serm. in Mont., ii, 21: If then we being evil, know how to give that which is asked [p. 276] of us, how much more is it to be hoped that God will give us good things when we ask Him? Chrysostomus super Matth: Quoniam autem non omnia petentibus praestat, sed bona tantummodo, ideo convenienter addidit bona. Pseudo-Chrys.: He says "good things," because God does not give all things to them that ask Him, but only good things. Glossa: A Deo enim non nisi bona percipimus, qualiacumque nobis videantur: omnia enim dilectis in bonum cooperantur. Gloss. ord.: For from God we receive only such things as are good, of what kind soever they may seem to us when we receive them; for all things work together for good to His beloved. Remigius: Et sciendum, quod ubi Matthaeus sic dicit dabit bona, Lucas dicit: dabit spiritum bonum. Sed non debet videri contrarium: quia cuncta bona quae homo a Deo accipit, per gratiam spiritus sancti dantur. Remig.: And be it known that where Matthew says, "He shall give good things," Luke has, "shall give his Holy Spirit." [Luke 11:13] But this ought not to seem contrary, because all the good things which man receives from God, are given by the grace of the Holy Spirit.
Lectio 6 12 πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς: οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται.
12. "Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the Law and the Prophets."
Augustinus de Serm. Dom: Firmitas quaedam et valentia ambulandi per sapientiae viam in bonis moribus constituta est, quibus perducuntur homines usque ad mundationem et simplicitatem cordis; de qua iam diu loquens, ita concludit omnia quaecumque vultis, et cetera. Nemo enim est qui velit quemquam duplici corde secum agere. Aug.: Firmness and strength of walking by the way of wisdom in good habits is thus set before us, by which men are brought to purity and simplicity of heart; concerning which having spoken a long time, He thus concludes, "All things whatsoever ye would, &c." For there is no man who would that another should act towards him with a double heart. Chrysostomus super Matth: Vel aliter. Supra propter sanctificandam orationem mandavit ut non iudicent homines eos qui peccant in ipsos. Et quia ab ordine narrationis suae recedens, introduxit alia quaedam, nunc ad mandatum quod coeperat rediens, ait omnia quaecumque vultis; idest, non solum mando: nolite iudicare, sed et omnia quaecumque vultis ut faciant vobis homines, et facite eis: et tunc impetrabiliter poteritis orare. Pseudo-Chrys.: Otherwise; He had above commanded us in order to sanctify our prayers that men should not judge those who sin against them. Then breaking the thread of his discourse He had introduced various other matters, wherefore now when He returns to the command with which He had begun, He says, "All things whatsoever ye would, &c." That is; I not only command that ye judge not, but "All things whatsoever ye would that men should do unto you, do ye unto them;" and then you will be able to pray so as to obtain. Glossa: Vel aliter. Omnium bonorum spiritualium distributor est spiritus sanctus, ut opera caritatis impleantur; unde subdit omnia ergo, et cetera. Gloss. ord.: Otherwise; The Holy Spirit is the distributor of all spiritual goods, that the deeds of charity may be fulfilled; whence He adds, "All things therefore, &c." Chrysostomus in Matth: Vel aliter. Vult dominus demonstrare quoniam oportet homines et superius inquirere auxilium, et quae a seipsis sunt simul inferre; unde cum dixisset petite, quaerite, et pulsate docet aperte ipsos homines studiosos esse; et ideo subdit omnia quaecumque vultis, et cetera. Chrys.: Otherwise; The Lord desires to teach that men ought to seek aid from above, but at the same time to contribute what lays in their power; wherefore when He had said, "Ask, seek, and knock," He proceeds to teach openly [p. 277] that men should be at pains for themselves, adding, "Whatsoever ye would &c." Augustinus de Verb. Dom: Vel aliter. Promiserat se dominus petentibus bona largiturum. Ut autem ille agnoscat mendicos suos, agnoscamus et nos nostros. Excepta enim substantia facultatum, tales sunt qui petunt, quales a quibus petunt. Quam frontem habes petendi ad Deum tuum, qui non agnoscis parem tuum? Hinc est quod in proverbiis dicitur: qui obturat aurem suam ad clamorem pauperis, et ipse clamabit, et non exaudietur. Quid autem petenti proximo debeamus impendere ut et ipsi audiamur a Deo, ex hoc considerare possumus quod ab aliis volumus nobis impendi. Et ideo dixit omnia ergo quaecumque vultis. Aug., Serm., 61. 7: Otherwise; The Lord had promised that He would give good things to them that ask Him. But that He may own his petitioners, let us also own ours. For they that beg are in every thing, save having of substance, equal to those of whom they beg. What face can you have of making request to your God, when you do not acknowledge your equal? This is said in Proverbs, "Whoso stoppeth his ear to the cry of the poor, he shall cry and shall not be heard." [Prov 21:13] What we ought to bestow on our neighbour when he asks of us, that we ourselves may be heard of God, we may judge by what we would have others bestow upon us; therefore He says, "All things whatsoever ye would." Chrysostomus in Matth: Non simpliciter dicit omnia, sed addidit ergo; quasi dicat: si vultis audiri, cum illis quae dixi et haec facite. Non autem dixit: quaecumque vis effici tibi a Deo, haec fac ad proximum; ut non dicas: qualiter hoc est possibile? Sed ait: quaecumque volueris effici tibi a conservo, haec et circa proximum ostende. Chrys.: He says not, "All things whatsoever," simply, but "All things therefore," as though He should say, If ye will be heard, besides those things which I have now said to you, do this also. And He said not, Whatsoever you would have done for you by God, do that for your neighbour; lest you should say, But how can I? but He says, Whatsoever you would have done to you by your fellow-servant, do that also to your neighbour. Augustinus de Serm. Dom: Quidam Latini codices habent additum bona; quod additum puto ad manifestationem sententiae. Occurrebat enim quod si quisquam flagitiose aliquid erga se fieri velit, et ad hoc referat istam sententiam, ut hoc prior illi faciat a quo sibi fieri cupit; ridiculum est hunc putare istam implesse sententiam. Intelligendum est autem perfectam esse sententiam, etiamsi hoc non addatur. Quod enim dictum est omnia quaecumque vultis, non usitate ac passim, sed proprie dictum accipi oportet. Voluntas namque non est nisi in bonis: nam in malis cupiditas proprie dicitur, non voluntas: non quia sic semper loquantur Scripturae, sed ubi oportet, ibi omnino proprium verbum tenent, ut non aliud intelligatur. Aug., Serm. in Mont., ii, 22: Some Latin copies add here, "good things," [ed. note: So also S. Cyprian de Orat. (Tr. vii. 18. fin.) and the Latin MSS.] which I suppose was inserted to make the sense more plain. For it occurred that one might desire some crime to be committed for his advantage, and should so construe this place, that he ought first to do the like to him by whom he would have it done to him. It were absurd to think that this man had fulfilled this command. Yet the thought is perfect, even though this be not added. For the words, "All things whatsoever ye would," are not to be taken in their ordinary and loose signification, but in their exact and proper sense. For there is no will but only in the good [margin note: but see Retract. i. 9. n. 4]; in the wicked it is rather named desire, and not will. Not that the Scriptures always observe this propriety; but where need is, there they retain the proper word so that none other need be understood. Cyprianus de Orat. Domin.: Cum autem Dei verbum dominus Iesus Christus omnibus venerit, praeceptorum suorum fecit grande compendium, cum dixit quaecumque vultis ut faciant vobis homines, et vos facite eis; unde subdit haec est lex et prophetae. Cyprian, Tr. vii: Since the Word of God, the Lord Jesus Christ came to all men, He summed up all his commands in one precept, "Whatsoever ye would that men should do to you, do ye also to them;" and adds, "for this is the Law and the Prophets." Chrysostomus super Matth: Nam quaecumque lex et prophetae sparsim in omnibus praeceperunt Scripturis, in hoc compendioso continentur mandato, quasi innumerabiles arborum rami in una radice. Pseudo-Chrys.: For whosoever [p. 278] the Law and the Prophets contain up and down through the whole Scriptures, is embraced in this one compendious precept, as the innumerable branches of a tree spring from one root. Gregorius Moralium: Qui enim cogitat ut ea alteri faciat quae ipse sibi ab altero fieri expectat, pensat nimirum ut malis bona et bonis meliora reddat. Greg., Mor., x, 6: He that thinks he ought to do to another as he expects that others will do to him, considers verily how he may return good things for bad, and better things for good. Chrysostomus in Matth: Unde manifestum est quoniam ex nobis quae deceant omnes scimus, et non est possibile ad ignorantiam refugere. Chrys.: Whence what we ought to do is clear, as in our own cases we all know what is proper, and so we cannot take refuge in our ignorance. Augustinus de Serm. Dom: Videtur autem hoc praeceptum ad dilectionem proximi pertinere, non autem ad Dei; cum in alio loco duo esse praecepta dicat, in quibus lex pendet et prophetae. Cum autem hic non addit: tota lex, quod ibi addidit, servavit locum alteri praecepto, quod est de dilectione Dei. Aug., Serm. in Mont., ii, 22: This precept seems to refer to the love of our neighbour, not of God, as in another place He says, there are two commandments on which hang the Law and the Prophets. But as He says not here, The whole Law, as He speaks there, He reserves a place for the other commandment respecting the love of God. Augustinus de Trin: Vel aliter. Ideo Scriptura tantum dilectionem proximi commemorat, cum dicit omnia quaecumque vultis; quia qui proximum diligit, consequens est ut et ipsam praecipue dilectionem diligat; Deus autem dilectio est; consequens est ergo ut praecipue diligat Deum. Aug., De Trin., viii, 7: Otherwise; Scripture does not mention the love of God, where it says, "All things whatsoever ye would;" because he who loves his neighbour must consequently love Love itself above all things; but God is Love; therefore he loves God above all things.
Lectio 7 13 εἰσέλθατε διὰ τῆς στενῆς πύλης: ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι' αὐτῆς: 14 τί στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν.
13. "Enter ye in at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 14. Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it."
Augustinus de Serm. Dom: Admonuerat superius dominus ad habendum cor simplex et mundum, in quo quaeritur Deus; sed quia hoc paucorum est, iam incipit de investiganda sapientia loqui, cui investigandae et contemplandae talis oculus per omnia superiora perductus est, quo videri iam possit arcta via et angusta porta; unde subdit intrate per angustam portam. Aug., Serm. in Mont., ii, 22: The Lord had warned us above to have a heart single and pure with which to seek God; but as this belongs to but few, He begins to speak of finding out wisdom. For the searching out and contemplation whereof there has been formed through all the foregoing such an eye as may discern the narrow way and strait gate; whence He adds, "Enter ye in at the strait gate." Glossa: Vel aliter. Etsi difficile sit ut alii facias quod tibi vis fieri, tamen sic faciendum est, ut intremus per angustam portam. Gloss. ord.: Though it be hard to do to another what you would have done to yourself; yet so must we do, that we may enter the strait gate. Chrysostomus super Matth: Vel aliter. Tertia haec convenientia ad iustitiam ieiunii pertinet, ut sit ordo narrationis talis: tu autem cum ieiunas, unge caput tuum; et postea sequitur intrate per angustam portam. Praecipue enim tres sunt naturales passiones et intimae carnis: primo esca et potus, deinde amor viri ad mulierem, tertio loco somnus; et ideo gravius est eas a natura carnali praecidere quam ceteras passiones. Et ideo nullius passionis abstinentia sic sanctificat corpus, sicut quod homo sit castus, ieiunus, et in vigiliis perseverans. Ergo propter omnes has iustitias, et praecipue propter laboriosissimum ieiunium, dicit intrate per angustam portam. Porta perditionis est Diabolus, per quem introitur in Gehennam; porta vitae est Christus, per quem introitur in regna caelestia. Lata autem porta dicitur esse Diabolus, non magnitudine potestatis extensus, sed effrenatae superbiae licentia dilatatus. Porta autem angusta dicitur Christus, non parvitate potestatis exiguus, sed humilitatis ratione collectus: quia quem totus non capit mundus, seipsum intra angustias uteri virginalis inclusit. Via autem perditionis est omnis iniquitas. Dicitur autem spatiosa, quia non est intra regulam disciplinae inclusa; et ambulantes in ea, quicquid eos delectaverit, hoc sequuntur. Via autem vitae dicitur esse omnis iustitia, et propter contrarias causas esse arcta. Considerandum autem, quia nisi quis ambulaverit per viam, non potest pervenire ad portam: qui enim non ambulant per viam iustitiae, impossibile est ut vere Christum cognoscant. Similiter nec incurrit in manus Diaboli nisi qui in via ambulat peccatorum. Pseudo-Chrys.: Otherwise; This third precept again is connected with the right method of fasting, and the order of discourse will be this; "But thou [p. 279] when thou fastest anoint thy head;" and after comes, "Enter ye in at the strait gate." For there are three chief passions in our nature, that are most adhering to the flesh; the desire of food and drink; the love of the man towards the woman; and thirdly, sleep. These it is harder to cut off from the fleshly nature than the other passions. And therefore abstinence from no other passion so sanctifies the body as that a man should be chaste, abstinent, and continuing in watchings. On account, therefore, of all these righteousnesses, but above all on account of the most toilsome fasting, it is that He says, "Enter ye in at the strait gate." The gate of perdition is the Devil, through whom we enter into hell; the gate of life is Christ, through whom we enter into the kingdom of Heaven. The Devil is said to be a wide gate, not extended by the mightiness of his power, but made broad by the license of his unbridled pride. Christ is said to be a strait gate not with respect to smallness of power, but to His humility; for He whom the whole world contains not, shut Himself within the limits of the Virgin's womb. The way of perdition is sin of any kind. It is said to be broad, because it is not contained within the rule of any discipline, but they that walk therein follow whatever pleases them. The way of life is all righteousness, and is called narrow for the contrary reasons. It must be considered that unless one walk in the way, he cannot arrive at the gate; so they that walk not in the way of righteousness, it is impossible that they should truly know Christ. Likewise neither does he run into the hands of the Devil, unless he walks in the way of sinners. Gregorius super Ezech: Quamvis autem caritas sit lata, tamen per angusta et ardua homines ducit a terra. Satis angustum est omnia praetermittere, unum solum diligere, prospera non ambire, adversa non timere. Gloss. ord.: Though love be wide, yet it leads men from the earth through difficult and steep ways. It is sufficiently difficult to cast aside all other things, and to love One only, not to aim at prosperity, not to fear adversity. Chrysostomus in Matth: Sed cum postea dicat: iugum meum suave est, et onus meum leve, qualiter hic angustam esse viam ait et arctam? Sed et hic monstrat eam levem esse et suavem: quoniam via est et porta est; sicut et altera, quae lata et spatiosa dicitur, ipsa via et porta est. Horum autem nihil mansurum est, sed omnia pertranseunt. Transire autem labores et sudores, et in bonum finem devenire, scilicet in vitam, sufficiens est mitigare eos qui agones patiuntur. Si enim tempestates nautis et vulnera militibus levia sunt propter spem praemiorum pereuntium, multo magis cum caelum praeiacens fuerit, et immortalia praemia, nullum aliquis sentiet imminentium periculorum. Sed et hoc ipsum quod illam arctam vocavit, maxime ad faciendam illam facilem conferebat: per hoc siquidem ut semper vigilarent admonuit: hoc enim dominus dicit erigens nostrum desiderium. Qui enim in agone certat, cum viderit principem admirantem labores agonum, animosior fit. Ne igitur moesti simus cum multa nobis hic contigerint tristia, quia arcta est via, sed non civitas; ideo neque hic quietem oportet expectare, neque ibi triste aliquid praestolari. Dicens autem quam pauci sunt qui inveniunt eam, rursus hic multorum desidiam significavit, et audientes erudivit non multorum prosperitatibus attendere, sed paucorum laboribus. Chrys.: But seeing He declares below, "My yoke is pleasant, and my burden light," how is it that He says here that the way is strait and narrow? Even here He teaches that it is light and pleasant; for here is a way and a gate as that other, which is called the wide and broad, has also a way and a gate. Of these nothing is to remain; but all pass away. But to pass through toil and sweat, and to arrive at a good end, namely life, is sufficient solace to those who undergo [p. 280] these struggles. For if sailors can make light of storms and soldiers of wounds in hope of perishable rewards, much more when Heaven lies before, and rewards immortal, will none look to the impending dangers. Moreover the very circumstance that He calls it strait contributes to make it easy; by this He warned them to be always watching; this the Lord speaks to rouse our desires. He who strives in a combat, if he sees the prince admiring the efforts of the combatants, gets greater heart. Let us not therefore be sad when many sorrows befall us here, for the way is strait, but not the city; therefore neither need we look for rest here, nor expect any thing of sorrow there. When He says, "Few there be that find it," He points to the sluggishness of the many, and instructs His hearers not to look to the prosperity of the many, but to the toils of the few. Hieronymus: Significanter igitur de utraque via locutus dixit, quod per latam multi ambulant, angustam pauci inveniunt: latam enim non quaerimus, nec inventione opus est, quia sponte se offert, et errantium via est; angustam vero nec omnes inveniunt, nec qui invenerint, statim ingrediuntur per eam. Siquidem multi, inventa veritatis via, capti voluptatibus saeculi, de medio itinere revertuntur. Jerome: Attend to the words, for they have an especial force, "many walk" in the broad way - "few find" the narrow way. For the broad way needs no search, and is not found, but presents itself readily; it is the way of all who go astray. Whereas the narrow way neither do all find, nor when they have found, do they straightway walk therein. Many, after they have found the way of truth, caught by the pleasures of the world, desert midway.
Lectio 8 15 προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασιν προβάτων, ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες. 16 ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς: μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα; 17 οὕτως πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ: 18 οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ποιεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν. 19 πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 20 ἄρα γε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς.
15. "Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17. Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.19. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20. Wherefore by their fruits ye shall know them."
Chrysostomus super Matth: Supra mandaverat apostolis dominus, ne eleemosynas, orationes et ieiunia coram hominibus, sicut hypocritae, faciant; et ideo ad cognoscendum quia haec omnia in hypocrisi fieri possunt, loquitur dicens attendite a falsis prophetis. Pseudo-Chrys.: The Lord had before commanded His Apostles, that they should not do their alms, prayers, and [p. 281] fastings before men, as the hypocrites; and that they might know that all these things may be done in hypocrisy, He speaks saying, "Take heed of false prophets." Augustinus de Serm. Dom: Vel aliter. Cum dixisset dominus, paucos esse qui inveniunt angustam portam et arctam viam, ne haeretici, qui plerumque se sub nomine paucitatis commendant, se nobis supponant, statim subicit dicens attendite a falsis prophetis. Aug., Serm. in Mont., ii, 23: When the Lord had said that there were few that find the strait gate and narrow way, that heretics, who often commend themselves because of the smallness of their numbers, might not here intrude themselves, He straightway subjoins, "Take heed of false prophets." Chrysostomus in Matth: Vel aliter. Quia dictum est, angusta est porta; sed et multi sunt, qui pervertunt eam quae illuc fert viam; ideoque induxit attendite a falsis prophetis; in quo ut maiorem sollicitudinem habeant, meminit eorum quae in patribus eorum facta sunt, falsos prophetas vocans, etenim tunc talia contigerunt. Chrys.: Having taught that the gate is strait, because there are many that pervert the way that leads to it, He proceeds, "Take heed of false prophets." In the which that they might be the more careful, He reminds them of the things that were done among their fathers, calling them "false prophets;" for even in that day the like things fell out. Chrysostomus super Matth: Quod autem scriptum est, quia lex et prophetae usque ad Ioannem, dicitur quia prophetia de Christo non erat futura post eum. Prophetae autem et fuerunt et sunt: sed non qui prophetarent de Christo, sed interpretarentur ea quae de Christo ab antiquis fuerant prophetata, idest doctores Ecclesiarum: nec enim potest quis propheticos interpretari sensus nisi per spiritum prophetiae. Sciens ergo dominus futuros esse falsos doctores haeresum diversarum, admonet dicens attendite a falsis prophetis. Quia enim non erant futuri manifesti gentiles, sed absconditi sub nomine Christiano, non dixit: aspicite, sed attendite: ubi enim res certa est, aspicitur, idest simpliciter videtur; ubi autem incerta, attenditur, idest caute consideratur. Idem dicit attendite, quia firma tutela salutis est scire quem fugias. Non autem sic admonet attendite, quasi invito Deo Diabolus haereses introducat, sed eo permittente: quia enim non sine iudicio vult servos habere, ideo misit tentationem; quia vero non vult eos per ignorantiam perire, ideo praemonet. Ne autem aliquis haereticus doctor dicat quia non dixit eos falsos prophetas, sed gentilium et Iudaeorum doctores, ideo addidit dicens qui veniunt ad vos in vestimentis ovium. Oves enim Christiani dicuntur; vestimentum autem ovile est species Christianitatis et simulatae religionis. Nulla autem res sic exterminat bonum, sicut simulatio: nam malum sub specie boni celatum, dum non cognoscitur, non cavetur. Et ne adhuc dicat haereticus quia de viris doctoribus loquitur, qui tamen peccatores sunt, ideo addit intrinsecus autem sunt lupi rapaces. Catholici autem doctores, etsi fuerint peccatores, servi quidem carnis dicuntur, non tamen lupi rapaces, quia non habent propositum perdere Christianos. Manifeste ergo de haereticis doctoribus dicit: quia eo proposito speciem Christianorum suscipiunt, ut Christianos iniquo seductionis morsu dilanient; de quibus dixit apostolus: scio quia post discessum meum intrabunt in vos lupi rapaces, non parcentes gregi.
Pseudo-Chrys.: What is written below that "the Law and the Prophets were until John," [Matt 11:13] is said, because there should be no prophecy concerning Christ after He was come. Prophets indeed there have been and are, but not prophesying of Christ, rather interpreting the things which had been prophesied of Christ by the ancients, that is by the doctors of the Churches. For no man can unfold prophetic meaning, but the Spirit of prophecy. The Lord then knowing that there should be false teachers, warns them of divers heresies, saying, "Take heed of false prophets." And forasmuch as they would not be manifest Gentiles, but lurk under the Christian name, He said not 'See ye,' but, "Take heed." For a thing that is certain is simply seen, or looked upon; but when it is uncertain it is watched or narrowly considered. Also He says "Take heed," because it is a sure precaution of security to know him whom you avoid. But his form of warning, "Take heed," does not imply that the Devil will introduce heresies against God's will, but by His permission only; but because He would not choose servants without trial, therefore He sends them temptation; and because He would not have them perish through ignorance, He therefore warns them before hand. Also that no heretical teacher might maintain that He spoke here of Gentile and Jewish teachers and not of them, He adds, "who come to you in sheep's clothing." Christians are called sheep, and the sheep's clothing is a form of Christianity and of feigned religion. And nothing so casts out [p. 282] all good as hypocrisy; for evil that puts on the semblance of good, cannot be provided against, because it is unknown. Again, that the heretic might not allege that He here speaks of the true teachers which were yet sinners, He adds, "But inwardly they are ravening wolves." But Catholic teachers should they indeed have been sinners, are spoken of as servants of the flesh, yet not as ravening wolves, because it is not their purpose to destroy Christians. Clearly then it is of heretical teachers that He speaks; for they put on the guise of Christians, to the end they may tear in pieces the Christian with the wicked fangs of seduction. Concerning such the Apostle speaks, "I know that after my departure there will enter among you grievous wolves, not sparing the flock." [Acts 20:29]
Chrysostomus in Matth: Sed tamen videtur falsos prophetas hic non haereticos insinuare, sed eos quidem qui vitae sunt corruptae, sed facie tamen virtutis induuntur; unde dixit a fructibus eorum cognoscetis eos. Apud haereticos enim est multoties et vitam invenire; apud hos autem quos dixi, nequaquam. Chrys.: Yet He may seem here to have aimed under the title of "false prophets," not so much at the heretic, as at those who, while their life is corrupt, yet wear an outward face of virtuousness; whence it is said, "By their fruits ye shall know them." For among heretics it is possible many times to find a good life, but among those I have named never. Augustinus de Serm. Dom: Unde rectissime quaeritur, quos fructus nos attendere voluerit. Multi enim quaedam in fructibus deputant quae ad vestitum ovium pertinent, et hoc modo de lupis decipiuntur: secuti enim sunt vel ieiunia vel eleemosynas vel orationes, quae praetendunt hominibus, placere cupientes eis quibus ista difficilia videntur. Hi ergo non sunt fructus, de quibus cognosci istos monet. Ista enim quae cum bono animo fiunt, sunt proprie ovibus vestes; cum autem malo, in errore, non aliud quam lupos tegunt; sed non ideo debent oves odisse vestimentum suum, quod plerumque illo se occultant lupi. Qui sunt ergo fructus quibus cognoscamus arborem malam? Dicit apostolus: manifesta sunt opera carnis, quae sunt fornicatio, immunditia, et cetera. Qui vero sunt fructus quibus cognoscamus arborem bonam? Idem apostolus ostendit, dicens: fructus autem spiritus sunt caritas, gaudium, pax. Aug., Serm. in Mont., ii, 24: Wherefore it is justly asked, what fruits then He would have us look to? For many esteem among fruits some things which pertain to the sheep's clothing, and in this manner are deceived concerning wolves. For they practise fasting, almsgiving, or praying, which they display before men, seeking to please those to whom these things seem difficult. These then are not the fruits by which He teaches us to discern them. Those deeds which are done with good intention, are the proper fleece of the sheep itself, such as are done with bad intention, or in error, are nothing else than a clothing of wolves; but the sheep ought not to hate their own clothing because it is often used to hide wolves. What then are the fruits by which we may know an evil tree? The Apostle says, "The works of the flesh are manifest, which are, fornication, uncleanness, &c." [Gal 5:19] And which are they by which we may know a good tree? The same Apostle teaches, saying, "The fruits of the Spirit are love, joy, peace." Chrysostomus super Matth: Fructus etiam eius ovis est confessio eius fidei: qui enim secundum Deum vocem humilitatis et verae confessionis emittit, ovis est; qui autem contra veritatem blasphemiis ululat contra Deum, lupus est. Pseudo-Chrys.: The fruits of a man are the confession of his faith and the works of his life; for he who utter according to God the words of humility and a true confession, is the sheep; but he who against the truth howls forth blasphemies against [p. 283] God is the wolf. Hieronymus: Etsi ergo potest de omnibus intelligi quod hic de falsis prophetis dicitur, qui aliud habitu ac sermone promittunt, aliud opere demonstrant, specialiter de haereticis intelligendum videtur, qui videntur continentia ac ieiunio quasi quadam pietatis veste se circumdare; intrinsecus autem habentes animum venenatum, simpliciorum fratrum corda decipiunt. Jerome: What is here spoken of false prophets we may apply to all whose dress and speech promise one thing, and their actions exhibit another. But it is specially to be understood of heretics, who by observing temperance, chastity, and fasting, surround themselves as it were with a garment of sanctity, but inasmuch as their hearts within them are poisoned, they deceive the souls of the more simple brethren. Augustinus de Serm. Dom: Sed ex operibus conici potest utrum exteriorem cultum ambitione aliqua faciant. Cum enim coeperint aliquibus tentationibus ea ipsa vel subtrahi vel negari, quae isto velamine vel consecuti sunt vel consequi cupierunt, tunc necesse est ut appareat utrum lupus in ovina pelle sit, an ovis in sua. Aug., non occ.: But from their actions we may conjecture whether this their outward appearance is put on for display. For when by any temptations those things are withdrawn or denied them which they had either attained or sought to attain by this evil, then needs must that it appear whether they be the wolf in sheep's clothing, or the sheep in his own. Gregorius Moralium: Hypocrita etiam sanctae Ecclesiae pace premitur; idcirco ante oculos nostros religione vestitur. Si qua vero fidei tentatio erumpat, statim lupi mens rabida habitu se ovinae pellis expoliat, quantumque contra bonos saeviat, persequens demonstrat. Greg., Mor., xxxi, 14: Also the hypocrite is restrained by peaceful times of Holy Church, and therefore appears clothed with godliness; but let any trial of faith ensue, straight the wolf ravenous at heart strips himself of his sheep's skin, and shews by persecuting how great his rage against the good. Chrysostomus in Matth: Facile etiam hypocritae capiuntur: via enim quam iussi sunt ambulare, laboriosa est: hypocrita autem laborare non utique eliget. Deinde ut non dicas quoniam impossibile est cognoscere tales, rursum rationem ab humano exemplo ponit, dicens numquid colligunt de spinis uvas, aut de tribulis ficus? Chrys.: And the hypocrite is easily discerned; for the way they are commanded to walk is a hard way, and the hypocrite is loth to toil. And that you may not say that you are unable to find out them that are such, He again enforces what He had said by example from men, saying, "Do men gather grapes of thorns, or figs of thistles?" Chrysostomus super Matth: Uva in se mysterium Christi habet: sicut enim botrus multa in se grana ligno mediante suspendit, sic et Christus multos sibi fideles per lignum crucis tenet adiunctos. Ficus autem est Ecclesia, quae multos fideles tenet dulci quodam caritatis amplexu, sicut ficus multa grana uno tegmine tenet inclusa. Sunt ergo ficus signa haec, caritatis quidem in dulcedine, unitatis autem in coniunctione granorum. In uva autem patientiae quidem signum est, quia in torcular mittitur; gaudii autem, quia vinum laetificat cor hominis; sinceritatis, quia non est aqua permixtum; suavitatis autem in delectatione. Spinae autem et tribuli sunt haeretici. Sicut ergo spina vel tribulus ex quacumque parte habet aculeos, sic servos Diaboli ex quacumque parte consideraveris, iniquitatis pleni sunt. Non possunt ergo huiusmodi spinae et tribuli ecclesiasticos fructus proferre. Quod autem particulariter sub similitudine ficus et vitis, spinae et tribuli dixerat, ostendit consequenter universaliter esse verum cum dicit sic omnis arbor bona fructus bonos facit, mala autem arbor fructus malos facit. Pseudo-Chrys.: The grape had in it a mystery of Christ. As the bunch sustains many grapes held together by the woody stem, so likewise Christ holds many believers joined to Him by the wood of the Cross. The fig again is the Church which binds many faithful by a sweet embrace of charity, as the fig contains many seeds inclosed in one skin. The fig then has these significations, namely, love in its sweetness, unity in the close adhesion of its seeds. In the grape is shewn patience, in that it is cast into the wine-press - joy, because wine maketh glad the heart of man - purity, because it is not mixed with water - and sweetness, in that it delighteth. The thorns and thistles are the heretics. And as a thorn or a thistle has sharp pricks on every part, so the Devil's servants, on whatsoever side you look at them, are full of wickedness. Thorns and thistles then of this sort cannot bear the fruits of the Church. And having instanced in particular tress, as [p. 284] the fig, the vine, the thorn, and the thistle, He proceeds to shew that this is universally true, saying, "Thus every good tree bringeth forth good fruit, but an evil tree bringeth forth evil fruit." Augustinus de Serm. Dom: In hoc autem loco illorum error cavendus est, qui de duabus arboribus duas naturas opinantur esse; quarum una sit Dei, altera vero non. Non autem eos adiuvare duas istas arbores dicendum est: quia de hominibus eum dicere planum est, si quis praecedentia et consequentia legerit. Aug., Serm. in Mont., ii, 25: In this place we must guard against the error of such [margin note: Manichees] as imagine that the two trees refer to two different natures; the one of God, the other not. But we affirm that they derive no countenance from these two tree; as it will be evident to any who will read the context that He is speaking here of men. Augustinus de Civ. Dei: Hominibus autem praedictis ipsae naturae displicent, non eas considerantibus secundum utilitatem suam; non autem ex commodo vel incommodo nostro, sed per seipsam considerata natura dat artifici suo gloriam. Naturae igitur omnes quoniam sunt, et ideo habent modum suum, speciem suam et quamdam secum pacem suam, profecto bonae sunt. Aug., City of God, book 12, ch. 4: These men of whom we have spoken are offended with these two natures, not considering them according to their true usefulness; whereas it is not by our advantage or disadvantage, but in itself considered, that nature gives glory to her Framer. All natures then that are, because they are, have their own manner, their own appearance, and as it were their own harmony [margin note: pacem], and are altogether good. Chrysostomus in Matth: Ut autem nullus dicat quoniam mala arbor fert quidem fructus malos, fert autem et bonos, et sic difficilis sit cognitio, duplici prolatione existente, ideo subiungit non potest arbor bona fructus malos facere, neque arbor mala fructus bonos facere. Chrys.: But that none should say, An evil tree brings forth indeed evil fruit, but it brings forth also good, and so it becomes hard to discern, as it has a two-fold produce; on this account He adds, "A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit." Augustinus de Serm. Dom: Ex hoc verbo putant Manichaei, neque animam malam fieri posse ut in melius commutetur, neque bona in deterius; quasi dictum sit: non potest arbor bona mala fieri, neque mala fieri bona; sed ita dictum est non potest arbor bona fructus malos facere, nec e converso. Arbor quippe est ipsa anima, idest ipse homo; fructus vero opera hominis. Non ergo potest malus homo bona operari, neque bonus mala. Ergo si vult malus bona operari, prius bonus fiat. Quamdiu autem quisque malus est, non potest facere fructus bonos. Sicut enim potest fieri ut quod fuit nix, non sit, non autem ut nix sit calida, sic potest fieri ut qui malus fuit, non sit malus; non tamen fieri potest ut malus bene faciat: quia etsi aliquando utilis est, non hoc ipse facit, sed fit de illo divina providentia procurante. Aug., Serm. in Mont., ii, 25: From this speech the Manichees suppose that neither can a soul that is evil be possibly changed for better, nor one that is good into worse. As though it had been, A good tree cannot become bad, nor a bad tree become good; whereas it is thus said, "A good tree cannot bring forth evil fruit," nor the reverse. The tree is the soul, that is, the man himself; the fruit is the man's works. An evil man therefore cannot work good works, nor a good man evil works. Therefore if an evil man would work good things, let him first become good. But as long as he continues evil, he cannot bring forth good fruits. Like as it is indeed possible that what was once snow, should cease to be so; but it cannot be that snow should be warm; so it is possible that he who has been evil should be so no longer; but it is impossible that an evil man should do good. For though he may sometimes be useful, it is not he that does it, but it comes of Divine Providence super-intending. Rabanus: Homo autem ipse arbor bona vel mala dicitur, propter voluntatem bonam vel malam. Fructus autem sunt opera, quae nec bona malae voluntatis esse possunt, nec mala bonae voluntatis. Rabanus: And man is denominated a good tree, or a bad, after his will, as it is good or bad. His fruit is his works, which can neither be good when the will is evil, [p. 285] nor evil when it is good. Augustinus contra Iulianum: Sicut autem manifestum est ex voluntate mala, tamquam ex arbore mala fructus eius, fieri omnia opera mala, sic ipsam voluntatem malam unde dices esse exortam, nisi quia voluntas mala Angeli ex Angelo, ex homine hominis orta est? Quid autem erant haec duo antequam in eis ista mala orirentur, nisi bonum opus Dei, et bona atque laudanda natura? Ecce ergo ex bono oritur malum; nec fuit omnino unde oriri posset, nisi ex bono; ipsam dico voluntatem malam, quoniam nullum malum praecessit, non opera mala, quae non sunt nisi ex voluntate mala tamquam ex arbore mala: nec ideo tamquam ex bono potuit oriri voluntas mala, quia bonum factum est a bono Deo: sed quia de nihilo factum est, non de Deo. Aug., see Op. Imp. in Jul. v. 40: But as it is manifest that all evil works proceed from an evil will, as its fruits from an evil tree; so of this evil will itself whence will you say that it has sprung, except that the evil will of an angel sprung from an angel, of man from man? And what were these two before those evils arose in them, but the good work of God, a good and praiseworthy nature. See then out of good arises evil; nor was there any thing at all out of which it might arise but what was good. I mean the evil will itself, since there was no evil before it, no evil works, which could not come but from evil will as fruit from an evil tree. Nor can it be said that it sprung out of good in this way, because it was made good by a good God; for it was made of nothing, and not of God. Hieronymus: Quaeramus autem ab haereticis, qui duas in se contrarias dicunt esse naturas, si iuxta intelligentiam eorum, arbor bona malos fructus facere non potest, quomodo Moyses arbor bona peccaverit ad aquam contradictionis, Petrus quoque in passione dominum negaverit, dicens: nescio hominem. Aut qua consequentia socer Moysi arbor mala, qui in Deum Israel non credebat, dedit consilium bonum? Jerome: We would ask those heretics who affirm that there are two natures directly opposed to each other, if they admit that a good tree cannot bring forth evil fruit, how it was possible for Moses, a good tree, to sin as he did at the water of contradiction? Or for Peter to deny his Lord in the Passion, saying, "I know not the man?" Or how, on the other hand, could Moses' father-in-law, an evil tree, inasmuch as he believed not in the God of Israel, give good counsel? Chrysostomus in Matth: Quia vero punire non iusserat falsos prophetas, ideo terret eos secundum poenam quae est a Deo, dicens omnis arbor quae non facit fructum bonum excidetur, et in ignem mittetur: quibus verbis et Iudaeos insinuare videtur; ideoque verbum Ioannis Baptistae meminit, per eadem verba poenam eis subscribens. Etenim et ille hoc dixit ad Iudaeos, instantem securim, et arborem excidendam, et ignem inextinguibilem commemorans. Si quis autem diligenter investigabit, duae poenae sunt: et excidi, et comburi; qui enim comburitur, et a regno exciditur omnino; quae poena difficilior est. Multi autem Gehennam solum abhorrent; ego autem casum illius gloriae multo amariorem poenam, quam ipsius Gehennae supplicium esse dico. Quod enim parvum vel magnum malum non susciperet pater, ut videat, et potiatur dulcissimo filio? Hoc itaque in gloria illa putemus: non enim aliquis filius ita suavis est patri ut illorum bonorum requies, et dissolvi et esse cum Christo. Intolerabilis quidem poena est Gehenna; sed si quis decem mille ponat Gehennas, nihil tale dicit quale est a beata gloria illa excidere, et odio haberi a Christo. Chrys.: He had not enjoined them to punish the false prophets, and therefore shews them the terrors of that punishment that is of God, saying, "Every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire." In these words He seems to aim also at the Jews, and thus calls to mind the word of John the Baptist, denouncing punishment against them in the very same words. For he had thus spoken to the Jews, warning them of the axe impending, the tree that should be cut down, and the fire that could not be extinguished. But if one will examine somewhat closely, here are two punishments, to be cut down, and to be burned; and he that is burned is also altogether cut out of the kingdom; which is the harder punishment. Many indeed fear no more than hell; but I say that the fall of that glory is a far more bitter punishment, than the pains of hell itself. For what evil great or small would not a father undergo, that he might see and enjoy a most dear son? Let us then think the same of that glory; for there is no son so dear to his father as is the rest of the [p. 286] good, to be deceased and to be with Christ. The pain of hell is indeed intolerable, yet are ten thousand hells nothing to falling from that blessed glory, and being held in hate by Christ. Glossa: ex praemissa autem similitudine concludit quod supra iam dixerat, quasi manifestum, dicens igitur ex fructibus eorum cognoscetis eos. Gloss., non occ.: From the foregoing similitude He draws the conclusion to what He had said before, as being now manifest, saying, "Therefore by their fruits ye shall know them."
Lectio 9 21 οὐ πᾶς ὁ λέγων μοι, κύριε κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. 22 πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ, κύριε κύριε, οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν; 23 καὶ τότε ὁμολογήσω αὐτοῖς ὅτι οὐδέποτε ἔγνων ὑμᾶς: ἀποχωρεῖτε ἀπ' ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν.
21. "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23. And then will I profess unto them, I never knew you: depart from me, ye that work iniquity."
Hieronymus: Sicut supra dixerat, eos qui habent vestem bonae vitae, non recipiendos propter dogmatum nequitiam, ita nunc e contrario asserit nec his quidem accommodandam fidem qui, cum polleant integritate doctrinae, malis operibus destruunt: utrumque enim Dei servis necessarium est, ut et opus sermone, et sermo operibus comprobetur; et ideo dicit non omnis qui dicit mihi: domine, domine, intrabit in regnum caelorum. Jerome: As He had said above that those who have the robe of a good life are yet not to be received because of the impiety of their doctrines; so now on the other hand, He forbids us to participate the faith with those who while they are strong in sound doctrine, destroy it with evil works. For it behoves the servants of God that both their work should be approved by their teaching and their teaching by their works. And therefore He says, "Not every one that saith unto me, Lord, Lord, enters into the kingdom of heaven." Chrysostomus in Matth: Ubi Iudaeos maxime tangere videtur, in dogmatibus omnia ponentes: unde et Paulus eos incusat dicens: si autem tu Iudaeus cognominaris, et requiescis in lege. Chrys., Hom., xxiv. Rom. 2, 17: Wherein He seems to touch the Jews chiefly who placed every thing in dogmas; as Paul accuses them, "If thou art called a Jew, and restest in the Law." Chrysostomus super Matth: Vel aliter. Quoniam falsos prophetas et veros ex fructibus eorum docuit discernendos, hic iam manifestius docet qui sunt fructus quibus discernuntur probi doctores et reprobi. Pseudo-Chrys.: Otherwise; Having taught that the false prophets and the true are to be discerned by their fruits, He now goes on to teach more plainly what are the fruits by which we are to discern the godly from the ungodly teachers. Augustinus de Serm. Dom: Cavendum enim est in ipso Christi nomine ab haereticis vel quibuslibet male intelligentibus et saeculi huius amatoribus ne decipiamur; et ideo dicit non omnis qui dicit mihi: domine, domine. Sed merito potest movere quomodo huic sententiae conveniat illud apostoli: nemo potest dicere dominum Iesum, nisi in spiritu sancto. Non enim possumus dicere, illos qui non intrant in regnum caelorum, habere spiritum sanctum. Sed apostolus proprie posuit hoc verbum dicit, ut significet voluntatem atque intellectum dicentis. Ille enim proprie dicit qui voluntatem ac mentem suam sono vocis enuntiat. Dominus autem generaliter hic posuit verbum dicendi: videtur enim etiam ille dicere qui nec vult nec intelligit quod dicit. Aug., Serm. in Mont., ii, 24: For even in the very name of Christ we must be on our guard against heretics, and all that understand amiss and love this world, that we may not be deceived, and therefore He says, "Not every one that saith unto me, Lord, Lord." But it may [p. 287] fairly create a difficulty how this is to be reconciled with that of the Apostle, "No man can say that Jesus is the Lord, but by the Holy Ghost." [1 Cor 12:3] For we cannot say that those who are not to enter into the kingdom of heaven have the Holy Spirit. But the Apostle uses the word 'say,' to express the will and understanding of him that says it. He only properly says a thing, who by the sound of his voice expresses his will and purpose. But the Lord uses the word in its ordinary sense, for he seems to say who neither wishes nor understands what he says. Hieronymus: Moris est enim Scripturarum dicta pro factis accipere, secundum quem sensum dicit apostolus: confitentur scire Deum, factis autem negant. Jerome: For Scripture uses to take words for deeds; according to which the Apostle declares, "They make confession that they know God, but in works deny him." [Titus 1:16] Ambrosius: Omne etiam verum a quocumque dicatur, a spiritu sancto est. Ambrosiaster Comm. in 1 Cor 12, 3: For all truth by whomsoever uttered is from the Holy Spirit. Augustinus: Non ergo putemus ad illos fructus de quibus supra dixerat, pertinere si quis domino nostro dicat domine, domine, et ex eo nobis arbor bona videatur; sed illi sunt fructus facere voluntatem Dei; unde sequitur sed qui facit voluntatem patris mei qui in caelis est, ipse intrabit in regnum caelorum. Aug., non occ.: Let us not therefore think that this belongs to those fruits of which He had spoken above, when one says to our Lord, "Lord, Lord;" and thence seems to us to be a good tree; the true fruit spoken of is to do the will of God; whence it follows, "But who doeth the will of my Father which is in heaven, he shall enter into the kingdom of heaven." Hilarius in Matth.: Caelestis enim regni iter, obedientia voluntatis Dei, non nuncupatio repertura est. Hilary: For obeying God's will and not calling on His name, shall find the way to the heavenly kingdom. Chrysostomus super Matth: Quae autem est voluntas Dei, ipse dominus docet: haec est, inquit, voluntas eius qui misit me, ut omnis qui videt filium, et credit in eum, habeat vitam aeternam. Credulitatis autem verbum et ad confessionem respicit et ad actum. Qui ergo non confitetur, aut non conversatur secundum verbum Christi, non intrabit in regnum caelorum. Pseudo-Chrys.: And what the will of God is the Lord Himself teaches, "This is," He says, "the will of him that sent me, that every man that seeth the Son and believeth on him should have eternal life." [John 6:40] The word believe has reference both to confession and conduct. He then who does not confess Christ, or does not walk according to His word, shall not enter into the kingdom of heaven. Chrysostomus in Matth: Non autem dixit qui facit voluntatem meam, sed patris: quoniam interim conveniens erat prius hoc suscipi ad imbecillitatem eorum; sed et per hoc illud occulte insinuavit; non est enim alia voluntas filii quam quae est patris. Chrys.: He said not "he that doth" My "will," but "the will of my Father," for it was fit so to adapt it in the mean while to their weakness. But the one secretly implied the other, seeing the will of the Son is no other than the will of the Father. Augustinus de Serm. Dom: Illud autem ad rem pertinet, ne decipiamur non solum nomine Christi per eos qui nomen habent, et facta non agunt, sed etiam quibusdam factis atque miraculis, qualia propter infideles cum fecerit dominus, monuit tamen ne talibus decipiamur, arbitrantes ibi esse invisibilem sapientiam ubi miraculum visibile videmus; unde adiungit; et dicit multi dicent mihi in illa die. Aug., Serm. in Mont., ii, 25: Here it also pertains that we be not deceived by the name of Christ not only in such as bear the name and do not the deeds, but yet more by certain works and miracles, such as the Lord wrought because of the unbelieving, but yet warned us that we should not be deceived by such to suppose that there was invisible wisdom where was a visible miracle; wherefore He adds, saying, "Many shall say to me in that day." Chrysostomus in Matth: Vides qualiter latenter iam seipsum introducit. Quia enim omnem complevit sermonem, monstrat seipsum iudicem esse. Quae enim poena expectat eos qui peccant, iam ante monstravit. Quia autem est qui punit, hoc iam revelat, dicens multi dicent mihi in illa die. Chrys.: See how He thus secretly bring [p. 288] in Himself. Here in the end of His Sermon He shews Himself as the Judge. The punishment that awaits sinners He had shewn before, but now only reveals who He is that shall punish, saying, "Many shall say to me in that day." Chrysostomus super Matth: Quando scilicet venerit in maiestate patris sui, quando iam nemo ausurus est garrula contentione sermonum aut mendacium defendere aut contradicere veritati; quando opera singulorum loquentur, et ora tacebunt; nec alter pro altero interveniet, sed singuli sibi timebunt. In illo enim iudicio non erunt testes adulatores homines, sed Angeli veraces; iudex autem dominus iustus: unde proprie timentium hominum et angustias patientium vocem expressit, dicens domine, domine. Non enim semel sufficit illi dicere domine, quem necessitas timoris astringit. Pseudo-Chrys.: When, namely, He shall come in the majesty of His Father; when none shall any more dare with strife of many words either to defend a lie, or to speak against the truth, when each man's work shall speak, and his mouth be silent, when none shall come forward for another, but each shall fear for himself. For in that judgment the witnesses shall not be flattering men, but Angles speaking the truth, and the Judge is the righteous Lord; whence He closely images the cry of men fearful, and in straits, saying, "Lord, Lord." For to call once is not enough for him who is under the necessity of terror. Hilarius in Matth.: Gloriam autem sibi ex verbi intentione praesumunt in doctrinae prophetia et Daemoniorum fuga et operum virtutibus: atque hinc sibi regnum caelorum pollicentur, dicentes nonne in nomine tuo prophetavimus? Hilary: They even assure themselves of glory for their prophesying in teaching, for their casting our daemons, for their mighty works; and hence promise themselves the kingdom of heaven, saying, "Have we not prophesied in thy name?" Chrysostomus in Matth: Sed sunt quidam qui dicunt: quoniam mentientes hi hoc dixerunt, et ideo salvati non sunt; sed non auderent iudice praesente ad ipsum hoc dicere. Sed et ipsa responsio et interrogatio ostendit eos talia fecisse. Qui enim hic mirabiles erant apud omnes, miracula facientes, illic autem vident seipsos punitos, admirantes dicunt domine, nonne in nomine tuo prophetavimus? Quidam autem dicunt, quoniam non in tempore in quo haec miracula faciebant, iniqua agebant, sed postea. Sed si hoc erit, rursus quod dominus volebat monstrare, non constat: quod scilicet neque fides neque miracula valent, bona vita non existente; quod et Paulus dicit: si habuero fidem ut montes transferam, caritatem autem non habuero, nihil sum. Chrys.: But there are that say that they spoke this falsely, and therefore were not saved. But they would not have dared to say this to the Judge in His presence. But the very answer and question prove that it was in His presence that they spoke thus. For having been here wondered at by all for the miracles which they wrought, and there seeing themselves punished, they say in wonderment, "Lord, have we not prophesied in thy name?" Others again say, that they did sinful deeds not while they thus were working miracles, but at a time later. But if this be so, that very thing which the Lord desired to prove would not be established, namely, that neither faith nor miracles avail ought where there is not a good life; as Paul also declares, "If I have faith that I may remove mountains, but have not charity, I am nothing." [1 Cor 13:2] Chrysostomus super Matth: Sed considera, quia in nomine dicunt, non: in spiritu; prophetant enim in nomine Christi, sed in spiritu Diaboli; quales sunt divinatores. Sed sic discernuntur: quoniam Diabolus interdum falsa dicit, spiritus sanctus numquam. Concessum est autem et Diabolo interdum vera dicere, ut mendacium suum rara veritate commendet. Daemonia autem eiiciunt in nomine Christi habentes spiritum inimici; magi autem non eiciunt, sed eicere videntur, colludentibus sibi Daemonibus. Faciunt et virtutes, idest miracula, non utilia et necessaria, sed inutilia et vacua. Pseudo-Chrys.: But not that He says, "in my name," not in My Spirit; for they prophesy in the name of Christ, but with the spirit of the Devil; such are the diviners. But they may be known by this, that the Devil sometimes speaks falsely, the Holy Spirit never. Howbeit it is permitted to the Devil sometimes to speak the truth, that he may commend his lying by this his rare truth. Yet they cast out daemons in the name [p. 289] of Christ, though they have the spirit of his enemy; or rather, they do not cast them out, but seem only to cast them out, the daemons acting in concert with them. Also they do mighty works, that is, miracles, not such as are useful and necessary, but useless and fruitless. Augustinus de Serm. Dom: Legant enim quanta fecerint resistentes Moysi magi Aegyptiorum. Aug.: Read also what things the Magi did in Egypt in withstanding Moses. Hieronymus: Vel aliter. Prophetare, virtutes facere et Daemonia eicere, etiam divina virtute, interdum non est eius meriti qui operatur; sed vel invocatio nominis Christi hoc agit, vel ob condemnationem eorum qui invocant, aut utilitatem eorum qui vident et audiunt conceditur: ut licet homines despiciant facientes, tamen Deum honorent, ad cuius invocationem fiunt tanta miracula: nam et Saul et Balaam et Caiphas prophetaverunt, et in actibus apostolorum filii Scevae videbantur eicere Daemonia, et Iudas apostolus cum animo proditoris multa signa inter ceteros apostolos fecisse narratur. Jerome: Otherwise; To prophesy, to work wonders, to cast out daemons by divine power, is often not of his deserts who performs the works, but either the invocation of Christ's name has this force; or it is suffered for the condemnation of those that invoke, or for the benefit of those that see and hear, that however they despise the men who work the wonders, they may give honour to God. So Saul and Balaam and Caiaphas prophesied; the sons of Scaeva in the Acts of the Apostles were seen to cast out daemons; and Judas with the soul of a traitor is related to have wrought many signs among the other Apostles. Chrysostomus in Matth: Quia enim non omnes ad omnia apte se habebant, sed hi quidem erant vitae purae, fidem autem non tantam habebant, hi autem contrarium, ideo Deus illos per hos convertebat, ut multam ostenderent fidem; hos autem per hoc ineffabile signorum donum, ut fierent meliores evocabat: unde et cum multa copia hanc gratiam eis dabat. Dicent enim virtutes multas fecimus. Sed quia circa eum qui eos ita honoravit, ingrati facti sunt, recte sequitur tunc confitebor illis: quia nunquam novi vos. Chrys.: For all are not alike fit for all things; these are of pure life, but have not so great faith; those again have the reverse. Therefore God converted these by the means of those to the shewing forth much faith; and those that had faith He called by this unspeakable gift of miracles to a better life; and to that end gave them this grace in great richness. And they say, "We have done many mighty works." But because they were ungrateful towards those who thus honoured them, it follows rightly, "Then will I confess unto you, I never knew you." Hieronymus: Signanter dicit tunc confitebor, quia multo tempore ante dicere dissimulaverat. [Appropriately then he said: "I will confess...", because for a long time before he had kept this quiet.] Chrysostomus super Matth: Grandem enim iram grandis dilatio praecedere debet, quae iustius facit Dei esse iudicium, et digniorem interitum peccatorum. Sciendum autem quod peccatores nescit Deus, quia non digni sunt ut cognoscantur a Deo: non quia omnino ipsos non cognoscat, sed quia suos esse illos non cognoscit. Deus enim naturaliter omnes cognoscit; sed videtur eos non cognoscere, quia non eos diligit; sicut etiam non videntur Deum cognoscere qui non colunt eum digne. Pseudo-Chrys.: For great wrath ought to be preceded by great forbearance, that the sentence of God may be made more just, and the death of the sinners more merited. God does not know sinners because they are not worthy that they should be known of God; not that He altogether is ignorant concerning them, but because He knows them not for His own. For God knows all men according to nature, but He seems not to know them for that He loves them not, as they seem not to know God who do not serve Him worthily. Chrysostomus in Matth: Dicit autem eis nunquam novi vos; quasi, non solum in tempore iudicii, sed neque tunc cum miracula faciebatis: multos enim et hic iam odio habet, et ante punitionem avertit. Chrys.: He says to them, "I never knew you," as it were, not at the day of judgment only, but not even then when ye were working miracles. For there are many whom He has now [p. 290] in abhorrence, and yet turns away His wrath before their punishment. Hieronymus: Observa etiam hoc quod dicit nunquam novi vos, esse contra quosdam dicentes, quod omnes homines semper conversati sunt inter rationabiles creaturas. Jerome: Note that He says, "I never knew you," as being against some that say that all men have always been among rational creatures." [ed. note: Origen was accused of saying that all men were from their birth inwardly partakers of the Divine Word or Reason. vid. Jerome, Ep. ad Avit.] Gregorius Moralium: Hac autem sententia datur intelligi, quod in hominibus caritas, humilitas, non autem debeant virtutum signa venerari; unde nunc sancta Ecclesia etiam si qua sunt haereticorum miracula, despicit, quia haec sanctitatis speciem non esse cognoscit. Probatio quidem sanctitatis non est signa facere, sed proximum ut se diligere, de Deo vera, de proximo meliora quam de seipso sentire. Greg., Mor., xx, 7: By this sentence it is given to us to learn, that among men charity and humility, and not mighty works, are to be esteemed. Whence also now the Holy Church, if there be any miracles of heretics, despises them, because she knows that they have not the mark of holiness. And the proof of holiness is not to work miracles, but to love our neighbour as ourselves, to think truly of God, and of our neighbour better than of ourselves. Augustinus contra Advers. legis et Prophet.: Absit autem ut secundum Manichaeos ista de prophetis sanctis dominus dixerit; sed dictum est de his qui post eius Evangelium praedicatum in eius nomine sibi loqui videntur, nescientes quid loquantur. Aug., Cont. Adv. Leg. ii. 4: But never let it be said as the Manichees say, that the Lord spoke these things concerning the holy Prophets; He spoke of those who after the preaching of His Gospel seem to themselves to speak in His name not knowing what they speak. Hilarius in Matth.: Sic autem hypocritae gloriati sunt, quasi aliquid proprium sit quod loquuntur aut faciunt, et non omnia virtus Dei invocata perficiat; cuius doctrinae scientiam lectio afferat, Daemoniorum fugam Christi nomen exagitet. De nostro igitur est beata illa aeternitas promerenda; praestandumque est aliquid ex proprio, ut bonum velimus, malum omne vitemus, agamusque potius quod vult quam quod potest gloriemur. Repudians igitur eos ac expellens propter opera iniquitatis, dicit discedite a me, qui operamini iniquitatem. Hilary: But thus the hypocrites boasted, as though they spoke somewhat of themselves, and as though the power of God did not work all these things, being invoked; but reading has brought them the knowledge of His doctrine, and the name of Christ casts out the daemons. Out of our own selves then is that blessed eternity to be earned, and out of ourselves must be put forth something that we may will that which is good, that we may avoid all evil, and may rather do what He would have us do, than boast of that to which He enables us. These then He disowns and banishes for their evil works, saying, "Depart from me, ye that work iniquity." Hieronymus: Non dixit: qui operati estis iniquitatem, ne videretur tollere poenitentiam; sed: qui operamini; idest, qui usque in praesentem horam cum iudicii tempus advenerit, licet non habeatis facultatem peccandi, tamen adhuc habetis affectum. Jerome: He says not, Who have worked, but "who work iniquity," that He should not seem to take away repentance. "Ye," that is, who up to the present hour when the judgment is come, though ye have not the opportunity, yet retain the desire of sinning. Chrysostomus super Matth: Nam mors quidem animam a carne separat; animae autem propositum non immutat. Pseudo-Chrys.: For death separates the soul from the body, but changes not the purpose of the heart.
Lectio 10 24 πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους τούτους καὶ ποιεῖ αὐτοὺς ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν. 25 καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν. 26 καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον. 27 καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν, καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη.
24. "Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: [p. 291] 25. And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27. And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it."
Chrysostomus in Matth: Quoniam quidam futuri erant quae dicta sunt a domino admirantes; ostensionem autem quae est per opera non tribuentes, praeveniens eos terret dicens omnis ergo qui audit verba mea haec, et facit ea, assimilabitur viro sapienti. Chrys.: Because there would be some who would admire the things that were said by the Lord, but would not add that shewing forth of them which is in action, He threatens them before, saying, "Every man that hears these words of mine, and does them, shall be likened to a wise man." Chrysostomus super Matth: Non autem dixit: aestimabo eum qui audit et facit, virum sapientem; sed: assimilabitur viro sapienti; ergo qui similatur homo est; cui autem assimilatur? Christo; Christus autem est sapiens vir, qui aedificavit domum suam, idest Ecclesiam, supra petram, idest supra fortitudinem fidei. Vir autem stultus est Diabolus, qui aedificavit domum suam, idest omnes impios, super arenam, idest inconstantiam infidelitatis, aut super carnales homines: qui dicuntur arena propter sterilitatem, et quia non cohaerent sibi, sed sunt per diversas opiniones dispersi, et quia sunt innumerabiles. Pluvia autem est doctrina quae irrigat hominem; nubes autem sunt a quibus pluvia fluit. Quidam a spiritu sancto excitantur, sicut apostoli et prophetae, et quidam a spiritu Diaboli, sicut haeretici. Venti autem boni sunt spiritus diversarum virtutum, vel Angeli, qui invisibiliter in sensibus hominum operantur, et adducunt ad bona; venti autem mali sunt spiritus immundi.
Flumina autem bona sunt Evangelistae et doctores populi; flumina mala sunt homines immundo spiritu pleni, et verbositate instructi, sicut philosophi, et ceteri saecularis scientiae professores, de quorum ventre exeunt flumina aquae mortuae. Ecclesiam ergo quam Christus fundavit non pluvia mendacis doctrinae corrumpit, neque diabolicus flatus impellit, neque violentorum fluminum impetus movet. Nec est contrarium quod quidam de Ecclesia cadunt: non enim omnes qui Christiani dicuntur, Christi sunt; sed novit dominus qui sunt eius.
Sed contra domum quam aedificavit Diabolus, descendit pluvia verae doctrinae; venti, idest spiritales gratiae, aut Angeli; flumina, quatuor Evangelistae, et ceteri sapientes; et sic cecidit domus, idest gentilitas, ut surgeret Christus; et facta est eius ruina magna, solutis erroribus, convictis mendaciis, et idolis in toto mundo destructis. Christo ergo similis est qui audit verba Christi et facit ea: ipse enim aedificat supra petram, idest Christum, qui est omne bonum: ut in quacumque specie boni aliquis aedificaverit, supra Christum aedificasse videatur. Sicut autem Ecclesia aedificata a Christo dirui non potest, sic talem Christianum, qui se aedificavit super Christum, nulla adversitas deicere potest: secundum illud ad Rom.: quis nos separabit a caritate Christi?
Diabolo autem est similis qui audit verba Christi et non facit. Verba enim quae audiuntur et non fiunt, separata sunt, et dispersa; et ideo assimilantur arenae. Arena etiam est omnis malitia, vel etiam mundialia bona. Sicut autem domus Diaboli destructa est, ita tales supra arenam fundati destruuntur et cadunt. Et est ruina magna, si de fundamento fidei aliquid ruinae fuerit passus; non autem si fornicatus fuerit aut homicidium fecerit; quia habet unde per poenitentiam surgat, sicut et David.
Pseudo-Chrys.: He said not, I will account him that hears and does, as wise; but, "He shall be likened to a wise man." He then that is likened is a man; but to whom is he likened? To Christ; but Christ is the wise man who had built His house, that is, the Church, upon a rock, that is, upon the strength of the faith. The foolish man is the Devil, who has built his house, that is, all the ungodly, upon the sand, that is, the insecurity of unbelief, or upon the carnal, who are called the sand on account of their barrenness; both because they do not cleave together, but are scattered through the diversity of their opinions, and because they are innumerable. The rain is the doctrine that waters a man, the clouds are those from which the rain falls. Some are raised by the Holy Spirit, as the Apostles and Prophets, and some by the spirit of the Devil, as are the heretics. The good winds are the spirits of the different virtues, or the Angels who work invisibly in the senses of men, and lead them to good. The bad winds are the unclean spirits. The good floods are the Evangelists and teachers of the people; the evil floods are men full of an unclean spirit, and overflowing with many words; such are philosophers and the other professors of worldly wisdom, out of whose belly come rivers of dead water. The Church then which Christ has founded, [p. 292] neither the rain of false doctrine shall sap, nor the blast of the Devil overturn, nor the rush of mighty floods remove. Nor does it contradict this, that certain of the Church do fall; for not all that are called Christians, are Christ's, but, "The Lord knows them that are his." [2 Tim 2:19]
But against that house that the Devil has built comes down the rain of true doctrine, the winds, that is, the graces of the Spirit, or the Angels; the floods, that is, the four Evangelists and the rest of the wise; and so the house falls, that is, the Gentile world, that Christ may rise; and the ruin of that house was great, its errors broken up, its falsehoods laid open, its idols throughout the whole world broken down. He then is like unto Christ who hears Christ's words and does them; for he builds on a rock, that is, upon Christ, who is all good, so that on whatsoever kind of good any one shall build, he may seem to have built upon Christ. But as the Church built by Christ cannot be thrown down, so any such Christian who has built himself upon Christ, no adversity can overthrow, according to that, "Who shall separate us from the love of Christ?" [Rom 8:35]
Like to the Devil is he that hears the words of Christ, and does them not. For words that are heard, and are not done, are likened to sand, they are dispersed and shed abroad. For the sand signifies all evil, or even worldly goods. For as the Devil's house is overthrown, so such as are built upon the sand are destroyed and fall. And great is that ruin if he have suffered any thing to fail of the foundation of faith; but not if he have committed fornication, or homicide, because he has whence he may arise through penitence, as David.
Rabanus: Vel ruina magna intelligenda est, qua dicturus est dominus audientibus et non facientibus: ite in ignem aeternum. Rabanus: Or the great ruin is to be understood that with which the Lord will say to them that hear and do not, "Go ye into everlasting fire." [Matt 25:41] Hieronymus: Vel aliter. Super arenam, quae fluida est, et in unam copulam non potest redigi, omnis haereticorum sermo aedificatur ut corruat. Jerome: Or otherwise; On sand which is loose and cannot be bound into one mass, all the doctrine of heretics is built so as to fall. Hilarius in Matth.: Vel aliter. In pluviis blandarum et sensim illabentium voluptatum illecebras significat, quibus primum fides rivis patentibus immadescit; post quas fluviorum procursus, idest graviorum cupiditatum motus, incurrit, ut exinde tota ventorum vis circumstantium desaeviat, idest universus diabolicae potestatis spiritus inferatur. Hilary: Otherwise; By the showers He signifies the allurements of smooth and gently invading pleasures, with which the faith is at first watered as with spreading rills, afterwards comes down the rush of torrent floods, that is, the motions of fiercer desire, and lastly, the whole force of the driving tempests rages against it, that is, the universal spirits of the Devil's reign attack it. [p. 293] Augustinus de Serm. Dom: Vel aliter. Pluvia cum in mali alicuius significatione ponitur, caliginosa superstitio intelligitur; rumores autem hominum ventis comparantur; fluvius autem carnalibus concupiscentiis, tamquam fluentibus super terram; et qui prosperitatibus inducitur, adversitatibus frangitur: quorum nihil metuit qui fundatam habet domum supra petram, idest qui non solum audit praeceptum domini, sed etiam facit. Et in his omnibus periculo se subicit qui audit et non facit; non enim quisque firmat in se quae dominus praecipit vel ipse audit, nisi faciendo. Considerandum autem est, quia cum dixit qui audit verba mea haec, satis significat istum sermonem omnibus praeceptis, quibus Christiana vita formatur, esse perfectum; ut merito qui secundum ea vivere voluerint, comparentur aedificanti supra petram. Aug., Serm. in Mont. in fin.: Otherwise; Rain, when it is put to denote any evil, is understood as the darkness of superstition; rumours of men are compared to winds; the flood signifies the lust of the flesh, as it were flowing over the land, and because what is brought on by prosperity is broken off by adversity. None of these things does he fear who has his house founded upon a rock, that is, who not only hears the command of the Lord, but who also does it. And in all these he submits himself to danger, who hears and does not. For no man confirms in himself what the Lord commands, or himself hears, but by doing it. But it should be noted, that when he said, "He that heareth these words of mine," He shews plainly enough that this sermon is made complete by all those precepts by which the Christian life is formed, so that with good reason they that desire to live according to them, may be compared to one that builds on a rock.
Lectio 11 28 καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῇ διδαχῇ αὐτοῦ:
29 ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς αὐτῶν.28. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: 29. For he taught them as one having authority, and not as the Scribes.
Glossa: Posita doctrina Christi, effectum doctrinae ipsius in turbis ostendit, dicens et factum est, cum consummasset Iesus verba haec, admirabantur turbae super doctrina eius. Gloss, non occ.: Having related Christ's teaching, he shews its effects on the multitude, saying, "And it came to pass, when Jesus had ended these words, the multitude wondered at his doctrine." Rabanus in Matth.: Consummatio haec ad perfectionem verborum et integritatem dogmatis pertinet. Quod autem dicitur turbas admirari, aut infideles in turba significat (qui ob hoc stupebant, quia non credebant verbis salvatoris); aut omnes generaliter demonstrat, qui excellentiam tantae sapientiae in eo venerabantur. Rabanus: This ending pertains both to the finishing the words, and the completeness of the doctrines. That it is said that "the multitude wondered," either signifies the unbelieving in the crowd, who were astonished because they did not believe the Saviour's words; or is said of them all, in that they reverenced in Him the excellence of so great wisdom. Chrysostomus super Matth: Placatus rationabiliter hominis intellectus laudem generat, victus autem admirationem. Quicquid enim digne laudare non possumus, admiramur. Admiratio tamen eorum magis ad gloriam Christi pertinebat quam ad fidem ipsorum: si enim crederent in Christum, non mirarentur. Illud enim movet admirationem quod superat facientis aut dicentis personam; et ideo quod a Deo factum aut dictum est, non admiramur, quia omnia minora sunt quam Dei potentia. Turbae autem erant quae mirabantur, id est populus vulgaris, non principes populi, qui non discendi studio audire solebant; populus autem simplex simpliciter audiebat; sed eorum silentium, si illi interfuissent, suis contradictionibus conturbassent: ubi enim est maior scientia, illic fortior malitia: qui enim festinat esse prior, non est contentus esse secundus. Pseudo-Chrys.: The mind of man when satisfied reasonably brings forth praise, but when overcome, wonder. For whatever we are not able to praise worthily, we admire. Yet their admiration pertained rather to Christ's glory than to their faith, for had they believed on Christ, they would not have wondered. For wonder is raised by whatever surpasses the appearance of the speaker or actor; and thence [p. 294] we do not wonder at what is done or said by God, because all things are less than God's power. But it was the multitude that wondered, that is the common people, not the chief among the people, who are not wont to hear with the desire of learning; but the simple folk heard in simplicity; had others been present they would have broken up their silence by contradicting, for where the greater knowledge is, there is the stronger malice. For he that is in haste to be first, is not content to be second. Augustinus de Cons. Evang: Ex eo autem quod hic dicitur potest videri discipulorum turbam deseruisse, ex quibus illos duodecim elegerat in monte ex pluribus quos apostolos nominavit, quod Matthaeus hic praetermisit. Solis enim discipulis in monte videtur Iesus hunc habuisse sermonem, quem Matthaeus interposuit et Lucas tacet. Et deinde, cum descendisset in loco campestri, habuisse alterum similem, de quo Matthaeus tacet, Lucas non tacet. Quamquam etiam illud possit occurrere quod, sicut supra dictum est, apostolis ceterisque turbis praesentibus unum habuisse sermonem quem Matthaeus Lucasque narrarunt diverso narrandi modo, sed eadem veritate sententiarum; et sic planum est quod hic dicitur de admiratione turbae. Aug., de Cons. Evan., ii, 19: From that which is here said, He seems to have left the crowd of disciples - those out of whom He chose twelve, whom He called Apostles - but Matthew omits to mention it. For to His disciples only, Jesus seems to have held this Sermon, which Matthew recounts, Luke omits. That after descending into a plain He held another like discourse, which Luke records, and Matthew omits. Still it may be supposed, that, as was said above, He delivered on and the same Sermon to the Apostles, and the rest of the multitude present, which has been recorded by Matthew and Luke, in different words, but with the same truth of substance; and this explains what is here said of the multitude wondering. Chrysostomus in Matth: Causam autem admirationis subdit, dicens erat enim docens eos sicut potestatem habens, et non sicut Scribae eorum et Pharisaei. Si autem hanc potestatem videntes per opera, Scribae eum a se abigebant, ubi sola verba erant potestatem manifestantia, qualiter scandalizati non fuissent? Sed turbae hoc non passae sunt: cum enim anima benevola fuerit, facile persuadetur a sermonibus veritatis. Erat autem potestas docentis, ut multos eorum caperet, et in admirationem mitteret; ita quod propter delectationem eorum quae dicta erant, neque tacentem dimittebant: unde et secutae sunt eum descendentem de monte. Stupebant autem eius maxime potestatem, quia non ad alium referens, ut prophetae et Moyses dixerunt, quae dixit, sed ubique ostendit se eum esse qui habet dominium: etenim legem ferens, continue apponebat: ego autem dico vobis. Chrys., Hom. xxv: He adds the cause of their wonderment, saying, "He taught them as one having authority, and not as the Scribes and Pharisees." But if the Scribes drove Him from them, seeing His power shewn in works, how would they not have been offended when words only manifested His power? But this was not so with the multitude; for being of benevolent temper, it is easily persuaded by the word of truth. Such however was the power wherewith He taught them, that it drew many of them to Him, and caused them to wonder; and for their delight in those things which were spoken they did not leave Him even when He had done speaking; but followed Him as He came down from the mount. They were mostly astonished at His power, in that He spoke not referring to any other as the Prophets and Moses had spoken, but every where shewing that He Himself had authority; for in delivering each law, He prefaced it with, "But I say unto you." Hieronymus: Quia quasi Deus et dominus ipsius Moysi pro libertate voluntatis suae, vel ea quae minus videbantur addebat in lege, vel commutans praedicabat in populo, ut supra legimus: dictum est antiquis; ego autem dico vobis. Scribae autem ea tantum docebant quae scripta sunt in Moyse et prophetis. Jerome: For as the God and Lord of Moses himself, He of His own free will either added such things as seemed omitted in the Law, or even changed some; as above [p. 295] we read, "It was said by them of old . . . . But I say unto you." But the Scribes only taught the people what was written in Moses and the Prophets. Gregorius Moralium: Vel singulariter Christus ex bona potestate locutus est, quia ex infirmitate mala nulla commisit; nos autem quia infirmi sumus, ex propria infirmitate pensemus quo docendi ordine infirmis fratribus consulamus. Greg., Mor., xxiii, 13: Or, Christ spoke with especial power, because He did no evil from weakness, but we who are weak, in our weakness consider by what method in teaching we may best consult for our weak brethren. Hilarius in Matth.: Vel in verborum virtutibus effectum potestatis metiebantur. Hilary: Or; They measure the efficacy of His power, by the might of His words. Augustinus de Serm. Dom: Hoc est enim quod in Psalmo II significatur: fiducialiter agam in eo. Eloquia domini, eloquia casta, argentum igne examinatum, terrae probatum, purgatum septuplum, propter quem numerum admonitus sum omnia ista praecepta ad septem illas referre sententias quas in principio sermonis huius posuit, scilicet de beatitudinibus. Quod enim aliquis fratri irascatur sine causa, vel racha dicat, vel fatuum eum appellet, superbissime admittitur; contra quod est unum remedium, ut supplici animo veniam deprecetur, qui non iactantiae spiritu infletur. Beati ergo pauperes spiritu, quoniam ipsorum est regnum caelorum. Consentit autem adversario, idest verbo Dei reverentiam exhibendo, quisquis ad testamentum patris aperiendum non litibus acerbus, sed pietate mitis accesserit: beati ergo mites, quoniam ipsi hereditate possidebunt terram. Quisquis etiam carnalem delectationem contra rectam voluntatem quam rebellare sentit, exclamet: infelix ego homo, quis me liberabit de corpore mortis huius? Et ita lugendo imploret consolatoris auxilium: unde beati qui lugent, quoniam ipsi consolabuntur.
Quid autem laboriosius cogitari potest quam ut in vitiosa consuetudine superanda praecidat intra se membra impedientia regnum caelorum, nec dolore frangatur, toleret in coniugali fide omnia quae, quamvis sint molestissima, crimen tamen fornicationis non habent; verum loquatur, quod non iurationibus crebris, sed morum probitate commendet? Sed quis tantos labores inire audeat, nisi flagret amore iustitiae, quasi fame ac siti vehementi accensus? Beati ergo qui esuriunt et sitiunt, quoniam ipsi saturabuntur. Quis autem potest paratus esse ab infirmis iniurias sustinere, petentia se tribuere, diligere inimicos, benefacere his qui se oderunt, orare pro persequentibus, nisi perfecte misericors?
Beati ergo misericordes, quoniam ipsi misericordiam consequentur. Mundum autem cordis oculum habet qui finem bonorum operum suorum non in eo constituit ut hominibus placeat, neque ut comparet ea quae huic vitae sunt necessaria, neque temere animum hominis contemnat; et quicquid exhibet homini, hac intentione exhibet qua sibi vult exhiberi. Beati ergo mundo corde quoniam Deum videbunt. Oportet etiam ut per mundum cor inveniatur arcta via sapientiae, cui perversorum hominum deceptiones obstrepunt; quas evadere est venire ad pacem sapientiae. Beati ergo pacifici, quoniam filii Dei vocabuntur. Sed sive iste ordo considerandus sit, sive alius, facienda sunt quae audivimus a domino, si volumus aedificare supra petram.
Aug., Serm. in Mont. ii, 40. i. 10. et. seq.: This is what is signified in the eleventh Psalm, "I will deal mightily with him; the words of the Lord are pure words, silver tried in the fire, purified of earth, purged seven times." [Ps 12: 5-6] The mention of this number admonishes me here to refer all these precepts to those seven sentences that He placed in the beginning of this Sermon; those, I mean, concerning the beatitudes. For one to be angry with his brother, without cause, or to say to him, Racha, or call him fool, is a sin of extreme pride, against which is one remedy, that with a suppliant spirit he should seek pardon, and not be puffed up with a spirit of boasting. "Blessed," then, "are the poor in spirit, for theirs is the kingdom of heaven." He is consenting to his adversary, that is, in shewing reverence to the word of God, who goes to the opening His Father's will, not with contentiousness of law, but with meekness of religion, therefore, "Blessed are the meek, for they shall inherit the earth." Also, whosoever feels carnal delight rebel against his right will, will cry out, "O wretched man that I am! who shall deliver me from the body of this death?" [Rom 7:24] And in thus mourning he will implore the aid of the counsoler, whence, "Blessed are they that mourn, for they shall be comforted."
What is there that can be thought of more toilsome than in overcoming an evil practice to cut off those members within us that hinder the kingdom of heaven, and not be broken down with the pain of so doing? To endure in faithful wedlock all things even the most grievous, and yet to avoid all accusation of fornication. To speak the truth, and approve it not by frequent oaths, but in probity of life. But who would be bold to endure such toils, unless he burned with the love of righteousness as with a hunger and thirst? "Blessed," therefore, "are they that hunger and thirst, for they shall be filled." Who can be ready to take wrong from the weak, to offer [p. 296] himself to any that asks him, to love his enemies, to do good to them that hate him, to pray for them that persecute him, except he that is perfectly merciful?
Therefore, "Blessed are the merciful, for they shall find mercy." He keeps the eye of his heart pure, who places the end of his good actions not in pleasing men, nor in getting those things that are necessary to this life, and who does not rashly condemn any man's heart, and whatever he gives to another gives with that intention with which he would have others give to him. "Blessed," therefore, "are the pure in heart, for they shall see God." It must needs be moreover, that by a pure heart should be found out the narrow way of wisdom, to which the guile of corrupt men is an obstacle; "Blessed are the peaceful, for they shall be called the sons of God." But whether we take this arrangement, or any other, those things which we have heard from the Lord must be done, if we would build upon the rock.
Caput 8 Gospel of Matthew, Chapter 8 [p. 297] Lectio 1 1 καταβάντος δὲ αὐτοῦ ἀπὸ τοῦ ὄρους ἠκολούθησαν αὐτῷ ὄχλοι πολλοί. 2 καὶ ἰδοὺ λεπρὸς προσελθὼν προσεκύνει αὐτῷ λέγων, κύριε, ἐὰν θέλῃς δύνασαί με καθαρίσαι.3 καὶ ἐκτείνας τὴν χεῖρα ἥψατο αὐτοῦ λέγων, θέλω, καθαρίσθητι: καὶ εὐθέως ἐκαθαρίσθη αὐτοῦ ἡ λέπρα. 4 καὶ λέγει αὐτῷ ὁ Ἰησοῦς, ὅρα μηδενὶ εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ, καὶ προσένεγκον τὸ δῶρον ὃ προσέταξεν μωϋσῆς, εἰς μαρτύριον αὐτοῖς.
1. When he was come down from the mountain, great multitudes followed him. 2. And, behold, there came a leper and worshipped him, saying, "Lord, if thou wilt, thou canst make me clean." 3. And Jesus put forth his hand, and touched him, saying, "I will; be thou clean." And immediately his leprosy was cleansed. 4. And Jesus said unto him, "See thou tell no man; but go thy way, shew thyself to the Priest, and offer the gift that Moses commanded, for a testimony unto them."
Hieronymus: Post praedicationem atque doctrinam, signorum offertur occasio, ut per virtutum miracula praeteritus apud audientes sermo firmetur. Jerome: After the preaching and teaching, is offered an occasion of working miracles, that by mighty works following, the preceding doctrine might be confirmed. Chrysostomus super Matth: Quia enim quasi potestatem habens docebat, ut non aestimaretur ostentatio esse hic doctrinae modus, operibus hoc idem facit, quasi potestatem habens curare; et ideo dicit cum autem descendisset Iesus de monte secutae sunt eum turbae multae. Pseudo-Chrys.: Because He taught them as one having authority, that He might not thence be supposed to use this method of teaching from ostentation, He does the same in works, as one having power to cure; and therefore, "When Jesus descended from the mountain, great multitudes followed him." Origenes: Docente enim domino in monte, discipuli erant cum ipso, quibus erat datum caelestis doctrinae nosse secreta; nunc autem descendente eo de monte, turbae secutae sunt eum, quia in monte ascendere nequaquam poterant; quia quos delictorum sarcina deprimit, ad mysteriorum sublimia scandere non valent. Descendente autem domino, hoc est inclinante se ad infirmitatem et impotentiam ceterorum, quando misertus est imperfectioni eorum, vel infirmitati, secutae sunt eum turbae multae: quidam propter claritatem, plerique propter doctrinam, nonnulli propter curationem et administrationem. Pseudo-Origen, Hom. in Liv. 5: While the Lord taught on the mount, the disciples were with Him, for to them it was given to know the secret things of the heavenly doctrine; but now as He came down from the mount the crowds followed Him, who had been altogether unable to ascent into the mount. They that are bowed by the burden of sin cannot climb to the sublime mysteries. But when the Lord came down from the mount, that is, stooped to the infirmity, and helplessness of the rest, in pity to [p. 298] their imperfections, "great multitudes followed Him," some for renown, most for His doctrine, some for cures, or having their wants administered to. Haymo: Vel aliter. Per montem in quo dominus sedet, caelum intelligitur, de quo scriptum est: caelum mihi sedes est. Sed cum dominus in monte sedet, soli discipuli ad eum accedunt: quia antequam fragilitatis nostrae humanitatem assumeret, notus erat tantum in Iudaea Deus; at vero postquam de monte suae divinitatis descendit, et humanitatis nostrae fragilitatem assumpsit, magna turba nationum secuta est eum. Demonstratur autem doctoribus ut in praedicatione sua sermonem habeant temperatum, et sicut viderint unumquemque capere posse, ita et verbum Dei annuntient. Ascendunt enim in montem doctores, cum perfectioribus excellentia praecepta ostendunt; descendunt vero, cum infirmioribus leviora demonstrant. Haymo: Otherwise; By the mount on which the Lord sat is figured the Heaven, as it is written, "Heaven is my throne." [Isa 66:1] But when the Lord sits on the mount, only the disciples come to Him; because before He took on Him the frailty of our human nature, God was known only in Judaea [margin note: Ps 76:1]; but when He came down from the height of his Divinity, and took upon Him the frailty of our human nature, a great multitude of the nations followed Him. Herein it is shewn to them that teach that their speech should be so regulated, that as they see each man is able to receive, they should so speak the word of God. For the doctors ascend the mountain, when they shew the more excellent precepts to the perfect; they come down from the mount, in shewing the lesser precepts to the weak. Chrysostomus super Matth: Inter ceteros autem qui montem non ascenderant, et leprosus sursum ascendere non valebat, quasi peccatorum baiulans pondus: lepra enim est peccatum animarum nostrarum. Ideo ergo dominus de altitudine caeli, quasi de excelso monte, descendit, ut lepram peccatorum nostrorum mundaret: et ideo quasi iam praeparatus descendenti occurrit: propter quod dicitur et ecce leprosus veniens. Pseudo-Chrys.: Among others who were not able to ascent into the mount was the leper, as bearing the burden of sin; for the sin of our souls is a leprosy. And the Lord came down from the height of heaven, as from a mountain, that He might purge the leprousness of our sin; and so the leper as already prepared meets Him as He came down. Origenes: Deorsum curat, et in monte nihil facit: quia tempus est omni rei sub caelo: tempus doctrinae, et tempus curationis. In monte docuit, animas curavit, corda sanavit; quibus completis, sicut de caelestibus montibus ad salvandos carnales descendente, venit ad eum leprosus, et adorabat eum. Antequam peteret, adorare coepit, cultum ostendens. Pseudo-Origen: He works the cures below, and does none in the mount; for there is a time for all things under heaven, a time for teaching, and a time for healing. On the mount He taught, He cured souls, He healed hearts; which being finished, as He came down from the heavenly heights to heal bodies, there came to Him a leper and made adoration to Him; before he made his suit, he began to adore, shewing his great reverence. Chrysostomus super Matth: Non enim illum petebat quasi hominem artificem, sed adorabat eum quasi Deum. Oratio autem perfecta est fides et confessio: unde leprosus fidei opus adorans implevit; sed opus confessionis implevit in verbis: unde adorabat eum dicens. Pseudo-Chrys.: He did not ask it of Him as of a human physician, but adored Him as God. For faith and confession make a perfect prayer; so that the leprous man in adoring fulfilled the work of faith, and the work of confession in words, "he make adoration to him, saying;" Origenes: Domine, per te omnia facta sunt: tu ergo, si vis, potes me mundare. Voluntas tua opus est, et opera tua voluntati obediunt. Tu prius Naaman Syrum per Eliseum a lepra mundasti; et modo, si vis, potes me mundare. Pseudo-Origen: Lord, by Thee all things were made, Thou therefore, "if thou will, canst make me clean." Thy will is the work, and all works are subject to Thy will. Thou of old cleansedst Naaman the Syrian of his leprosy by the hand of Elisha, and now, "if thou wilt, thou canst make me clean." Chrysostomus in Matth: Non dixit: si rogaveris Deum, neque: si adoraveris; sed si volueris, potes me mundare. Neque dixit: domine, munda; sed ei totum concedit; et dominum eum facit, et potestatem universorum ei attribuit. Chrys.: He said not, [p. 299] If Thou wilt ask of God, or, If Thou wilt make adoration to God; but, "If thou wilt." Nor did he say, Lord, cleanse me; but left all to Him, thereby making Him Lord and attributing to Him the power over all. Chrysostomus super Matth: Et ita spirituali medico spiritualem offerebat mercedem: nam sicut medici pecuniis, iste oratione placatur. Nihil enim dignius offerimus Deo quam orationem fidelem. In hoc autem quod dicit si vis, non dubitat Christi voluntatem ad omne opus bonum paratam. Sed quia non omnibus expedit corporalis integritas, nesciebat utrum ei expediret curatio illa. Dicit ergo si vis; ac si diceret: credo quia quod bonum est vis; ignoro autem si est mihi, quod desidero, bonum. Pseudo-Chrys.: And thus he rewarded a spiritual Physician with a spiritual reward; for as physicians are gained by money, so He with prayer. We offer to God nothing more worthy than faithful prayer. In that he say, "If thou wilt," there is no doubt that Christ's will is ready to every good work; but only doubt whether that cure would be expedient for him, because soundness of body is not good for all. "If thou wilt" then is as much as to say, I believe that Thou willest whatever is good, but I know not if this that I desire for myself is good. Chrysostomus in Matth: Cum autem voluntate ac sermone purgare posset, manus apposuit tactum, unde sequitur et extendens manum, tetigit eum: ut ostendat quoniam non subiacet legi, et quoniam mundo iam nihil est immundum. Eliseus autem observans legis diligentiam, non exivit, et tetigit Naaman; sed mittit eum ad Iordanem lavandum. Dominus autem monstrat quoniam non ut servus, sed ut dominus, curat et tangit: non enim manus a lepra facta est immunda, sed corpus leprosum a manu sancta constitutum est mundum. Non enim corpora solum curaturus advenit, sed et animam in veram sapientiam ducturus. Sicut igitur manibus non lotis iam manducare non prohibebat, ita et hic erudit quoniam oportet animae lepram formidare solam, quod est peccatum: lepram autem corporis nullum impedimentum esse ad virtutem. Chrys.: He was able to cleanse by a word, or even by mere will, but He put out His hand, "He stretched forth his hand and touched him," to shew that He was not subject to the Law, and that to the pure nothing is impure. Elisha truly kept the Law in all strictness, and did not go out and touch Naaman, but sends him to wash in Jordan. But the Lord shews that He does not heal as a servant, but as Lord heals and touches; His hand was not made unclean by the leprosy, but the leprous body was made pure by the holy hand. For He came not only to heal bodies, but to lead a soul to the true wisdom. And then He did not forbid to eat with unwashen hands, so here He teaches us that it is the leprosy of the soul we ought only to dread, which is sin, but that the leprosy of the body is no impediment to virtue. Chrysostomus super Matth: Quamvis autem litteram legis solverit, propositum tamen eius non solvit. Ideo enim lex iussit non tangere lepram, quia non poterat facere ut lepra non sordidaret tangentem; ergo vetuit tangere lepram, non ut leprosi non sanarentur, sed ut tangentes non inquinarentur. Iste autem tangens non inquinatus est a lepra, sed ipsam lepram mundavit tangendo. Pseudo-Chrys.: But though He transgressed the letter of the Law, He did not transgress its meaning. For the Law forbade to touch leprosy, because it could not hinder that the touch should not defile; therefore it meant not that lepers should not be healed, but that they that touched should not be polluted. So He was not polluted by touching the leprosy, but purified the leprosy by touching it. Damascenus de fide Orth: Non enim Deus solum erat, sed homo: unde per tactum et per sermonem divina signa operabatur: ut enim per organum, ita per corpus divinae perficiebantur actiones. Damascenus, De Fid. Orth. iii. 15: For He was not only God, but man also, whence He wrought Divine wonders by touch and word; for as by an instrument so by His body the Divine acts were done. Chrysostomus in Matth: Cum autem leprosum tangit, nullus eum incusat, quia nondum invidia detenti erant auditores. Chrys.: But for touching the leprous man there is none that accuses Him, because His hearers were not yet seized with envy against Him. Chrysostomus super Matth: Si autem tacite eum curasset, quis scire poterat cuius virtute sanatus esset? Igitur voluntas mundandi facta est propter leprosum, verbum autem propter spectantes; ideo dixit volo, mundare. Pseudo-Chrys.: Had He healed him without speaking, who would [p. 300] know by whose power he had been healed? So the will to heal was for the sake of the leprous man; the word was for the sake of them that beheld, therefore He said, "I will, be thou clean." Hieronymus: Non autem ut plerique Latinorum putant, iunctim legendum est volo mundare; sed separatim, ut prius dicatur volo, deinde ut imperans dicat mundare. Ille enim dixerat si vis; dominus respondit volo; ille praemiserat potes me mundare; dominus dixit mundare. Jerome: It is not to be read, as most of the Latins think, 'I will cleanse thee;' but separately, He first answers, "I will," and then follows the command, "be thou clean." The leper has said, "If thou wilt;" The Lord answers, "I will;" he first said, "Thou canst make me clean;" the Lord spake, "Be thou clean." Chrysostomus in Matth: Nusquam autem videtur dicere hoc verbum, quamvis magna signa faciens; sed hic propterea apposuit volo, ut opinionem plebis et leprosi de eius potestate confirmaret. Chrys.: No where else do we see Him using this word though He be working ever so signal a miracle; but He here adds, "I will," to confirm the opinion of the people and the leprous man concerning His power. Chrysostomus: Cessit autem mandanti natura cum decenti velocitate; et ideo sequitur et confestim mundata est lepra eius. Sed hoc quod dicit confestim, multum est tardius velocitate quae secundum opus est facta. Nature obeyed the word of the Purifier with proper sped, whence it follows, "and straight his leprosy was cleansed." But even this word, "straightway," is too slow to express the speed with which the deed was done. Origenes: Quia enim non dubitavit credere, non tardatur sanatio; quia non distulit confessionem, non differtur mundatio. Pseudo-Origen: Because he was not slow to believe, his cure is not delayed; he did not linger in his confession, Christ did not linger in His cure. Augustinus de Cons. Evang: Huius autem leprosi mundati etiam Lucas meminit, non sane hoc ordine, sed ut solent praetermissa recordari, posterius facta praeoccupari, sicut divinitus suggerebantur, ut antea cognita, postea recordando rescriberent. Aug., De. Cons. Evan., ii, 19: Luke has mentioned the cleansing of this leper, though not in the same order of events, but as his manner is to recollect things omitted, and to put first things that were done later, as they were divinely suggested; so that what they had known before, they afterwards set down in writing when they were recalled to their minds. Chrysostomus in Matth: Curans autem Iesus corpus, iubet nulli dicere; unde sequitur et ait illi Iesus: vide nemini dixeris. Quidam igitur aiunt quoniam ideo iussit hoc, ut non malignentur circa eius purgationem; quod insipienter dicitur: non enim ita mundavit ut dubitabilis esset mundatio; sed nulli dicere iubet, docens non diligere ostentationem et honorem. Qualiter igitur alii sanato iubet dicere? Sed in hoc erudivit nos bonae mentis esse; non enim illic divulgari se iussit, sed dari gloriam Deo. Per leprosum ergo hunc instruit nos non esse vane gloriosos: per illum autem non esse ingratos, sed omnia ad laudem Dei referre. Chrys.: Jesus when healing his body bids him tell no man; "Jesus saith unto him, See thou tell no man." Some say that He gave this command that they might, not through malice distrust his cure. But this is said foolishly, for He did not so cure him as that his purity should be called in question: but He bids him "tell no man," to teach that He does not love ostentation and glory. How is it then that to another to whom He had healed He gives command to go and tell it? What He taught in that was only that we should have a thankful heart; for He does not command that it should be published abroad, but that glory should be given to God. He teaches us then through this leper not to be desirous of empty honour; by the other, not to be ungrateful, but to refer all things to the praise of God. Hieronymus: Et revera quid erat necesse quod sermone iactaret quod corpore praeferebat? Jerome: And in truth what need was there that he should proclaim with his mouth what was evidently shewed in his body? Hilarius in Matth.: Vel ut salus haec non offerretur potius quam quaereretur, silentium imperatur. Sequitur sed vade, ostende te sacerdoti. Hilary: Or that [p. 301] this healing might be sought rather than offered, therefore silence is enjoined. Hieronymus: Mittit autem eum ad sacerdotes, primum propter humilitatem, ut sacerdotibus deferre videatur; deinde ut videntes leprosum mundatum, si crederent salvatori, salvarentur; si vero non crederent, inexcusabiles fierent; et simul ne quod in eo saepissime criminabantur, legem infringere videretur. Jerome: He sends him to the Priests, first, because of His humility that He may seem to defer to the Priests; secondly, that when they saw the leper cleansed they might be saved, if they would believe on the Saviour, or if not that they might be without excuse; and lastly, that He might not seem, as He was often charged, to be infringing the Law. Chrysostomus. In Matth.: Neque enim ubique eam dissolvebat, neque ubique custodiebat; sed quandoque quidem hoc, quandoque illud faciebat: in uno quidem futurae sapientiae praeparans vitam, in altero autem inverecundam Iudaeorum cohibens linguam, et condescendens imbecillitati eorum. Unde apostoli apparent quandoque quidem observantes legem, quandoque autem eam praetermittentes. Chrys.: He neither every where broke, nor every where observed, the Law, but sometimes the one, sometimes the other. The one was preparing the way for the wisdom that was to come, the other was silencing the irreverent tongue of the Jews, and condescending to their weakness. Whence the Apostles also are seen sometimes observing, sometimes neglecting, the Law. Origenes: Vel mittit ad sacerdotes, ut cognoscant quia non per legis consuetudinem mundatus est, sed per gratiae operationem. Pseudo-Origen: Or, He sends him to the Priests that they might know that he was not cleansed according to the manner of the Law, but by the operation of grace. Hieronymus: Erat autem in lege praeceptum ut qui mundati fuerant a lepra, offerrent munera sacerdotibus; unde sequitur et offer munus tuum, quod praecepit Moyses, in testimonium illis. Jerome: It was ordained in the Law, that those that had been cleansed of a leprosy should offer gifts to the Priests; as it follows, "And offer thy gift as Moses commanded for a testimony to them." Chrysostomus super Matth: Non sic intellige, quia hoc Moyses praecepit in testimonium illis: sed vade tu, offer in testimonium illis. Pseudo-Chrys.: Which is not to be understood, "Moses commanded it for a testimony to them;" but, "Go thou and offer for a testimony." Chrysostomus in Matth: Praevidens enim Christus eos ex hoc nihil profecturos, non dixit: in emendationem eorum, sed in testimonium, idest in accusationem, et attestationem quoniam quae a me erant fienda, omnia facta sunt. Et licet eos praeviderit non emendari, non tamen dimisit quae facere oportebat: illi autem in propria manserunt malitia. Non autem dixit: munus quod ego iubeo, sed quod Moyses iussit, ut interim transmittat ad legem, et iniquorum obstruat ora: ut enim non dicant quoniam sacerdotum gloriam rapuit, opus quidem ipse implevit, probationem autem illis concessit. Chrys.: For Christ, knowing beforehand that they would not profit by this, said not, 'for their amendment,' but, "for a testimony to them;" that is, for an accusation of them, and in attestation that all things that should have been done by Me, have been done. But though He thus knew that they would not profit by it, yet He did not omit any thing that behoved to be done; but they remained in their former ill-will. Also He said not, 'The gift that I command,' but, "that Moses commanded," that in the meantime He might hand them over to the Law, and close the mouths of the unjust. That they might not say that He usurped the honour of the Priests, He fulfilled the work of the Law, and made a trial of them. Origenes: Vel offer munus tuum, ut omnes qui vident te portare, miraculo credant. Pseudo-Origen: Or; "offer thy gift," that all who see may believe the miracle. Chrysostomus super Matth: Vel ideo iubet offerri munera, ut si postmodum eum expellere vellent, dicere eis: munera quasi a mundato accepistis; et quomodo me quasi leprosum expellitis? Pseudo-Chrys.: Or; He command the oblation, that should they afterwards seek to put him out, he might be able to say, You have received gifts on my cleansing, how do ye now cast me out as a leper? Hilarius in Matth.: Vel legendum est quod Moyses praecepit in testimonium illis: quia quod Moyses in lege praecepit, testimonium est, non effectus. Hilary: Or we may read, "Which Moses commanded for a testimony;" inasmuch as [p. 302] what Moses commanded in the Law is a testimony, not an effect. Beda in Hom. Dom. 3 post Epiph.: Si quem autem moveat quomodo dominus cum videatur Moysi sacrificium approbare, quare id Ecclesia non recipiat, meminerit quod nondum Christus corpus suum obtulerat per passionem in holocaustum. Non autem oportebat auferri significantia sacrificia prius quam illud quod significabatur, confirmatum esset testimonio apostolorum praedicantium, et fide credentium populorum. Vir autem iste genus humanum designat, qui non solum leprosus, verum etiam, iuxta Evangelium Lucae, plenus lepra fuisse describitur. Omnes enim peccaverunt, et egent gloria Dei, illa scilicet ut extenta manu salvatoris, hoc est incarnato Dei verbo, humanamque contingente naturam, ab erroris prisci vanitate mundentur; et qui diutius abominabiles, et castris populi Dei eiecti, iam aliquando templo redditi et sacerdoti, queant offerre corpora sua hostiam viventem; illi scilicet cui dicitur: tu es sacerdos in aeternum. Bede, Hom. in Dom., 3 Epiph.: Should any be perplexed how, when the Lord seems here to approve Moses' offering, the Church does not receive it, let him remember, that Christ had not yet offered His body for a holocaust. And it behoved that the typical sacrifices should not be taken away, before that which they typified was established by the testimony of the Apostles' preaching, and by the faith of the people believing. By this man was figured the whole human race, for he was not only leprous, but, according to the Gospel of Luke, is described as full of leprosy. "For all have sinned, and need glory of God;" to wit, that glory, that the hand of the Saviour being stretched out, (that is, the Word being made flesh), and touching human nature, they might be cleansed from the vanity of their former ways; and that they that had been long abominable, and cast out from the camp of God's people, might be restored to the temple and the priest, and be able to offer their bodies a living sacrifice to Him to whom it is said, "Thou art a Priest for ever." [Ps 110:4] Remigius: Moraliter autem per leprosum designatur peccator: nam peccatum immundam et variam animam facit; qui ante Christum procidit, quando de pristinis peccatis confunditur: et tamen debet confiteri, et remedium poenitentiae postulare: nam leprosus vulnus ostendit, et remedium postulavit. Extendit autem dominus manum, quando auxilium divinae miserationis impendit: et statim consequitur remissionem delictorum; nec debet Ecclesia eidem reconciliari, nisi iudicio sacerdotis. Remig.: Morally; by the leper is signified the sinner; for sin makes an unclean and impure soul; he falls down before Christ when he is confounded concerning his former sins; yet he ought to confess, and to seek the remedy of penitence; so the leper shews his disease, and asks a cure. The Lord stretches out His hand when He affords the aid of Divine mercy; whereupon follows immediately remission of sin; nor ought the Church to be reconciled to the same, but on the sentence of the Priest.
Lectio 2 5 εἰσελθόντος δὲ αὐτοῦ εἰς καφαρναοὺμ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν 6 καὶ λέγων, κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόμενος. 7 καὶ λέγει αὐτῷ, ἐγὼ ἐλθὼν θεραπεύσω αὐτόν. 8 καὶ ἀποκριθεὶς ὁ ἑκατόνταρχος ἔφη, κύριε, οὐκ εἰμὶ ἱκανὸς ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς: ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς μου. 9 καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν, ἔχων ὑπ' ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ, πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ, ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου, ποίησον τοῦτο, καὶ ποιεῖ.
5. And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, 6. And saying, "Lord, my servant lieth at home sick of the palsy, grievously tormented." 7. And Jesus saith unto him, "I will come and heal him." 8. The centurion answered and said, "Lord, I am not worthy that thou shouldest come under my roof; but speak the word only and my servant shall be healed. [p. 303] 9. For I am a man under authority, having soldiers under me: and I say to this man, 'Go,' and he goeth; and to another, 'Come,' and he cometh; and to my servant, 'Do this,' and he doeth it."
Chrysostomus super Matth: Postquam dominus discipulos docuit in monte, leprosum autem sanavit sub monte, venit Capharnaum in mysterio, quia post Iudaeorum mundationem venit ad gentes. Pseudo-Chrys.: The Lord having taught His disciples on the mount, and healed the leper at the foot of the mount, came to Capharnaum. This is a mystery, signifying that after the purification of the Jews He went to the Gentiles. Haymo: Capharnaum enim, quae villa pinguedinis interpretatur, sive ager consolationis, Ecclesiam quae ex gentibus est collecta, significat, quae spirituali pinguedine est repleta, secundum illud Ps. 62, 6: sicut adipe et pinguedine repleatur anima mea. Et inter pressuras saeculi de caelestibus consolatur, secundum illud Ps. 93, 18: consolationes tuae laetificaverunt animam meam. Unde dicitur cum autem introisset Capharnaum, accessit ad eum centurio. Haymo: For Capharnaum, which is interpreted, The town of fatness, or, The field of consolation, signifies the Church, which was gathered out of the Gentiles, which is replenished with spiritual fatness, according to that, "That my soul may be filled with marrow and fatness," [Ps 63:5] and under the troubles of the world is comforted concerning heavenly things, according to that, "Thy consolations have rejoiced my soul." [Ps 94:19] Hence it is said, "When he had entered into Capharnaum the centurion came to him." Augustinus de Verb. Dom: Iste centurio de gentibus erat: iam enim Iudaea gens habebat militem Romani imperii. Aug., Serm., 62, 4: This centurion was of the Gentiles, for Judaea had already soldiers of the Roman empire. Chrysostomus super Matth: Centurio autem iste primus fructus ex gentibus ad cuius fidei comparationem omnium Iudaeorum fides infidelitas est inventa: qui neque Christum audivit docentem, neque leprosum, cum mundaretur, aspexit, sed audita tantummodo sanitate leprosi, plus credidit quam audivit: erat enim in mysterio gentium futurarum, quae neque legem aut prophetas legerant de Christo, neque ipsum Christum mirabilia facientem viderant. Accessit ergo rogans, et dicens domine, puer meus iacet in domo paralyticus, et male torquetur. Vide autem bonitatem centurionis, qui pro salute servi sic sollicite festinabat, quasi non damnum pecuniae sed salutis passurus in morte illius. Nullam enim differentiam aestimabat inter servum et dominum: quia etsi dignitas in hoc saeculo diversa est inter illos, una tamen est illis natura. Fidem autem centurionis vide: quia non dixit: veni et salva eum; quia ille constitutus in omni loco erat praesens; sapientiam autem, quia non dixit: hic constitutus salva eum: sciebat enim quia potens est ad faciendum, sapiens ad intelligendum, misericors ad exaudiendum: ideo infirmitatem tantum exposuit, remedium autem sanitatis in potestate misericordiae eius dimisit, dicens et male torquetur: in quo apparet quia diligebat eum: nam unusquisque quem diligit, etsi modice fuerit taediatus, gravius eum putat habere quam habet.
Pseudo-Chrys.: This centurion was the first-fruits of the Gentiles, and in comparison of his faith, all the faith of the Jews was unbelief; he neither heard Christ teaching, nor saw the leper when he was cleansed, but from hearing only that he had been healed, he believed more than he heard; and so he mystically typified the Gentiles that should come, who had neither read the Law nor the Prophets concerning Christ, nor had seen Christ Himself work His miracles. He came to Him and besought Him, saying, "Lord, my servant lieth at home sick of the palsy, and is grievously afflicted." Mark the goodness of the centurion, who for the health of his servant was in so great haste and anxiety, as though by his death he should suffer loss, not of money, but of his well being. For he reckoned no difference between the servant and the master; their place in this world may be different, but their nature is one. Mark also his faith, in that he said not, Come and heal him, because that Christ who stood there was present in every place; and his wisdom, in that he said not, Heal him here on this spot, for he knew that He was mighty to do, wise to understand, and merciful to hearken, therefore he did but [p. 304] declare the sickness, leaving it to the Lord, by His merciful power to heal. "And he is grievously afflicted;" this shews how he loved him, for when any that we love is pained or tormented, thought it be but slightly, yet we think him more afflicted than he really is.
Rabanus: Omnia ista cum dolore cognominavit: et iacentem, et paralyticum, et male detentum: ideo ut animae suae angustias demonstraret, et dominum commoveret; sic debent omnes condolere servis, et eorum curam habere. Rabanus: All these things he recounts with grief, that he is "sick," that it is with "palsy;" that he is "grievously afflicted" therewith, the more to shew the sorrow of his own heart, and to move the Lord to have mercy. In like manner ought all to feel for their servants, and to take thought for them. Chrysostomus in Matth: Quidam autem dicunt, quoniam excusans se, hanc causam dixit propter quam non ipsum adduxit. Neque enim possibile erat dissolutum, cum torqueretur, et ad ultimas esset expirationes, portari. Ego autem signum hoc esse magnae fidei dico: quia enim sciebat quod sola iniunctio sufficeret ad restaurationem iacentis, superfluum aestimabat eum ducere. Chrys., Hom. xxvi: But some say that he says these things in excuse of himself, as reasons why he did not bring the sick man himself. For it was impossible to bring one in a palsy, in great torment, and at the point to die. But I rather think it a mark of his great faith; inasmuch as he knew that a word alone was enough to restore the sick man, he deemed it superfluous to bring him. Hilarius in Matth.: Iacentes autem in saeculo et peccatorum morbis dissolutae spiritualiter gentes aestimandae sunt, omnibus undique membris fluidis, et ad consistendi officium gradiendique corruptis; quarum salutis sacramentum in puero centurionis expletur, quem satis dictum sit principem esse gentium crediturarum. Quis autem sit hic princeps, canticum Moysi docet, ubi scilicet dicitur: constituit terminos gentium iuxta numerum Angelorum. Hilary: Spiritually interpreted, the Gentiles are the sick in this world, and afflicted with the diseases of sin, all their limbs being altogether unnerved, and unfit for their duties of standing and walking. The sacrament of their salvation is fulfilled in this centurion's servant, of whom it is sufficiently declared that he was the head of the Gentiles that should believe. What sort of head this is, the song of Moses in Deuteronomy teaches, "He set the bounds of the people according to the number of the Angels." [Deut 32:8] Remigius: Vel per centurionem designantur qui primi ex gentibus crediderunt, et perfecti in virtute fuerunt: centurio enim dicitur qui centum militibus praeest; centenarius autem numerus perfectus est. Recte ergo centurio pro puero suo rogat, quia primitiae gentium pro salute totius gentilitatis Deum rogaverunt. Remig.: Or, in the centurion are figured those of the Gentiles who first believed, and were perfect in virtue. For a centurion is one who commands a hundred soldiers; and a hundred is a perfect number. Rightly, therefore, the centurion prays for his servant, because the first-fruits of the Gentiles prayed to God for the salvation of the whole Gentile world. Hieronymus: Videns autem dominus centurionis fidem, humilitatem et providentiam, statim se iturum et sanaturum esse promittit; unde sequitur et ait illi Iesus: ego veniam, et curabo eum. Jerome: The Lord seeing the centurion's faith, humbleness, and thoughtfulness, straightway promises to go and heal him; "Jesus saith unto him, I will come and heal him." Chrysostomus in Matth: Quod numquam fecit, hic facit Iesus: ubique enim sequitur voluntatem supplicantium, hic autem praesilit, et non solum curare promittit, sed ire ad domum. Facit hoc, ut discamus centurionis virtutes. Chrys.: Jesus here does what He never did; He always follows the wish of the supplicant, but here He goes before it, and not only promises to heal him, but to go to his house. This He does, that we may learn the worthiness of the centurion. Chrysostomus super Matth: Nisi enim ille dixisset veniam, et curabo eum, numquam iste responderet non sum dignus. Deinde quoniam pro servo petebat, ideo ire promisit, ut nos doceat non colere magnos et contemnere modicos; sed pauperes et divites similiter honorare. Pseudo-Chrys.: Had not He said, "I will come and heal him," the other would never have answered, "I am not worthy." It was because it [p. 305] was a servant for whom he made petition, that Christ promised to go, in order to teach us not to have respect to the great, and overlook the little, but to honour poor and rich alike. Hieronymus: Sicut autem in centurione commendamus fidem, eo quod credidit paralyticum a salvatore posse sanari, ita patet humilitatis in hoc quod se iudicavit indignum cuius tectum dominus intraret; unde sequitur et respondens centurio, ait illi: domine, non sum dignus ut intres sub tectum meum. Jerome: As we commend the centurion's faith in that he believed that the Saviour was able to heal the paralytic; so his humility is seen in his professing himself unworthy that the Lord should come under his roof; as it follows, "And the centurion answered and said unto him, Lord, I am not worthy that thou shouldest come under my roof." Rabanus: Propter conscientiam enim vitae gentilis, gravari se magis dignatione putavit, quam iuvari, cuius etsi fide praeditus, nondum erat tamen sacramentis inunctus. Rabanus: Conscious of his gentile life, he thought he should be more burdened than profited by this act of condescension from Him with whose faith he was indeed endued, but with whose sacraments he was not yet initiated. Augustinus de Verb. Dom: Dicendo autem se indignum, praestitit dignum, non in cuius parietes, sed in cuius cor verbum Dei Christus intraret. Neque hoc diceret cum tanta fide et humilitate, nisi illum quem timebat intrare domum suam, corde gestaret: nam non erat magna felicitas, si Iesus intraret in parietes eius, et non esset in pectore eius. Aug.: By declaring himself unworthy, he shewed himself worthy, not indeed into whose house, but into whose heart, Christ the Word of God should enter. Nor could he have said this with so much faith and humility, had he not borne in his heart Him whom he feared to have in his house. And indeed it would have been no great blessedness that Jesus should enter within his walls, if He had not already entered into his heart. Severianus: Mystice autem hoc tectum, corpus est quod tegit animam: quod libertatem mentis caelesti visione in se concludit. Sed Deus neque habitare carnem, neque tectum nostri corporis dedignatur intrare. Chrysologus, Serm. 102: Mystically, his house was the body which contained his soul, which contains within it the freedom of the mind by a heavenly vision. But God disdains neither to inhabit flesh, nor to enter the roof of our body. Origenes: Nunc etiam quando sancti a Deo acceptabiles Ecclesiarum antistites sub tectum tuum intrant, tunc ibidem per eos dominus ingreditur; et tu sic aestimes quasi dominum suscipiens. Et quando corpus et sanguinem domini manducas et bibis, tunc dominus sub tectum tuum ingreditur; et tu ergo humilians teipsum dicas domine, non sum dignus. Ubi enim indigne ingreditur, ibi ad iudicium ingreditur accipienti. Pseudo-Origen, Hom. in div. 5: And now also when the heads of Churches, holy men and acceptable to God, enter your roof, then in them the Lord also enters, and do you think of yourself as receiving the Lord. And when you eat and drink the Lord's Body [ed. note: "I am not worthy, Lord, that Thou shouldest come unto me; but as Thou didst vouchsafe to lodge in a den or stable of brute beasts, &c." vid. Liturgy of St. John Chrys. also Bp. Andrew's Devotions, and our Communion Service. "We are not worthy so much as to gather up the crumbs under Thy Table, &c."], then the Lord enters under your roof, and you then should humble yourself, saying, "Lord, I am not worthy." For where He enters unworthily, there He enters to the condemnation of him who receives Him. Hieronymus: Prudentia autem centurionis apparet in hoc quod ultra corporis tegumen latentem vidit divinitatem, unde subiungit sed tantum dic verbo, et sanabitur puer meus. Jerome: The thoughtfulness of the centurion appears herein, that he saw the Divinity hidden beneath the covering of body; wherefore he adds, "But speak the word only, and my servant will be healed." Chrysostomus super Matth: Sciebat enim quoniam astabant illi invisibiliter Angeli ministrantes, qui omne verbum eius vertunt in opus; et quod si Angeli cessant, tamen infirmitates praeceptis eius vivacibus expelluntur. Pseudo-Chrys.: He knew that Angels stood by [p. 306] unseen to minister to Him, who turn every word of his into act; yea and should Angels fail, yet diseases are healed by His life-giving command. Hilarius in Matth.: Dicit etiam centurio puerum verbo posse sanari, quia salus gentium omnis ex fide est, et in praeceptis domini vita est universorum: et ideo subiungit dicens nam et ego homo sum sub potestate constitutus, habens sub me milites; et dico huic: vade, et vadit; et alii: veni, et venit; et servo meo: fac hoc, et facit. Hilary: Also he therefore says that it needed only a word to heal his son, because all the salvation of the Gentiles is of faith, and the life of them all is in the precepts of the Lord. Therefore he continues saying, "For I am a man set under authority, having soldiers under me; and I say to this man, Go, and he goeth; to another, Come, and he cometh; and to my servant, Do this, and he doeth it." Chrysostomus super Matth: Patris et filii mysterium spiritu sancto suggerente depinxit, ac si diceret: etsi ego sum sub potestate alterius, tamen habeo potestatem iubendi eis qui sub me sunt; sic et tu, quamvis sis sub potestate patris, scilicet inquantum homo, habes tamen potestatem iubendi Angelis. Sed forte dicet Sabellius volens ostendere eumdem esse patrem qui et filius est, sic hoc esse intelligendum: si ego sub potestate constitutus possum iubere, quanto magis tu, qui sub nullius es potestate? Sed hanc expositionem non recipit textus. Non enim dixit: si ergo homo sub potestate; sed dixit nam et ego homo sum sub potestate: in quo patet quod inter se et Christum non comparationis differentiam fecit; sed rationem similitudinis introduxit. Pseudo-Chrys.: He has here developed the mystery of the Father and the Son, by the secret suggestion of the Holy Spirit; as much as to say, Though I am under the command of another, yet have I power to command those who are under me; so also Thou, though under the command of the Father, in so far as Thou art Man, yet hast Thou power over the Angels. But Sabellius perhaps affirms, seeking to prove that the Son is the same as the Father, that it is to be understood thus; 'If I who am set under authority have yet power to command, how much more Thou who are under the authority of none.' But the words will not bear this exposition; for he said not, 'If I being a man under authority,' but, 'For I also am a man set under authority;' clearly not drawing a distinction, but pointing to a resemblance in this respect between himself and Christ. Augustinus de Verb. Dom: Si ego, qui sum sub potestate, iubendi habeo potestatem, quid tu potes, cui omnium serviunt potestates? Aug.: If I who am under command have yet power to command others, how much more Thou whom all powers serve! Glossa: Potes per Angelorum ministeria sine corporis praesentia dicere infirmitati ut recedat, et recedet; et sanitati ut veniat, et veniet. Gloss. ord.: Thou are able without Thy bodily presence, by the ministry of Thy Angels, to say to this disease, Go, and it will leave him; and to say to health, Come, and it shall come to him. Haymo: Possunt autem per subiectos centurionis, virtutes naturales intelligi, in quibus plurimi gentilium pollebant; vel etiam cogitationes bonae aut malae. Malis autem dicamus ut recedant, et recedent; sed bonas vocemus, et venient; servo quoque nostro, hoc est corpori, ut subiciatur voluntati divinae. Haymo: Or, we may understand by those that are set under the centurion, the natural virtues in which many of the Gentiles were mighty, or even thoughts good and bad. Let us say to the bad, Depart, and they will depart; let us call the good, and they shall come; and our servant, that is, our body, let us bid that it submit itself to the Divine will. Augustinus de Cons. Evang: Huic autem quod hic dicitur, videtur repugnare quod ait Lucas: cum audisset centurio de Iesu, misit ad eum seniores Iudaeorum, rogans eum ut veniret, et salvaret servum eius; et iterum quod: cum non longe esset a domo misit ad eum centurio amicos dicens: domine, noli vexari, non enim sum dignus ut sub tectum meum intres. Aug., De Cons. Evan., ii, 20: What is here said seems to disagree with Luke's account, "When the centurion heard concerning Jesus, he sent unto him elders of the Jews, beseeching him that he would come and heal his servant." [Luke 7:3] And again, "When he was come nigh to [p. 307] the house, the centurion sent friends unto him, saying, Lord, trouble not thyself, for I am not worthy that thou shouldest enter under my roof." Chrysostomus in Matth: Quidam autem dicunt, quoniam non est idem ille et hic; quod multas coniecturas habet. De illo enim ait Lucas quoniam synagogam nostram construxit, et gentem diligit; de isto autem ipse Iesus ait neque in Israel tantam fidem inveni; unde videtur Iudaeum illum esse. Mihi autem videtur idem hic et ille. Sed quando Lucas dicit quod misit ut veniat, blanditias Iudaeorum insinuavit. Conveniens enim est credere centurionem volentem abire, prohibitum esse a Iudaeis blandientibus, et dicentibus quoniam nos abimus et conducimus eum. Sed quando ab eorum imminentia erutus est, tunc misit, dicens: ne aestimes quod propter desidiam non veni, sed quia me indignum aestimavi ut te in domum meam susciperem. Quod autem Matthaeus ait non per amicos, sed per seipsum hoc eum dixisse, nihil contrarium est: uterque enim desiderium viri repraesentavit, et quoniam de Christo decentem opinionem habebat. Conveniens autem est opinari et ipsum, postquam misit amicos, ad venientem per se haec dicere. Si autem non hoc dixit Lucas, neque illud Matthaeus, non sibi contradicunt, sed complent quae ab invicem derelinquebantur. Chrys.: But some say that these are two different occurrences; an opinion which has much to support it. Of Him in Luke it is said, "He loveth our nation, and has built us a synagogue;" but of this one Jesus says, "I have not found so great faith in Israel;" whence it might seem that the other was a Jew. But in my opinion they are both the same person. What Luke relates that he sent to Jesus to come to him, betrays the friendly services of the Jews. We may suppose that when the centurion sought to go to Jesus, he was prevented by the Jews, who offered to go themselves for the purpose of bringing him. But as soon as he was delivered from their importunity, then be sent to say, Do not think that it was from want of respect that I did not come, but because I thought myself unworthy to receive you into my house. When then Matthew relates, that he spoke thus not through friends, but in his own person, it does not contradict Luke's account; for both have only represented the centurion's anxiety, and that he had a right opinion of Christ. And we may suppose that he first sent this message to Him by friends as He approached, and after, when He was come thither, repeated it Himself. But if they are relating different stories, then they do not contradict each other, but supply mutual deficiencies. Augustinus de Cons. Evang: Matthaeus ergo accessum centurionis ad dominum per alios factum compendio dicere voluit, quia fidem eius qua vere ad Deum acceditur laudavit, ut diceret non inveni tantam fidem in Israel. Lucas autem ideo totum ut gestum est aperuit, ut ex hoc intelligere cogeremur qualiter eum accepisse dixerit Matthaeus, qui mentiri non potuit. Aug.: Matthew therefore intended to state summarily all that passed between the centurion and the Lord, which was indeed done through others, with the view of commending his faith; as the Lord spoke, "I have not found so great faith in Israel." Luke, on the other hand, has narrated the whole as it was done, that so we might be obliged to understand in what sense Matthew, who could not err, meant that the centurion himself came to Christ, namely, in a figurative sense through faith. Chrysostomus in Matth: Neque enim est contrarium quod fabricavit synagogam, secundum Lucam, et quod hic ostenditur non esse Israelita: possibile enim est Iudaeum non existentem, et synagogam fabricasse, et gentem diligere. Chrys.: For indeed there is no necessary contradiction between Luke's statement, that he had built a synagogue, and this, that he was not an Israelite; for it was quite possible, that one who was not a Jew should have built a synagogue, and should love the nation.
Lectio 3 10 ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύμασεν καὶ εἶπεν τοῖς ἀκολουθοῦσιν, ἀμὴν λέγω ὑμῖν, παρ' οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον. 11 λέγω δὲ ὑμῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ ἀβραὰμ καὶ ἰσαὰκ καὶ ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν: 12 οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον: ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 13 καὶ εἶπεν ὁ Ἰησοῦς τῷ ἑκατοντάρχῃ, ὕπαγε, ὡς ἐπίστευσας γενηθήτω σοι. καὶ ἰάθη ὁ παῖς [αὐτοῦ] ἐν τῇ ὥρᾳ ἐκείνῃ.
10. When Jesus heard it, he marvelled, and said to them that followed, "Verily I say unto you, I have not found so great faith, no, not in Israel. 11. And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of Heaven. 12. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth." 13. And Jesus said unto the centurion, "Go thy way; and as thou hast believed, so be it done unto thee." And his servant was healed in the selfsame hour.
8 l. 385432>854328 l. 3 Chrysostomus in Matth: Sicut quod leprosus dixerat de Christi potestate, si vis, potes me mundare, Christi voce confirmatur, dicentis volo, mundare, ita et hic centurionem de Christi potestate testantem non solum non accusavit, sed etiam commendavit. Sed et amplius aliquid fecit: intensionem enim laudis Evangelista significans, dicit audiens autem Iesus miratus est. Chrys.: As what the leper had affirmed concerning Christ's power, "If thou will, thou canst cleanse me," was confirmed by the mouth of Christ, saying, "I will, be thou clean;" so here He did not blame the centurion for bearing testimony to Christ's authority, but even commended him. Nay more; it is something greater than commendation that the Evangelist signifies in the words, "But Jesus hearing marvelled." Origenes: Attende quantum sit aut quale quod Deus unigenitus miratur. Aurum, divitiae, regna, principatus in conspectu eius sunt tamquam umbra vel flos decidens: nihil ergo horum in conspectu Dei mirabile est, quasi magnum vel pretiosum, sed tantum fides: hanc miratur honorificans, hanc acceptabilem sibi aestimat. Pseudo-Origen, Hom. in Div. 5: Observe how great and what that is at which God the Only-begotten marvels. Gold, riches, principalities, are in His sight as the shadow or the flower that fadeth; in the sight of God none of these things is wonderful, as though it were great or precious, but faith only; this He wonders at, and pays honour to, this He esteems acceptable to Himself. Augustinus super Genesim contra Manichaeos: Quis autem in illo fecerat illam fidem, nisi ipse qui admirabatur? Quod si et alius eam fecisset, ut quid miraretur qui praescius erat? Quod ergo miratur dominus, nobis mirandum esse significat, quibus adhuc opus est sic moveri: omnes enim tales motus eius non perturbati animi signa sunt, sed docentis magisterium. Aug., super Gen. c. Man. i. 8: But who was He that had created this faith in him, but only He who now marvelled at it? But even had it come from any other, how should He marvel who know all things future? When the Lords marvels, it is only to teach us what we ought to wonder at; for all these emotions in Him are not signs of passion, but examples of a teacher. Chrysostomus in Matth: Unde plebe omni praesente admiratus esse dicitur, et aliis exemplum dedit, ut eum mirentur; sequitur enim et sequentibus se dixit: amen dico vobis: non inveni tantam fidem in Israel. Chrys.: Wherefore He is said to have thus wondered in the presence of all the people, giving them an example that they also should wonder at Him; for it follows, "And he said to them that followed, I have not found so great [p. 309] faith in Israel." Augustinus contra Faustum: Fidem laudat illius; non autem desertionem militiae imperavit. Aug., cont. Faust. xxii, 74: He praises his faith, but gives no command to quit his profession of a soldier. Hieronymus: Hoc autem de praesentibus loquitur, non de omnibus retro patriarchis et prophetis. Jerome: This He speaks of the present generation, not of all the Patriarchs and Prophets of past ages. Chrysostomus super Matth: Credidit enim Andreas, sed Ioanne dicente: ecce agnus Dei; credidit Petrus, sed evangelizante sibi Andrea; credidit Philippus, sed legendo Scripturas; et Nathanael prius signum divinitatis accepit, et sic fidei confessionem obtulit. Pseudo-Chrys.: Andrew believed, but it was after John had said, "Behold the Lamb of God;" [John 1:36] Peter believed, but it was by reading the Scriptures; and Nathanael first received a proof of His Divinity, and then spoke forth his confession of faith. Origenes: Iairus Israelis princeps pro filia sua petens, non dixit dic verbo, sed: veni velociter. Nicodemus de fidei sacramento audiens ait: quomodo potest hoc fieri? Maria et Martha dicunt: domine, si fuisses hic, frater meus non fuisset mortuus, quasi dubitantes quod ubique posset adesse Dei potentia. Pseudo-Origen: Jairus, a prince in Israel, making request for his daughter, said not, 'Speak the word,' but, 'Come quickly.' Nicodemus, hearing of the sacrament of faith, asks, "How can these things be?" [John 3:9] Mary and Martha say, "Lord, if thou hadst been here, my brother had not died;" [John 11:21] as though distrusting that God's power could be in all places at the same time. Chrysostomus super Matth: Aut si volumus fideliorem putare istum quam apostolos, ita testimonium Christi intelligendum est quod unumquodque bonum hominis secundum quantitatem personae illius laudatur: rusticum enim dicere aliquid sapienter, magnum est; quod de philosopho non est mirum: sic de centurione dictum est in nullo tantam fidem inveni in Israel. Pseudo-Chrys.: Or, if we would suppose [ed. note: The text of Pseudo-Chrys has 'si non sumus ausi putare.'] that his faith was greater than even that of the Apostles, Christ's testimony to it must be understood as though every good in a man should be commended relatively to his character; as it were a great thing in a countryman to speak with wisdom, but in a philosopher the same would be nothing wonderful. In this way it may be said of the centurion, In none other have I found so great faith in Israel. Chrysostomus in Matth: Non enim erit aequale Iudaeum credere et gentilem. Chrys.: For it is a different thing for a Jew to believe and for a Gentile. Hieronymus: Vel forte in centurione fides gentium praeponitur Israeli; unde subdit dico autem vobis, quod multi ab oriente et occidente venient. Jerome: Or perhaps in the person of the centurion the faith of the Gentiles is preferred to that of Israel; whence He proceeds, "But I say unto you, Many shall come from the east and from the west." Augustinus de Verb. Dom: Non omnes ait, sed multi; tamen ipsi ab oriente et occidente: istis duabus partibus totus orbis designatur. Aug., Serm., 62, 4: He says, not 'all,' but many; yet these from the east and west; for by these two quarters the whole world is intended. Haymo: Vel ab oriente veniunt qui statim illuminati transeunt; ab occidente hi qui persecutionem usque ad mortem toleraverunt pro fide; vel ab oriente quis venit, cum ab infantia Deo servire incipit; ab occidente, dum in ipsa decrepita aetate ad Deum convertitur. Haymo: Or; From the east shall come they, who pass into the kingdom as soon as they are enlightened; from the west they who have suffered persecution for the faith even unto death. Or, he comes from the east who has served God from a child; he from the west who in decrepit age has turned to God. Origenes: Sed quomodo alibi dicit, quod pauci sunt electi? Per diversas enim generationes pauci electi sunt, simul vero congregati in tempore visitationis multi invenientur. Sequitur et recumbent, non carnaliter iacentes, sed spiritualiter requiescentes; non temporaliter potantes, sed aeternaliter epulantes cum Abraham, Isaac et Iacob in regno caelorum, ubi lux, exultatio, gloria, et longaevitas vitae aeternae. Pseudo-Origen: How then does He say in another place, that "the chosen are few?" Because in each generation there are few that are chosen, but when all are gathered together in the day of visitation they shall be found many. "They shall sit down," not the [p. 310] bodily posture, but the spiritual rest, not with human food, but with an eternal feast, "with Abraham, Isaac, and Jacob, in the kingdom of heaven," where is light, joy, glory, and eternal length of days. Hieronymus: Quia autem Deus Abraham caeli conditor, pater Christi est, idcirco in regno caelorum est et Abraham, cum quo accubiturae sunt nationes quae crediderunt in Christum filium creatoris. Jerome: Because the God of Abraham, the Maker of heaven, is the Father of Christ, therefore also is Abraham in the kingdom of heaven, and with him will sit down the nations who have believed in Christ the Son of the Creator. Augustinus de Verb. Dom: Sicut autem videmus Christianos vocatos ad caeleste convivium, ubi est panis iustitiae, potus sapientiae, ita videmus et Iudaeos reprobatos; unde sequitur filii autem regni eicientur in tenebras exteriores: Iudaei scilicet, qui legem acceperunt, qui celebrant figuras omnium futurorum, qui tamen praesentia non agnoverunt. Aug.: As we see Christians called to the heavenly feast, where is the bread of righteousness, the drink of wisdom; so we see the Jews in reprobation. "The children of the kingdom shall be cast into outer darkness," that is, the Jews, who have received the Law, who observe the types of all things that were to be, yet did not acknowledge the realities when present. Hieronymus: Vel filios regni dicit Iudaeos, quia in eis Deus ante regnavit. Jerome: Or the Jews may be called "the children of the kingdom," because God reigned among them heretofore. Chrysostomus in Matth: Vel filios regni eos dicit quibus regnum erat praeparatum; quod et magis eos mordebat. Chrys.: Or, He calls them "the children of the kingdom," because the kingdom was prepared for them, which was the greater grief to them. Augustinus contra Faustum: Si ergo non commendavit Moyses populo Israel Deum, nisi Deum Abraham, Isaac et Iacob, eumque ipsum Christus commendat; non est conatus illum populum avertere a Deo suo; sed ideo minatus est eos ituros in tenebras exteriores, quod aversos videret eos a Deo suo, in cuius regno gentes vocatas ex toto orbe terrarum recubituras dicit cum Abraham, Isaac et Iacob: non ob aliud quam quod fidem tenuissent Dei Abraham, Isaac et Iacob: quibus non quasi in morte correctis, vel post passionem suam iustificatis testimonium dominus perhibeat. Aug., cont. Faust., xvi. 24: Moses set before the people of Israel no other God than the God of Abraham, Isaac, and Jacob, and Christ sets forth the very same God. So that so far was He from seeking to turn that people away from their own God, that He therefore threatened them with the outer darkness, because He saw them turned away from their own God. And in this kingdom He tells them the Gentiles shall sit down with Abraham, Isaac, and Jacob, for no other reason than that they held the faith of Abraham, Isaac, and Jacob. To these Fathers Christ gives His testimony, not as though they had been converted after death, or had received justification after His passion. Hieronymus: Tenebrae autem exteriores dicuntur, quoniam qui a domino expellitur foras, relinquit lumen. Jerome: It is called, "outer darkness," because he whom the Lord casts out leaves the light. Haymo: Quid autem ibi passuri sint, manifestat cum subdit ibi erit fletus et stridor dentium. Per metaphoram enim membrorum poenas describit tormentorum: solent enim oculi fumo tacti lacrymas producere, dentes vero a nimio frigore stridere. Ostenditur ergo quod reprobi in Inferno et calorem intolerabilem et frigus sustinebunt, secundum illud Iob: transient ab aquis nivium ad calorem nimium. Haymo: What they should suffer there, He shews when He adds, "There shall be weeping and gnashing of teeth." Thus in metaphor He describes the sufferings of the tormented limbs; the eyes shed tears when filled with smoke, and the teeth chatter together from cold. This shews that the wicked in hell shall endure both extreme cold and extreme heat: according to that in Job, "They shall pass from rivers of snow to the scorching heat." [Job 24:19] Hieronymus: Si autem fletus oculorum est, et stridor dentium ossa demonstrat, vera est corporum et eorumdem membrorum quae ceciderant resurrectio. Jerome: Weeping and gnashing of teeth are a proof of bones and body; truly then [p. 311] is there a resurrection of the same limbs, that sank into the grave. Rabanus: Vel stridor dentium prodit indignantis affectum, eo quod sero unumquemque poeniteat, sero sibi irascatur, quod tam pertinaci improbitate deliquit. Rabanus: Or; The gnashing of teeth expresses the passion of remorse; repentance coming too late and self-accusation that he had sinned with such obstinate wickedness. Remigius: Vel aliter. Tenebras exteriores appellat exteras nationes: quantum enim ad historiam attinet, praedicit dominus his verbis interitum Iudaeorum, quoniam propter infidelitatem ducendi erant captivi, et dispergendi per diversa regna terrarum: fletus enim ab igne solet fieri, stridor dentium a frigore. Illis ergo adscribitur fletus qui in calidioribus locis habitant, sicut in India et Aethiopia; stridor vero dentium illis adscribitur qui in frigidioribus locis commorantur, sicut est Hircania et Scythia. Remig.: Otherwise; By "other darkness," He means foreign nations; for these words of the Lord are a historical prediction of the destruction of the Jews, that they were to be led into captivity for their unbelief, and to be scattered over the earth; for tears are usually caused by heat, gnashing of teeth by cold. "Weeping" then is ascribed to those who should be dispersed into the warmer climates of India and Ethiopia, "gnashing of teeth" to those who should dwell in the colder regions, as Hyrcania and Scythia. Chrysostomus in Matth: Ne quis autem existimet blanditiarum esse haec verba quae dicta erant, credere facit signo; unde sequitur et dixit Iesus centurioni: vade, et sicut credidisti fiat tibi. Chrys.: But that none might suppose that these were nothing more than fair words, He makes them credible by the miracles following, "And Jesus said to the centurion, Go, and be it done to thee as thou hast believed." Rabanus: Quasi dicat: secundum mensuram fidei fiat tibi et ista gratia. Potest autem meritum domini etiam famulis suffragari, non solum merito fidei, sed etiam studio disciplinae; unde sequitur et sanatus est. Rabanus: As though He had said, According to the measure of thy faith, so be thy grace. For the merit of the Lord may be communicated even to servants not only through the merit of their faith, but through their obedience to rule. It follows, "And his servant was healed in the self-same hour." Chrysostomus in Matth: Ubi velocitatem admirare: neque enim solum curare, sed inopinate et in momento temporis hoc facere, virtutem Christi ostendebat. Chrys.: Wherein admire the speediness, shewing Christ's power, not only to heal, but to do it in a moment of time. Augustinus de Verb. Dom: Sicut enim dominus domum centurionis corpore non intravit, sed absens corpore, praesens maiestate, puerum sanavit, sic et in solo Iudaico populo corpore fuit; apud alias autem gentes, nec de virgine natus est, nec passus est, nec humana pertulit, nec divina mirabilia fecit; et tamen impletum est quod dictum erat: populus quem non cognovi, servivit mihi; in auditu auris obedivit mihi. Iudaea enim gens cognovit, et crucifixit; orbis terrarum audivit, et credidit. Aug., Serm., 62. 3: As the Lord did not enter the centurion's house with His body, but healed the servant, present in majesty, but absent in body; so He went among the Jews only in the body, but among other nations He was neither born of a Virgin, nor suffered, nor endured human sufferings, nor did divine wonders; and yet was fulfilled that which was spoken, "A people that I have not known hath served me, and hath obeyed me by the hearing of the ear." [Ps 18:43] The Jews behold, yet crucified Him; the world heard, and believed.
Lectio 4 14 καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν πέτρου εἶδεν τὴν πενθερὰν αὐτοῦ βεβλημένην καὶ πυρέσσουσαν: 15 καὶ ἥψατο τῆς χειρὸς αὐτῆς, καὶ ἀφῆκεν αὐτὴν ὁ πυρετός: καὶ ἠγέρθη καὶ διηκόνει αὐτῷ.
14. And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever. 15. And he touched her hand, and the fever left her: and she arose, and ministered unto them.
Rabanus: Postquam ostendit Matthaeus per leprosum totum genus humanum sanatum, et in servo centurionis gentilis populi sanationem, consequenter per socrum Petri designat curationem synagogae, cum dicit et cum venisset Iesus in domum Petri. Prius autem narrat de servo, quia maius miraculum fuit, et maior gratia in gentili converso; vel quia in fine saeculi synagoga est plenarie convertenda, cum plenitudo gentium subintraverit. Domus autem Petri in Bethsaida erat. Anselm: Matthew having in the leper shewn the healing [p. 312] of the whole human race, and in the centurion's servant that of the Gentiles, now figures the healing of the synagogue in Peter's mother-in-law. He relates the case of the servant, first, because it was the greater miracle, and the grace was greater in the conversion of the Gentile; or because the synagogue should not be fully converted till the end of the age when the fulness of the Gentiles should have entered in. Peter's house was in Bethsaida. Chrysostomus in Matth: Sed cur intravit in domum Petri? Mihi videtur cibum assumpturus; unde sequitur et surrexit, et ministrabat eis. Apud discipulos enim divertebat honorans eos, et avidiores ex hoc faciens. Attende autem Petri ad Christum reverentiam: habens enim socrum domi febricitantem, non traxit eum in domum, sed expectavit doctrinam compleri, et alios curari. Ab exordio enim erudiebatur quae aliorum erant sibi ipsi praeponere. Quocirca neque ipse eum inducit, sed Christus sponte adivit, postquam dixit centurio: non sum dignus ut intres sub tectum meum, monstrans quantum largiebatur discipulo. Non est autem dedignatus sub vilia tuguria piscatorum intrare, erudiens per omnia humanum conculcare tumorem. Et quandoque solum verbis curat, quandoque autem etiam manum extendit: unde et hic dicitur et tetigit manum eius, et dimisit eam febris. Non enim volebat semper cum superabundantia miracula facere: oportebat enim interim latere. Tangens autem corpus, non febrem extinxit solum, sed et puram tribuit sanitatem. Quia enim aegritudo curabilis erat, modo curationis suam virtutem ostendebat, faciendo quod ars medicinalis non operatur, ut scilicet simul perfectam restituat sanitatem; unde Evangelista hoc innuens dicit, quod surrexit, et ministrabat eis. Chrys., Hom. xxvii: Why did He enter into Peter's house? I think to take food; for it follows, "And she arose, and ministered to them." For He abode with His disciples to do them honour, and to make them more zealous. Observe Peter's reverence towards Christ; though his mother-in-law lay at home sick of a fever, yet he did not force Him thither at once, but waited till His teaching should be completed, and others healed. For from the beginning he was instructed to prefer others to himself. Wherefore he did not even bring Him thither, but Christ went in of Himself; purposing, because the centurion had said, "I am not worthy that thou shouldest come under my roof," to shew what He granted to a disciple. And He did not scorn to enter the humble hut of a fisherman, instructing us in every thing to trample upon human pride. Sometimes He heals by a word, sometimes He reaches forth His hand; as here, "He touched her hand, and the fever left her." For He would not always work miracles with display of surpassing power, but would sometimes be hid. By touching her body He not only banished the fever, but restored her to perfect health. Because her sickness was such as art could cure, He shewed his power to heal, in doing what medicine could not do, giving her back perfect health and strength at once; which is intimated in what the Evangelist adds, "And she arose, and ministered to them." Hieronymus: Natura enim hominum istiusmodi est ut post febrem magis lassescant corpora; et incipiente sanitate, aegrotationis mala sentiant. Verum sanitas quae confertur a domino, tota simul redit; nec sufficit esse sanatum, sed ut epitasis fortitudinis indicetur, additum est surrexit, et ministrabat eis. Jerome: For naturally the greatest weakness follows fever, and the evils of sickness begin to be felt as the patient begins to recover; but that health which is given by the Lord's power is complete at once. Gloss., non occ.: And it is not enough that she is cured, but strength is given her besides, for "she arose and ministered unto them." Chrysostomus in Matth: In hoc ergo quod dicitur, quod surrexit, et ministrabat eis, et Christi virtutis signum est, et affectus quem mulier erga Christum ostendebat. Chrys.: This, "she arose and ministered unto them," shews at once the Lord's power, and the woman's feeling towards Christ. Beda: Mystice autem domus Petri, lex vel circumcisio est: socrus est synagoga, quae quodammodo est mater Ecclesiae Petro commissae. Haec febricitat, quia invidiae aestibus laborabat, persequens Ecclesiam: cuius manum dominus tangit, quando carnalia eius opera in spiritualem usum convertit. Bede: Figuratively, Peter's house [p. 313] is the Law, or the circumcision, his mother-in-law the synagogue, which is at it were the mother of the Church committed to Peter. She is in a fever, that is, she is sick of zealous hate, and persecutes the Church. The Lord touches her hand, when He turns her carnal works to spiritual uses. Remigius: Vel per socrum Petri potest intelligi lex, quae secundum apostolum infirmabatur per carnem, idest carnalem intelligentiam. Sed cum dominus per mysterium incarnationis visibilis in synagoga apparuit, et opere legem implevit, et spiritualiter intelligendam docuit, mox ipsa sociata gratiae Evangelii, tantum robur accepit, ut quae fuerat ministra mortis et poenae, postmodum fieret vitae et gloriae. Remig.: Or by Peter's mother-in-law may be understood the Law, which according to the Apostle was made weak through the flesh, i.e. the carnal understanding. But when the Lord through the mystery of the Incarnation appeared visibly in the synagogue, and fulfilled the Law in action, and taught that it was to be understood spiritually; straightway it thus allied with the grace of the Gospel received such strength, that what had been the minister of death and punishment, because the minister of life and glory. Rabanus: Vel unaquaeque anima, quae carnis concupiscentiis militat, quasi febribus aestuat; sed manu misericordiae divinae tacta convalescit, et per continentiae frena carnis lasciviam constringit, et membris quibus servierat immunditiae, servit iustitiae. Rabanus: Or, every soul that struggles with fleshly lusts is sick of a fever, but touched with the hand of Divine mercy, it recovers health, and restrains the concupiscence of the flesh by the bridle of continence, and with those limbs with which it had served uncleanness, it now ministers to righteousness. Hilarius in Matth.: Vel in socru Petri vitiosa infidelitatis aestimatur affectio, cui adiacet libertas voluntatis, quae nos sibi quadam coniugii societate coniungit. Ergo ingressu domini in Petri domum, idest in corpus, curatur infidelitas peccatorum calore aestuans, et salvata officii famulatu ministrat. Hilary: Or; In Peter's wife's mother is shewn the sickly condition of infidelity, to which freedom of will is near akin, being united by the bonds as it were of wedlock. By the Lord's entrance into Peter's house, that is into the body, unbelief is cured, which was before sick of the fever of sin, and ministers in duties of righteousness to the Saviour. Augustinus de Cons. Evang: Hoc autem quando factum sit, idest post quid vel ante quid, non expressit Matthaeus: non enim post quod narratur, post hoc etiam factum necesse est intelligatur: nimirum tamen iste hic recoluisse intelligitur quod prius omiserat. Nam id Marcus hic narrat antequam illud de mundato leproso commemoret, quod post sermonem in monte habitum, de quo ipse tacuit, videtur interposuisse. Itaque et Lucas hoc post factum narrat, de socru Petri, post quod et Marcus: ante sermonem etiam quem prolixum interposuit, qui potest idem videri quem dicit habitum in monte Matthaeus. Quid autem interest, quis quo loco ponat, sive quod ex ordine inerit, sive quod omissum recolit, sive quod postea factum ante praeoccupat, dum tamen non adversetur eadem alia narranti, nec sibi nec alteri? Quia enim nullius in potestate est res opportune cognitas quo quisquam ordine recordetur, satis probabile est quod unusquisque Evangelistarum eo se ordine credidit debuisse narrare, quo voluisset Deus ea quae narrabat, eius recordationi suggerere. Quapropter ubi ordo temporum non apparet, nihil nostra interesse debet quem narrandi ordinem quilibet eorum tenuerit.
Aug., De Cons. Evan., ii, 21: When this miracle was done, that is, after what, or before what, Matthew has not said. For we need not understand that it took place just after that which it follows in the relation; he may be returning here to what he had omitted above. For Mark relates this after the cleansing of the leper, which should seem to follow the sermon on the mount, concerning which Mark is silent. Luke also follows the same order in relating this concerning Peter's mother-in-law as Mark; also inserting it before that long sermon which seems to be the same with Matthew's sermon on the mount. But what matters it in what order the events are told, whether something omitted before is brought in after, or what was done after is told earlier, so long as in the same story he does not contradict either another or himself? For as it is in no man's power to choose in what order he shall recollect the things he has once [p. 314] known, it is likely enough that each of the Evangelists thought himself obliged to relate all in that order in which it pleased God to bring to his memory the various events. Therefore when the order of time is not clear, it cannot import to us what order of relation any one of them may have followed.
Lectio 5 16 ὀψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς: καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν: 17 ὅπως πληρωθῇ τὸ ῥηθὲν διὰ ἠσαΐου τοῦ προφήτου λέγοντος, αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασεν.
16. When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: 17. That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
Chrysostomus in Matth: Quia multitudo credentium erat iam aucta, neque tempore impellente a Christo abscedere patiebantur, vespere ei infirmos adducunt; unde dicitur vespere autem facto obtulerunt ei Daemonia habentes. Chrys.: Because the multitude of believers was now very great, they would not depart from Christ, though time pressed; but in the evening they bring unto Him the sick. "When it was evening, they brought unto him many that had daemons." Augustinus de Cons. Evang: Per hoc autem quod dicit vespere autem facto, ad eiusdem diei tempus hoc pertinere satis indicatur, quamvis necesse non sit, ubi dicitur vespere facto, eiusdem diei vesperum accipere. Aug., De Cons. Evan., ii, 22: The words, "Now when it was evening," shew that the evening of the same day is meant. This would not have been implied, had it been only "when it was evening." Remigius: Christus autem Dei filius auctor humanae salutis, fons et origo totius pietatis, caelestem medicinam tribuebat; unde sequitur et eiciebat spiritus verbo, et omnes male habentes curavit. Daemones enim et morbos solo verbo repellebat, ut his signis et virtutibus ostenderet se ad salutem generis humani venisse. Remig.: Christ the Son of God, the Author of human salvation, the fount and source of all goodness, furnished heavenly medicine, "He cast out the spirits with a word, and healed all that were sick." Daemons and diseases He sent away with a word, that by these signs, and mighty works, He might shew that He was come for the salvation of the human race. Chrysostomus in Matth: Intende autem quantam multitudinem curatam transcurrunt Evangelistae; non unumquemque curatum enarrantes, sed uno verbo pelagus ineffabile miraculorum inducentes. Ne autem magnitudo miraculi incredulitatem immittat, si tantam plebem et varias aegritudines uno temporis momento curavit, inducit prophetam attestantem his quae fiebant; unde sequitur ut adimpleretur quod dictum est per Isaiam prophetam dicentem: ipse infirmitates nostras accepit. Chrys.: Observe how great a multitude of cured the Evangelist here runs through, not relating the case of each, but in one word introducing an innumerable flood of miracles. That the greatness of the miracle should not raise unbelief that so many people and so various diseases could be healed in so short a space, he brings forward the Prophet to bear witness to the things that were done, "That it might be fulfilled which was spoken by Esaias the Prophet, saying, Himself took our infirmities." Rabanus: Non ut sibi haberet, sed ut nobis auferret; et aegrotationes nostras portavit, ut quod pro imbecillitate virium ferre non poteramus, ille pro nobis portaret. Rabanus: "Took" them not that He should have them Himself, but that He should take them away from us; "and bare our [p. 315] sicknesses," in that what we were too weak to bear, He should bear for us. Remigius: Quia humanae naturae infirmitatem ad hoc suscepit ut nos infirmos faceret fortes atque robustos. Remig.: He took the infirmity of human nature so as to make us strong who had before been weak. Hilarius in Matth.: Et passione corporis sui, secundum prophetarum dicta, infirmitates humanae imbecillitatis absorbuit. Hilary: And by the passion of His body, according to the words of the Prophet, He absorbed all the infirmities of human weakness. Chrysostomus in Matth: Hoc autem de peccatis magis a propheta dictum esse videtur. Qualiter igitur Evangelista de aegritudinibus hoc exponit? Sed sciendum, quod vel historiae hic testimonium adaptavit, vel ostendit quoniam plures aegritudines ex peccatis sunt animarum: nam et ipsa mors a peccatis habet radicem. Chrys.: The Prophet seems to have meant this of sins; how then does the Evangelist explain it of bodily diseases? It should be understood, that either he cites the text literally, or he intends to inculcate that most of our bodily diseases have their origin in sins of the soul; for death itself has its root in sin. Hieronymus: Attendendum autem, quod omnes non mane, non meridie, sed ad vesperam curantur, quando sol occubiturus est, et quando granum tritici in terram moritur, ut multos afferat fructus. Jerome: It should be noted, that all the sick were healed not in the morning nor at noon, but rather about sunset; as a corn of wheat dies in the ground that it may bring forth much fruit. Rabanus: Solis enim occubitus passionem et mortem designat illius qui dixit: quamdiu sum in mundo, lux sum mundi; qui temporaliter vivens in carne, paucos Iudaeorum docuit; calcato autem regno mortis, omnibus per orbem gentilibus fidei dona promisit. Rabanus: Sunset shadows forth the passion and death of Him Who said, "While I am in the world, I am the light of the world." [John 9:5] Who while He lived temporally in the flesh, taught only a few of the Jews; but having trodden under foot the kingdom of death, promised the gifts of faith to all the Gentiles throughout the world.
Lectio 6 18 ἰδὼν δὲ ὁ Ἰησοῦς ὄχλον περὶ αὐτὸν ἐκέλευσεν ἀπελθεῖν εἰς τὸ πέραν. 19 καὶ προσελθὼν εἷς γραμματεὺς εἶπεν αὐτῷ, διδάσκαλε, ἀκολουθήσω σοι ὅπου ἐὰν ἀπέρχῃ. 20 καὶ λέγει αὐτῷ ὁ Ἰησοῦς, αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ. 21 ἕτερος δὲ τῶν μαθητῶν [αὐτοῦ] εἶπεν αὐτῷ, κύριε, ἐπίτρεψόν μοι πρῶτον ἀπελθεῖν καὶ θάψαι τὸν πατέρα μου. 22 ὁ δὲ Ἰησοῦς λέγει αὐτῷ, ἀκολούθει μοι, καὶ ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς.
18. Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. 19. And a certain Scribe came, and said unto him, "Master, I will follow thee whithersoever thou goest." 20. And Jesus saith unto him, "The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head." 21. And another of his disciples said unto him, "Lord, suffer me first to go and bury my father." 22. But Jesus said unto him, "Follow me; and let the dead bury their dead."
Chrysostomus in Matth: Quia Christus non solum corpora curabat, sed animam emendabat, et veram sapientiam monstrare voluit, non solum aegritudines solvendo, sed etiam nihil ad ostentationem faciendo; et ideo dicitur videns autem Iesus turbas multas circum se, iussit discipulos ire trans fretum. Faciebat autem hoc et simul moderata nos cupere docens, et invidiam Iudaicam mitigans, et docens nos nihil ad ostentationem facere. Chrys.: Because Christ not only healed the body, but purified the soul also, He desired to shew forth true wisdom, not only by curing diseases, but by doing nothing [p. 316] with ostentation; and therefore it is said, "Now when Jesus saw great multitudes about him, he commanded his disciples to cross over to the other side." This He did at once teaching us to be lowly, softening the ill-will of the Jews, and teaching us to do nothing with ostentation. Remigius: Vel hoc facit quasi homo volens turbarum importunitatem declinare. Erant autem ei affixi admirantes eum, et videre ipsum volentes. Quis enim discederet a talia miracula operante? Quis non in faciem eius simplicem vellet videre, et os talia loquens? Si enim Moyses glorificatam faciem habebat, et Stephanus sicut Angeli, intellige communem dominatorem qualem decens est tunc apparuisse; unde propheta dicit: speciosus forma prae filiis hominum. Remig.: Or; He did this as one desiring to shun the thronging of the multitude. But they hung upon Him in admiration, crowding to see Him. For who would depart from one who did such miracles? Who would not wish to look upon His open face, to see His mouth that spoke such things? For if Moses' countenance was made glorious, and Stephen's as that of an Angel, gather from this how it was to have been supposed that their common Lord must have then appeared; of whom the Prophet speaks, "Thy form is fair above the sons of men." [Ps 45:2] Hilarius in Matth.: Discipulorum autem nomen non duodecim tantum apostolis convenire aestimandum est: nam praeter apostolos plures fuisse discipulos legimus. Hilary: The name "disciples" is not to be supposed to be confined to the twelve Apostles; for we read of many disciples besides the twelve. Augustinus de Cons. Evang: Manifestum est autem alium esse diem quo iussit ire trans fretum, non eum qui sequitur illum in quo socrus Petri sanata est, quo die Marcus Lucasque eum in desertum exisse affirmant. Aug.: It is clear that this day on which they went over the lake was another day, and not that which followed the one on which Peter's mother-in-law was healed, on which day Mark and Luke relate that He went out into the desert. Chrysostomus in Matth: Vide autem qualiter turbas non simpliciter abicit, ut non offendat. Non enim dixit: recedite, sed ultro discipulos iussit abire, spem dans turbae eundi etiam illuc. Chrys.: Observe that He does not dismiss the multitudes, that He may not offend them. He did say to them, Depart ye, but bade His disciples go away from thence, thus the crowds might hope to be able to follow. Remigius: Sed quid inter iussionem Dei et transfretationem gestum sit, Evangelista studuit manifestare, cum ait et accedens unus Scriba ait illi: magister, sequar te quocumque ieris. Remig.: What happened between the command of the Lord given, and their crossing over, the Evangelist purposes to relate in what follows: "And one of the Scribes came to him and said, Master, I will follow thee whithersoever thou goest." Hieronymus: Iste Scriba, qui tantum litteram noverat occidentem, si dixisset: domine, sequar te quocumque ieris, non fuisset repulsus a domino; sed quia magistrum unum de pluribus aestimat, et litterator erat (quod significantius Graece dicitur grammateus), et non spiritalis auditor, ideo non habet locum in quo possit Iesus reclinare caput suum. Ostenditur autem nobis, et ob hoc Scribam repudiatum, quod signorum videns magnitudinem sequi voluerit salvatorem, ut lucra ex operum miraculis quaereret; hoc idem desiderans quod et Simon magus a Petro emere voluerat. Jerome: This Scribe of the Law who knew but the perishing letter, would not have been turned away had his address been, 'Lord, I will follow Thee.' But because he esteemed the Saviour only as one of many masters, and was a 'man of the letter' [margin note: literator] (which is better expressed in Greek, γραματευς) not a spiritual hearer, therefore he had no place where Jesus might lay His head. It is suggested to us that he sought to follow the Lord, because of His great miracles, for the sake of the gain to be derived from them; and was therefore rejected; seeking the same thing as did Simon [p. 317] Magus when he would have given Peter money. Chrysostomus in Matth: Vide etiam quantus est tumor: ita enim advenit et locutus est sicut dedignans cum turba annumerari, sed ostendens quoniam super multos est ipse. Chrys.: Observe also how great his pride; approaching and speaking as though he disdained to be considered as one of the multitude; desiring to shew that he was above the rest. Hilarius in Matth.: Vel aliter. Iste Scriba qui est unus ex doctoribus legis, an sit secuturus interrogat, quasi lege non contineretur hunc esse quem utiliter sequatur. Igitur infidelitatis affectum sub diffidentia interrogationis expressit: quia fidei assumptio non interroganda est, sed sequenda. Hilary: Otherwise; This Scribe being one of the doctors of the Law, asks if he shall follow Him, as though it were not contained in the Law that this is He whom it were gain to follow. Therefore He discovers the feeling of unbelief under the diffidence of his enquiry. For the taking up of the faith is not by question but by following. Chrysostomus in Matth: Respondet autem ei Christus, non ad interrogationem verborum, sed ad consilium obvians mentis; unde sequitur et dicit ei Iesus: vulpes foveas habent, et volucres caeli nidos; filius autem hominis non habet ubi caput suum reclinet; ac si dicat: Hieronymus: Quid me propter divitias et saeculi lucra cupis sequi, cum tantae sim paupertatis, ut nec hospitiolum quidem habeam, et tecto utar non meo? Chrys.: So Christ answers him not so much to what he had said, but to the obvious purpose of his mind. "Jesus saith unto him, The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head;" as though He had said; Jerome: . . Why do you seek to follow Me for the sake of the riches and gain of this world, when My poverty is such that I have neither lodging nor home of My own? Chrysostomus in Matth: Hoc autem non erat avertentis, sed arguentis quidem malum consilium, concedentis autem si vellet cum paupertatis expectatione sequi Christum. Et ut discas eius malitiam, audiens hoc et correctus non dixit: paratus sum sequi. Chrys.: This was not to send him away, but rather to convict him of evil intentions; at the same time permitting him if he would to follow Christ with the expectation of poverty. [And that you may learn of his malice, since he heard this, and did not accept correction and say "I am ready". Augustinus de Verb. Dom: Vel aliter. Filius hominis non habet ubi caput suum reclinet, scilicet in fide tua. Vulpes enim habent foveas, in corde tuo, quia dolosus es; volatilia caeli habent nidos, in corde tuo, quia elatus es. Dolosus et elatus non me sequeris: quomodo enim dolosus sequitur simplicitatem? Aug., Serm., 100, 1: Otherwise; "The Son of man hath not where to lay his head;" that is, in your faith. "The foxes have hole," in your heart, because you are deceitful. "The birds of the air have nests," in your heart, because you are proud. Deceitful and proud follow Me not; for how should guile follow sincerity? Gregorius Moralium: Vel aliter. Vulpes valde fraudulenta sunt animalia, quae in fossis vel specubus absconduntur; cumque apparuerint, nunquam rectis itineribus sed tortuosis anfractibus currunt; volucres vero alto volatu se sublevant. Nomine ergo vulpium dolosa atque fraudulenta, nomine autem volucrum haec eadem superba Daemonia designantur; ac si dicat: fraudulenta et elata Daemonia in corde tuo inveniunt habitationem suam; humilitas autem mea requiem in superba mente non invenit. Greg., Mor., xix. 1: Otherwise; The fox is a crafty animal, lying hid in ditches and dens, and when it comes abroad never going in a straight path, but in crooked windings; birds raise themselves in the air. By the foxes then are meant the subtle and deceitful daemons, by the birds the proud daemons; as though He had said; Deceitful and proud daemons have their abode in your heart; but my lowliness finds no rest in a proud spirit. Augustinus de quaest. Evang: Intelligitur enim miraculis motus, propter inanem iactantiam eum sequi voluisse, quam significant aves; finxisse autem discipuli obsequium, quae fictio vulpium nomine significata est. Aug., Quaest. in Matt., q. 5: He was moved to follow Christ because of the miracles; this vain desire of glory is signified by the birds; but he assumed the submissiveness of a disciple, which deceit is signified by the foxes. Rabanus: Haeretici autem in sua versutia confidentes significantur per vulpes, et maligni spiritus per volucres caeli, qui in corde Iudaici populi foveas et nidos, idest domicilia habebant. Sequitur alius autem de discipulis illius ait illi: domine, permitte me ire primum, et sepelire patrem meum. Rabanus: Heretics confiding in their art are signified by the foxes, the evil spirits by the birds of the air, who have their holes and their nests, that is, their abodes in the heart of the Jewish people. [p. 318] "Another of his disciples saith unto him, Lord, suffer me first to go and bury my father." Hieronymus: Quid simile est inter Scribam et discipulum? Ille magistrum vocat, hic dominum confitetur. Jerome: In what one thing is this disciple like the Scribe? The one called Him Master, the other confesses Him as his Lord. The one from filial piety asks permission to go and bury his father; the other offers to follow, not seeking a master, but by means of his master seeking gain for himself. Hilarius in Matth.: Iste pietatis occasione ad sepeliendum patrem ire desiderat, ille secuturum se quolibet ierit, promittit, non magistrum quaerens, sed ex magistro lucrum. Ille etiam discipulus non interrogat an sequatur; iam enim sequi se oportere credidit; sed permitti sibi orat sepelire patrem. Hilary: The disciple does not ask whether he shall follow Him; for he already believed that he ought to follow, but prays to be suffered first to bury his father. Augustinus de Verb. Dom: Dominus autem quando parat homines Evangelio, nullam excusationem vult interponi carnalis huius temporalisque pietatis; et ideo sequitur Iesus autem dixit ei: sequere me, et dimitte mortuos sepelire mortuos suos. Aug., Serm., 100, 1: The Lord when He prepares men for the Gospel will not have any excuse of this fleshly and temporal attachment to interfere, therefore it follows; "Jesus said unto him, Follow me, and leave the dead to bury their dead." Chrysostomus in Matth: Hoc autem dixit non iubens contemnere amorem qui est ad parentes, sed monstrans quoniam nihil caelestibus negotiis nobis magis necessarium esse oportet; quoniam cum toto studio his iungi debemus, et neque parum tardare, etiam si valde invitabilia et incitantia fuerint quae attrahunt. Quid enim magis necessarium erat quam sepelire patrem? Quid etiam facilius? Neque enim tempus multum consumendum erat. Per hoc etiam eum dominus a multis malis eripuit: puta luctibus et moeroribus, et ab his quae hic expectantur. Post sepulturam enim necesse iam erat et testamenta scrutari, et haereditatis divisionem, et alia huiusmodi: et ita fluctuationes ex fluctuationibus ei succedentes, longe eum a veritatis abducere portu potuerunt. Si autem adhuc tumultuaris, excogita quoniam multi infirmos non permittunt scire, nec ad momentum sequi; etiamsi pater aut mater aut filius sit qui defunctus est; nec ex hoc incusantur crudelitatis; sed contrarium crudelitatis esse. Et multo maius malum est abducere hominem a spiritualibus sermonibus, et maxime cum fuerint qui hoc compleant: erant enim qui completuri erant huius funeris sepulturam; unde dicit dimitte mortuos sepelire mortuos suos. Chrys.: This saying does not condemn natural affection to our parents, but shews that nothing ought to be more binding on us than the business of heaven; that to this we ought to apply ourselves with all our endeavours, and not to be slack, however necessary or urgent are the things that draw us aside. For what could be more necessary than to bury a father? What more easy? For it could not need much time. But in this the Lord rescued him from much evil, weeping, and mourning, and from the pains of expectation. For after the funeral there must come examination of the will, division of the inheritance, and other things of the same sort; and thus trouble following trouble, like the waves, would have borne him far from the port of truth. But if you are not yet satisfied, reflect further that oftentimes the weak are not permitted to know the time, or to follow to the grave; even though the dead be father, mother, or son; yet are they not charged with cruelty that hinder them; it is rather the reverse of cruelty. And it is a much greater evil to draw one away from spiritual discourse; especially when there were who should perform the rites; as here, "Leave the dead to bury their dead." Augustinus de Verb. Dom: Quasi dicat: pater tuus mortuus est. Sunt autem alii mortui, qui sepeliant mortuos suos, quia infideles sunt. Aug.: As much as to say; Thy father is dead; but there are also other dead who shall bury their dead, because they are in unbelief. Chrysostomus in Matth: In quo monstrat quoniam hic mortuus non erat eius: etenim qui defunctus erat, sicut aestimo, de numero infidelium erat. Si autem admiraris iuvenem, quoniam pro negotio ita necessario interrogavit Iesum, et non spontanee abiit, multo magis admirare quoniam et prohibitus permansit: quod non erat ingratitudinis, cum non propter desidiam fecerit, sed ut non intercideret negotium magis necessarium. Chrys.: This moreover shews that this dead man was not his; for, I suppose, he that was dead was of the unbelieving. If you wonder at the young man, that in a matter so necessary he should have asked Jesus, and not have gone away of his own accord, [p. 319] wonder much more that he abode with Jesus after he was forbidden to depart; which was not from lack of affection, but that he might not interrupt a business yet more necessary. Hilarius in Matth.: Item quia accepimus in dominicae orationis exordio ita primum precandum: pater noster, qui es in caelis, et in discipulo credentis populi persona est, admonetur quod pater sibi vivus in caelis est; deinde inter fidelem filium patremque infidelem ius paterni nominis non relinqui. Admonuit etiam non admisceri memoriis sanctorum mortuos infideles, et etiam eos esse mortuos qui extra Deum vivunt: ut idcirco mortui sepeliantur a mortuis: quia per Dei fidem vivos vivo oporteat adhaerere. Si autem mortuum sepelit mortuus, non debemus curam habere mortuorum, sed viventium; ne dum solliciti sumus de mortuis, nos quoque mortui appellemur. Hilary: Also, because we are taught in the beginning of the Lord's prayer, first to say, "Our Father, which art in heaven;" and since this disciple represents the believing people; he is here reminded that he has one only Father in heaven [margin note: Matt 23:9], and that between a believing son and an unbelieving father the filial relation does not hold good. We are also admonished that the unbelieving dead are not to be mingled with the memories of the saints; and that they are also dead who live out of God; and the dead are buried by the dead, because by the faith of God it behoves the living to cleave to the living (God). Jerome: But if the dead shall bury the dead, we ought not to be careful for the dead but for the living, lest while we are anxious for the dead, we ourselves should be counted dead. Gregorius Moralium: Mortui etiam mortuum sepeliunt, cum peccatores peccatoribus favent. Qui enim peccantem laudibus prosequuntur, extinctum sub verborum suorum aggere abscondunt. Greg., Mor., iv, 27: The dead also bury the dead, when sinners protect sinners. They who exalt sinners with their praises, hide the dead under a pile of words. Rabanus: Notandum est etiam in hac sententia, quia aliquando minora bona praetermittenda sunt pro utilitate maiorum. Rabanus: From this we may also take occasion to observe, that lesser goods are to be sometimes forfeited for the sake of securing greater. Augustinus de Cons. Evang: Quod autem Matthaeus dicit, tunc istud gestum esse quando iussit ut irent trans fretum, Lucas vero ambulantibus illis in via, non est contrarium; quia viam utique ambulabant, ut venirent ad fretum. Aug., De Cons. Evan., ii, 23: Matthew relates that this was done when He gave them commandment that they should go over the lake, Luke, that it happened as they walked by the way; which is no contradiction, for they must have walked by the way that they might come to the lake.
Lectio 7 23 καὶ ἐμβάντι αὐτῷ εἰς τὸ πλοῖον ἠκολούθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 24 καὶ ἰδοὺ σεισμὸς μέγας ἐγένετο ἐν τῇ θαλάσσῃ, ὥστε τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν κυμάτων: αὐτὸς δὲ ἐκάθευδεν. 25 καὶ προσελθόντες ἤγειραν αὐτὸν λέγοντες, κύριε, σῶσον, ἀπολλύμεθα. 26 καὶ λέγει αὐτοῖς, τί δειλοί ἐστε, ὀλιγόπιστοι; τότε ἐγερθεὶς ἐπετίμησεν τοῖς ἀνέμοις καὶ τῇ θαλάσσῃ, καὶ ἐγένετο γαλήνη μεγάλη. 27 οἱ δὲ ἄνθρωποι ἐθαύμασαν λέγοντες, ποταπός ἐστιν οὗτος ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν;
23. And when he was entered into a ship, his disciples followed him. 24. And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. 25. And his disciples came to him, and awoke him, saying, "Lord, save us: we perish." 26. And he saith unto them, "Why are ye fearful, O ye of little faith?" The he arose, and rebuked the winds and the sea; and there was a great calm. 27. But the men marvelled, saying, "What manner [p. 320] of man is this, that even the winds and the sea obey him!"
Origenes: Cum multa magna et miranda ostendisset Christus in terra, transit ad mare, ut ibidem excellentia opera demonstraret, quatenus terrae marisque dominum se esse cunctis ostenderet; unde dicitur et ascendente eo in naviculam, secuti sunt discipuli eius: non imbecilles, sed firmi et stabiles in fide. Hi ergo secuti sunt eum, non tantum gressus eius sequentes, sed magis sanctitatem comitantes. Pseudo-Origen, Hom. in div. vii: Christ having performed many great and wonderful things on the land, passes to the sea, that there also He might shew forth His excellent power, presenting Himself before all men as the Lord of both earth and sea. "And when he was entered into a boat, his disciples followed him," not being weak but strong and established in the faith. Thus they followed Him not so much treading in His footsteps, as accompanying Him in holiness of spirit. Chrysostomus in Matth: Accepit autem discipulos secum et in navi, ut ad utraque eos erigeret: et ad hoc quod in periculis non stupescerent, et ad hoc quod in honoribus moderata de se autumarent. Ut enim non magna de se saperent, propter hoc quod aliis dimissis eos retinuerat, permittit eos fluctuari. Ubi enim miraculorum ostensio erat, plebem permittit adesse; ubi autem tentationum et timorum arreptio, athletas orbis terrarum, quos exercitaturus erat, hos solos assumit. Chrys., Hom., xxviii: He took His disciples with Him, and in a boat, that they might learn two lessons; first, not to be confounded in dangers, secondly, to think lowly of themselves in honour. That they should not think great things of themselves because He kept them while He sent the rest away, He suffers them to be tossed by the waves. Where miracles were to be shewn, He suffers the people to be present; where temptations and fears were to be stilled, there He takes with Him only the victors of the world, whom He would prepare for strife. Origenes: Ingressus ergo naviculam fecit turbari mare; unde sequitur et ecce motus magnus factus est in mari, ita ut navicula operiretur fluctibus. Haec tempestas non ex se orta est, sed potestati paruit imperantis, qui educit ventos de thesauris suis. Facta est autem tempestas magna ut magnum opus ostenderetur: quia quanto magis fluctus naviculae irruebant, tanto magis discipulos timor conturbabat, ut plus desiderarent se liberari per mirabilia salvatoris. Pseudo-Origen: Therefore, having entered into the boat He cause the sea to rise; "And, to, there arose a great tempest in the sea, so that the boat was covered by the waves." This tempest did not arise of itself, but in obedience to the power of Him Who gave commandment, "who brings the winds out of his treasures." [Jer 10:13] There "arose a great tempest," that a great work might be wrought; because by how much the more the waves rushed into the boat, so much the more were the disciples troubled, and sought to be delivered by the wonderful power of the Saviour. Chrysostomus in Matth: Quia enim viderant alios Christi beneficia accepisse; non autem similiter aliquis aestimat quae in alienis corporibus fiunt et quae in seipso; oportuit per familiarem sensum eos potiri beneficiis Christi. Et ideo voluit hanc fieri tempestatem, ut per liberationem manifestiorem accipiant beneficii sensum. Erat autem haec turbatio typus futurarum tentationum, de quibus Paulus dicit: nolo vos ignorare, fratres, quoniam gravati sumus supra virtutem. Ut ergo daret tempus formidini, sequitur ipse vero dormiebat. Si enim vigilante eo facta fuisset tempestas, vel non rogassent, vel neque posse ipsum tale aliquid facere crederent. Chrys.: They had seen others made partakers of Christ's mercies, but forasmuch as no man has so strong a sense of those things that are done in the person of another as of what is done to himself, it behoved that in their own bodies they should feel Christ's mercies. Therefore He willed that this tempest should arise, that in their deliverance they might have a more lively sense of His goodness. This tossing of the sea was a type of their future trials of which Paul speaks, "I would not have you ignorant, brethren, how that we were troubled beyond our strength." [2 Cor 1:8] But that there might be time for their fear to arise, it follows, "But he was asleep." For if [p. 321] the storm had arisen while He was awake, they would either not have feared, or not have prayed Him, or would not have believed that He had the power to still it. Origenes: Est autem res mirabilis et stupenda: is qui numquam dormit neque dormitat, dormire dicitur. Dormiebat quidem corpore, sed vigilabat deitate; demonstrans quia verum humanum portabat corpus, quod corruptibile induerat. Corpore itaque dormiebat, ut apostolos faceret vigilare, et ne omnes nos unquam animo dormiamus. Tanto autem metu discipuli fuerant conterriti, et pene animo alienati, ut irruerent in eum; et non modeste ac leviter suggererent, sed turbulenter suscitarent eum; unde sequitur et accesserunt ad eum discipuli eius, et suscitaverunt eum dicentes: domine, salva nos, perimus. Pseudo-Origen: Wonderful, stupendous event! He that never slumbereth nor sleepeth, is said to be asleep. He slept with His body, but was awake in His Deity, shewing that He bare a truly human body which He had taken on Him, corruptible. He slept with the body that He might cause the Apostles to watch, and that we all should never sleep with our mind. With so great fear were the disciples seized, and almost beside themselves, that they rushed to Him, and did not modestly or gently rouse Him, but violently awakened Him, "His disciples came to him, and awoke him, saying, Lord, save us, we perish." Hieronymus: Huius signi typum in Iona legimus, quando ceteris periclitantibus ipse securus est, et dormit et suscitatur. Jerome: Of this miracle we have a type in Jonah, who while all are in danger is himself unconcerned, sleeps, and is awakened. Origenes: O veraces discipuli, salvatorem vobiscum habetis, et periculum timetis? Vita vobiscum est, et de morte solliciti estis? Sed respondeant: parvuli sumus, et adhuc infirmi, ideoque timemus; unde sequitur et dicit eis Iesus: quid timidi estis, modicae fidei? Quasi diceret: si potentem me super terram cognovistis, quare non creditis quia et in mari potens sim? Et si mors irrueret, nonne debuistis eam constantissime sustinere? Qui modicum credit, arguetur; qui nihil credit, contemnetur. Pseudo-Origen: O ye true disciples! ye have the Saviour with you, and do ye fear danger? Life itself is among you, and are ye afraid of death? They would answer, We are yet children, and weak; and are therefore afraid; whence it follows, "Jesus saith unto them, Why are ye afraid, O ye of little faith?" As though He had said, If ye have known me mighty upon earth, why believe ye not that I am also mighty upon the sea? And even though death were threatening you, ought ye not to support it with constancy? He who believes a little will be reasoned with; he who believes not at all will be neglected. Chrysostomus in Matth: Si autem aliquis dixerit, quoniam non fuit modicae fidei, accedentes excitare Iesum; hoc signum fuit quod non decentem de ipso opinionem habebant. Noverant enim quod excitatus poterat mare increpare; nondum autem quod dormiens. Propter hoc etiam neque praesentibus turbis hoc signum fecit, ut non accusentur modicae fidei; sed discipulos solum accipiens corrigit; et prius solvit turbationem aquarum; unde sequitur tunc surgens imperavit ventis et mari, et facta est tranquillitas magna. Chrys.: If any should say, that this was a sign of no small faith to go and rouse Jesus; it is rather a sign that they had not a right opinion concerning Him. They knew that when wakened He could rebuke the waves, but they did not yet know that He could do it while sleeping. For this cause He did not do this wonder in the presence of the multitudes, that they should not be charged with their little faith; but He takes His disciples apart to correct them, and first stills the raging of the waters. "Then he arose, and rebuked the winds and the sea, and there was a great calm." Hieronymus: Ex hoc autem loco intelligimus quod omnes creaturae sentiant creatorem: quibus enim imperatur, sentiunt imperantem: non errore haereticorum, qui omnia putant animantia sensibilia esse; sed maiestate conditoris, quae apud nos insensibilia sunt, illi sensibilia sunt. Jerome: From this passage we understand, that all creation is conscious of its Creator; for what may be rebuked and commanded is conscious of the mind commanding. I do not mean as some heretics hold, that the whole creation is [p. 322] animate [ed. note: Origen is accused of maintaining that the sun, moon, and stars had souls, (which had been originally created incorporeal, and for sinning had been united with the heavenly bodies,) that they were in consequence rational, that they knew, praised, and prayed to God through Christ, that they were liable to sin, and that they, and the elements also, would undergo the future judgment. vid. Jerom. ad. Avit. 4] - but by the power of the Maker things which to us have no consciousness have to Him. Origenes: Imperavit ergo ventis et mari; et de magno vento facta est tranquillitas magna: decet enim magnum magna facere; et ideo qui prius magnifice conturbavit profundum maris, nunc iterum tranquillitatem magnam fieri iussit, ut discipuli nimium conturbati magnifice laetarentur. Pseudo-Origen: Therefore He gave commandment to the winds and the sea, and from a great storm it because a great calm. For it behoves Him that is great to do great things; therefore He who first greatly stirred the depths of the sea, now again commands a great calm, that the disciples who had been too much troubled might have great rejoicing. Chrysostomus in Matth: In hoc etiam ostenditur quia omnis confestim soluta est tempestas, et neque semita turbationis remansit; quod quidem extraneum erat: cum enim naturaliter fluctuatio terminatur, usque ad multum tempus aquae concutiuntur; sed hic simul omnia solvebantur; ut quod de patre dictum est: dixit, et stetit spiritus procellae, hoc Christus opere implevit: solo enim verbo et praecepto mare sedavit et refrenavit. A visu autem et a somno, et ex utendo navigio, qui aderant, eum hominem aestimabant: propter hoc in admirationem ceciderunt; unde sequitur porro homines mirati sunt, dicentes: qualis est hic, quia venti et mare obediunt ei? Chrys.: Observe also that the storm is stilled at once entirely, and no trace of disturbance appears; which is beyond nature; for when a storm ceases in the course of nature, yet the water is wont to be agitated for some time longer, but here all is tranquility at once. Thus what is said of the Father, "He spake, and the storm of wind ceases," [Ps 107:25] this Christ fulfilled in deed; for by His word and bidding only He stayed and checked the waters. For from His appearance, from His sleeping, and His using a boat, they that were present supposed Him a man only, and on this account they fell into admiration of Him; "And the men marvelled, saying, What manner of man is this, for the winds and the sea obey him?" Glossa: Chrysostomus ponit hanc litteram qualis est hic homo? Somnus enim, et quod apparebat, hominem demonstrabat; sed mare et tranquillitas Deum ostendebat. Gloss., non occ.: Chrysostom explains thus, "What manner of man is this?" His sleeping and His appearance shewed the man; the sea and the calm pointed out the God. Origenes: Sed qui homines mirati sunt? Non putes hic apostolos significatos: nusquam enim invenimus praeter honorem cognominari domini discipulos; sed semper aut apostoli aut discipuli nominantur. Mirabantur ergo hi homines qui cum eo navigabant, quorum erat navicula. Pseudo-Origen: But who were the men that marvelled? You must not think that the Apostles are here meant, for we never find the Lord's disciples mentioned with disrespect; they are always called either the Disciples or the Apostles. They marvelled then who sailed with Him, whose was the boat. Hieronymus: Si autem quis contentiose voluerit eos qui mirabantur fuisse discipulos, respondebimus, recte homines appellatos, quia necdum noverant potentiam salvatoris. Jerome: But if any shall content that it was the disciples who wondered, we shall answer they are rightly spoken of as 'the men,' seeing they had not yet learnt the power of the Saviour. Origenes: Non autem interrogantes dicunt qualis est iste? Sed asserentes, quia iste talis est, cui venti et mare obediunt. Qualis ergo est iste? Idest, quantus, quam fortis, quam magnus? Iubet omni creaturae, et non supergreditur iussionem eius; soli homines resistunt, et ideo in iudicio damnabuntur. Mystice autem omnes in sanctae Ecclesiae navicula cum domino per hunc undosum supernatamus mundum. Ipse autem dominus pio obdormit somno, patientiam nostram et impiorum poenitentiam expectans. Pseudo-Origen: This is not a question, "What manner of man is this?" but an affirmation that He is one whom the winds and the sea obey, "What manner of man then is this?" that is, how powerful, how mighty, how great! He commands every [p. 323] creature, and they transgress not His law; men alone disobey, and are therefore condemned by His judgment. Figuratively; We are all embarked in the vessel of the Holy Church, and voyaging through this stormy world with the Lord. The Lord Himself sleeps a merciful sleep while we suffer, and awaits the repentance of the wicked. Hilarius in Matth.: Vel dormit, eo quod somno nostro consopiatur in nobis. Maxime autem id accidit ut a Deo auxilium in periculi metu speremus: atque utinam vel spes sera confidat se periculum posse evadere, Christi intra se vigilantis virtute. Hilary: Or; He sleeps, because by our sloth He is cast asleep in us. This is done that we may hope aid from God in fear of danger; and that hope though late may be confident that it shall escape danger by the might of Christ watching within. Origenes: Alacriter ergo accedamus ad eum, cum propheta dicentes: exurge, quare obdormis, domine? Et ipse imperabit ventis, idest Daemonibus, qui concitant fluctus, idest principes huius mundi, ad persecutiones sanctis immittendas, facietque tranquillitatem magnam circa corpus et spiritum, pacem Ecclesiae, et serenitatem mundo. Pseudo-Origen: Let us therefore come to Him with joy, saying with the Prophet, "Arise, O Lord, why sleepest thou?" [Ps 44:23] And He will command the winds, that is, the daemons, who raise the waves, that is, the rulers of the world, to persecute the saints, and He shall make a great calm around both body and spirit, peace for the Church, stillness for the world. Rabanus: Vel aliter. Mare est aestus saeculi; navicula quam Christus ascendit, intelligitur arbor crucis, cuius auxilio fideles, transactis mundi fluctibus, perveniunt ad caelestem patriam, quasi ad littus securum, in qua Christus una cum suis ascendit; unde post ait: qui vult venire post me, abneget semetipsum, et tollat crucem suam, et sequatur me. Cum ergo Christus in cruce positus fuisset, motus magnus factus est: quia commotae sunt mentes discipulorum de eius passione, et navicula operta est fluctibus: quia tota vis persecutionis circa crucem Christi fuit, ubi scilicet morte occubuit; unde dictum est ipse vero dormiebat. Suum dormire, mori est. Excitant autem discipuli dominum, dum turbati morte, maximis votis resurrectionem quaerunt dicentes salva, resurgendo, quia perimus, turbatione tuae mortis. Ipse vero resurgens increpat duritiam cordis eorum, ut alibi legitur. Imperavit autem ventis, quia Diaboli superbiam stravit; imperavit mari, quia vesaniam Iudaeorum disiecit; et facta est tranquillitas magna, quia sedatae sunt mentes discipulorum visa resurrectione. Rabanus: Otherwise; The sea is the turmoil of the world; the boat in which Christ is embarked is to be understood the tree of the cross, by the aid of which the faithful having passed the waves of the world, arrive in their heavenly country, as on a safe shore, whither Christ goes with His own; whence He says below, "He that will come after me, let him deny himself, and take up his cross, and follow me." [Matt 16:24] When then Christ was fixed on the cross, a great commotion was raised, the minds of His disciples being troubled at His passion, and the boat was covered by the waves. For the whole strength of persecution was around the cross of Christ, on which He died; as it is here, "But he was asleep." His sleep is death. The disciples awaken the Lord, when troubled at His death; they seek His resurrection with earnest prayers, saying, "Save us," by rising again; "we perish," by our trouble at Thy death. He rises again, and rebukes the hardness of their hearts, as we read in other places. "He commands the winds," in that He overthrew the power of the Devil; "He commanded the sea," in that He disappointed the malice of the Jews; "and there was a great calm," because the minds of the disciples were calmed when they beheld His resurrection. Glossa: Vel navicula est Ecclesia praesens, in qua Christus cum suis mare saeculi transit, aquas persecutorum compescit. Unde miremur, et gratias agamus. Bede: Or; The boat is the present Church, in which Christ passes over the sea of this world with His [p. 324] own, and stills the waves of persecution. Wherefore we may wonder, and give thanks.
Lectio 8 28 καὶ ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς τὴν χώραν τῶν γαδαρηνῶν ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν, ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης. 29 καὶ ἰδοὺ ἔκραξαν λέγοντες, τί ἡμῖν καὶ σοί, υἱὲ τοῦ θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; 30 ἦν δὲ μακρὰν ἀπ' αὐτῶν ἀγέλη χοίρων πολλῶν βοσκομένη. 31 οἱ δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες, εἰ ἐκβάλλεις ἡμᾶς, ἀπόστειλον ἡμᾶς εἰς τὴν ἀγέλην τῶν χοίρων. 32 καὶ εἶπεν αὐτοῖς, ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθον εἰς τοὺς χοίρους: καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν τοῖς ὕδασιν. 33 οἱ δὲ βόσκοντες ἔφυγον, καὶ ἀπελθόντες εἰς τὴν πόλιν ἀπήγγειλαν πάντα καὶ τὰ τῶν δαιμονιζομένων. 34 καὶ ἰδοὺ πᾶσα ἡ πόλις ἐξῆλθεν εἰς ὑπάντησιν τῷ Ἰησοῦ, καὶ ἰδόντες αὐτὸν παρεκάλεσαν ὅπως μεταβῇ ἀπὸ τῶν ὁρίων αὐτῶν.
28. And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. 29. And, behold, they cried out, saying, "What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?" 30. And there was a good way off from them a herd of many swine feeding. 31. So the devils besought him, saying, "If thou cast us out, suffer us to go away into the herd of swine." 32. And he said unto them, "Go." And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. 33. And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. 34. And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.
Chrysostomus in Matth: Quidam homines Christum hominem esse dicebant: venerunt Daemones divinitatem eius divulgantes, ut qui mare procellosum et rursus quietum non audierunt, Daemones audirent clamantes; unde dicitur et cum venisset trans fretum in regionem Gerasenorum, occurrerunt ei duo homines habentes Daemonia. Chrys.: Because there were who thought Christ to be a man, therefore the daemons came to proclaim His divinity, that they who had not seen the sea raging and again still, might hear the daemons crying; "And when he was come to the other side in the country of the Gergesenes, there met him two men having daemons." Rabanus: Gerasa urbs est Arabiae trans Iordanem, iuncta monti Galaad, quam tenuit tribus Manasse, non longe a stagno Tiberiadis, in quo porci praecipitati sunt. Rabanus: Gerasa is a town of Arabia beyond Jordan, close to Mount Gilead, which was in the possession [p. 325] of the tribe of Manasseh, not far from the lake of Tiberias, into which the swine were precipitated. Augustinus de Cons. Evang: Quod autem Matthaeus duos dicit fuisse qui Daemonia patiebantur, Marcus autem et Lucas unum commemorant, intelligas unum eorum fuisse personae alicuius clarioris et famosioris, quem regio illa maxime dolebat, et pro cuius salute plurimum satagebat, de quo facti huius fama praeclarius fragravit. Aug., De. Cons. Evan., ii, 24: Whereas Matthew relates that there were two who were afflicted with daemons, but Mark and Luke mention only one, you must understand that one of them was a person of note, for whom all that country was in grief, and about whose recovery there was much care, whence the fame of this miracle was the more noised abroad. Chrysostomus in Matth: Vel Lucas et Marcus unum eorum saeviorem elegerunt: unde et eius calamitatem exprimunt. Lucas enim dicit, quod ruptis vinculis agebatur in deserto; Marcus autem quia et lapidibus seipsum intercidebat; nec tamen dicunt quoniam unus solus erat, ne Matthaeo contraria dicere viderentur. Per hoc autem quod subditur, de monumentis exeuntes, perniciosum dogma imponere volebant, scilicet quod animae morientium Daemones fiant; unde multi aruspicum occidunt pueros, ut animam eorum cooperantem habeant; propter quod et daemoniaci clamant, quoniam anima illius ego sum. Non est autem anima defuncti quae clamat; sed Daemon hoc fingit, ut decipiat audientes. Si enim in alterius corpus animam mortui possibile esset intrare, multo magis in corpus suum. Sed neque habet rationem, iniqua passam animam cooperari iniqua sibi facienti, vel hominem posse virtutem incorpoream in aliam transmutare substantiam, scilicet animam in substantiam Daemonis. Neque enim in corporibus hoc machinari quis potest, ut in hominis corpus transmutet asini corpus: neque enim rationabile est animam a corpore separatam hic iam oberrare. Iustorum enim animae in manu Dei sunt; unde et quae puerorum; neque enim malae sunt. Sed et quae peccatorum sunt, confestim hinc abducuntur: et hoc manifestum est ex Lazaro et divite. Quia vero nullus eos afferre audebat ad Christum propter saevitiam horum daemoniacorum, Christus ad eos vadit. Quae quidem eorum saevitia designatur, cum subditur saevi nimis, ita ut nemo posset transire per viam illam. Sed quia alios prohibebant pertransire, obstruentem sibi viam invenerunt. Etenim flagellabantur invisibiliter, intolerabilia patientes ex Christi praesentia; unde sequitur et ecce clamaverunt dicentes: quid nobis et tibi, Iesu fili Dei?
Chrys.: Or; Luke and Mark chose to speak of one who was more grievously afflicted; whence also they add a further description of his calamity; Luke saying that he brake his bonds and was driven into the desert; Mark telling that he ofttimes cut himself with stones. But they neither of them say that there was only one, which would be to contradict Matthew. What is added respecting them that they "came from among the tombs," alludes to a mischievous opinion, that the souls of the dead became daemons. Thus many soothsayers use to kill children, that they may have their souls to cooperate with them; and daemoniacs also often cry out, I am the spirit of such an one. But it is not the soul of the dead man that then cries out, the daemon assumes his voice to deceive the hearers. For if the soul of a dead man has power to enter the body of another, much more might it enter its own. And it is more unreasonable to suppose that a soul that has suffered cruelty should cooperate with him that injured it, or that a man should have power to change an incorporeal being into a different kind of substance, such as a human soul into the substance of a daemon. For even in a material body, this is beyond human power; as, for example, no man can change the body of a man into that of an ass. And it is not reasonable to think that a disembodied spirit should wander to and for on the earth. "The souls of the righteous are in the hand of God;" [Wis 3:1] therefore those of young children must be so, seeing they are not evil. And the souls of sinners are at once conveyed away from hence, as is clear from Lazarus, and the rich man. Because none dared to bring them to Christ because of their fierceness, therefore Christ goes to them. This their fierceness is intimated when it is added, "Exceeding fierce, so that no man might pass that way." So they who hindered all others from passing that [p. 326] way, found one now standing in their way. For they were tortured in an unseen manner, suffering intolerable things from the mere presence of Christ. "And, to, they cried out, saying, What have we to do with thee, Jesus, thou Son of David?"
Hieronymus: Non est autem voluntatis ista confessio, quam praemium sequitur confitentium: sed necessitatis extorsio, quae cogit invitos. Velut si servi fugitivi post multum temporis dominum suum videant, nihil aliud nisi de verberibus deprecantur; sic et Daemones cernentes dominum in terris repente versari, ad eos iudicandos se venisse credebant. Ridiculum autem putant quidam Daemonia scire filium Dei, et Diabolum ignorare, eo quod minoris malitiae sint isti quam ille cuius satellites sunt, cum omnis scientia discipulorum ad magistrum referenda sit. Jerome: This is no voluntary confession followed up by a reward to the utterer, but one extorted by the compulsion of necessity. A runaway slave, when after long time he first beholds his master, straight thinks only of deprecating the scourge; so the daemons, seeing the Lord suddenly moving upon the earth, thought He was come to judge them. Some absurdly suppose that these daemons knew the Son of God, while the Devil knew Him not, because their wickedness was less than his. But all the knowledge of the disciple must be supposed in the Master. Augustinus de Civ. Dei: Tantum autem innotuit eis Deus, quantum voluit; tantum autem voluit, quantum oportuit. Innotuit ergo eis non per id quod vita aeterna est, et lumen quod illuminat pios; sed per quaedam temporalia suae virtutis effecta, et occultissimae praesentiae signa, quae angelicis spiritibus etiam malignis potius quam infirmitati hominum possunt esse perspicua. Aug., City of God, book 9, ch. 21: God was so far known to them as it was His pleasure to be known; and He pleased to be known so far as it was needful. He was known to them therefore not as He is Life eternal, and the Light which enlightens the good, but by certain temporal effects of His excellence, and signs of His hidden presence, which are visible to angelic spirits though evil, rather than to the infirmity of human nature. Hieronymus: Sed tamen tam Daemones quam Diabolus suspicari magis filium Dei quam nosse intelligendi sunt. Jerome: But both the Devil and the daemons may be said to have rather suspected, than known, Jesus to be the Son of God. Augustinus de quaest. Nov. et Vet. Testam: Quod autem Daemones clamant quid nobis et tibi, Iesu fili Dei? Magis ex suspicione quam ex cognitione dixisse credendi sunt. Si enim cognovissent, numquam dominum gloriae crucifigi permisissent. Pseudo-Aug., Quaest. V. et. N.T., 9, 55: When the daemons cry out, "What have we to do with thee, Jesus, thou Son of God?" we must suppose them to have spoken from suspicion rather than knowledge. "For had they known him, they never would have suffered the Lord of glory to be crucified." [1 Cor 2:8] Remigius: Sed quotiescumque eius virtute torquebantur, et signa et miracula facientem videbant, aestimabant eum esse filium Dei: postquam videbant eum esurire, sitire et his similia pati, dubitabant, et credebant hominem purum. Considerandum est, quod etiam Iudaei increduli dicentes Christum in Beelzebub eiecisse Daemonia, et Ariani dicentes eum esse creaturam, non solum iudicio Dei, sed etiam Daemonum confessione damnari merentur, qui Christum filium Dei dicunt. Recte autem dicunt quid nobis et tibi, Iesu fili Dei? Hoc est, nihil commune est nostrae malitiae et tuae gratiae: quia, secundum apostolum nulla societas est lucis ad tenebras. Remig.: But as often as they were tortured by His excellent power, and saw Him working signs and miracles, they supposed Him to be the Son of God; when they saw Him hungry and thirsty, and suffering such things, they doubted, and thought Him mere man. It should be considered that even the unbelieving Jews when they said that Christ cast out daemons in Beelzebub, and the Arians who said that He was a creature, deserve condemnation not only on God's sentence, but on the confession of the daemons, who declare Christ to be the Son of God. Rightly do they say, "What have we to do with thee, Jesus, thou Son of God?" that is, our malice and Thy grace have nothing in common, according to that the Apostle speaks, [p. 327] "There is no fellowship of light with darkness." [2 Cor 6:14] Chrysostomus in Matth: Ut autem non videretur adulationis hoc esse, ab experientia clamabant, dicentes venisti ante tempus torquere nos. Chrys.: That this should not be thought to be flattery, they cry out what they were experiencing, "Art thou come to torment us before the time?" Augustinus de Civ. Dei: Sive quia subitum illis fuit quod futurum quidem, sed tardius opinabantur; sive quia perditionem suam hanc ipsam dicebant, quia fiebat ut eorum cognitio sperneretur; et hoc erat ante tempus iudicii, quo aeterna damnatione puniendi sunt. Aug., City of God, book 8, ch. 23: Either because that came upon them unexpectedly, which they looked for indeed, but supposed more distant; or because they thought their perdition consisted in this, that when known they would be despised; or because this was before the day of judgment, when they should be punished with eternal damnation. Hieronymus: Praesentia etiam salvatoris tormenta sunt Daemonum. Jerome: For the presence of the Saviour is the torment of daemons. Chrysostomus in Matth: Non autem poterant dicere se non peccasse, quia eos Christus invenerat mala operantes, et facturam Dei punientes; unde aestimabant propter superabundantiam malorum quae fecerant, quod non expectaretur in eis tempus extremae punitionis, quae erit in die iudicii. Chrys.: They could not say they had not sinned, because Christ had found them doing evil, and marring the workmanship of God; whence they supposed that for their more abundant wickedness the time of the last punishment which shall be at the day of judgment should not be tarried for to punish them. Augustinus de Cons. Evang: Quod autem verba Daemonum diversimode ab Evangelistis sunt dicta, non habet aliquid scrupuli: cum vel in unam redigi sententiam, vel omnia dicta possint intelligi: nec quia pluraliter apud Matthaeum, apud alios autem singulariter loquitur; cum et ipsi narrent, quod interrogatus quid vocaretur, legionem se esse respondit, eo quod multa essent Daemonia. Sequitur erat autem non longe ab eis grex porcorum multorum pascens. Daemones autem rogabant eum, dicentes: si eicis nos hinc, mitte nos in porcos. Aug., De Cons. Evan., ii, 24: Though the words of the daemons are variously reported by the three Evangelists, yet this is no difficulty; for they either all convey the same sense, or may be supposed to have been all spoken. Nor again because in Matthew they speak in the plural, in the others in the singular number; because even the other two Evangelists relate that when asked his name, he answered, Legion, shewing that the daemons were many. "Now there was not far from thence a herd of many swine feeding; and the daemons prayed him, saying, If thou cast us out hence, send us into the swine. Gregorius Moralium: Scit enim Diabolus, quia quodlibet agere ex semetipso non sufficit; quia nec per semetipsum in eo quod est spiritus existit. Greg., Mor., ii, 10: For the Devil knows that of himself he has no power to do any thing, because it is not of himself that he exists as a spirit. Remigius: Sed ideo non petierunt ut in homines mitterentur, quia illum cuius virtute torquebantur, humanam speciem gestare videbant. Nec etiam petierunt ut in pecora mitterentur, quia pecora, Dei praecepto, munda sunt animalia, et tunc in templo Dei offerebantur. Prae aliis autem immundis in porcos mitti petierunt, quia nullum animal est immundius porco: unde et porcus dicitur quasi spurcus, eo quod in spurcitiis delectetur: sic et Daemones spurcitiis peccatorum delectantur. Non autem petierunt ut in aerem mitterentur propter nimiam cupiditatem nocendi hominibus. Sequitur et ait illis: ite. Remig.: They did not ask to be sent into men, because they saw Him by whose excellence they were tortured existing in human shape. Nor did they ask to be sent into sheep, because sheep are by God's institution clean animals, and were then offered in the temple of God. But they requested to be sent into the swine rather than into any of the other unclean animals, because this is of all animals the most unclean; whence also it has its name 'porcus,' as being 'spurens,' filthy, and delighting in filthiness; and daemons also delight in the filthiness of sin. They did not pray that they might be sent into the air, because of their eager desire of hurting [p. 328] men. "And he saith unto them, Go." Chrysostomus in Matth: Non autem hoc fecit Iesus quasi a Daemonibus persuasus, sed multa hinc dispensans: unum quidem ut instruat magnitudinem nocumenti Daemonum, qui illis hominibus insidiabantur; aliud, ut discant omnes quoniam neque adversus porcos audent, nisi ipse concesserit; tertium, ut ostendat quod graviora in illos homines operati essent quam in porcos, nisi essent homines illi inter calamitates divina providentia adiuti: magis enim odio habent homines quam irrationalia. Per hoc autem manifestum est, quoniam nullus est qui non potiatur divina providentia. Si autem non omnes similiter neque secundum unum modum, et haec etiam providentiae maxima species est; ad id enim quod unicuique expedit, providentia ostenditur. Cum praedictis autem et aliud ex hoc discimus: quoniam non communiter omni providet solum, sed singulariter unicuique: quod in daemoniacis his aliquis aspiciet manifeste: qui olim suffocati essent, nisi divina procuratione potiti essent. Propterea etiam concessit abire in gregem porcorum, ut qui regiones habitabant illas, discant eius virtutem. Ubi enim nullus eum cognoverat, fulgere faciebat miracula, ut eos in suae divinitatis cognitionem trahat. Chrys.: Jesus did not say this, as though persuaded by the daemons, but with many designs therein. One, that He might shew the mighty power to hurt of these daemons, who were in possession of the two men; another, that all might see that they had no power against the swine unless by His sufferance; thirdly, to shew that they would have done more grievous hurt to the men, had they not even in their calamities been aided by Divine Providence, for they hate men more than irrational animals. By this it is manifest that there is no man who is not supported by Divine Providence; and if all are not equally supported by it, neither after one manner, this is the highest characteristic of Providence, that it is extended to each man according to his need. Besides the above-mentioned things, we learn also that He cares not only for the whole together, but for each one in particular; which one may see clearly in these daemoniacs, who would have been long before choked in the deep, had not Divine care preserved them. He also permitted them to go into the herd of swine, that they that dwelt in those parts might know His power. For where He was known to none, there He makes His miracles to shine forth, that He may bring them to a confession of His divinity. Hieronymus: Non ergo ut concederet salvator Daemonibus quod petebant, dixit ite, sed ut per interfectionem porcorum, hominibus salutis occasio praeberetur. Sequitur at illi exeuntes, scilicet ab hominibus, abierunt in porcos; et ecce magno impetu abiit totus grex praeceps in mare, et mortui sunt in aquis. Erubescat Manichaeus. Si de eadem substantia et ex eadem origine hominum bestiarumque sunt animae, quomodo ob unius hominis vel duorum salutem, duo millia porcorum suffocantur? Jerome: The Saviour bade them go, not as yielding to their request, but that by the death of the swine, an occasion of man's salvation might be offered. "But they went out, (to wit, out of the men,) and went into the swine; and, lo, the whole herd rushed violently headlong into the sea, and perished in the waters." Let Manichaeans blush; if the souls of men and of beasts be of one substance, and one origin, how should two thousand swine have perished for the sake of the salvation of two men? Chrysostomus in Matth: Ideo autem porcos Daemones occiderunt, quia ubique homines in moestitiam mittere student, et de perditione laetantur. Damni etiam magnitudo augebat eius quod factum erat famam: a multis enim divulgabatur: scilicet ab his qui curati erant, a porcorum dominis, et a pastoribus; unde sequitur pastores autem fugerunt, et venientes in civitate nuntiaverunt omnia, et de his qui Daemonia habuerant; et ecce tota civitas exiit obviam Iesus. Sed cum deceret eos adorare et admirari virtutem, mittebant eum a se; unde sequitur et viso eo rogabant eum ut transiret a finibus eorum. Intuere autem et Christi mansuetudinem post virtutem: quia enim beneficia adepti abigebant eum, non restitit, sed recessit; et eos qui indignos se nuntiaverunt eius doctrina, dereliquit, dans eis doctores liberatos a Daemonibus, et porcorum pastores. Chrys.: The daemons destroyed the swine because they are ever striving to bring men into distress, and rejoice in destruction. The greatness of the loss also added to the fame of that which was done; for it was published by many persons; namely, by the men that were healed, by the owners of the swine, and by those that fed them; as it follows, "But they that fed them fled, and went into the town, and told all, and [p. 329] concerning them that had the daemons; and, behold, the whole town went out to meet Jesus." But when they should have adored Him, and wondered at His excellent power, they cast Him from them, as it follows, "And when they saw him, they besought him that he would depart out of their coasts." Observe the clemency of Christ next in His excellent power; when those who had received favours from Him would drive Him away, He resisted not, but departed, and left those who thus pronounced themselves unworthy of His teaching, giving them as teachers those who had been delivered from the daemons, and the feeders of the swine. Hieronymus: Vel quod rogant ut transeat fines eorum, non de superbia hoc faciunt, sed de humilitate, qua se indignos domini praesentia iudicabant; sicut et Petrus ait. Exi a me, domine, quia vir peccator sum. Jerome: Otherwise; This request may have proceeded from humility as well as pride; like Peter, they may have held themselves unworthy of the Lord's presence, "Depart from me, for I am a sinful man, O Lord." [Luke 5:8] Rabanus: Interpretatur autem Gerasa colonum eiciens, vel advena propinquans, hoc est gentilitas, quae Diabolum a se eiecit: et quae prius longe, modo facta est prope, post resurrectionem visitata a Christo per praedicatores. Rabanus: Gerasa is interpreted 'casting out the dweller,' or, 'a stranger approaching;' this is the Gentile world which cast out the Devil from it; and which was first far off, but now made near, after the resurrection being visited by Christ through His preachers. Ambrosius super Lucam: Duo quoque daemoniaci figuram populi gentilis accipiunt: quoniam cum tres filios Noe generavit, Cham, Sem et Iaphet, Sem tantummodo familia in possessionem accita est Dei, ex duobus autem aliis nationum populi pullularunt. Ambrose, Ambrosiaster, in Luc. 3. 30: The two daemoniacs are also a type of the Gentile world; for Noah having three sons, Shem, Ham, and Japhet, Shem's posterity alone was taken into the inheritance of God, while from the other two sprang the nations of the Gentiles. Hilarius in Matth.: Unde extra urbem, idest extra legis et prophetarum synagogam, duos homines in monumentis Daemones detinebant; duarum scilicet gentium origines, intra defunctorum sedes et mortuorum reliquias obsederant, efficientes praetereuntibus viam vitae praesentis infestam. Hilary: Thus the daemons held the two men among the tombs without the town, that is, without the synagogue of the Law and the Prophets; that is, they infested the original seats of the two nations, the abodes of the dead, making the way of this present life dangerous to the passers by. Rabanus: Vel non immerito in monumentis illos habitasse significavit: quid enim aliud sunt corpora perfidorum nisi quaedam defunctorum sepulchra, quibus non Dei sermo, sed anima peccantis morte recluditur? Dicit autem ita ut nemo posset transire per viam illam, quia ante adventum salvatoris in via gentilitas fuit. Vel per duos, Iudaeos et gentes accipe, qui non habitabant in domo; idest, conscientia sua non requiescebant. In monumentis manebant, idest in operibus mortuis delectabantur; nec sinunt per viam fidei, quam viam Iudaei impugnabant, aliquem transire. Rabanus: It is not without cause that he speaks of them as dwelling among the tombs; for what else are the bodies of the faithless but sepulchres of the dead, in which the word of God dwells not, but there is enclosed the soul dead in sins. He says, "So that no man might pass through that way," because before the coming of the Saviour the Gentile world was inaccessible. Or, by the two, understand both Jews and Gentiles, who did not abide in the house, that is, did not rest in their conscience. But they abode in tombs, that is, delighted themselves in dead works, and suffered no man to pass by the way of faith, which way the Jews obstructed. [p. 330] Hilarius: Occursu autem eorum, concurrentium ad salutem voluntas indicatur. Videntes autem Daemones non sibi iam locum in gentibus derelinqui, ut patiatur habitare se in haereticis deprecantur; quibus occupati, in mare, idest in cupiditatem saecularem, Daemonum praecipitantur instinctu; et cum reliquarum gentium infidelitate moriuntur. Vel porci sunt qui lutulentis delectantur actibus: nam nisi quis porci more vixerit, non in eum Diaboli accipiunt potestatem: aut ad probandum tantum, non ad perdendum accipiunt. Quod autem in stagnum praecipitati sunt porci, significat quod, etiam liberato populo gentium a damnatione Daemonum, in abditis agunt sacrilegos ritus suos qui Christo credere noluerunt, caeca et profunda curiositate submersi. Quod autem pastores porcorum fugientes ista nuntiant, significat quosdam etiam primates impiorum, qui quamquam Christianam legem fugiant, potentiam tamen Christi stupendo praedicare non cessant. Quod autem magno timore percussi, rogant ut ab eis discedat, significat multitudinem vetusta sua vita delectatam, honorare quidem se nolle Christianam legem, dum dicunt quod eam implere non possunt. Hilary: By their coming forth to meet Him is signified the willingness of men flocking to the faith. The daemons seeing that there is no longer any place left for them among the Gentiles, pray that they may be suffered to dwell among the heretics; these, seized by them, are drowned in the sea, that is, in worldly desires, by the instigations of the daemons, and perish in the unbelief of the rest of the Gentiles. Bede, in Luc., 3: Or; The swine are they that delight in filthy manners; for unless one live as a swine, the devils do not receive power over him; or at most, only to try him, not to destroy him. That the swine were sent headlong into the lake, signifies, that when the people of the Gentiles are delivered from the condemnation of the daemons, yet still they who would not believe in Christ, perform their profane rites in secret, drowned in a blind and deep curiosity. That they that fed the swine, fled and told what was done, signifies that even the leaders of the wicked though they shun the law of Christianity, yet cease not to proclaim the wonderful power of Christ. When struck with terror, they entreat Him to depart from them, they signify a great number who, well satisfied with their ancient life, shew themselves willing to honour the Christian law, while they declare themselves unable to perform it. Hilarius: Vel urbs illa Iudaici populi habuit speciem, quae, Christi operibus auditis, domino suo obviam pergit, prohibens ne fines suos urbemque contingeret: neque enim Evangelia recepit. Hilary: Or; the town is a type of the Jewish nation, which having heard of Christ's works goes forth to meet its Lord, to forbid Him to approach their country and town; for they have not received the Gospel.
Caput 9 Gospel of Matthew, Chapter 9 [p. 331] Lectio 1 1 καὶ ἐμβὰς εἰς πλοῖον διεπέρασεν καὶ ἦλθεν εἰς τὴν ἰδίαν πόλιν. 2 καὶ ἰδοὺ προσέφερον αὐτῷ παραλυτικὸν ἐπὶ κλίνης βεβλημένον. καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν εἶπεν τῷ παραλυτικῷ, θάρσει, τέκνον: ἀφίενταί σου αἱ ἁμαρτίαι. 3 καὶ ἰδού τινες τῶν γραμματέων εἶπαν ἐν ἑαυτοῖς, οὗτος βλασφημεῖ. 4 καὶ ἰδὼν ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν, ἱνατί ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν; 5 τί γάρ ἐστιν εὐκοπώτερον, εἰπεῖν, ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει; 6 ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας — τότε λέγει τῷ παραλυτικῷ, ἐγερθεὶς ἆρόν σου τὴν κλίνην καὶ ὕπαγε εἰς τὸν οἶκόν σου. 7 καὶ ἐγερθεὶς ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ. 8 ἰδόντες δὲ οἱ ὄχλοι ἐφοβήθησαν καὶ ἐδόξασαν τὸν θεὸν τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις.
1. And he entered into a ship, and passed over, and came into his own city. 2. And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy, "Son, be of good cheer; thy sins be forgiven thee." 3. And, behold, certain of the Scribes said within themselves, "This man blasphemeth." 4. And Jesus knowing their thoughts said, "Wherefore think ye evil in your hearts? 5. For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? 6. But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) "Arise, take up thy bed, and go unto thine house." 7. And he arose, and departed to his house. 8. But when the multitude saw it, they marvelled, and glorified God, which had given such power unto men.
Chrysostomus in Matth: Monstravit superius Christus suam virtutem per doctrinam, quando docuit eos ut potestatem habens; per leprosum, quando dixit: volo, mundare; per centurionem, qui dixit: dic verbo, et sanabitur puer meus; per mare, quod verbo refrenavit; per Daemones, qui eum confitebantur; hic autem rursus alio maiori modo inimicos eius cogit confiteri aequalitatem honoris ad patrem: unde ad hoc ostendendum subditur et ascendens Iesus in naviculam, transfretavit, et venit in civitatem suam. Navigium autem intrans pertransit qui pede mare poterat pertransire: non enim semper mirabilia volebat facere, ne incarnationis noceat rationi. Chrys., Hom. xxix: Christ had above shewn His excellent power by teaching, when "he taught them as one having authority;" in the leper, when He said, "I will, be thou clean;" by the centurion, who said to Him, "Speak the word, and my servant shall be healed;" by the sea which He calmed by a word; by the daemons who confessed Him; now again, in another and greater way, He compels His enemies to confess the [p. 332] equality of His honour with the Father; to this end it proceeds, "And Jesus entered into a ship, and passed over, and came into his own city." He entered a boat to cross over, who could have crossed the sea on foot; for He would not be always working miracles, that He might not take away the reality of His incarnation. Ioannes episcopus: Creator autem rerum, orbis terrae dominus, posteaquam se propter nos nostra angustavit in carne, coepit habere humanam patriam, coepit civitatis Iudaicae esse civis, parentes habere coepit, parentum omnium ipse parens, ut attraheret caritas quos disperserat metus. Chrysologus, Serm. 50: The Creator of all things, the Lord of the world, when He had for our sakes straitened Himself in the bonds of our flesh, began to have His own country as a man, began to be a citizen of Judaea, and to have parents, though Himself the parent of all, that affection might attach those whom fear had separated. Chrysostomus in Matth: Civitatem autem suam hic Capharnaum dicit: alia enim eum susceperat nascentem, scilicet Bethlehem; alia eum nutrivit, scilicet Nazareth; alia autem habuit continue habitantem, scilicet Capharnaum. Chrys.: By "his own city" is here meant Capharnaum. For one town, to wit, Bethlehem, had received Him to be born there; another had brought Him up, to wit, Nazareth; and a third received Him to dwell there continually, namely, Capharnaum. Augustinus de Cons. Evang: Vel aliter. Quod Matthaeus hic scribit de civitate domini, Marcus autem de Capharnaum, difficilius solveretur, si Matthaeus Nazareth nominaret; nunc vero cum potuerit ipsa Galilaea dici civitas Christi, quia in Galilaea erat Nazareth, sicut universum regnum Romanum in tot civitatibus constitutum, dicitur modo Romana civitas; quis dubitaverit ut veniens in Galilaeam dominus recte diceretur venisse in civitatem suam, in quocumque esset oppido Galilaeae, praesertim quia et ipsa Capharnaum extollebatur in Galilaea, ut tamquam metropolis haberetur? Aug., De Cons. Evan., ii, 25: That Matthew here speaks of "his own city," and Mark calls it Capharnaum, would be more difficult to be reconciled if Matthew had expressed it Nazareth. But as it is, all Galilee might be called Christ's city, because Nazareth was in Galilee; just as all the Roman empire, divided into many states, was still called the Roman city. [margin note: civitas] Who can doubt then that the Lord in coming to Galilee is rightly said to come into "his own city," whatever was the town in which He abode, especially since Capharnaum was exalted into the metropolis of Galilee? Hieronymus: Vel civitatem eius non aliam intelligamus quam Nazareth: unde et Nazarenus appellatus est. Jerome: Or; This city may be no other than Nazareth, whence He was called a Nazarene. Augustinus de Cons. Evang: Et secundum hoc, dicimus Matthaeum praetermisisse quae gesta sunt postea quam Iesus venit in civitatem suam donec veniret Capharnaum, et hic adiunxisse de sanato paralytico; sicut in multis faciunt praetermittentes media; tamquam hoc continuo sequatur, quod sine ulla praetermissionis significatione subiungunt: et hoc modo hic subditur et ecce offerebant ei paralyticum iacentem in lecto. Aug.: And if we adopt this supposition, we must say that Matthew has omitted all that was done from the time that Jesus entered into His own city till He came to Capharnaum, and has proceeded on at once to the healing of the paralytic; as in many other places they pass over things that intervened, and carry on the thread of the narrative, without noticing any interval of time, to something else; so here, "And, to, they bring unto him a paralytic laying on a bed." Chrysostomus in Matth: Paralyticus autem hic alter est praeter eum qui in Ioanne patitur. Ille quidem in natatoriis iacebat, hic autem in Capharnaum; ille famulis carebat, hic autem habebat eos qui sui curam habebant, qui et portantes eum attulerunt. Chrys.: This paralytic is not the same as he in John. For he lay by the pool, this in Capharnaum; he had none to assist him, this was borne "on a bed." Hieronymus: Obtulerunt autem ei iacentem in lecto, quia ipse ingredi non valebat. Jerome: "On a bed," because he could not walk. Chrysostomus in Matth: Non autem ubique ab aegris solum quaerit fidem, puta cum insaniunt, vel aliter ab aegritudine in excessu fuerint mentis; unde subditur videns autem Iesus fidem illorum. Chrys.: He does not universally demand faith of the sick, as, for example, when they are mad, or from any other sore sickness are [p. 333] not in possession of their minds; as it is here, "seeing their faith;" Hieronymus: Non eius qui offerebatur, sed eorum qui offerebant. Jerome: not the sick man's, but theirs that bare him. Chrysostomus in Matth: Quia igitur tantam ostendunt fidem, monstrat et ipse suam virtutem, cum omni potestate solvens peccata; unde sequitur dixit paralytico: confide, fili, remittuntur tibi peccata. Chrys.: Seeing then that they shewed so great faith, He also shews His excellent power; with full power forgiving sin, as it follows, "he said to the paralytic, Be of good courage, son, thy sins are forgiven thee." Ioannes episcopus: Quantum valet apud Deum fides propria, apud quem sic valuit aliena, ut intus et extra sanaret hominem? Audit veniam, et tacet paralyticus; nec ullam respondet gratiam, quia plus corporis quam animae tendebat ad curam. Merito ergo Christus offerentium recipit fidem, non vecordiam iacentis. Chrysologus: Of how great power with God must a man's own faith be, when that of others here availed to heal a man both within and without. The paralytic hears his pardon pronounced, in silence uttering no thanks, for he was more anxious for the cure of his body than his soul. Christ therefore with good reason accepts the faith of those that bare him, rather than his own hardness of heart. Chrysostomus in Matth: Vel erat magna fides etiam huius infirmi: non enim permisisset se submitti, ut alius Evangelista dicit, per tectum, non credens. Chrys.: Or, we may suppose even the sick man to have had faith; otherwise he would not have suffered himself to be let down through the roof as the other Evangelist relates. Hieronymus: O mira humilitas. Despectum et debilem, totis membrorum compagibus dissolutum, filium vocat, quem sacerdotes non dignabantur attingere; aut certe ideo filium, quia dimittuntur ei peccata sua: ubi datur nobis intelligentia, propter peccata plerasque evenire corporum debilitates. Et idcirco forsitan prius dimittuntur peccata; ut causis debilitatis ablatis, sanitas restituatur. Jerome: O wonderful humility! This man feeble and despised, crippled in every limb, He addresses as "son." The Jewish Priests did not deign to touch him. Even therefore His "son," because his sins were forgiven him. Hence we may learn that diseases are often the punishment of sin; and therefore perhaps his sins are forgiven him, that when the cause of his disease has been first removed, health may be restored. Chrysostomus in Matth: Scribae autem diffamare volentes, etiam nolentes fecerunt clarere quod factum est; eorum enim aemulatione ad signi ostensionem usus est Christus: hoc enim est superabundantia eius sapientiae quod sua per inimicos manifestat; unde sequitur ecce quidam de Scribis dixerunt intra se: hic blasphemat. Chrys.: The Scribes in their desire to spread an ill report of Him, against their will made that which was done be more widely known; Christ using their envy to make known the miracle. For this is of His surpassing wisdom to manifest His deeds through His enemies; whence it follows, "Behold, some of the Scribes said among themselves, This man blasphemeth." Hieronymus: Legimus in propheta: ego sum qui deleo omnes iniquitates tuas. Consequenter ergo Scribae, quia hominem putabant, et verba Dei non intelligebant, arguunt eum vitio blasphemiae. Videns autem cogitationes eorum, ostendit se Deum, qui potest cordis occulta cognoscere, et quodammodo tacens loquitur: eadem potentia qua cogitationes vestras intueor, possum et hominibus delicta dimittere. Ex vobis intelligite quid paralyticus consequatur. Unde sequitur et cum vidisset Iesus cogitationes eorum, dixit: ut quid cogitatis mala in cordibus vestris? Jerome: We read in prophecy, "I am he that blotteth out thy transgressions;" [Isa 43:25] so the Scribes regarding Him as a man, and not understanding the words of God, charged Him with blasphemy. But He seeing their thoughts thus shewed Himself to be God, Who alone knoweth the heart; and thus, as it were, said, By the same power and prerogative by which I see your thoughts, I can forgive men their sins. Learn from your own experience what the paralytic has obtained. "When Jesus perceived their thoughts, he said, Why think ye evil in your hearts?" Chrysostomus in Matth: Non quidem eorum destruxit suspicionem, qua scilicet cogitabant eum praedicta dixisse ut Deum. Si enim non esset aequalis Deo patri, oportebat eum dicere: longe sum ab hac potestate, scilicet dimittendi peccata. Nunc autem contrarium firmavit sua voce, et miraculi ostensione; unde subdit quid est facilius dicere: dimittuntur tibi peccata tua, an dicere: surge et ambula? Quanto quidem anima corpore potior est, tanto peccatum dimittere maius est quam corpus sanare. Sed quia illud quidem non manifestum, hoc autem manifestum, facit minus, quod est manifestius, ut demonstret maius, et non manifestum. Chrys.: He did not indeed contradict their suspicions so far as they had supposed Him to have [p. 334] spoken as God. For had He not been equal to God the Father, it would have behoved Him to say, I am far from this power, that of forgiving sin. But He confirms the contrary of this, by His words and His miracle; "Whether is it easier to say, Thy sins are forgiven thee, or to say, Arise, and walk?" By how much the soul is better than the body, by so much is it a greater thing to forgive sin than to heal the body. But forasmuch as the one may be seen with the eyes, but the other is not sensibly perceived, He does the lesser miracle which is the more evident, to be a proof of the greater miracle which is imperceptible. Hieronymus: Utrum enim sint paralytico peccata dimissa, solus noverat qui dimittebat; surge autem et ambula, tam ille qui surgebat quam hi qui surgentem videbant, poterant approbare; quamquam eiusdem virtutis sit et corporis et animae vitia dimittere. Inter dicere autem et facere, multa distantia est. Sit ergo carnale signum, ut probetur spirituale; unde sequitur ut autem sciatis quoniam filius hominis habet potestatem in terra peccata dimittendi. Jerome: Whether or no his sins were forgiven He alone could know who forgave; but whether he could rise and walk, not only himself but they that looked on could judge of; but the power that heals, whether soul or body, is the same. And as there is a great difference between saying and doing, the outward sign is given that the spiritual effect may be proved; "But that ye may know that the Son of Man hath power on earth to forgive sins." Chrysostomus in Matth: Supra quidem paralytico non dixit: dimitto tibi peccata, sed: dimittuntur tibi peccata; quia vero Scribae resistebant, altiorem suam potentiam demonstrat, dicens: quia filius hominis habet potestatem dimittendi peccata. Et ut ostendat se patri aequalem, non dixit: filius hominis indiget aliquo ad dimittendum peccata, sed: quoniam habet. Chrys.: Above, He said to the paralytic, "Thy sins are forgiven thee," not, I forgive thee thy sins; but now when the Scribes made resistance, He shews the greatness of His power by saying, "The Son of Man hath power on earth to forgive sins." And to shew that He was equal to the Father, He said not that the Son of Man needed any to forgive sins, but that "He hath power." Glossa: Haec autem verba, ut sciatis, possunt esse Christi, vel Evangelistae; quasi Evangelista diceret: ipsi dubitabant eum peccata dimittere; sed ut sciatis quoniam filius hominis habet potestatem, ait paralytico. Si autem Christus dicatur pronuntiasse haec verba, sic intelligentur: vos dubitatis me posse peccata dimittere; sed ut sciatis quoniam filius hominis habet potestatem dimittendi peccata: quae quidem oratio imperfecta est; sed subditur actus loco consequentis; unde dicitur ait paralytico: surge et tolle lectum tuum. Gloss, ap. Anselm: These words "That ye may know," may be either Christ's words, or the Evangelist's words. As though the Evangelist had said, They doubted whether He could remit sins, "But that ye may know that the Son of Man hath the power to remit sins, he saith to the paralytic." If they are the words of Christ, the connexion will be as follows; You doubt that I have power to remit sins, "but that ye may know that the Son of Man hath power to remit sins" = the sentence is imperfect, but the action supplies the place of the consequent clause, "he saith to the paralytic, Rise, take up thy bed." Ioannes episcopus: Ut quod fuit probatio infirmitatis, sit testimonium sanitatis. Et vade in domum tuam; ne Christiana fide curatus moriaris in perfidia Iudaeorum. Chrysologus: That which had been proof of his sickness, should now become proof of his recovered health. "And go to thy house," that having been healed by Christian faith, you may not die in the faithlessness of the Jews. Chrysostomus in Matth: Hoc autem praecepit, ut non aestimetur phantasia esse quod factum est; unde ad veritatem facti ostendendam subditur et surrexit, et abiit in domum suam. Sed tamen astantes homines adhuc deorsum trahuntur; unde sequitur videntes autem turbae, timuerunt et glorificaverunt Deum qui dedit talem potestatem hominibus. Si enim bene cogitassent apud se, agnovissent quia filius Dei erat. Interim autem non parum erat aestimare omnibus hominibus maiorem, et a Deo venire. Chrys.: This command He added, that it might be seen there was no [p. 335] delusion in the miracle; so it follows to establish the reality of the cure, "And he arose, and went away to his own house." But they that stood by yet grovel on the earth, whence it follows, "But the multitude seeing it were afraid, and glorified God, who had bestowed such power among men." For had they rightly considered among themselves, they would have acknowledged Him to be the Son of God. Meanwhile it was no little matter to esteem Him as one greater than men, and to have come from God. Hilarius in Matth.: Mystice autem a Iudaea repudiatus in civitatem suam revertitur. Dei civitas fidelium plebs est: in hanc ergo introivit per navim, idest Ecclesiam, vectus. Hilary: Mystically; When driven out of Judaea, He returns into His own city; the city of God is the people of the faithful; into this He entered by a boat, that is, the Church. Ioannes episcopus: Non autem Christus indiget navi, sed navis, Christo: quia sine caelesti gubernatione navis Ecclesiae per mundanum pelagus ad caelestem portum non valet pervenire. Chrysologus: Christ has no need of the vessel, but the vessel of Christ; for without heavenly pilotage the bark of the Church cannot pass over the sea of the world to the heavenly harbour. Hilarius: In paralytico autem gentium universitas offertur medenda. Hic itaque Angelis ministrandus offertur; hic filius nuncupatur, quia Dei opus est; huic remittuntur animae peccata, quae lex laxare non poterat: fides enim sola iustificat. Deinde virtutem resurrectionis ostendit, cum sublatione lectuli, infirmitatem corporibus docuit defuturam. Hilary: In this paralytic the whole Gentile world is offered for healing, he is therefore brought by the ministration of Angels; he is called Son, because he is God's work; the sins of his soul which the Law could not remit are remitted him; for faith only justifies. Lastly, he shews the power of the resurrection, by taking up his bed, teaching that all sickness shall then be no more found in the body. Hieronymus: Iuxta tropologiam autem, interdum anima iacens in corpore suo virtutibus dissolutis, a perfecto doctore domino offertur curanda: unusquisque enim aeger petendae salutis precatores debet adhibere, per quos actuum nostrorum clauda vestigia verbi caelestis remedio reformentur. Sunt igitur monitores mentis qui animum auditoris ad superiora erigunt, quamvis exterioris corporis debilitate torpentem. Jerome: Figuratively, the soul sick in the body, its powers palsied, is brought by the perfect doctor to the Lord to be healed. For every one when sick, ought to engage some to pray for his recovery, through whom the halting footsteps of our acts may be reformed by the healing power of the heavenly word. These are mental monitors, who raise the soul of the hearer to higher things, although sick and weak in the outward body. Ioannes episcopus: Dominus autem in hoc saeculo insipientium voluntates non quaerit; sed respicit ad alterius fidem; nec medicus languentium respicit voluntatem, cum contraria requirat infirmus. Chrysologus: The Lord requires not in this world the will of those who are without understanding, but looks to the faith of others; as the physician does not consult the wishes of the patient when his malady requires other things. Rabanus: Surgere autem est animam a carnalibus desideriis abstrahere; lectum tollere est carnem a terrenis desideriis ad voluptatem spiritus attollere; domum ire est ad Paradisum redire, vel ad internam sui custodiam, ne iterum peccet. Rabanus: His rising up is the drawing off the soul from carnal lusts; his taking up his bed is the raising the flesh from earthly desires to spiritual pleasures; his going to his house is his returning to Paradise, or to internal watchfulness of himself against sin. Gregorius Moralium: Vel per lectum voluptas corporis designatur. Iubetur itaque ut hoc sanus portet ubi infirmus iacuerat: quia omnis qui adhuc vitiis delectatur, infirmus iacet in voluptatibus carnis; sed sanatus hoc portat, quia eiusdem carnis contumelias postmodum tolerat, in cuius intus prius desideriis requiescebat. Greg., Mor. xxiii, 24: Or by the bed is denoted the pleasure of the body. He is commanded now he is made [p. 336] whole to bear that on which he had lain when sick, because every man who still takes pleasure in vice is laid as sick in carnal delights; but when made whole he bears this because he now endures the wantonness of that flesh in whose desires he had before reposed. Hilarius in Matth.: Videntes autem turbae timuerunt. Magni enim timoris res est, non dimissis a Christo peccatis, in mortem resolvi: quia nullus est in domum aeternam reditus, si cui indulta non fuerit venia delictorum. Cessante autem timore, honor Deo redditur, quod potestas hominibus hac via data sit per verbum eius, et peccatorum remissionis, et corporum resurrectionis, et reversionis in caelum. Hilary: It is a very fearful thing to be seized by death while the sins are yet unforgiven by Christ; for there is no way to the heavenly house for him whose sins have not been forgiven. But when this fear is removed, honour is rendered to God, who by His word has in this way given power to men, of forgiveness of sins, of resurrection of the body, and of return to Heaven.
Lectio 2 9 καὶ παράγων ὁ Ἰησοῦς ἐκεῖθεν εἶδεν ἄνθρωπον καθήμενον ἐπὶ τὸ τελώνιον, μαθθαῖον λεγόμενον, καὶ λέγει αὐτῷ, ἀκολούθει μοι. καὶ ἀναστὰς ἠκολούθησεν αὐτῷ. 10 καὶ ἐγένετο αὐτοῦ ἀνακειμένου ἐν τῇ οἰκίᾳ, καὶ ἰδοὺ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ ἐλθόντες συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ. 11 καὶ ἰδόντες οἱ φαρισαῖοι ἔλεγον τοῖς μαθηταῖς αὐτοῦ, διὰ τί μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει ὁ διδάσκαλος ὑμῶν;12 ὁ δὲ ἀκούσας εἶπεν, οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλ' οἱ κακῶς ἔχοντες. 13 πορευθέντες δὲ μάθετε τί ἐστιν, ἔλεος θέλω καὶ οὐ θυσίαν: οὐ γὰρ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς.
9. And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, "Follow me." And he arose, and followed him. 10. And it came to pass, as Jesus sat at meat in the house, behold, many Publicans and sinners came and sat down with him and his disciples. 11. And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with Publicans and sinners? 12. But when Jesus heard that, he said unto them, "They that be whole need not a physician, but they that are sick. 13. But go ye and learn what that meaneth, I will have mercy, and not sacrifice; for I am not come to call the righteous, but sinners to repentance."
Chrysostomus in Matth: Cum Christus fecisset miraculum, non permansit in eodem loco, ne Iudaeorum zelum accenderet ampliorem. Hoc et nos faciamus, non obstinate obsistentes eis qui insidiantur; unde dicitur et cum transiret inde Iesus, scilicet a loco ubi miraculum fecerat, vidit hominem sedentem in telonio Matthaeum nomine. Chrys., Hom., xxx: Having wrought this miracle, Christ would not abide in the same place, lest He should rouse the envy of the Jews. Let us also do thus, not obstinately opposing those who lay in wait for us. "And as Jesus departed thence," (namely from the place in which He had done this miracle,) "he saw a man sitting at the receipt of custom, Matthew by name." Hieronymus: Ceteri Evangelistae propter verecundiam et honorem Matthaei, noluerunt eum nomine appellare vulgato, sed dixerunt levi: duplici enim vocabulo fuit. Ipse autem Matthaeus (secundum illud Salomonis Prov. 18, 17: iustus accusator est sui) Matthaeum se et publicanum nominat, ut ostendat legentibus nullum debere salutem desperare, si ad meliora conversus sit, cum ipse de publicano in apostolum sit repente mutatus. Jerome: The other Evangelists from respect to Matthew have not called him by his common name, but say here, Levi, for he had both names. Matthew himself, [p. 337] according to that Solomon says, "The righteous man accuses himself," [Prov 18:17] calls himself both Matthew and Publican, to shew the readers that none need despair of salvation who turn to better things, seeing he from a Publican became an Apostle. Glossa: Dicit autem sedentem in telonio, idest in domo ubi vectigalia congregantur. Erat enim telonearius dictus a telon Graece, quod est vectigal. Gloss., ap Anselm: He says, "sitting at the receipt of custom," that is, in the place where the tolls were collected. He was named Telonarius, from a Greek word signifying taxes. Chrysostomus in Matth: Per hoc ergo monstrat vocantis virtutem: quoniam non desistentem a periculoso officio ex mediis ipsum evulsit malis, sicut et Paulum adhuc insanientem; et ideo sequitur et ait illi: sequere me. Sicut vidisti vocantis virtutem, ita addisce vocati obedientiam. Neque enim resistit, neque domum abire rogavit, et suis hoc communicare. Chrys.: Herein he shews the excellent power of Him that called him; while engaged in this dangerous office He rescued him from the midst of evil, as also Paul while he was yet mad against the Church. "He saith unto him, Follow me." As you have seen the power of Him that calleth, so learn the obedience of him that is called; he neither refuses, nor requests to go home and inform his friends. Remigius: Humana etiam pericula, quae ei a principibus accidere poterant, parvipendit, dum officii sui rationes imperfectas reliquit; unde sequitur et surgens secutus est eum. Et quia terrena lucra deseruit ideo iure factus est dominicorum talentorum dispensator. Remig.: He esteems lightly human dangers which might accrue to him from his masters for leaving his accounts in disorder, but, "he arose, and followed him." And because he relinquished earthly gain, therefore of right was he made the dispenser of the Lord's talents. Hieronymus: Arguit autem in hoc loco Porphyrius et Iulianus Augustus vel imperitiam historici mentientis, vel stultitiam eorum qui statim secuti sunt salvatorem; quasi irrationabiliter quemlibet vocantem hominem sunt secuti, cum tantae virtutes tantaque signa praecesserint, quae apostolos, antequam crederent, vidisse non dubium est. Certe fulgor ipse, et maiestas divinitatis occultae, quae etiam in facie refulgebat humana, ad se videntes trahere poterat in primo aspectu. Si enim in magnete lapide haec esse vis dicitur ut ferrum trahat, quanto magis dominus omnium creaturarum ad se trahere poterat quos volebat? Jerome: Prophyry and the Emperor Julian insist from this account, that either the historian is to be charged with falsehood, or those who so readily followed the Saviour with haste and temerity; as if He called any without reason. They forget also the signs and wonders which had preceded, and which no doubt the Apostles had seen before they believed. Yea the brightness of effulgence of the hidden Godhead which beamed from his human countenance might attract them at first view. For if the loadstone can, as it is said, attract iron, how much more can the Lord of all creation draw to Himself whom He will! Chrysostomus in Matth: Sed cur non cum Petro et Ioanne et aliis eum vocavit? Quoniam durius adhuc dispositus erat; sed post multa miracula et multam Christi famam, quando aptiorem eum ad obedientiam scivit qui intima cordis novit. Chrys.: But why did He not call him at the same time with Peter and John and the others? Because he was then still in a hardened state, but after many miracles, and great fame of Christ, when He who knows the inmost secrets of the heart, perceived him more disposed to obedience, then He called him. Augustinus de Cons. Evang: Vel probabilius videtur quod haec praetermissa recordando Matthaeus commemorat: quia ante sermonem habitum in monte credendum est vocatum esse Matthaeum: in eo quippe monte tunc Lucas commemorat omnes duodecim electos, quos apostolos nominat. Matthaeus enim vocationem suam refert inter miracula: magnum enim miraculum fuit quod publicanus factus est apostolus. Aug., De Cons. Evan., ii, 26: Or, perhaps it is more probable that Matthew here turns back to relate something that he had omitted; and we may suppose Matthew to have been called before the sermon on the mount; for on the mount, as Luke relates, the twelve, whom He also name Apostles, were chosen. Gloss., non occ.: Matthew places his called among [p. 338] the miracles; for a great miracle it was, a Publican becoming an Apostle. Chrysostomus in Matth: Quid est autem quod de aliis apostolis non dicitur qualiter et quando sunt vocati, nisi de Petro et Andrea et Iacobo et Ioanne et Matthaeo? Hi enim maxime erant in inconvenientibus, et humilibus studiis: neque enim telonii officio est aliquid deterius, neque piscatione vilius. Chrys.: Why is it then that nothing is said of the rest of the Apostles how or when they were called, but only of Peter, Andrew, James, John, and Matthew? Because these were in the most alien and lowly stations, for nothing can be more disreputable than the office of Publican, nothing more abject than that of fisherman. Glossa: Congruam autem caelestis beneficii vicem impendens Matthaeus, Christo magnum convivium in domo sua paravit, ut illi commodaret sua temporalia a quo expectabat perpetua bona; unde sequitur et factum est discumbente eo in domo. Gloss., ap Anselm: As a meet return for the heavenly mercy, Matthew prepared a great feast for Christ in his house, bestowing his temporal goods on Him of whom he looked to receive everlasting goods. It follows, "And it came to pass as he sat at meat in the house." Augustinus de Cons. Evang: Hic Matthaeus non expressit in cuius domo discumbebat Iesus; unde posset videri non hoc ex ordine subiunxisse, sed quod alio tempore factum est recordatus interposuisse; nisi Marcus et Lucas, qui hoc omnino similiter narrant, manifestarent, in domo levi, hoc est Matthaei, discubuisse Iesum. Aug., De Cons. Evan., ii, 27: Matthew has not said in whose house Jesus sat at meat (on this occasion), from which we might suppose, that this was not told in its proper order, but that what took place at some other time is inserted here as it happened to come into his mind; did not Mark and Luke who relate the same shew that is was in Levi's, that is, in Matthew's house. Chrysostomus in Matth: Honoratus autem Matthaeus ingressu Christi in domum eius, omnes publicanos, qui erant eiusdem artis, convocavit; unde sequitur ecce multi publicani et peccatores venientes discumbebant cum Iesu et discipulis eius. Chrys.: Matthew being honoured by the entrance of Jesus into his house, called together all that followed the same calling with himself; "Behold many Publicans and sinners came and sat down with Jesus, and with his disciples." Glossa: Publicani enim vocantur qui publicis negotiis implicantur, quae sine peccato aut vix aut nunquam possunt tractari. Et pulchrum fuit praesagium: quia qui apostolus et doctor gentium erat futurus, in prima sua conversione peccantium gregem post se trahit ad salutem; ut iam perficeret exemplo quod perficere debebat et verbo. Gloss., ap Anselm: The Publicans were they who were engaged in public business, which seldom or never can be carried on without sin. And a beautiful omen of the future, that he that was to be an Apostle and doctor of the Gentiles, at his first conversion draws after him a great multitude of sinners to salvation, already performing by his example what he was shortly to perform by word. Hieronymus: Tertullianus hos dicit fuisse ethnicos, dicente Scriptura: non erit vectigal pendens ex Israel; quasi Matthaeus non fuerit Iudaeus. Dominus autem non convivatur cum ethnicis, cum id maxime caveret, ne legem solvere videretur, qui et discipulis praecepit: in viam gentium ne abieritis. Viderant autem publicanum a peccatis ad meliora conversum, locum invenisse poenitentiae, et ob id etiam ipsi non desperant salutem. Gloss. ord.: Tertullian says that these must have been Gentiles, because Scripture says, "There shall be no payer of tribute in Israel," as if Matthew were not a Jew. But the Lord did not sit down to meat with Gentiles, being more especially careful not to break the Law, as also He gave commandment to His disciples below, "Go not into the way of the Gentiles." Jerome: But they had seen the Publican turning from sins to better things, and finding place of repentance, and on this account they do not despair of salvation. Chrysostomus in Matth: Unde accesserunt ad redemptorem nostrum, et non solum ad colloquendum, sed etiam ad convescendum recepti sunt: non enim solum disputans aut curans aut arguens inimicos, sed etiam convescens emendabat multoties eos qui male dispositi erant, per hoc docens nos quoniam omne tempus et omne opus potest nobis tribuere utilitatem. Hoc autem videntes Pharisaei indignati sunt: de quibus subditur et videntes Pharisaei dicebant discipulis eius: quare cum publicanis et peccatoribus manducat magister vester? Notandum, quod cum discipuli visi sunt peccare, Christum alloquuntur dicentes: ecce discipuli tui faciunt quod non licet facere in sabbato; hic apud discipulos Christo detrahunt; quae omnia malignantium erant, et volentium separare a doctore corda discipulorum. Chrys.: Thus they came near to our Redeemer, and that not only to converse with Him, but to sit at meat with Him; for so not only by disputing, or healing, or convincing His enemies, but by eating with them, He oftentimes healed such as were [p. 339] ill-disposed, by this teaching us, that all times, and all actions, may be made means to our advantage. When the Pharisees saw this they were indignant; "And the Pharisees beholding said to his disciples, Why eateth your Master with Publicans and sinners?" It should be observed, that when the disciples seemed to be doing what was sinful, these same addressed Christ, "Behold, thy disciples are doing what it is not allowed to do on the Sabbath." [Matt 12:2] Here they speak against Christ to His disciples, both being the part of malicious persons, seeking to detach the hearts of the disciple from the Master. Rabanus: Duplici autem errore tenebantur, quia et se iustos arbitrabantur, qui superbiae fastu a iustitia longe discesserant, et eos criminabantur iniustos qui resipiscendo a peccatis, iustitiae appropinquabant. Rabanus: They are here in a twofold error; first, they esteemed themselves righteous, though in their pride they had departed far from righteousness; secondly, they charged with unrighteousness those who by recovering themselves from sin were drawing near to righteousness. Augustinus de Cons. Evang: Lucas autem aliquando differentius hoc videtur commemorasse, secundum quem Pharisaei dicunt discipulis: quare cum publicanis et peccatoribus manducatis et bibitis? Christo et discipulis eius hoc obiectum insinuantes. Sed cum discipulis dicebatur, magis magistro obiciebatur, quem sectando imitabantur. Una est ergo sententia: et tanto melius insinuata, quanto quibusdam verbis, manente veritate, mutata. Aug.: Luke seems to have related this a little differently; according to him the Pharisees say to the disciples, "Why do ye eat and drink with Publicans and sinners?" [Luke 5:30] not unwilling that their Master should be understood to be involved in the same charge; insinuating it at once against Himself and His disciples. Therefore Matthew and Mark have related it as said to the disciples, because so it was as much an objection against their Master whom they followed and imitated. The sense therefore is one in all, and so much the better conveyed, as the words are changed while the substance continues the same. Hieronymus: Neque vero in pristinis permanentes veniunt ad Iesum, ut Pharisaei et Scribae murmurant, sed poenitentiam agentes; quod et praesens sermo domini significat; unde sequitur at Iesus audiens ait: non est opus valentibus medicus, sed male habentibus. Jerome: For they do not come to Jesus while they remain in their original condition of sin, as the Pharisees and Scribes complain, but in penitence, as what follows proves; "But Jesus hearing said, They that be whole need not a physician, but they that are sick." Rabanus: Seipsum medicum dicit, qui miro medicandi genere propter iniquitates nostras vulneratus est, ut vulnus peccatorum nostrorum sanaret. Sanos quidem eos appellat, qui suam volentes statuere iustitiam, verae Dei iustitiae subiecti non sunt. Male habentes eos vocat, qui suae fragilitatis conscientia devicti, nec per legem videntes se iustificari, poenitendo se submittunt gratiae Dei. Rabanus: He calls Himself a physician, because by a wonderful kind of medicine He was "wounded for our iniquities" that He might heal the wound of our sin. By "the whole," He means those who "seeking to establish their own righteousness have not submitted to the true righteousness of God." [Rom 10:3] By "the sick," He means those who, tied by the consciousness of their frailty, and seeing that they are not justified by the Law, submit themselves in penitence to the grace of God. Chrysostomus in Matth: Postquam a communibus opinionibus eos allocutus est, alloquitur eos ex Scripturis, cum dicit euntes autem discite quid est: misericordiam volo, et non sacrificium. Chrys.: Having first spoken in accordance with common opinion, [p. 340] He now addresses them out of Scripture, saying, "Go ye, and learn what that meaneth, I will have mercy and not sacrifice." Hieronymus: De propheta, scilicet Osee, sumens testimonium, sugillat Scribas et Pharisaeos, qui se iustos aestimantes, peccatorum et publicanorum consortia declinabant. Jerome, Hosea 6:5: This text from Osee is directed against the Scribes and Pharisees, who, deeming themselves righteous, refused to keep company with Publicans and sinners. Chrysostomus in Matth: Ac si dicat: cur accusatis me, quoniam peccatores corrigo? Ergo et Deum patrem ex hoc incusate. Sicut enim ille vult peccatorum emendationem, ita et ego. Et sic ostendit non solum non esse prohibitum quod incusabant, sed et secundum legem maius esse sacrificio: non enim dixit: misericordiam volo et sacrificium; sed hoc iniunxit, illud autem eiecit. Chrys.: As much as to say; How do you accuse me for reforming sinners? Therefore in this you accuse God the Father also. For as He wills the amendment of sinners, even so also do I. And He shews that this that they blamed was not only not forbidden, but was even by the Law set above sacrifice; for He said not, I will have mercy as well as sacrifice, but chooses the one and rejects the other. Glossa: Non tamen despicit Deus sacrificium, sed sacrificium sine misericordia. Faciebant autem Pharisaei saepe sacrificia in templo, ut iusti apparerent coram populo; sed non exercebant misericordiae opera, in quibus probatur vera iustitia. Gloss., ap. Anselm: Yet does not God contemn sacrifice, but sacrifice without mercy. But the Pharisees often offered sacrifices in the temple that they might seem to men to be righteous, but did not practise the deeds of mercy by which true righteousness is proved. Rabanus: Admonet itaque eos, ut per opera misericordiae sibimetipsis supernae misericordiae praemia requirant; et non, contemptis pauperum necessitatibus, per oblationem sacrificiorum se Deo placere confidant; unde dicit euntes, scilicet a temeritate stultae vituperationis ad diligentiorem Scripturae sanctae meditationem, quae misericordiam maxime commendat; unde et suum de misericordia exemplum eis proponit, dicens non enim veni vocare iustos, sed peccatores. Rabanus: He therefore warns them, that by deeds of mercy they should seek for themselves the rewards of the mercy that is above, and, not overlooking the necessities of the poor, trust to please God by offering sacrifice. Wherefore, He says, "Go;" that is, from the rashness of foolish fault-finding to a more careful meditation of Holy Scripture, which highly commends mercy, and proposes to them as a guide His own example of mercy, saying, "I came not to call the righteous but sinners." Augustinus de Cons. Evang: Lucas addidit: in poenitentiam; quod ad explanandam sententiam valet, ne quisquam peccatores ob hoc ipsum quod peccatores sunt, diligi arbitretur a Christo: cum et illa similitudo de aegrotis bene intimet quid velit Deus vocando peccatores. Tamquam medicus aegros, utique ut ab iniquitate, tamquam ab aegritudine, salvi fiant; quod fit per poenitentiam. Aug.: Luke adds "to repentance," which explains the sense; that none should suppose that sinners are loved by Christ because they are sinners; and this comparison of the sick shews what God means by calling sinners, as a physician does the sick to be saved from their iniquity as from a sickness; which is done by penitence. Hilarius in Matth.: Omnibus autem Christus venerat: quomodo ergo non se iustis venisse dicit? Erant ergo quibus necesse non erat ut veniret? Sed nemo iustus ex lege est. Ostendit ergo inanem iustitiae iactantiam, quia sacrificia infirmis ad salutem, misericordia erat universis in lege positis necessaria. Hilary: Christ came for all; how is it then that He says He came not for the righteous? Were there those for whom it needed not that He should come? But no man is righteous by the law. He shews how empty their boast of justification, sacrifices being inadequate to salvation, mercy was necessary for all who were set under the Law. Chrysostomus in Matth: Unde ironice videtur ad eos loquens, sicut cum dicitur: ecce iam Adam factus est quasi unus ex nobis. Quoniam enim nullus iustus erat in terra, Paulus significat dicens: omnes peccaverunt, et egent gloria Dei. In hoc autem et illos mitigavit qui vocati erant; quasi dicat: tantum renuo abominari peccatores, quin propter eos solos adveni. Chrys.: Whence we may suppose that He is speaking ironically, as when it is said, "Behold now Adam is become as one of us." [Gen 3:22] For that there is none righteous on earth Paul shews, "All have sinned, and need glory of God." [Rom 3:23] By this saying He also consoled [p. 341] those who were called; as though He had said, So far am I from abhorring sinners, that for their sakes only did I come. Rabanus: Vel quia qui iusti erant, sicut Nathanael et Ioannes Baptista, non erant ad poenitentiam invitandi. Vel non veni vocari iustos falsos, qui de iustitia sua gloriantur, ut Pharisaeos, sed illos qui se peccatores cognoscunt. Per Matthaei autem et publicanorum vocationem fides gentium exprimitur, qui prius mundi lucris inhiabant, et nunc spiritualiter cum domino reficiuntur; per superbiam Pharisaeorum, invidia Iudaeorum de salute gentium. Vel Matthaeus significat hominem terrenis lucris inhiantem, quem videt Iesus, dum oculo misericordiae respicit. Matthaeus enim interpretatur donatus, levi assumptus: poenitens autem a massa perditorum assumitur, et gratia Dei Ecclesiae donatur. Et ait illi Iesus: sequere me, vel per praedicationem, vel per Scripturae admonitionem, vel per internam inspirationem.
Gloss., ap. Anselm: Or; Those who were righteous, as Nathanael and John the Baptist, were not to be invited to repentance. Or, "I came not to call the righteous," that is, the feignedly righteous, those who boasted of their righteousness as the Pharisees, but those that owned themselves sinners. Rabanus: In the call of Matthew and the Publicans is figured the faith of the Gentiles who first gaped after the gain of the world, and are now spiritually refreshed by the Lord; in the pride of the Pharisees, the jealousy of the Jews at the salvation of the Gentiles. Or, Matthew signifies the man intent on temporal gain; Jesus sees him, when He looks on him with the eyes of mercy. For Matthew is interpreted 'given,' Levi 'taken,' the penitent is taken out of the mass of the perishing, and by God's grace given to the Church. "And Jesus saith unto him, Follow me," either by preaching, or by the admonition of Scripture, or by internal illumination.
Lectio 3 14 τότε προσέρχονται αὐτῷ οἱ μαθηταὶ ἰωάννου λέγοντες, διὰ τί ἡμεῖς καὶ οἱ φαρισαῖοι νηστεύομεν [πολλά], οἱ δὲ μαθηταί σου οὐ νηστεύουσιν; 15 καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς, μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν ἐφ' ὅσον μετ' αὐτῶν ἐστιν ὁ νυμφίος; ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ' αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν. 16 οὐδεὶς δὲ ἐπιβάλλει ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ: αἴρει γὰρ τὸ πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου, καὶ χεῖρον σχίσμα γίνεται. 17 οὐδὲ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς: εἰ δὲ μή γε, ῥήγνυνται οἱ ἀσκοί, καὶ ὁ οἶνος ἐκχεῖται καὶ οἱ ἀσκοὶ ἀπόλλυνται: ἀλλὰ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς καινούς, καὶ ἀμφότεροι συντηροῦνται.
14. Then came to him the disciples of John, saying, "Why do we and the Pharisees fast oft, but thy disciples fast not?" 15. And Jesus said unto them, "Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. 16. No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. 17. Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved."
Glossa: Cum de convivio peccatorum et de participatione respondisset eis, de comestione eum aggrediuntur; unde dicitur tunc accesserunt ad eum discipuli Ioannis dicentes: quare nos et Pharisaei ieiunamus frequenter, discipuli autem tui non ieiunant? Gloss., ap. Anselm: When He had replied to them respecting eating and converse with sinners, they next assault Him on the [p. 342] matter of food; "Then came to him the disciples of John, saying, Why do we and the Pharisees fast often, but thy disciples fast not?" Hieronymus: Superba interrogatio, et ieiunii reprehendenda iactantia. Nec poterant discipuli Ioannis non esse sub vitio, qui iungebantur Pharisaeis, quos a Ioanne noverant condemnatos; et calumniabantur eum quem sciebant magistri vocibus praedicatum. Jerome: O boastful enquiry and ostentation of fasting much to be blamed, nor can John's disciples be excused for their taking part with the Pharisees who they knew had been condemned by John, and for bringing a false accusation against Him whom they knew their master had preached. Chrysostomus in Matth: Quod autem dicunt, tale est: esto tu ut medicus haec facis; sed cur discipuli tui dimittentes ieiunium, talibus mensis accedunt? Deinde incusationem ex comparatione augere volentes, primo seipsos ponunt, et deinde Pharisaeos. Ieiunabant illi quidem a lege discentes, sicut et Pharisaeus dixit: ieiuno bis in sabbato; ipsi autem a Ioanne. Chrys.: What they say come to this, Be it that you do this as Physician of souls, but why do your disciples neglect fasting and approach such tables? And to augment the weight of their charge by comparison, they put themselves first, and then the Pharisees. They fasted as they learnt out of the Law, as the Pharisee spoke, "I fast twice in the week;" [Luke 18:12] the others learnt it of John. Rabanus: Ioannes enim vinum et siceram non bibit: quod abstinentiae meritum in eo auget, cui nulla est potentia naturae. Dominus autem qui peccata potest condonare, cur a peccatoribus manducantibus declinaret, quos abstinentibus poterat facere iustiores? Ieiunat autem Christus, ne praeceptum declinet; manducat autem cum peccatoribus, ut gratiam et potestatem intelligas. Rabanus: For John drank neither wine, nor strong drink, increasing his merit by abstinence, because he had no power over nature. But the Lord who has power to forgive sins, why should He shun sinners that eat, since He has power to make them more righteous than those that cannot? Yet doth Christ fast, that you should not avoid the command; but He eats with sinners that you may know His grace and power. Augustinus de Cons. Evang: Sed cum Matthaeus tantum discipulos Ioannis hoc dixisse perhibeat, verba quae apud Marcum leguntur, magis indicant alios hoc dixisse de aliis, idest convivas de discipulis Ioannis et Pharisaeis: quod Lucas evidentius expressit, qui alios de aliis dixisse narravit. Unde ergo Matthaeus dicit tunc accesserunt ad eum discipuli Ioannis, nisi quia et ipsi aderant, et omnes certatim, ut quisque poterat, hoc obiecerunt? Aug.: Through Matthew mentions only the disciples of John as having made this enquiry, the words of Mark rather seem to imply that some other persons spoke of others, that is, the guests spoke concerning the disciples of John and the Pharisees - this is still more evident from Luke [ref. Luke 5:33]; why then does Matthew here say, "Then came unto him the disciples of John," unless that they were there among other guests, all of whom with one consent put this objection to Him? Chrysostomus in Matth: Vel Lucas dicit, quod Pharisaei hoc dixerunt; hic autem dicit, quod discipuli Ioannis: quia Pharisaei illos secum acceperunt ad dicendum, quod postea in Herodianis fecerunt. Sed considerandum, quod quando pro extraneis, sicut pro publicanis, sermo erat, ut eorum turbatam mitiget animam, vehementius exprobrantes incursavit; ubi autem discipulos convitiabantur, cum mansuetudine respondet; unde sequitur et ait illis Iesus: numquid possunt filii sponsi lugere, quamdiu cum illis est sponsus? Primo quidem seipsum medicum vocaverat, hic autem sponsum, in memoriam reducens verba Ioannis qui dixit: qui habet sponsam sponsus est. Chrys.: Or; Luke relates that the Pharisees, but Matthew that the disciples of John, said thus, because the Pharisees had taken them with them to ask the question, as they afterwards did the Herodians. Observe how when strangers, as before the Publicans, were to be defended, He accuses heavily those that blamed them; but when they brought a charge against His disciples, He makes answer with mildness. "And Jesus saith unto them, Can the children of the bridegroom mourn as long as the bridegroom is with them?" Before He had styled Himself Physician, now Bridegroom, calling to mind the words of John which he had said, [p. 343] "He that hath the bride is the bridegroom." [John 3:29] Hieronymus: Sponsus Christus est, sponsa autem Ecclesia. De hoc spirituali connubio apostoli sunt creati, qui lugere non possunt quamdiu sponsum in thalamo vident, et sciunt sponsum esse cum sponsa. Quando vero transierint nuptiae, et passionis ac resurrectionis tempus advenerit, tunc sponsi filii ieiunabunt. Et hoc est quod subditur venient autem dies quando auferetur ab eis sponsus; et tunc ieiunabunt. Jerome: Christ is the Bridegroom and the Church the Bride. Of this spiritual union the Apostles were born; they cannot mourn so long as they see the Bridegroom in the chamber with the Bride. But when the nuptials are past, and the time of passion and resurrection is come, then shall the children of the Bridegroom fast. "The days shall come when the bridegroom shall be taken from them, and then shall they fast." Chrysostomus in Matth: Quod autem dicit, tale est: gaudii est praesens tempus et laetitiae; non ergo introducenda sunt tristia: etenim ieiunium triste est non naturaliter, sed istis qui imbecillius adhuc dispositi sunt: his enim qui sapientiam contemplari desiderant, delectabile est; unde secundum opinionem illorum hoc dixit. Per hoc autem monstrat quod non gulae erat quod fiebat, sed dispensationis cuiusdam. Chrys.: He means thus; The present is a time of joy and rejoicing; sorrow is therefore not to be now brought forward; and fasting is naturally grievous, and to all those that are yet weak; for to those that seek to contemplate wisdom, it is pleasant; He therefore speaks here according to the former opinion. He also shews that this they did was not of gluttony, but of a certain dispensation. Hieronymus: Nonnulli autem putant idcirco dies quadraginta passionis ieiunia debere committi, licet statim dies Pentecostes et spiritus sanctus veniens inducat nobis festivitatem. Ex huiusmodi occasione testimonii Montanus, Prisca et Maximilla, etiam post Pentecosten faciunt Quadragesimam, quia ablato sponso, filii sponsi debeant ieiunare. Ecclesiae autem consuetudo ad passionem domini et resurrectionem per humilitatem carnis venit, ut spirituali saginae ieiunio corporis praeparemus. Jerome: Hence some think that a fast ought to follow the forty days of Passion, although the day of Pentecost and the coming of the Holy Spirit immediately bring back our joy and festival. From this text accordingly, Montanus, Prisca, and Maximilla enjoin a forty days abstinence after Pentecost, but it is the use of the Church to come to the Lord's passion and resurrection through humiliation of the flesh, that by carnal abstinence we may better be prepared for spiritual fulness. Chrysostomus in Matth: Rursus autem a communibus exemplis confirmat hunc sermonem, cum subdit nemo autem mittit commissuram panni rudis in vestimentum vetus: tollit enim plenitudinem eius a vestimento, et peior scissura fit; quasi diceret: nondum effecti sunt fortes mei discipuli, sed adhuc multa indigent condescensione: nondum sunt per spiritum renovati. Sic autem dispositis non oportet gravedinem imponere praeceptorum. Hoc autem dixit regulam dans suis discipulis, ut discipulos ex universo orbe terrarum cum mansuetudine suscipiant. Chrys.: Here again He confirms what He has said by examples of common things; "No man putteth a patch of undressed cloth into an old garment; for it taketh away its wholeness from the garment, and the rent is made worse;" which is to say, My disciples are not yet become strong, but have need of much consideration; they are not yet renewed by the Spirit. On men in such a state it is not behoveful to lay a burden of precepts. Herein He establishes a rule for His disciples, that they should receive with leniency disciples from out of the whole world. Remigius: Vestimentum vetus discipulos vult intelligi, quia nondum erant per omnia innovati. Pannum rudem, idest novum, appellat novam gratiam, idest evangelicam doctrinam, cuius quaedam particula est ieiunium; et ideo non conveniebat ut saeviora praecepta ieiunii illis committerentur, ne forte austeritate ieiunii frangerentur, et fidem perderent quam habebant; ideo subdit tollit enim plenitudinem eius a vestimento, et peior scissura fit. Remig.: By the old garment He means His disciples, who had not yet been renewed in all things. The patch of undressed, that is, of new cloth, means the new grace, that is, the Gospel doctrine, of which fasting is a portion; and it was not meet that the stricter ordinances of fasting should be entrusted to them, lest they should be broken down by their severity, and forfeit that faith which they had; as He adds, "It taketh its wholeness from the [p. 344] garment, and the rent is made worse." Glossa: Quasi dicat: ideo rudis pannus, idest novus, non debet poni in vestimento veteri, qui tollit saepe a vestimento plenitudinem eius, idest perfectionem; et tunc fit peior scissura. Grave enim onus rudi iniunctum, illud boni quod prius inerat, saepe destruit. Gloss., ap. Anselm: As much as to say, An undressed patch, that is, a new one, ought not to be put into an old garment, because it often takes away from the garment its wholeness, that is, its perfection, and then the rent is made worse. For a heavy burden laid on one that is untrained often destroys that good which was in him before. Remigius: Duabus autem similitudinibus positis, scilicet nuptiarum, et de panno rudi et de vestimento veteri, nunc tertiam addit similitudinem de utribus et de vino: neque mittunt vinum novum in utres veteres. Utres veteres appellat suos discipulos, qui nondum perfecte erant innovati. Vinum novum appellat plenitudinem spiritus sancti, et profunda caelestium mysteriorum, quae tunc discipuli ferre non poterant; sed post resurrectionem utres novi facti fuerunt, et vinum novum receperunt quando spiritus sanctus replevit corda eorum. Unde quidam dixerunt: omnes isti musto pleni sunt. Remig.: After two comparisons made, that of the wedding, and that of the undressed cloth, He adds a third concerning wine skins; "Neither do men put new wine into old skins." By the old skins He means His disciples, who were not yet perfectly renewed. The new wine is the fulness of the Holy Spirit, and the depths of the heavenly mysteries, which His disciples could not then bear; but after the resurrection they became as new skins, and were filled with new wine when they received the Holy Spirit into their hearts. Whence also some said, "These men are full of new wine." [Acts 2:13] Chrysostomus in Matth: Hinc et nos causam docuit humilium verborum quae continuo ad eos dicebat propter imbecillitatem ipsorum. Chrys.: Herein He also shews us the cause of those condescending words which He often addressed to them because of their weakness. Hieronymus: Vel aliter. Per vestimentum vetus et utres veteres debemus intelligere Scribas et Pharisaeos; particula vestimenti novi et vinum novum praecepta evangelica sentienda: quae non possunt sustinere Iudaei, ne maior scissura fiat. Tale quid et Galatae facere cupiebant, ut cum Evangelio legis praecepta miscerent, et in utribus veteribus mitterent vinum novum. Sermo igitur evangelicus apostolis potius quam Scribis et Pharisaeis est infundendus, qui maiorum traditionibus depravati, sinceritatem praeceptorum Christi non poterant custodire. Jerome: Otherwise; By the "old garment," and "old skins," we must understand the Scribes and Pharisees; and by the "piece of new cloth," and "new wine," the Gospel precepts, which the Jews were not able to bear; so "the rent was made worse." Something such the Galatians sought to do, to mix the precepts of the Law with the Gospel, and to put new wine into old skins. The word of the Gospel is therefore to be poured into the Apostles, rather than into the Scribes and Pharisees, who, corrupted by the traditions of the elders, were unable to preserve the purity of Christ's precepts. Glossa: Per hoc ergo significat quod apostoli non erant in veteribus observantiis detinendi, quos oportebat gratiae novitate perfundi. Gloss., non occ.: This shews that the Apostles being hereafter to be replenished with newness of grace, ought not now to be bound to the old observances. Augustinus in Serm. de Quadrag.: vel aliter. Omnis qui recte ieiunat, aut animam suam in gemitu orationis et castigatione corporis humiliat, aut illecebras carnales spiritualis sapientiae delectatione suspendit. De utroque autem ieiunii genere dominus hic respondet: nam de primo, quod habet animae humiliationem, dicit non possunt filii sponsi lugere; de illo quod epulum mentis, consequenter locutus est, dicens nemo mittit commissuram panni rudis. Deinde quia sponsus ablatus utique nobis est, lugendum est. Et recte lugemus, si flagramus desiderio eius. Beati quibus licuit eum ante passionem tunc habere praesentem, interrogare sicut vellent, audire sicut deberent. Illos dies concupierunt videre patres ante adventum eius, neque viderunt, quia in alia dispensatione sunt ordinati, per quos venturus annuntiaretur, non a quibus veniens audiretur; in nobis autem illud impletum est quod ipse dicit: venient dies quando desiderabitis videre unum de diebus istis, et non poteritis. Quis ergo hic non lugebit? Quis non dicat: factae sunt mihi lacrymae meae panes die ac nocte, dum dicitur mihi quotidie: ubi est Deus tuus? Merito ergo apostolus cupiebat dissolvi, et esse cum Christo. Aug., Serm., 210, 3: Otherwise; Everyone who rightly fasts, either humbles his soul in the groaning of prayer, and bodily chastisement, or suspends the motion of carnal desire by the joys of spiritual meditation. And the Lord here makes answer respecting both kinds of fasting; concerning the first, which is in humiliation of soul, He says, "The children of the bridegroom cannot mourn." Of the other which has a feast of the Spirit, He next speaks, where He says, "No man putteth a patch of [p. 345] undressed cloth." Then we must mourn because the Bridegroom is taken away from us. And we rightly mourn if we burn with desire of Him. Blessed they to whom it was granted before His passion to have Him present with them, to enquire of Him what they would, to hear what they ought to hear. Those days the fathers before His coming sought to see, and saw them not, because they were placed in another dispensation, one in which He was proclaimed as coming, not one in which He was heard as present. For in us was fulfilled that He speaks of, "The days shall come when ye shall desire to see one of these days, and shall not be able." [Luke 17:22] Who then will not mourn this? Who will not say, "My tears have been my meat day and night, while they daily say unto me, Where is now thy God?" [Ps 42:3] With reason then did the Apostle seek "to die and to be with Christ." Augustinus de Cons. Evang: Quod ergo dixit Matthaeus lugere, ubi Marcus et Lucas dicunt ieiunare, significat de tali ieiunio dominum locutum quod pertinet ad humilitatem tribulationis, ut illud alterum quod pertinet ad gaudium mentis in spiritualia suspensae, et ob hoc alienatae a corporalibus cibis, posterioribus similitudinibus significasse intelligatur; ostendens, quod circa corpus occupatis et ob hoc veterem sensum habentibus, hoc genus ieiunii non congruat. Aug., De Cons. Evan., ii, 27: That Matthew writes here "mourn," where Mark and Luke write "fast," shews that the Lord spake of that kind of fasting which pertains to humbling one's self in chastisement; as in the following comparisons He may be supposed to have spoken of the other kind which pertains to the joy of a mind wrapt in spiritual thoughts, and therefore averted from the food of the body; shewing that those who are occupied about the body, and owing to this retain their former desires, are not fit for this kind of fasting. Hilarius in Matth.: Mystice vero, quod praesente sponso ieiunandi necessitatem discipulis non esse respondet, praesentiae suae gaudium, et sacramentum sancti cibi edocet, quo nemo se praesente (idest, in conspectu mentis Christum continens) indigebat; ablato autem se, ieiunaturos esse dicit; quia omnes non credentes resurrexisse Christum, habituri non essent cibum vitae. In fide enim resurrectionis sacramentum panis caelestis accipitur. Hilary: Figuratively, this His answer, that while the Bridegroom was present with them, His disciples needed not to fast, teaches us the joy of His presence, and the sacrament of the holy food, which none shall lack, while He is present, that is, while one keeps Christ in the eye of the mind. He says, they shall fast when He is taken away from them, because all who do not believe that Christ is risen, shall not have the food of life. For in the faith of the resurrection the sacrament of the heavenly bread is received. Hieronymus: Vel cum propter peccata a nobis recesserit, tunc indicendum est ieiunium, tunc luctus est recipiendus. Jerome: Or, when He has departed from us for our sins, then is a fast to be proclaimed, then is mourning to be put on. Hilarius (ut supra): Ponit etiam exempla, quibus ostendit, infirmatas vetustate peccatorum et animas et corpora novae gratiae sacramenta non capere. Hilary: By these examples He shews that neither our souls nor bodies, being so weakened by inveteracy of sin, are capable of the sacraments of the new grace. Rabanus: Cum autem datae sint diversae similitudines ad idem, differunt tamen: vestis enim qua foris tegimur, opera bona significat, quae foris agimus; vinum quo intus reficimur, fervor est fidei et caritatis, quo intus reformamur. Rabanus: The different comparisons all refer to the same thing, and yet are they different; the garment by which we are covered abroad signifies our good works, [p. 346] which we perform when we are abroad; the wine with which we are refreshed within is the fervor of faith and charity, which creates us anew within.
Lectio 4 18 ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς ἰδοὺ ἄρχων εἷς ἐλθὼν προσεκύνει αὐτῷ λέγων ὅτι ἡ θυγάτηρ μου ἄρτι ἐτελεύτησεν: ἀλλὰ ἐλθὼν ἐπίθες τὴν χεῖρά σου ἐπ' αὐτήν, καὶ ζήσεται. 19 καὶ ἐγερθεὶς ὁ Ἰησοῦς ἠκολούθησεν αὐτῷ καὶ οἱ μαθηταὶ αὐτοῦ. 20 καὶ ἰδοὺ γυνὴ αἱμορροοῦσα δώδεκα ἔτη προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ: 21 ἔλεγεν γὰρ ἐν ἑαυτῇ, ἐὰν μόνον ἅψωμαι τοῦ ἱματίου αὐτοῦ σωθήσομαι. 22 ὁ δὲ Ἰησοῦς στραφεὶς καὶ ἰδὼν αὐτὴν εἶπεν, θάρσει, θύγατερ: ἡ πίστις σου σέσωκέν σε. καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας ἐκείνης.
18. While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, "My daughter is even now dead: but come and lay thy hand upon her, and she shall live." 19. And Jesus arose, and followed him, and so did his disciples. 20. And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment; 21. For she said within herself, "If I may but touch his garment, I shall be whole." 22. But Jesus turned him about, and when he saw her, he said, "Daughter, be of good comfort; thy faith hath made thee whole." And the woman was made whole from that hour.
Chrysostomus in Matth: Post sermones opus adiunxit, in quo amplius Pharisaei obstruerentur eo quod qui advenit ad miraculum petendum, archisynagogus erat, et luctus magnus, quia puella unigenita erat, et duodecim annorum, quando incipit esse flos aetatis; et ideo dicitur haec illo loquente ad eos, ecce princeps unus accessit. Chrys., Hom., xxxi: After His instructions He adds a miracle, which should mightily discomfit the Pharisees, because he who came to beg this miracle, was a ruler of the synagogue and the mourning was great, for she was his only child, and of the age of twelve years, that is, when the flower of youth begins; "While he spake these things unto them, behold, there came one of their chief men unto him." Augustinus de Cons. Evang: Dicunt autem hoc et Marcus et Lucas, sed ab isto ordine iam recedunt: eo enim loco hoc inserunt ubi post expulsa Daemonia, et in porcos missa, transfretando redit a regione Gerasenorum. Et per hoc quod Marcus dicit, intelligendum est hoc factum esse postquam venit rursus trans fretum; sed quantum post, non apparet. Nisi autem fuisset aliquod intervallum, non esset quando fieret quod narrat Matthaeus in convivio domus suae. Post hoc factum continuo sequitur de archisynagogi filia. Si enim loquente eo de panno novo, accessit princeps, nihil aliud factorum dictorumque eius interpositum est; in narratione autem Marci patet locus ubi alia interponi potuerunt. Similiter autem et Lucas non renititur Matthaeo: quod enim adiunxit: et ecce vir cui nomen erat Iairus, non continuo accipiendum est factum, sed post illud de convivio publicanorum, ut narrat Matthaeus dicens haec illo loquente ad eos, ecce princeps unus, scilicet Iairus archisynagogus, accessit et adorabat eum dicens: domine, filia mea modo defuncta est. Considerandum est autem, ne repugnare videatur, quod alii duo Evangelistae morti iam proximam, non tamen mortuam eam dicant, usque adeo ut dicant venisse postea qui mortuam enuntiarent: et ob hoc non debere vexari magistrum: intelligendum est enim brevitatis causa Matthaeum hoc potius dicere voluisse, rogatum dominum esse ut faceret, quod ipsum fecisse manifestum est, ut scilicet et mortuam suscitare. Attendit enim non verba patris de filia sua, sed, quod potissimum est, voluntatem. Ita enim desperaverat ut potius eam vellet reviviscere, non credens vivam posse inveniri, quam morientem reliquerat. Duo itaque posuerunt quid dixerit Iairus; Matthaeus autem quid voluerit atque cogitaverit. Sane si quisquam illorum duorum patrem ipsum commemorasset dixisse, ut non vexaretur Iesus, quod puella mortua fuisset, repugnarent eius cogitationi verba quae posuit Matthaeus. Nunc vero non legitur quod suis nuntiantibus ille consenserit. Hinc autem rem pernecessariam discimus: nihil in cuiusque verbis debere inspicere nisi voluntatem, cui debent verba servire; nec mentiri quemquam, si aliis verbis dixerit quod ille voluerit cuius verba non dicit.
Aug., De Cons. Evan., ii, 28: This narrative is given both by Mark and Luke, but in a quite different order; namely, when after the casting out of the daemons and their entrance into the swine, he had returned across the lake from the country of the Gerasenes. Now Mark does indeed tell us that this happened after He had recrossed the lake, but how long after he does not determine. Unless there had been some interval of time, that could not have taken place that Matthew relates concerning the feast in his house. After this, immediately follows that concerning the ruler of the synagogue's daughter. If the ruler came to Him while He was yet speaking that of the new patch, [p. 347] and the new wine, then no other act of speech of his intervened. And in Mark's account, the place where these things might come in, is evident. In like manner, Luke does not contradict Matthew; for what he adds, "And behold a man, whose name was Jairus," [Matt 8:41] is not to be taken as though it followed instantly what had been related before, but after that feast with the Publicans, as Matthew relates. "While he spake these things unto them, behold, one of their chief men," namely, Jairus, the ruler of the synagogue, "came to him, and worshipped him, saying, Lord, my daughter is even now dead." It should be observed, lest there should seem to be some discrepancy, that the other two Evangelists represent her as at the point of death, but yet not dead, but so as afterwards to say that there came afterwards some saying, "She is dead, trouble not the Master," for Matthew for the sake of shortness represents the Lord as having been asked at first to do that which it is manifest He did do, namely, raise the dead. He looks not at the words of the father respecting his daughter, but rather his mind. For he had so far despaired of her life, that he made his request rather for her to be called in life again, thinking it impossible that she, whom he had left dying, should be found yet alive. The other two then have given Jairus' words; Matthew has put what he wished and thought. Indeed had either of them related that it was the father himself that said that Jesus should not be troubled for she was now dead, in that case the words that Matthew has given would not have corresponded with the thoughts of the ruler. But we do not read that he agreed with the messengers. Hence we learn a thing of the highest necessity, that we should look at nothing in any man's words, but his meaning to which his words ought to be subservient; and no man gives a false account when he repeats a man's meaning in words other than those actually used.
Chrysostomus in Matth: Vel hoc quod princeps dixit de morte puellae est augere calamitatem. Etenim consuetudo est rogantibus extollere sermone propria mala, et amplius aliquid eo quod est dicere, ut magis attrahant eos quibus supplicant; unde subiungit sed veni, impone manum super eam, et vivet. Vide autem eius crassitiem. Duo enim expetit a Christo: et accedere ipsum, et manum imponere. Hoc etiam Syrus ille Naaman a propheta expetebat. Etenim et visu indigent et sensibilibus rebus qui crassius dispositi erant. Chrys.: Or; The ruler says, she is dead, exaggerating his calamity. As it is the manner of those that prefer a petition to magnify their distress, and to represent them as something more than they really are, in order to gain the compassion of those to whom they make supplication; whence he adds, "But come and lay thy hand upon her, and [p. 348] she shall live." See his dullness. He begs two things of Christ, to come, and to lay His hand upon her. This was what Naaman the Syrian required of the Prophet. For they who are constituted thus hard of heart have need of sight and things sensible. Remigius: Miranda est autem pariter atque imitanda domini humilitas et mansuetudo: nam mox ut rogatus est, rogantem coepit sequi; unde subdit et surgens Iesus sequebatur eum. Hic subditos et praelatos pariter instruxit: subditus exemplum obedientiae reliquit, praelatis vero instantiam et sollicitudinem docendi demonstravit: ut quotiescumque audierint aliquem mortuum in anima statim adesse studeant. Et cum eo ibant discipuli eius. Remig.: We ought to admire and at the same time to imitate the humility and mercifulness of the Lord; as soon as ever He was asked, He rose to follow him that asked: "And Jesus rose, and followed him." Here is instruction both for such as are in command, and such as are in subjection. To these He has left an example of obedience; to those who are set over others He shews how earnest and watchful they should be in teaching; whenever they hear of any being dead in spirit, they should hasten to Him; "And his disciples went with him." Chrysostomus in Matth: Et Marcus quidem et Lucas dicunt, quoniam tres accepit discipulos, scilicet Petrum, Iacobum et Ioannem: Matthaeum autem non assumpsit, ampliorem ei concupiscentiam immittens, et quia imperfectius adhuc dispositus erat; propter hoc enim illos honorat, ut alii similes illis efficiantur. Sufficiebat enim interim Matthaeo videre ea quae facta sunt circa sanguinis fluxum patientem, de qua subditur et ecce mulier quae sanguinis fluxum patiebatur duodecim annis, accessit retro, et tetigit fimbriam vestimenti eius. Chrys.: Mark and Luke say that He took with Him three disciples only, namely, Peter, James, and John; He took not Matthew, to quicken his desires, and because he was yet not perfectly minded; and for this reason He honours these three, that others may become like-minded. It was enough meanwhile for Matthew to see the things that were done respecting her that had the issue of blood, concerning whom it follows; "And behold, a woman who had suffered an issue of blood twelve years, came behind and touched the hem of his garment." Hieronymus: Haec autem mulier sanguine fluens, non in domo, non in urbe accedit ad dominum quia iuxta legem urbibus excludebatur; sed in itinere ambulante domino; ut dum pergit ad aliam, alia curaretur. Jerome: This woman that had the flux came to the Lord not in the house, nor in the town, for she was excluded from them by the Law, but by the way as He walked; thus as He goes to heal one woman, another is cured. Chrysostomus in Matth: Ideo autem non libera propalatione ad Christum venit, quia verecundabatur propter passionem, immundam se existimans: etenim apud legem multa immunditia aestimabatur esse haec passio; propter hoc latet et occultatur. Chrys.: She came not to Christ with an open address through shame concerning this her disease, believing herself unclean; for in the Law this disease was esteemed highly unclean. For this reason she hides herself. Remigius: In quo laudanda est eius humilitas; quia non ad faciem accessit, sed retro, et indignam se iudicavit pedes domini tangere; et non plenitudinem vestimenti tetigit, sed tantummodo fimbriam: habuit enim dominus fimbriam iuxta legis praeceptum. Pharisaei etiam fimbrias habebant, quas magnificabant, in quibus etiam spinas appendebant. Sed fimbriae domini non habebant vulnerare, sed potius sanare; et ideo sequitur dicebat enim intra se: quia si tetigero tantum vestimentum eius, salva ero: in quo fides eius admiranda est, quia desperans de salute medicorum in quos sua erogaverat, ut Marcus dicit, intellexit caelestem adesse medicum, et in eo totam suam intentionem collocavit, et ideo salvari promeruit; unde sequitur at Iesus conversus et videns eam, dixit: confide, filia: fides tua te salvam fecit. Remig.: In which her humility must be praised, that she came not before His face, but behind, and judged herself unworthy to touch the Lord's feet, yea, she touched not His whole garment, but the hem only; for the Lord wore a hem according to the command of the Law. So the Pharisees also wore hems which they made large, and in some they inserted thorns. But the Lord's hem was not made to wound, but to heal. And therefore it follows, "For she said within herself, If I can but touch his garment, [p. 349] I shall be made whole." How wonderful her faith, that though she despaired of health from the physicians, on whom notwithstanding she had exhausted her living, she perceived that a heavenly Physician was at hand, and therefore bent her whole soul on Him; whence she deserved to be healed; "But Jesus turning and seeing her, said, "Be of good cheer, daughter, thy faith hath made thee whole." Rabanus: Quid est quod eam confidere iussit, quae si fidem non haberet, salutem ab eo non quaereret? Sed robur et perseverantiam fidei ab ea expostulavit, ut ad certam et veram perveniat salutem. Rabanus: What is this that He bids her, "Be of good cheer," seeing if she had not had faith, she would not have sought healing of Him? He requires of her strength and perseverance, that she may come to a sure and certain salvation. Chrysostomus in Matth: Vel quia formidolosa erat haec mulier, propter hoc ait confide. Et filiam eam vocat, quia fides eam filiam fecerat. Chrys.: Or because the woman was fearful, therefore He said, "Be of good cheer." He calls her "daughter," for her faith had made her such. Hieronymus: Non autem dixit: quia fides tua te salvam factura est; sed salvam fecit: in eo enim quod credidisti, iam salva facta es. Jerome: He said not, Thy faith shall make thee whole, but, "hath made thee whole;" for in that thou hast believed, thou art already made whole. Chrysostomus in Matth: Nondum tamen perfectam de Christo opinionem habebat, quia nequaquam aestimasset eum latere; sed Christus non dimisit eam latere, non quasi gloriam concupiscens, sed multorum causa. Primo enim solvit timorem mulieris, ne a conscientia pungatur, quasi donum furatura; secundo eam emendat de hoc quod aestimat se latere; tertio omnibus fidem eius ostendit, ut eam aemulentur; quarto dedit in hoc signum, quod monstravit se nosse omnia, non minus eo quod fontem sanguinis siccavit, de quo sequitur et salva facta est mulier ex illa hora. Chrys.: She had not yet a perfect mind respecting Christ, or she would not have supposed that she could be hid from Him; but Christ would not suffer her to go away unobserved, not that He sought fame, but for many reasons. First, He relieves the woman's fear, that she should not be pricked in her conscience as though she had stolen this boon; secondly, He corrects her error in supposing she could be hid from Him; thirdly, He displays her faith to all for their imitation; and fourthly, He did a miracle, in that He shewed He knew all things, no less than in drying the fountain of her blood. It follows, "And the woman was made whole from that hour." Glossa: Intelligendum est ex illa hora ex qua tetigit fimbriam; non ex illa hora ex qua Iesus conversus est ad eam: iam enim salva facta erat, ut alii Evangelistae manifeste ostendunt et ex verbis domini perpendi potest. Gloss., ap. Anselm: This must be understood as the time in which she touched the hem of His garment, not in which Jesus turned to her; for she was already healed, as the other Evangelists testify, and as may be inferred from the Lord's words. Hilarius. In Matth.: In quo magna virtutis dominicae admiratio est; cum potestas intra corpus manens, rebus caducis efficientiam adderet sanitatis, et usque in vestium fimbrias operatio divina procederet: non enim comprehensibilis erat Deus, ut corpore clauderetur. Assumptio namque corporis non naturam virtutis inclusit, sed ad redemptionem nostram fragilitatem corporis virtus assumpsit. Mystice autem princeps hic lex esse intelligitur, quae dominum orat ut plebi, quam ipsa Christo, eius adventus expectatione praedicata, nutrierat, vitam mortuae reddat. Hilary: Herein is to be observed the marvellous virtue of the Lord, that the power that dwelt in His body should give healing to things perishable, and the heavenly energy extended even through the hems of His garments; for God is not comprehensible that He should be shut in by a body. For His taking a body unto Him did not confine His power, but His power took upon it a frail body for our redemption. Figuratively, this ruler is to be understood as the Law, which prays the [p. 350] Lord that He would restore life to the dead multitude which it had brought up for Christ, preaching that His coming was to be looked for. Rabanus: Vel archisynagogus signat Moysen, et dicitur Iairus, idest illuminans, sive illuminaturus, quia accepit verba vitae dare nobis, et per hoc cunctos illuminat ipse a spiritu sancto illuminatus. Filia igitur archisynagogi, idest ipsa synagoga, velut duodecimo aetatis anno, idest tempore pubertatis, postquam spiritualem sobolem Deo generare debebat, errorum languore consternata est. Ad hanc ergo principis filiam dum properat Dei verbum, ut salvos faceret filios Israel, sancta Ecclesia ex gentibus congregata, quae interiorum lapsu criminum deperibat, paratam aliis fide percepit sanitatem. Notandum autem, quod dum archisynagogi filia sit duodennis, et mulier haec ab annis duodecim sanguine fluxit, eo tempore quo haec nata est, illa coepit infirmari: una enim pene saeculi aetate et synagoga ex patriarchis coepit nasci, et gentium exterarum natio idololatriae sanie foedari. Nam fluxus sanguinis bifariam potest intelligi: hoc est super idololatriae pollutione, et super his quae carnis et sanguinis delectatione geruntur: et sic quamdiu synagoga viguit, laboravit Ecclesia; sed illorum delicto salus gentibus facta est. Accedit autem et tangit dominum Ecclesia, cum ei per fidem appropinquat.
Rabanus, part. e Beda: Or; The ruler of the synagogue signifies Moses; he is named Jairus, 'illuminating,' or, 'that shall illuminate,' because he received the words of life to give to us, and by them enlighten all, being himself enlightened by the Holy Spirit. The daughter of the ruler, that is, the synagogue itself, being as it were in the twelfth year of its age, that is, in the season of puberty, when it should have borne spiritual progeny to God, fell into the sickness of error. While when the Word of God is hastening to this ruler's daughter to make whole the sons of Israel, a holy Church is gathered from among the Gentiles, which while it was perishing by inward corruption, received by faith that healing that was prepared for others. It should be noted, that the ruler's daughter was twelve years old, and this woman had been twelve years afflicted; thus she had begun to be diseased at the very time the other was born; so in one and the same age the synagogue had its birth among the Patriarchs, and the nations without began to be polluted with the pest of idolatry. For the issue of blood may be taken in two ways, either for the pollution of idolatry, or for obedience to the pleasures of flesh and blood. Thus as long as the synagogue flourished, the Church languished; the falling away of the first was made the salvation of the Gentiles. Also the Church draws nigh and touches the Lord, when it approaches Him in faith.
Glossa: Credidit, dixit, tetigit, quia his tribus fide, verbo et opere omnis salus acquiritur. She believes, spake her belief, and touched, for by these three things, faith, word and deed, all salvation is gained. Rabanus: Accedit autem retro, sive iuxta hoc quod ipse ait: si quis mihi ministrat, me sequatur, sive quia praesentem dominum in carne non videns, peractis iam sacramentis incarnationis illius, ad agnitionis eius gratiam pervenit. Unde et fimbriam vestimenti tangit; quia cum Christum in carne gentilis populus non vidisset, verba incarnationis recepit. Vestimentum enim Christi dicitur mysterium incarnationis eius, quo divinitas induta est; fimbriae vestimenti, verba de incarnatione eius dependentia. Non autem vestem, sed fimbriam tangit; quia non vidit in carne dominum, sed suscepit per apostolos incarnationis verbum. Beatus qui extremam partem verbi fide tangit. Non autem in urbe, sed in itinere pergente domino sanatur; unde apostoli: quia indignos vos iudicatis vita aeterna, ecce convertimur ad gentes. Gentilitas autem ex hora dominici adventus coepit habere salutem. She came behind Him, as He spake, "If any one serve me, let him follow me;" [John 12:26] or because, not having seen the Lord present in the flesh, when the sacraments of His incarnation were fulfilled, she came at length to the grace of the knowledge of Him. Thus also she touched the hem of His garment, because the Gentiles, though they had not seen Christ in the flesh, received the tidings of His incarnation. The garment of Christ is put for the mystery of His incarnation, wherewith His Deity is clothed; the hem of His garment are the words that hang upon His incarnation. She touches not the garment, but the hem thereof; because she [p. 351] saw not the Lord in the flesh, but received the word of the incarnation through the Apostles. Blessed is he that touches but the uttermost part of the word by faith. She is healed while the Lord is not in the city, but while He is yet on the way; as the Apostles cried, "Because ye judge yourselves unworthy of eternal life, lo, we turn to the Gentiles." [Acts 13:46] And from the time of the Lord's coming the Gentiles began to be healed.
Lectio 5 23 καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν τοῦ ἄρχοντος καὶ ἰδὼν τοὺς αὐλητὰς καὶ τὸν ὄχλον θορυβούμενον 24 ἔλεγεν, ἀναχωρεῖτε, οὐ γὰρ ἀπέθανεν τὸ κοράσιον ἀλλὰ καθεύδει. καὶ κατεγέλων αὐτοῦ. 25 ὅτε δὲ ἐξεβλήθη ὁ ὄχλος, εἰσελθὼν ἐκράτησεν τῆς χειρὸς αὐτῆς, καὶ ἠγέρθη τὸ κοράσιον. 26 καὶ ἐξῆλθεν ἡ φήμη αὕτη εἰς ὅλην τὴν γῆν ἐκείνην.
23. And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, 24. He said unto them, "Give place; for the maid is not dead, but sleepeth." And they laughed him to scorn. 25. But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26. And the fame hereof went abroad into all that land.
Glossa: Post mulieris haemorrhoissae curationem, sequitur de mortuae suscitatione, cum dicitur et cum venisset Iesus in domum principis, et cetera. Gloss., non occ.: After the healing of the woman with the issue of blood, follows the raising of the dead; "And when Jesus was come into the ruler's house." Chrysostomus in Matth: Considerandum est autem, quod propter hoc tardius vadit, et plura loquitur mulieri curatae, ut permittat mori puellam, et sic manifesta fiat resurrectionis demonstratio. Et similiter in Lazaro usque ad tertiam diem mansit. Sequitur et cum vidisset tibicines et turbam tumultuantem: quod est mortis demonstratio. Chrys.: We may suppose that He proceeded slowly, and spake longer to the woman whom He had healed, that He might suffer the maid to die, and thus an evident miracle of restoring to life might be wrought. In the case of Lazarus also He waited till the third day. "And when he saw the minstrels and the people making a noise;" this was a proof of her death. Ambrosius super Lucam: More enim veteri tibicines ad excitandos luctus in mortuis ferebantur adhiberi. Ambrose., Ambrosiaster, in Luc., 8, 52: For by the ancient custom minstrels were engaged to make lamentation for the dead. Chrysostomus in Matth: Sed Christus tibias universas proiecit; parentes autem puellae introduxit, ne posset dici, quod aliter curavit; sed et ante suscitationem puellae sermone spem erigit: unde sequitur dicebat: recedite, non est enim mortua puella, sed dormit. Chrys.: But Christ put forth all the pipers, but took in the parents, that it might not be said that He had healed her by any other means; and before the restoring to life He excites their expectations by His words, "And he said, Give place: for the maid is not dead, but sleepeth." Rabanus: Quasi dicat: vobis mortua est; Deo autem, qui suscitare potest, dormit tam in anima quam in corpore. Bede, in Luc.: As though He had said, To you she is dead, but to God who has power to give life, she sleeps only both in soul and body. Chrysostomus in Matth: Per hoc autem et tumultum mentis removit eorum qui aderant, et ostendit quoniam facile est ei mortuos suscitare: quod utique in Lazaro fecit dicens: Lazarus amicus noster dormit. Et simul docuit non formidare mortem: quia enim et ipse erat moriturus, in aliorum corporibus instruxit discipulos confidere, et viriliter ferre mortem. Etenim eo accedente, iam mors somnus erat. Hoc autem domino dicente, deridebant; unde sequitur et deridebant eum. Non autem increpavit derisionem, ut et ipsa derisio et tibiae, et alia universa demonstratio fiant mortis: quia enim multoties, postquam facta sunt miracula, non credunt homines, antea eos convincit propriis responsionibus: quod et in Lazaro fecit cum dixit: ubi posuistis eum? Ut qui dixerunt: veni et vide, et quoniam foetet, quatriduanus enim est, non amplius possint non credere quoniam mortuum suscitavit. Chrys.: By this saying, He soothes the minds of those that were present, and shews that it is easy to Him to raise the dead; the like He did in the case [p. 352] of Lazarus, "Our friend Lazarus sleepeth." [John 11:11] This was also a lesson to them not to be afraid of death; forasmuch as He himself also should die, He made His disciples learn in the persons of others confidence and patient endurance of death. For when He was near, death was but as sleep. When He had said this, "They mocked him." And He did not rebuke their mocking; that this mocking, and the pipes and all other things, might be a proof of her death. For ofttimes at His miracles when men would not believe, He convicted them by their own answers; as in the case of Lazarus, when He said, "Where have ye laid him?" so that they that answered, "Come and see," and, "He stinketh, for he hath now been dead four days," could no longer disbelieve that He had raised a dead man. Hieronymus: Non autem erant digni ut viderent mysterium resurgentis qui resuscitantem indignis contumeliis irridebant; et ideo sequitur et cum eiecta esset turba, intravit, et tenuit manum eius, et surrexit puella. Jerome: They that had mocked the Reviver were not worthy to behold the mystery of the revival; and therefore it follows, "And when the multitude was put forth, he entered, and took her by the hand, and the maid arose." Chrysostomus in Matth: Non quidem aliam superinducens animam, eam suscitavit, sed eam quae exierat reinducens, et velut ex somno erigens, ut ante viam faciat per visum fidei resurrectionis; et non solum puellam resuscitat, sed et cibum ei iubet dari, ut alii Evangelistae dicunt, ut non videatur phantasma esse quod factum est. Sequitur et exiit fama haec in universam terram illam. Chrys.: He restored her to life not by bringing in another soul, but by recalling that which had departed, and as it were raising it from sleep, and through this sight preparing the way for belief of the resurrection. And He not only restores her to life, but commands food to be given her, as the other Evangelists relate, that which was done might be seen to be no delusion. "And the fame of him went abroad into all that country." Glossa: Quod ad magnitudinem et novitatem miraculi pertinet, et ad manifestam veritatem ipsius, ne confictum putetur. Gloss., non occ.: The fame, namely, of the greatness and novelty of the miracle, and its established truth; so that it could not be supposed to be a forgery. Hilarius: Mystice autem dominus domum principis, scilicet synagogam, ingreditur, cui in canticis legis hymnus luctum personabat. Hilary: Mystically; The Lord enters the ruler's house, that is, the synagogue, throughout which there resounded in the songs of the Law a strain of wailing. Hieronymus: Usque enim hodie iacet in domo principis mortua; et qui videntur magistri, tibicines sunt, carmen lugubre canentes; turba quoque Iudaeorum non est turba credentium, sed tumultuantium. Sed cum intraverit plenitudo gentium, tunc omnis Israel salvus fiet. Jerome: To this day the damsel lays dead in the ruler's house; and they that seem to be teachers are but minstrels singing funeral dirges. The Jews also are not the crowd of believers, but of "people making a noise." But when the fulness of the Gentiles shall come in, then all Israel shall be saved. Hilarius in Matth.: Ut autem rarus ex lege credentium electionis numerus posset intelligi, turba omnis expulsa est; quam utique salvari dominus optasset; sed irridendo dicta, gestaque eius, resurrectionis non fuit digna consortio. Hilary: But that the number of the elect might be known to be but few out of the whole body of believers, the multitude is put forth; the Lord indeed would that they should be saved, but they mocked at His sayings and actions, and so were not worthy to be made partakers of His resurrection. Hieronymus: Tenuit autem manum eius, et surrexit puella: quia nisi prius mundatae fuerint manus Iudaeorum, quae sanguine plenae sunt, synagoga eorum mortua non consurget. Jerome: He took [p. 353] her by the hand, and the maid arose; because if the hands of the Jews which are defiled with blood be not first cleansed, their synagogue which is dead shall not revive. Hilarius in Matth.: Exeunte autem fama in universam terram illam, electionis salus, donum Christi, atque opera praedicantur. Hilary: "His fame went about into all that country;" that is, the salvation of the elect, the gift and works of Christ are preached. Rabanus: Moraliter autem puella in domo mortua, est anima mortua in cogitatione. Dicit autem quod puella dormit, quia qui peccant in praesenti, adhuc per poenitentiam resuscitari possunt. Tibicines sunt adulatores, qui fovent mortuam. Rabanus: Morally; The damsel dead in the house is the soul dead in thought. He says that she is asleep, because they that are now asleep in sin may yet be roused by penitence. The minstrels are flatterers who cherish the dead. Gregorius Moralium: Foras autem turba eicitur, ut puella suscitetur: quia nisi prius a secretioribus cordis expellatur saecularium multitudo curarum, anima quae intrinsecus iacet mortua, non resurgit. Greg., Mor., xviii, 43: The multitude are put forth that the damsel may be raised; for unless the multitude of worldly cares is first banished from the secrets of the heart, the soul which is laid dead within, cannot rise again. Rabanus: In domo autem puella paucis arbitris surgit, iuvenis extra portam, et Lazarus coram multis; quia publica noxa publico eget remedio; levis, leviori et secreta potest deleri poenitentia. Rabanus: The maiden is raised in the house with few to witness, the young man without the gate, and Lazarus in the presence of many; for a public scandal requires a public expiation; a less notorious, a lesser remedy; and secret sins may be done away by penitence.
Lectio 6 27 καὶ παράγοντι ἐκεῖθεν τῷ Ἰησοῦ ἠκολούθησαν [αὐτῷ] δύο τυφλοὶ κράζοντες καὶ λέγοντες, ἐλέησον ἡμᾶς, υἱὸς δαυίδ. 28 ἐλθόντι δὲ εἰς τὴν οἰκίαν προσῆλθον αὐτῷ οἱ τυφλοί, καὶ λέγει αὐτοῖς ὁ Ἰησοῦς, πιστεύετε ὅτι δύναμαι τοῦτο ποιῆσαι; λέγουσιν αὐτῷ, ναί, κύριε. 29 τότε ἥψατο τῶν ὀφθαλμῶν αὐτῶν λέγων, κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν. 30 καὶ ἠνεῴχθησαν αὐτῶν οἱ ὀφθαλμοί. καὶ ἐνεβριμήθη αὐτοῖς ὁ Ἰησοῦς λέγων, ὁρᾶτε μηδεὶς γινωσκέτω. 31 οἱ δὲ ἐξελθόντες διεφήμισαν αὐτὸν ἐν ὅλῃ τῇ γῇ ἐκείνῃ.
27. And when Jesus departed thence, two blind men followed him, crying, and saying, "Thou Son of David, have mercy on us." 28. And when he was come into the house, the blind men came to him: and Jesus saith unto them, "Believe ye that I am able to do this?" They said unto him, "Yea, Lord." 29. Then touched he their eyes, saying, "According to your faith be it unto you." 30. And their eyes were opened: and Jesus straitly charged them, saying, "See that no man know it." 31. But they, when they were departed, spread abroad his fame in all that country.
Hieronymus: Priori signo de principis filia et morbosa muliere, consequenter signum de duobus caecis adiungitur, ut quod ibi mors et debilitas, hic caecitas demonstraret; et ideo dicitur et transeunte inde Iesu, scilicet a domo principis, secuti sunt eum duo caeci, clamantes, et dicentes: miserere nostri, fili David. Jerome: The miracles that had gone before of the ruler's daughter, and the woman with the issue of blood, are now followed by that of two blind men, that what death and disease had there witnessed, that blindness might now witness. "And as Jesus passed thence," that is, from the ruler's house, [p. 354] there followed him two blind men, crying, and saying, Have mercy on us, thou Son of David." Chrysostomus in Matth: Non autem parva hic Iudaeorum accusatio est: cum hi quidem oculis carentes, ex auditu solo fidem suscipiant; illi autem habentes visum non attestantur miraculis quae fiebant. Vide autem et eorum desiderium: neque enim simpliciter recesserunt, sed cum clamore, et nihil aliud quam misericordiam postulantes. Filium autem David vocabant quia nomen honoris esse videbatur. Chrys., Hom., xxxii: Here is no small charge against the Jews, that these men, having lost their sight, yet believe by means of their hearing only; while they who had sight, would not believe the miracles that were done. Observe their eagerness; they do not simply come to Him, but with crying, and asking for nothing but mercy; they call Him Son of David because that seemed to be a name of honour. Remigius: Recte ergo filium David vocant, quia virgo Maria de stirpe David originem duxit. Remig.: Rightly they call Him Son of David, because the Virgin Mary was of the line of David. Hieronymus: Audiant Marcion et Manichaeus, et ceteri haeretici, qui vetus laniant testamentum: et discant salvatorem appellari filium David: si enim non est natus in carne, quomodo vocatur filius David? Jerome: Let Marcion and Manichaeaus, and the other heretics who mangle the Old Testament, hear this, and learn that the Saviour is called the Son of David; for if He was not born in the flesh, how is He the Son of David? Chrysostomus in Matth: Considerandum autem quod multoties dominus noluit rogatus sanare, ut non aliquis aestimet eum propter captandam honoris magnificentiam ad miracula insilire. Chrys.: Observe that the Lord oftentimes desired to be asked to heal, that none should think that He was eager to seize an occasion of display. Hieronymus: Et tamen rogantes non curantur in itinere; non transitorie, ut putabant; sed postquam venit in domum illam, accedunt ad eum, ut introeant; et primum eorum discutitur fides; ut sic verae fidei lumen accipiant; unde sequitur cum autem venisset dominus, accesserunt ad eum caeci; et dixit eis Iesus: creditis quia hoc possum facere vobis? Jerome: Yet were they not healed by the way-side and in passing as they had thought to be; but when He was entered into the house, they come unto Him; and first their faith is made proof of, that so they may receive the light of the true faith. "And when he was come into the house, the blind men came unto him; and Jesus said unto them, Believe ye that I am able to do this?" Chrysostomus in Matth: Rursum autem hic erudit nos gloriam multitudinis expellere: quia enim prope erat domus, ducit eos illuc singulariter curaturus. Chrys.: Here again He teaches us to exclude the desire of fame; because there was a house hard by, He takes them there to heal them apart. Remigius: Qui autem caecis reddere poterat visum, non ignorabat si crederent; sed ideo interrogavit, ut fides eorum, quae gestabatur corde, dum confiterentur ore, digna fieret ampliori mercede, secundum illud apostoli: ore confessio fit ad salutem. Remig.: He who was able to give sight to the blind, was not ignorant whether they believed; but He asked them, in order that the faith which they bare in their hearts, being confessed by their mouth might be made deserving of a higher reward, according to that of the Apostle, "By the mouth of confession is made unto salvation." [Rom 10:10] Chrysostomus in Matth: Et non propter hoc solum: sed ut ostenderet quoniam digni erant curatione; et ut non aliquis dicat, quoniam si misericordia solum salvabat, omnes salvari oportebat. Ideo etiam fidem ab eis expetit, ut ex hoc ad excelsius eos reducat: quia enim dixerant eum filium David, erudit quod oportet de eo maiora sentire: unde non dixit: creditis quoniam possum rogare patrem? Sed creditis quoniam possum hoc facere? De quorum responsione sequitur dicunt ei: utique, domine. Non ultra filium David eum vocant, sed altius elevantur, et dominationem confitentur. Ex tunc iam ipse imponit eis manum; unde sequitur tunc tetigit oculos eorum, dicens: secundum fidem vestram fiat vobis. Dicit autem hoc fidem eorum affirmans, et contestans quoniam non adulationis erant verba quae dixerant. Postea curationem subiungit, dicens et aperti sunt oculi eorum. Deinde post sanationem iubet nulli dicere; et non simpliciter iubet, sed cum multa vehementia; unde sequitur et comminatus est eis dicens: videte ne quis sciat. Illi autem exeuntes, diffamaverunt eum in tota terra. Chrys.: And not for this reason only, but that He might make manifest that they were worthy of healing, and that none might object, that if mercy alone saved, then ought all to be saved. Therefore also He requires faith of them, that He may thereby raise their thoughts higher; they had called Him the Son of David, therefore He instructs them that they should think higher things of Him. Thus He does not say to them, Believe ye that I can ask the Father? But, "Believe ye that I am able to do this? They say unto [p. 355] him, Yea. Lord." They call Him no more Son of David, but exalt Him higher, and confess His dominion. Then He lays His hand upon them; as it follows, "Then he touched their eyes, saying, According to your faith be it unto you." This He says confirming their faith, and testifying that what they had said were not words of flattery. Then follows the cure, "And their eyes were opened." And after this, He injunction that they should tell it to no man; and this not a simple command, but with much earnestness, "And Jesus straitly charged them, saying, See that no man know it; but they went forth, and spread abroad the fame of him through the whole country." Hieronymus: Dominus quidem propter humilitatem fugiens iactantiae gloriam, hoc praeceperat; et illi propter memoriam gratiae non possunt tacere beneficium. Jerome: The Lord from humility shunning the fame of His glorious works, gave them this charge, and they from gratitude cannot be silent respecting so great benefit. Chrysostomus in Matth: Quod autem alteri dixit: vade, et annuntia gloriam Dei, non est contrarium: erudit enim nos prohibere eos qui volunt nos propter nos laudare. Si autem ad domini gloriam refertur, non debemus prohibere, sed magis iniungere ut hoc fiat. Chrys.: That He said to another man, "Go, and proclaim the glory of God, [Luke 8:39] is not contrary to this; for what He would teach is, that we should hinder those that would commend us for ourselves. But when it is the Lord's glory that is to be praised, we ought not to forbid, but to promote it ourselves. Hilarius in Matth.: Vel silentium caecis dominus imperat, quia apostolorum proprium erat praedicare. Hilary: Or He enjoins silence on the blind men, because to preach was the Apostles' office. Gregorius Moralium: Quaerendum autem nobis est quid sit hoc quod ipse omnipotens, cui hoc est velle quod posse, et taceri virtutes suas voluit, et tamen ab eis qui illuminati sunt quasi invitus indicatur: nisi quod servis suis se sequentibus exemplum dedit, ut ipsi quidem virtutes suas occultari desiderent; et tamen ut aliis eorum exemplo proficiant, prodantur inviti. Occultentur ergo studio, necessitate publicentur; et eorum occultatio sit custodia propria, eorum publicatio sit utilitas aliena. Greg., Mor., xix, 23: We must enquire how this is that the Almighty, whose will and power are coextensive, should have here willed that His excellent works should be hid in silence, and is yet preached against His will, as it were, by these men who have received their sight. It is only that He herein has left an example to His servants who follow Him, that they should desire their own good deeds to be hid, and that notwithstanding they should be made known against their will, that others may profit by their example. They should then be hid by design, and published of compulsion; their concealment is by our own watchfulness, their betrayal is for others' profit. Remigius: Allegorice autem per hos duos caecos duo populi designantur, idest Iudaicus et gentilis vel duo populi Iudaicae gentis: nam tempore Roboam, regnum eius divisum est in duas partes. De utroque autem populo in se credentes Christus illuminavit in domo, per quam intelligitur Ecclesia, quia absque unitate Ecclesiae nullus salvari potest. Illi autem qui ex Iudaeis crediderunt adventum domini, per universum orbem diffamaverunt. Remig.: Allegorically; By these two blind men are denoted the two nations of Jews and Gentiles, or the two nations of the Jewish race; for in the time of Rohoam his kingdom was split into two parts. Out of both nations such as believed on Him Christ gave sight to in the house, by which is understood the Church; for without the unity of the Church no man can be saved. And they of the Jews who had [p. 356] believed the Lord's coming spread the knowledge thereof throughout the whole earth. Rabanus: Domus autem principis synagoga est subdita Moysi; domus Iesus caelestis est Ierusalem. Domino ergo per hoc saeculum transeunte, et domum suam revertente, duo caeci secuti sunt eum: quia praedicato Evangelio per apostolos, multi ex Iudaeis et gentibus coeperunt eum sequi. Sed postquam in caelum conscenderat, intravit in domum, idest in Ecclesiam, et ibi illuminati sunt. Rabanus: The house of the ruler is the Synagogue which was ruled by Moses; the house of Jesus is the heavenly Jerusalem. As the Lord passed through this world and was returning to His own house, two blind men followed Him; that is, when the Gospel was preached by the Apostles, many of the Jews and Gentiles began to follow Him. But when He ascended into Heaven, then He entered His house, that is, into the confession of one faith which is in the Catholic Church, and in that they were enlightened.
Lectio 7 32 αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῷ ἄνθρωπον κωφὸν δαιμονιζόμενον: 33 καὶ ἐκβληθέντος τοῦ δαιμονίου ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι λέγοντες, οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ. 34 οἱ δὲ φαρισαῖοι ἔλεγον, ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. 35 καὶ περιῆγεν ὁ Ἰησοῦς τὰς πόλεις πάσας καὶ τὰς κώμας, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν.
32. As they went out, behold, they brought to him a dumb man possessed with a devil. 33. And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, "It was never so seen in Israel." 34. But the Pharisees said, "He casteth out devils through the prince of the devils." 35. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every sickness and every disease among the people.
Remigius: Pulchre, illuminatis caecis, muto loquelam reddidit, et obsessum a Daemone curavit: in quo facto ostendit se dominum virtutis, et caelestis medicinae auctorem: nam per Isaiam dictum est: tunc aperientur oculi caecorum, et aures surdorum patebunt, et aperta erit lingua mutorum. Unde dicitur egressis autem illis, ecce obtulerunt ei hominem mutum, Daemonium habentem. Remig.: Observe the beautiful order of His miracles; how after He had given sight to the blind, He restored speech to the dumb, and healed the possessed of the daemon; by which He shews Himself the Lord of power, and the author of the heavenly medicine. For it was said by Isaiah, "Then shall the eyes of the blind be opened, the ears of the deaf shall be unstopped, and the tongue of the dumb loosed." [Isa 35:6] Whence it is said, "When they were gone forth, they brought unto him a man dumb, and possessed with a daemon." Hieronymus: Quod autem dicitur Graece cophos, magis tritum est sermone communi, ut tam surdus quam mutus intelligatur; sed moris est Scripturarum cophon, indifferenter vel surdum vel mutum dicere. Jerome: The Greek word here is more frequent in common speech in the sense of, 'deaf,' but it is the manner of Scripture to use it indifferently as either. Chrysostomus in Matth: Non autem naturae erat haec passio, sed ex Daemonis insidiis: ideoque et aliis indiguit qui eum adducerent; neque enim per seipsum rogare poterat sine voce existens, neque aliis supplicare, Daemone animam cum lingua colligente: propter hoc neque expetit fidem ab eo; sed confestim aegritudinem sanat; unde sequitur et eiecto Daemonio, locutus est mutus. Chrys.: This was not a mere natural defect; but was from the malignity of the daemon; and therefore he needed to be brought of others, [p. 357] for he could not ask any thing of others as living without voice, and the daemon chaining his spirit together with his tongue. Therefore Christ does not require faith of him, but immediately healed his disorder; as it follows, "And when the daemon was cast out, the dumb spake." Hilarius in Matth.: In quo rerum ordo servatus est: nam Daemon prius eicitur, et tunc reliqua corporis officia succedunt. Sequitur et miratae sunt turbae dicentes: nunquam apparuit sic in Israel. Hilary: The natural order of things is here preserved; the daemon is first cast out, and there the functions of the members proceed. "And the multitude marvelled, saying, It was never so seen in Israel." Chrysostomus in Matth: Praeponebant quidem ceteris eum, non quia curabat solum, sed quoniam facile et velociter infinitas aegritudines et insanabiles sanabat. Hoc autem maxime Pharisaeos contristabat: quoniam omnibus eum praeponebant, non solum his qui tunc erant, sed et his qui antea geniti fuerunt in Israel: unde Pharisaei concitati e contrario detrahebant: propter quod sequitur Pharisaei autem dicebant: in principe Daemoniorum eicit Daemones. Chrys: They set Him thus above others, because He not only healed, but with such ease, and quickness; and cured diseases both infinite in number, and in quality incurable. This most grieved the Pharisees, that they set Him before all others, not only those that then lived, but all who had lived before, on which account it follows, "But the Pharisees said, He casteth out daemons through the Prince of daemons." Remigius: Scribae namque et Pharisaei facta domini negabant quae poterant; et quae non poterant negare, in sinistram partem interpretabantur, secundum illud Psalmi 65, 3: in multitudine virtutis tuae mentientur tibi inimici tui. Remig.: Thus the Scribes and Pharisees denied such of the Lord's miracles as they could deny; and such as they could not they explained by an evil interpretation, according to that, "In the multitude of they excellency thy enemies shall lie unto thee." [Ps 66:3] Chrysostomus in Matth: Eorum autem dicto quid est dementius? Non enim confingi potest, proicere Daemonem alterum Daemonem: suis enim applaudere consuevit, non dissolvere sua. Christus autem non solum Daemones eiciebat, sed et leprosos mundabat, et mortuos suscitabat, et peccata solvebat, et regnum Dei praedicabat, et ad patrem homines adducebat, quae Daemon neque posset facere neque vellet. Chrys.: What can be more foolish than this speech of theirs? For it cannot be pretended that one daemon would cast out another; for they are wont to consent to one another's deeds, and not to be at variance among themselves. But Christ not only cast out daemons, but healed the lepers, raised the dead, forgave sins, preached the kingdom of God, and brought men to the Father, which a daemon neither could nor would do. Rabanus: Mystice autem, sicut in duobus caecis signatus est uterque populus, Iudaeorum et gentium, ita in homine muto et daemoniaco generaliter signatum est omne genus humanum. Rabanus: Figuratively; As is the two blind men were denoted both nations, Jews and Gentiles, so in the man dumb and afflicted with the daemon is denoted the whole human race. Hilarius in Matth.: Vel in muto surdo et daemoniaco gentium plebs indigna totius salutis infertur: omnibus enim undique malis circumsessa, totius corporis vitiis implicabatur. Hilary: Or; By the dumb and deaf, and daemoniac, is signified the Gentile world, needing health in every part; for sunk in evil of every kind, they are afflicted with disease of every part of the body. Remigius: Gentilis enim populus mutus erat: quia in confessione verae fidei et in laude sui creatoris os aperire non poterat; sive quia mutis idolis cultum impendebat, similis illis factus. Daemoniacus erat quia per mortem infidelitatis Diaboli imperiis subditus erat. Remig.: For the Gentiles were dumb; not being able to open their mouth in the confession of the true faith, and the praises of the Creator, or because in paying worship to dumb idols they were made like unto them. They were afflicted with a daemon, because by dying in unbelief they were made subject to the power of the Devil. Hilarius: Dei autem cognitione, superstitionum omnium vesania effugata, et visus et auditus et sermo salutis invehitur. Hilary: But by the knowledge of God the [p. 358] frenzy of superstition being chased away, the sight, the hearing, and the word of salvation is brought in to them. Hieronymus: Sicut enim caeci lumen recipiunt, sic et muti ad loquendum lingua laxatur, ut confiteatur eum quem antea denegabat. In turba autem admirante confessio nationum est. Pharisaei autem per suam calumniam usque hodie Iudaeorum infidelitatem demonstrant. Jerome: As the blind receive light, so the tongue of the dumb is loosed, that he may confess Him whom before he denied. The wonder of the multitude is the confession of the nations. The scoff of the Pharisees is the unbelief of the Jews, which is to this day. Hilarius: Admirationem autem turbae talis confessio subsecuta est: nunquam apparuit sic in Israel: quia is cui per legem nihil opis afferri potuit, verbi virtute salvatur. Hilary: The wonder of the multitude is followed up by the confession, "It was never so seen in Israel;" because he, for whom there was no help under the Law, is saved by the power of the Word. Remigius: Illi vero qui mutum sanandum domino obtulerunt, intelliguntur apostoli et praedicatores, qui aspectibus divinae pietatis gentilem populum salvandum obtulerunt. Remig.: They who brought the dumb to be healed by the Lord, signify the Apostles and preachers, who brought the Gentile people to be saved before the face of divine mercy. Augustinus de Cons. Evang: Quod autem hic dicitur de duobus caecis et Daemonio muto, solus Matthaeus posuit. Illi duo caeci de quibus alii narrant, non sunt isti; sed tamen simile factum est; ita ut si ipse Matthaeus non etiam illius facti meminisset, posset putari hoc quod nunc narrat, dictum fuisse etiam ab aliis duobus. Quod commendare memoriae diligenter debemus, esse quaedam facta similia, quod probatur non esse idem, cum ipse Evangelista utrumque commemorat; ut, si quando talia singula apud singulos invenerimus, atque in eis contrarium quod solvi non possit, occurrat nobis, non esse factum idem, sed aliud simile, vel similiter factum. Aug., De Cons. Evan. ii, 29: This account of the two blind men and the dumb daemon is read in Matthew only. The two blind men of whom the others speak are not the same as these, though something similar was done with them. So that even if Matthew had not also recorded their cure, we might have seen that this present narrative was of a different transaction. And this we ought diligently to remember, that many actions of our Lord are very much like one another, but are proved not to be the same action, by being both related at different times by the same Evangelist. So that when we find cases in which one is recorded by one Evangelist, and another by another, and some difference which we cannot reconcile between their accounts, we should suppose that they are like, but not the same, events.
Lectio 8 36 ἰδὼν δὲ τοὺς ὄχλους ἐσπλαγχνίσθη περὶ αὐτῶν ὅτι ἦσαν ἐσκυλμένοι καὶ ἐρριμμένοι ὡσεὶ πρόβατα μὴ ἔχοντα ποιμένα. 37 τότε λέγει τοῖς μαθηταῖς αὐτοῦ, ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι: 38 δεήθητε οὖν τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ.
36. But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. 37. Then saith he unto his disciples, "The harvest truly is plenteous, but the labourers are few; 38. Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest."
Chrysostomus in Matth: Voluit dominus ipso facto redarguere accusationem Pharisaeorum dicentium in principe Daemoniorum eicit Daemonia: Daemon enim convicium passus non benefacit, sed nocet eis qui eum inhonorant. Dominus autem contrarium facit, qui post convicia et contumelias non solum non punit, sed etiam nec increpavit, quinimmo beneficia praestitit; unde sequitur et circuibat Iesus omnes civitates et castella. In quo erudit nos accusatoribus nostris retribuere non accusationes, sed beneficia. Qui enim post accusationem desistit a beneficio, monstrat quoniam propter hominum laudem benefacit. Si vero propter Deum benefacis conservis, quicquid illi fecerint, non desistis benefaciens, ut maior sit merces. Chrys.: The Lord would refute by actions the charge of the Pharisees, who said, "He casteth out daemons by the [p. 359] "Prince of the daemons;" for a daemon having suffered rebuke, does not return good but evil to those who have not shewn him honour. But the Lord on the other hand, when He had suffered blasphemy and contumely, not only does not punish, but does not utter a hard speech, yea He shews kindness to them that did it, as it here follows, "And Jesus went about all their towns and villages." Herein He teaches us not to return accusations to them that accuse us, but kindness. For he that ceases to do good because of accusation, shews that his good has been done because of men. But if for God's sake you do good to your fellow-servants, you will not cease from doing good whatever they do, that your reward may be greater. Hieronymus: Vides autem quod aequaliter et vicis et urbibus et castellis, idest et magnis et parvis, Evangelium praedicaverit, ut non consideraret nobilium potentiam, sed salutem credentium. Sequitur docens in synagogis eorum: hoc scilicet habens operis quod mandaverat pater, et hanc esuriem ut doctrina salvos faceret infideles. Docebat autem in synagogis Evangelium regni; unde sequitur et praedicans Evangelium regni. Jerome: Observe how equally in villages, cities, and towns, that is to great as well as small, He preaches the Gospel, not respecting the might of the noble, but the salvation of those that believe. It follows, "Teaching in their synagogues;" this was His meat, going about to do the will of His Father, and saving by His teaching such as yet believed not. Gloss., non occ.: He taught in their synagogues the Gospel of the Kingdom, as it follows, "Preaching the Gospel of the Kingdom." Remigius: Intelligendum est Dei. Quamvis enim annuntientur bona temporalia, tamen non dicitur Evangelium. Hinc est quod lex non nominatur Evangelium: quia suis observatoribus non promittebat bona caelestia, sed terrena. Remig.: Understand, 'of God;' for though temporal blessings are also proclaimed, yet they are not called The Gospel. Hence the Law was not called a Gospel, because to such as kept it, it held out not heavenly, but earthly, goods. Hieronymus: Post praedicationem autem et doctrinam curabat omnem languorem et omnem infirmitatem, ut. Quibus sermo non suaserat, opera persuaderent; unde sequitur curans omnem languorem et omnem infirmitatem; quod de ipso proprie dicitur, nihil quippe ei impossibile est. Jerome: He first preached and taught, and then proceeded to heal sicknesses, that the works might convince those who would not believe the words. Hence it follows, "Healing every sickness and every disease," for to Him alone nothing is impossible. Glossa: Languorem vocat diuturnam infirmitatem, infirmitatem autem leves morbos. Gloss., ap. Anselm: By "disease" we may understand complaints of long standing, by "sickness" any lesser infirmity. Remigius: Sciendum est autem quia illos quos corpore sanabat forinsecus, mente sanabat intrinsecus. Alii vero hoc facere non possunt sua potestate, sed per Dei gratiam. Remig.: It should be known that those whom He healed outwardly in their bodies, He also healed inwardly in their souls. Others cannot do this of their own power, but can by God's grace. Chrysostomus in Matth: Non autem in hoc stat Christi bonitas, sed et aliam providentiam circa eos ostendit, viscera misericordiae circa eos expandens; unde sequitur videns autem turbas, misertus est eis. Chrys.: Nor does Christ's goodness rest here, but He manifests His care for them, opening the bowels of His mercy towards them; whence it follows, "And seeing the multitudes, he had compassion upon them." Remigius: Per quod officium boni pastoris magis quam mercenarii in se Christus ostendit. Quare autem misertus sit subiungit quia erant vexati et iacentes sicut oves non habentes pastorem: vexati quidem a Daemonibus: sive quia a diversis infirmitatibus et languoribus erant attriti. Remig.: Herein Christ shews in Himself the disposition of the good shepherd and not that of the hireling. Why He pitied them is added, "because there were troubled, [p. 360] and sick as sheep that have no shepherd—troubled either by daemons, or by divers sicknesses and infirmities. Rabanus: Vel vexati per diversos errores, et iacentes, idest torpentes, non valentes surgere: et cum haberent pastores, erant quasi non haberent pastorem. Gloss., ap. Anselm: Or, "troubled," by daemons, and "sick," that is, benumbed and unable to rise; as though they had shepherds, yet they were as though they had them not. Chrysostomus in Matth: Haec principum Iudaeorum excusatio, quoniam pastores existentes, ea quae luporum erant ostendebant: non solum enim non emendabant multitudinem, sed et nocebant eorum profectui. Illis enim admirantibus et dicentibus: nunquam apparuit sic in Israel, e contrario dicebant, quoniam in principe Daemoniorum eicit Daemonia. Chrys.: This is an accusation against the rulers of the Jews, that being shepherds they appeared like wolves; not only not improving the multitude, but hindering their progress. For when the multitude marvelled and said, "It was never so seen in Israel," these opposed themselves, saying, "He casteth out daemons by the prince of daemons." Remigius: Postquam autem Dei filius de caelo prospexit in terram ut audiret gemitus compeditorum, mox multa messis coepit augeri: turbae namque humani generis fidei non appropinquassent, nisi quia auctor humanae salutis de caelis prospexit in terram; et ideo sequitur tunc dixit discipulis suis: messis quidem multa, operarii autem pauci. Remig.: But when the Son of God looked down from heaven upon the earth, to hear the groans of the captives [Ps 102:19], straight a great harvest began to ripen; for the multitude of the human race would never have come near to the faith, had not the Author of human salvation looked down from heaven. And it follows, "Then said he unto his disciples, The harvest truly is great, but the labourers are few." Glossa: Messis ergo dicuntur homines, qui possunt meti a praedicatoribus, et de collectione perditorum separari, ut grana excussa a paleis, postea in horreis reponantur. Gloss., ap. Anselm: The harvest are those men who can be reaped by the preachers, and separated from the number of the damned, as grain is beaten out from the chaff that it may be laid up in granaries. Hieronymus: Messis multa, populorum signat multitudinem; operarii pauci, penuriam magistrorum. Jerome: The great harvest denotes the multitude of the people; the few labourers, the want of instructors. Remigius: Parvus enim erat numerus apostolorum ad comparationem tantarum segetum. Hortatur autem dominus suos praedicatores, idest apostolos, et eorum sequaces, ut quotidie sui numeri augmentationem exposcant; unde subdit rogate ergo dominum messis ut mittat operarios in messem suam. Remig.: For the number of the Apostles was small in comparison of so great crops to be reaped. The Lord exhorts His preachers, that is, the Apostles and their followers, that they should daily desire an increase of their number; "Pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest." Chrysostomus in Matth: Latenter seipsum dominum ostendit: ipse enim est qui messis est dominus. Si enim metere misit quae apostoli non seminaverunt, manifestum est quoniam non aliena metere misit, sed ea quae ipse per prophetas seminavit. Sed cum duodecim apostoli sint operarii, dixit deprecamini dominum messis ut mittat operarios in messem suam: et tamen nullum eis adiecit, quia scilicet eos iam duodecim existentes multiplicavit, non numero adiciens, sed virtutem largiens. Chrys.: He privately insinuates Himself to be the Lord; for it is He Himself who is Lord of the harvest. For if He sent the Apostles to reap what they had not sown, it is manifest that He sent them not to reap the things of others, but what He had sown by the Prophets. But since the twelve Apostles are the labourers, He said, "Pray ye the Lord of the harvest, that he would send labourers into his harvest;" and notwithstanding He added none to their number, but rather He multiplied those twelve many times, not by increasing their numbers, but by giving them more abundant grace. Remigius: Vel tunc augmentatus est quando designavit et alios septuaginta duos, et quando sunt facti multi praedicatores, spiritu sancto descendente super credentes. Remig.: Or, He then increased their number when He chose the seventy and two, and then when many preachers were made [p. 361] what time the Holy Spirit descended upon the believers. Chrysostomus in Matth: Ostendit autem quia magnum donum sit hoc, scilicet ut aliquis habeat virtutem decenter praedicandi, per hoc quod dicit hoc esse orandum. Commemorat autem in hoc loco verborum Ioannis de area et ventilabro et palea et frumento. Chrys.: He shews us that it is a great gift that one should have the power of rightly preaching, in that He tells them that they ought to pray for it. Also we are here reminded of the words of John concerning the threshing-floor, and the fan, the chaff, and the wheat. Hilarius in Matth.: Mystice autem, salute gentibus data, civitates omnes et castella omnia, virtute et ingressu Christi illuminantur, et omnem infirmitatem veterem languoris evadunt. Immundi autem spiritus dominante violentia vexatam et sub legis onere aegrotam plebem dominus miseretur: quia nullus adhuc eis pastor erat custodiam sancti spiritus redditurus. Erat autem doni istius copiosissimus fructus, cuius copia haurientium multitudinem vincit; nam quantumlibet assumatur a cunctis, ad largiendum tamen semper exuberat: et quia plures esse utile est per quos ministratur, rogari dominum messis iubet, ut ad capessendum quod praeparabatur donum spiritus sancti messorum copiam Deus praestet: per orationem enim hoc munus a Deo nobis effunditur. Hilary: Figuratively; When salvation was given to the Gentiles, then all cities and towns were enlightened by the power and entrance of Christ, and escaped every former sickness and infirmity. The Lord pities the people troubled with the violence of the unclean Spirit, and sick under the burden of the Law, and having no shepherd at hand to bestow on them the guardianship of the Holy Spirit. But of that gift there was a most abundant fruit, whose plenty far exceeded the multitude of those that drank thereof; how many soever take of it, yet an inexhaustible supply remains; and because it is profitable that there should be many to minister it, He bids us ask the Lord of the harvest, that God would provide a supply of reapers for the ministration of that gift of the Holy Spirit which was made ready; for by prayer this gift is poured out upon us from God.
Caput 10 Gospel of Matthew, Chapter 10 [p. 362] Lectio 1 1 καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτωνὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. 2 τῶν δὲ δώδεκα ἀποστόλων τὰ ὀνόματά ἐστιν ταῦτα: πρῶτος σίμων ὁ λεγόμενος πέτρος καὶ ἀνδρέας ὁ ἀδελφὸς αὐτοῦ, καὶ ἰάκωβος ὁ τοῦ ζεβεδαίου καὶ ἰωάννης ὁ ἀδελφὸς αὐτοῦ, 3 φίλιππος καὶ βαρθολομαῖος, θωμᾶς καὶ μαθθαῖος ὁ τελώνης, ἰάκωβος ὁ τοῦ ἁλφαίου καὶ θαδδαῖος, 4 σίμων ὁ καναναῖος καὶ Ἰούδας ὁ ἰσκαριώτης ὁ καὶ παραδοὺς αὐτόν.
1. And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. 2. Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3. Philip, and Bartholomew; Thomas, and Matthew the Publican; James the son of Alphaeus, and Lebaeus, whose surname was Thaddaeus; 4. Simon the Canaanite, and Judas Iscariot, who also betrayed him.
Glossa: A curatione socrus Petri usque huc continuationem habuerunt relata miracula; et fuerunt ante sermonem in monte habitum facta: quod ex electione Matthaei, quae inter ipsa refertur, indubitanter habemus: fuit enim unus de duodecim electus in monte ad apostolatum. Hic autem redit ad ordinem rei, sicut gesta est, post curatum centurionis servum, dicens et convocatis duodecim discipulis. Gloss. ord.: From the healing of Peter's wife's mother to this place there has been a continued succession of miracles; and they were done before the Sermon upon the Mount, as we know for certain from Matthew's call, which is placed among them; for he was one of the twelve chosen to the Apostleship upon the mount. He here returns to the order of events, taking it up again at the healing of the centurion's servant; saying, "And calling to him his twelve disciples." Remigius: Narraverat enim supra Evangelista quia cohortatus est dominus discipulos rogare dominum messis ut mitteret operarios in messem suam; et quod hortatus est, hoc nunc implere videtur. Duodenarius enim numerus perfectus est: nascitur enim a senario, qui perfectionem habet, eo quod ex suis partibus, quae sunt unum, duo, et tria, in seipsum formatur: senarius autem duplicatus duodenarium gignit. Remig.: The Evangelist had related above that the Lord exhorted His disciples to pray the Lord of the harvest to send labourers into His vineyard; and He now seems to be fulfilling what He had exhorted them to. For the number twelve is a perfect number, being made up of the number six, which has perfection because it is formed of its own parts, one, two, three, multiplied into one another; and the [p. 363] number six when doubled amounts to twelve. Glossa: Quae quidem duplicatio ad duo praecepta caritatis, vel ad duo testamenta pertinere videtur. Gloss., see Greg. Hom. in Ev., xvii, 1: And this doubling seems to have some reference to the two precepts of charity, or to the two Testaments. Rabanus: Duodenarius etiam numerus, qui conficitur ex ternario et quaternario, designat eos per quatuor mundi climata fidem sanctae Trinitatis praedicaturos. Iste etiam numerus per multas figuras in veteri testamento praesignatus est. Per duodecim filios Iacob, per duodecim principes filiorum Israel, per duodecim fontes viventes in Helim, per duodecim lapides in rationali Aaron, per duodecim panes propositionis, per duodecim exploratores a Moyse missos, per duodecim lapides unde factum est altare, per duodecim lapides sublatos de Iordane, per duodecim boves qui sustinebant mare aeneum. In novo etiam testamento per duodecim stellas in corona sponsae, per duodecim fundamenta Ierusalem, quae vidit Ioannes, et per duodecim portas. Bede: For the number twelve, which is made up of three into four, denotes that through the four quarters of the world they were to preach the faith of the holy Trinity. Rabanus, and cf. Tertullian, cont. Marc. iv, 13: This number is typified by many things in the Old Testament; by the twelve sons of Jacob, by the twelve princes of the children of Israel, by the twelve running springs in Helim, by the twelve stones in Aaron's breastplate, by the twelve loaves of the shew-bread, by the twelve spies sent by Moses, by the twelve stones of which the altar was made, by the twelve stones taken out of Jordan, by the twelve oxen which bare the brazen sea. Also in the New Testament, by the twelve stars in the bride's crown, by the twelve foundations of Jerusalem which John saw, and her twelve gates. Chrysostomus in Matth: Non solum autem eos confidere fecit, eorum ministerium vocando missionem in messem, sed et faciendo eos potentes ad ministerium; unde sequitur dedit illis potestatem spirituum immundorum, ut eicerent eos, et curarent omnem languorem et omnem infirmitatem. Chrys.: He makes them confident not only by calling their ministry a sending forth to the harvest, but by giving them strength for the ministry; whence it follows, "He gave them power over all unclean spirits to cast them out, and to heal every sickness and every disease." Remigius: In quo aperte demonstratur quia vexatio turbarum non fuit tantum una aut simplex, sed varia; et hoc est misereri turbis, dare discipulis potestatem curandi et sanandi eas. Remig.: Wherein is openly shewed that the multitude were troubled not with one single kind of affliction, but with many, and this was His pity for the multitude, to give His disciples power to heal and cleanse them. Hieronymus: Benignus etenim, et clemens dominus ac magister non invidet servis atque discipulis virtutes suas; et sicut ipse curaverat omnem languorem et infirmitatem, apostolis quoque suis tribuit potestatem ut curent omnem languorem et omnem infirmitatem. Sed multa differentia est inter habere et tribuere, donare et accipere. Iste quodcumque agit, potestate domini agit; illi, si quid faciunt, imbecillitatem suam et virtutem domini confitentur, dicentes: in nomine Iesu surge et ambula. Catalogus autem apostolorum ponitur, ut extra hos, qui pseudo apostoli sunt, excludantur; unde sequitur duodecim autem apostolorum nomina sunt haec: primus Simon qui vocatur Petrus, et Andreas frater eius. Ordinem quidem apostolorum et meritum uniuscuiusque, illius fuit distribuere qui cordis arcana rimatur. Primus scribitur Simon cognomine Petrus, ad distinctionem alterius Simonis qui appellatur Chananaeus de vico Galilaeae Chana, ubi dominus aquas convertit in vinum. Jerome: A kind and merciful Lord and Master does not envy His servants and disciples a share in His powers. As Himself had cured every sickness and disease, He imparted the same power to His Apostles. But there is a wide difference between having and imparting, between giving and receiving. Whatever He does He does with the power of a master, whatever they do it is with confession of their own weakness, as they speak, "In the name of Jesus rise and walk." [Acts 3:6] A catalogue of the names of the Apostles is given, that all false Apostles might be excluded. "The names of the twelve Apostles are these; First, Simon who is called Peter, and Andrew his brother." To arrange them in order according to their merit is His alone who searches the secrets of all hearts. But Simon is placed first, having the surname of Peter given to distinguish him from the other Simon surnamed Chananaeus, [p. 364] from the village of Chana in Galilee where the Lord turned the water into wine. Rabanus: Idem est autem Graece sive Latine Petrus, quod Syriace Cephas; et in utraque lingua nomen a petra derivatum est. Nec dubium quin illa de qua Paulus ait: petra autem erat Christus. Rabanus, e Beda: The Greek or Latin 'Petrus' is the same as the Syriac Cephas, in both tongues the word is derived from a rock; undoubtedly that of which Paul speaks, "And that rock was Christ." [1 Cor 10:4] Remigius: Fuerunt autem nonnulli qui in hoc nomine, Graeco scilicet atque Latino, quod est Petrus, quaerentes Hebraicae linguae interpretationem, dixerunt, quod interpretatur discalcians, sive dissolvens vel agnoscens. Sed illi qui hoc dicunt, duabus tenentur contrarietatibus. Prima est ex proprietate Hebraicae linguae, in qua p non exprimitur, sed loco eius ph ponitur. Unde Pilatum dicunt Philatum. Secunda ex interpretatione Evangelistae, qui narrat dominum dixisse: tu vocaberis Cephas, et ipse de suo addit: quod interpretatur Petrus. Simon interpretatur obediens: obedivit enim verbis Andreae, et cum eo venit ad Christum; sive quia obedivit praeceptis divinis, et quia ad unius iussionis vocem secutus est dominum; sive, ut quibusdam placet, interpretatur deponens moerorem, et audiens tristitiam: domino enim surgente deposuit moerorem dominicae passionis, et tristitiam audivit, dicente ei domino: alius te cinget, et ducet quo tu non vis. Sequitur et Andreas frater eius. Remig., ap. Rabanus: There have been some who in this name Peter, which is Greek and Latin, have sought a Hebrew interpretation, and would have it to signify, 'Taking off the shoe,', 'or unloosing,' or 'acknowledging.' But those that say this are contradicted by the facts. First, that the Hebrew has no letter P, but uses PH instead. Thus Pilate they call, Philate. Secondly, that one of the Evangelists has used the word as an interpretation of Cephas; The Lord said, "Thou shalt be called Cephas," [John 1:42] on which the Evangelist adds, "which being interpreted is Petrus." Simon in interpreted 'obedient,' for he obeyed the words of Andrew, and with him came to Christ, or because he obeyed the divine commands, and at one word of bidding followed the Lord. Or as some will have it, it is to be interpreted, 'Laying aside grief,' and, 'hearing painful things;' for that on the Lord's resurrection he laid aside the grief he had for His death; and he heard sorrowful things when the Lord said to him, "Another shall gird thee, and shall carry thee whither thou wouldest not." [John 21:18] "And Andrew his brother." Chrysostomus in Matth: Non parva autem et haec laus est. Petrum enim denominavit a virtute, Andream vero a nobilitate, quae est secundum morem, in hoc quod eum fratrem Petri dixit. Marcus autem post duos vertices, scilicet Petrum et Ioannem, Andream numerat; hic autem non ita: Marcus enim secundum dignitatem eos ordinavit. Chrys.: This is no small honour (done to Peter), He places Peter from his merit, Andrew from the nobility he had in being the brother of Peter. Mark names Andrew next after the two heads, namely, Peter and John; but this one not so; for Mark has arranged them in order of dignity. Remigius: Andreas autem interpretatur virilis. Sicut enim apud Latinos a viro derivatur virilis, ita apud Graecos ab andros, derivatur Andreas. Bene autem virilis dicitur, quia relictis omnibus secutus est Christum, et viriliter in mandatis eius perseveravit. Remig.: Andrew is interpreted 'manly;' for as in Latin 'virilis' is derived from, 'vir,' so in Greek, Andrew is derived from ανηρ. Rightly is he called manly, who left all and followed Christ, and manfully persevered in His commands. Hieronymus: Evangelista autem paria iuga apostolorum quaeque consociat. Iungit enim Petrum et Andream fratres, non tam carne quam spiritu; Iacobum et Ioannem qui patrem corporis relinquentes, verum patrem secuti sunt: unde sequitur Iacobus Zebedaei et Ioannes frater eius: Iacobum quoque appellat Zebedaei, quia et alius sequitur Iacobus Alphaei. Jerome: The Evangelist couples the names throughout in pairs. So he puts together Peter and Andrew, brothers not so much according to the flesh as in spirit; James and John who left their father after the flesh to follow their true Father; "James the son of Zebedee and John his brother." He calls him the son of Zebedee, to distinguish him from the other James the son of Alphaeus. Chrysostomus in Matth: Vide autem quia non secundum dignitatem ordinat. Mihi enim videtur Ioannes non aliis solum, sed etiam fratre maior esse. Chrys.: Observe that he does not place [p. 365] them according to their dignity; for to me John would seem to be greater not than others only, but even than his brother. Remigius: Interpretatur autem Iacobus supplantans, sive supplantator: quia non solum vitia carnis supplantavit, sed etiam eamdem carnem Herode trucidante contempsit. Ioannes interpretatur Dei gratia, quia prae omnibus diligi a domino meruit: unde ob praecipui amoris gratiam, super pectus domini in coena recubuit. Sequitur Philippus et Bartholomaeus. Philippus interpretatur os lampadis, sive lampadarum, quia lumen quo illuminatus est a domino, mox invento fratri per officium oris studuit propinare. Bartholomaeus Syrum nomen est, non Hebraeum, et interpretatur filius suspendentis aquas id est Christi: qui corda suorum praedicatorum de terrenis ad caelestia sublevat et suspendit, ut quo magis caelestia penetrat, eo corda suorum auditorum gutta sanctae praedicationis magis inebriet et infundat. Sequitur Thomas et Matthaeus publicanus. Remig.: James is interpreted 'The supplanter,' or 'that supplanteth;' for he not only supplanted the vices of the flesh, but even contemned the same flesh when Herod put him to death. John in interpreted 'The grace of God,' because he deserved before all to be loved by the Lord; whence also in the favour of His especial love, he leaned at supper in the Lord's bosom. Philip and Bartholomew." Philip is interpreted, 'The mouth of a lamp,' or 'of lamps,' because when he had been enlightened by the Lord, he straightway sought to communicate that light to his brother by the means of his mouth. Bartholomew is a Syriac, not a Hebrew, name, and is interpreted 'The son of him that raiseth water,' [ed. note: or some say, the son of Tolmai, or Ptolemy] that is, of Christ, who raises the hearts of His preachers from earthly to heavenly things, and hangs them there, that the more they penetrate heavenly things, the more they should steep and inebriate the hearts of their hearers with the drops of holy preaching. >"Thomas, and Matthew the Publican." Hieronymus: Ceteri Evangelistae in coniunctione nominum primum ponunt Matthaeum, postea Thomam; nec publicani nomen ascribunt, ne antiquae conversationis recordantes sugillare Evangelistam viderentur; iste vero et post Thomam se ponit, et publicanum appellat: ut ubi abundavit peccatum, superabundet et gratia. Jerome: The other Evangelists in this pair of names put Matthew before Thomas; and do not add, "the Publican," that they should not seem to throw scorn upon the Evangelist by bringing to mind his former life. But writing of himself he both puts Thomas first in the pair, and styles himself "the Publican;" because, "where sin hath abounded, there grace shall much more abound." [Rom 5:20] Remigius: Thomas autem interpretatur abyssus, sive geminus, qui Graece dicitur Didymus. Bene autem Didymus abyssus interpretatur; quia quo diutius dubitavit, eo profundius effectum dominicae passionis credidit, et mysterium divinitatis agnovit: unde dixit: dominus meus et Deus meus. Matthaeus autem interpretatur donatus, quia Dei munere de publicano Evangelista factus est. Sequitur et Iacobus Alphaei et Thaddaeus. Remig.: Thomas is interpreted 'an abyss,' or 'a twin,' which in Greek is Didymus. Rightly is Didymus interpreted an abyss, for the longer he doubted the more deeply did he believe the effect of the Lord's passion, and the mystery of His Divinity, which forced him to cry, "My Lord and my God." [John 20:28] Matthew is interpreted, 'given,' because by the Lord's bounty he was made an Evangelist of a Publican. "James the son of Alphaeaus, and Thaddaeus." Rabanus: Iste Iacobus est qui in Evangeliis frater domini nominatur, et etiam in epistola ad Galatas: quia Maria uxor Alphaei, soror fuit Mariae matris domini, quam Ioannes Evangelista Mariam Cleophae nominavit: fortasse quia idem Cleophas et Alphaeus est dictus. Vel ipsa Maria, defuncto Alphaeo, post Iacobum natum, nupsit Cleophae. Rabanus, e Beda: This James is he who in the Gospels, and also in the Epistle to the Galatians, is called the Lord's brother. For Mary the wife of Alphaeus was the sister of Mary the mother of the [p. 366] Lord; John the Evangelist calls her "Mary the wife of Cleophas," probably because Cleophas and Alphaeus were the same person. Or Mary herself on the death of Alphaeus after the birth of James married Cleophas. Remigius: Et bene dicitur filius Alphaei, idest iusti, sive docti: quia non solum vitia carnis supplantavit, sed etiam curam carnis contempsit: nam cuius meriti fuerit, testes sunt apostoli qui eum episcopum Hierosolymitanae Ecclesiae ordinaverunt: unde et ecclesiastica historia inter cetera de eo dicit, quia carnem nunquam comedit, et vinum et siceram non bibit, balneis et lineis vestibus non est usus, die noctuque flexis genibus orabat. Adeo etiam magni meriti fuit ut ab omnibus iustus vocaretur. Thaddaeus autem ipse est quem Lucas Iudam Iacobi, idest fratrem Iacobi appellat, cuius epistola in Ecclesia legitur, in qua se fratrem Iacobi nominat. Remig.: It is well said, "the son of Alphaeus," that is, 'of the just,' or 'the learned;' for he not only overthrew the vices of the flesh, but also despised all care of the same. And of what he was worthy the Apostles are witness, who ordained him Bishop of the Church of Jerusalem. [ed. note: Where St. James the son of Alphaeus is the same as the Bishop of Jerusalem is doubtful. Eusebius is cited on both sides the question; S. Epiphanius, S. Gregory Nyssen, Theodoret, and the Author of the Constitutions take the negative; so does S. Chrysostom, but qualifies his evidence elsewhere; S. Jerome varies. Other Fathers are in favour of their identity.] [margin note: Hegesippos. ap. Euseb. ii. 23] And ecclesiastical history among other things tells of him, that he never ate flesh, drunk neither wine nor strong drink, abstained from the bath and linen garments, and night and day prayed on his bended knees. And so great was his merit, that he was called by all men, 'The just.' Thaddaeus is the same whom Luke calls Jude of James, (that is, the brother of James,) whose Epistle is read in the Church, in which he calls himself the brother of James. Augustinus de Cons. Evang: Nonnulli autem codices habent Lebbaeum. Quis autem unquam prohibuit duobus vel tribus nominibus unum hominem vocari? Aug., De Cons. Evan., ii, 30: Some copies have Lebbaeus; but whoever prevented the same man from having two, or even three different names? Remigius: Iudas autem interpretatur confessus, eo quod filium Dei confessus sit. Remig.: Jude is interpreted 'having confessed,' because he confessed the Son of God. Rabanus: Thaddaeus autem sive Lebbaeus interpretatur corculus, idest cordis cultor. Sequitur Simon Chananaeus, et Iudas Iscariotes, qui et tradidit eum. Rabanus: Thaddeus or Lebbaeus is interpreted 'a little heart,' that is, a heart-worshipper. "Simon Chananaeus, and Judas Scarioth, who also betrayed him." Hieronymus: Simon Chananaeus ipse est qui ab alio Evangelista scribitur Zelotes, Chana quippe zelus interpretatur. Iudas autem Iscariotes, vel a vico in quo ortus est, vel ex tribu Issachar vocabulum sumpsit, ut quodam vaticinio in condemnationem sui natus sit. Issachar enim interpretatus est merces, ut significetur pretium proditoris. Jerome: Simon Chananaeus is the same who in the other Evangelist is called Zelotes. Chana signifies 'Zeal.' Judas is named Scarioth, either from the town in which he was born, or from the tribe of Issachar, a prophetic omen of his sin; for Issachar means 'a booty,' thus signifying the reward of the betrayer. Remigius: Interpretatur autem Iscariotes memoria domini, quia secutus est dominum; sive memoriale mortis, quoniam meditatus est in corde suo ut dominum traderet in mortem; seu suffocatio, quia seipsum strangulavit. Et sciendum, quod duo discipuli hoc nomine sunt vocati, per quos omnes Christiani designantur: per Iudam Iacobi illi qui in confessione fidei perseverant; per Iudam Iscariotem illi qui relicta fide retro convertuntur. Remig.: Scarioth is interpreted 'The memory of the Lord,' because he followed the Lord; or 'The memorial of death,' because he plotted in his heart how he might betray the Lord to death; or 'strangling,' because he went and hanged himself. It should be known that there are two disciples of this name, who are types of all Christians; Jude the brother of James, of such as persevere [p. 367] in the confession of the faith; Jude Scarioth of such as leave the faith; and turn back again. Glossa: Duo et duo nominatim exprimuntur, ut iugalis societas approbetur. Gloss., non occ.: They are named two and two to express their union as yoke-fellows. Augustinus de Civ. Dei: Elegit ergo hos in discipulos, quos et apostolos nominavit, humiliter natos, inhonoratos, illitteratos, ut quicquid magnum essent et facerent, ipse in eis esset et faceret. Habuit inter eos unum quo malo utens bene, et suae passionis impleret dispositum, et Ecclesiae suae tolerandorum malorum praeberet exemplum. Aug., City of God, book xviii, ch. 49: These therefore He chose for His disciples, whom also He named Apostles, humbly born without honour, without learning, that whatever they should do that was great, it was He that should be in them and should do it. He had among them one that was evil, whom He should use in the accomplishment of His Passion, and who should be an example to His Church of suffering evil men. Rabanus: Qui etiam non per imprudentiam inter apostolos eligitur: magna est enim veritas quam nec adversarius minister infirmat. Voluit etiam a discipulo prodi, ut tu a socio proditus, modeste feras tuum errasse iudicium, periisse beneficium. Ambrose, Ambrosiaster, in Luc. 6: He was not chosen among the Apostles unwittingly; for that truth is great, which cannot be harmed even by having an adversary in one of its own ministers. Rabanus: Also He willed to be betrayed by a disciple, that you when betrayed by your intimate might bear patiently that your judgment has erred, that your favours have been thrown away.
Lectio 2 5 τούτους τοὺς δώδεκα ἀπέστειλεν ὁ Ἰησοῦς παραγγείλας αὐτοῖς λέγων, εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν σαμαριτῶν μὴ εἰσέλθητε: 6 πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. 7 πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε: δωρεὰν ἐλάβετε, δωρεὰν δότε.
5. These twelve Jesus sent forth, and commanded them, saying, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: 6. But go rather to the lost sheep of the house of Israel. 7. And as ye go, preach, saying, 'The kingdom of heaven is at hand.' 8. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give."
Glossa: Quia manifestatio spiritus, ut apostolus dicit, ad utilitatem Ecclesiae datur, post datam apostolis potestatem, mittit eos ut potestatem ad aliorum utilitatem exequantur: unde dicitur hos duodecim misit Iesus. Gloss., non occ.: Because the manifestation of the Spirit, as the Apostle speaks, is given for the profit of the Church, after bestowing His power on the Apostles, He sends them that they may exercise this power for the good of others; "These twelve Jesus sent forth." Chrysostomus in Matth: Attendite autem opportunitatem missionis. Postquam enim viderunt mortuum suscitantem, mare increpantem, et cetera huiusmodi, et sufficienter virtutis eius demonstrationem susceperant per verba et per opera, tunc eos mittit. Chrys.: Observe the propriety of the time in which they are sent. After they had seen the dead raised, the sea rebuked, and other like wonders, and had both in word and deed sufficient proof of His excellent power, then He sends them. Glossa: Mittens autem docet eos quo eant, quid praedicent, et quid faciant. Primo quidem quo eant: unde dicitur praecipiens eis, et dicens: in viam gentium ne abieritis, et in civitates Samaritanorum ne intraveritis: sed potius ite ad oves quae perierunt domus Israel. Gloss., non occ.: When He sends them, He teaches them whither they should go, what [p. 368] they should preach, and what they should do. And first, whither they should go; "Giving them commandment, and saying, Go ye not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go ye rather to the lost sheep of the house of Israel." Hieronymus: Non est autem contrarius locus iste ei praecepto quo postea dicitur: euntes docete omnes gentes: quia hoc ante resurrectionem, illud post resurrectionem praeceptum est. Et oportebat primum adventum Christi nuntiare Iudaeis, ne iustam haberent excusationem, dicentes, ideo a se dominum reiecisse, quia ad gentes et Samaritanos apostolos miserit. Jerome: This passage does not contradict the command which He gave afterwards, "Go and teach all nations;" for this was before His resurrection, that was after. And it behoved the coming of Christ to be preached to the Jews first, that they might not have any just plea, or say that they were rejected of the Lord, who sent the Apostles to the Gentiles and Samaritans. Chrysostomus in Matth: Ideo etiam primo ad Iudaeos mittit, ut quasi in quadam palaestra in Iudaea exercitati, ad agones orbis terrarum intrarent, et velut quosdam pullos debiles ad volandum eos inducens. Chrys.: Also they were sent to the Jews first, in order that being trained in Judaea, as in a palaestra, they might enter on the arena of the world to contend; thus He taught them like weak nestlings to fly. Gregorius in Evang: Vel quia prius soli Iudaeae voluit, et postmodum gentibus praedicari, quatenus redemptoris nostri praedicatio a propriis repulsa, gentiles populos quasi extraneos quaereret. Erant etiam tunc quidam qui de Iudaeis vocandi essent et de gentilibus vocandi non essent; qui nec ad vitam reparari mererentur, nec tamen gravius de contempta praedicatione iudicari. Greg., Hom. in Ev., iv. 1: Or He would be first preached to Judaea and afterwards to the Gentiles, in order that the preaching of the Redeemer should seem to seek out foreign lands only because it had been rejected in His own. There were also at that time some among the Jews who should be called, and among the Gentiles some who were not to be called, as being unworthy of being renewed to life, and yet not deserving of the aggravated punishment which would ensue upon their rejection of the Apostles' preaching. Hilarius in Matth.: Legis etiam lectio obtinere privilegium Evangelii debebat, hoc minus Israel sceleris sui excusationem habiturus, quod plus sedulitatis in admonitione sensisset. Hilary: The promulgation of the Law deserved also the first preaching of the Gospel; and Israel was to have less excuse for its crime, as it had experienced more care in being warned. Chrysostomus in Matth: Item ne aestimarent, quia Christo conviciabantur et daemoniacum eum vocabant, quod propter hoc eos odio haberet, primum eos emendare studuit, et ab omnibus aliis discipulos abducens, eis medicos et doctores mittit; et non solum prohibuit aliis annuntiare antequam Iudaeis, sed neque viam quae ad gentes fert, pertingere concedebat: quod signat cum dicit in viam gentium ne abieritis. Et quia Samaritani contrarii erant Iudaeis, quamvis faciliores essent ut converterentur ad fidem, tamen neque Samaritanis priusquam Iudaeis praedicari permisit: unde dicit et in civitates Samaritanorum ne intraveritis. Chrys.: Also that they should not suppose that they were hated of Christ because they had reviled Him, and branded Him as daemoniac, He sought first their cure, and withholding His disciples from all other nations, He sent this people physicians and teachers; and not only forbid them to preach to any others before the Jews, but would not that they should so much as approach the way that led to the Gentiles; "Go not into the way of the Gentiles." And because the Samaritans, though more readily disposed to be converted to the faith, were yet at enmity with the Jews, He would not suffer the Samaritans to be preached to before the Jews. Glossa: Samaritani quidem fuerunt gentiles dimissi in terra Israel a rege Assyriorum post captivitatem ab eo factam, et multis periculis coacti ad Iudaismum sunt conversi, circumcisionem, et quinque libros Moysi recipientes, cetera vero omnino abhorrentes: unde Iudaei Samaritanis non commiscebantur. Gloss., ap. Anselm: The Samaritans were Gentiles who had been settled in the land of Israel by the king of Assyria after the captivity which he made. They had been driven by [p. 369] many terrors to turn to Judaism, and had received circumcision and the five books of Moses, but renouncing everything else; hence there was no communication between the Jews and the Samaritans. Chrysostomus in Matth: Ab his ergo discipulos avertens, ad filios Israel mittit, quos oves pereuntes vocat, non abscondentes, undique veniam eis excogitans, et attrahens eorum mentem. Chrys.: From these then He diverts his disciples, and sends them to the children of Israel, whom He calls "perishing" sheep, not straying; in every way contriving an apology for them, and drawing them to Himself. Hilarius in Matth.: Qui tamen licet oves vocentur, in Christum luporum ac viperarum linguis et faucibus saevierunt. Hilary: Though they are here called sheep, yet they raged against Christ with the tongues and throats of wolves and vipers. Hieronymus: Iuxta tropologiam vero praecipitur nobis qui Christi censemur nomine, ne in viam gentium, et haereticorum ambulemus errorem; ut quorum religio separata est, separetur et vita. Jerome: Figuratively, herein we who bear the name of Christ are commanded not to walk in the way of the Gentiles, or the error of the heretics, but as we are separate in religion, that we be also separate in our life. Glossa: Postquam autem docuit eos quo eant, insinuat quid praedicent: unde subditur euntes autem praedicate dicentes, quia appropinquavit regnum caelorum. Gloss., non occ.: Having told them to whom they should go, He now introduces what they should preach; "Go and preach, saying, The kingdom of heaven is at hand." Rabanus: Hic appropinquare dicitur regnum caelorum per collatam nobis fidem invisibilis creatoris, non aliqua motione electorum. Recte autem caeli vocantur sancti, qui Deum fide retinent, et diliguntur caritate. Rabanus: The kingdom of heaven is here said to draw nigh by the faith in the unseen Creator which is bestowed upon us, not by any movement of the visible elements. The saints are rightly denoted by the heavens, because they contain God by faith, and love Him with affection. Chrysostomus in Matth: Vides mysterii magnitudinem, vides apostolorum dignitatem. Nihil sensibile praecipiuntur dicere, ut Moyses et prophetae; sed nova quaedam et inopinata; illi enim terrena bona praedicaverunt, hi autem regnum caelorum, et omnia quae illic sunt bona. Chrys.: Behold the greatness of their ministry, behold the dignity of the Apostles. They are not to preach of any thing that can be an object of sense, as Moses and the Prophets did; but things new and unlooked for; those preached earthly goods, but these the kingdom of heaven and all the goods that are there. Gregorius in Evang: Adiuncta sunt autem praedicatoribus sanctis miracula, ut fidem verbis daret virtus ostensa, et nova facerent qui nova praedicarent: unde sequitur infirmos curate, mortuos suscitate, leprosos mundate, Daemones eicite. Greg.: Miracles also were granted to the holy preachers, that the power they should shew might be a pledge of the truth of their words, and they who preached new things should also do new things; wherefore it follows, "Heal the sick, raise the dead, cleanse the lepers, cast out daemons." Hieronymus: Ne enim hominibus rusticanis, et absque eloquii venustate, indoctis et illitteratis nemo crederet pollicentibus regna caelorum, dat potestatem praedicta faciendi, ut magnitudinem promissorum probet magnitudo signorum. Jerome: Lest peasants untaught and illiterate, without the graces of speech, should obtain credit with none when they announced the kingdom of heaven, He gives them power to do the things above mentioned, that the greatness of the miracles might approve the greatness of their promises. Hilarius in Matth.: Tota autem virtutis dominicae potestas in apostolis refertur: ut qui in Adam imagine et similitudine Dei erant figurati, nunc perfectam Christi imaginem sortiantur; et quicquid malorum Adae corpori Satanae instinctus intulerat, hoc rursum ipsi de communione dominicae potestatis emendent. Hilary: The exercise of the Lord's power is wholly entrusted to the Apostles, that they who were formed in the image of Adam, and the likeness of God, should now obtain the perfect image of Christ; and whatever evil Satan had [p. 370] introduced into the body of Adam, this they should now repair by communion with the Lord's power. Gregorius in Evang: Haec autem signa in exordio Ecclesiae necessaria fuerunt: ut enim fides cresceret credentium, miraculis erat nutrienda. Greg., Hom. in Ev., xxix, 4: These signs were necessary in the beginning of the Church; the faith of the believers must be fed with miracles, that it might grow. Chrysostomus: Postea autem steterunt, reverentia fidei ubique plantata. Si autem et postea facta sunt, pauca et rara fuerunt; consuetudo enim est Deo talia facere cum aucta fuerint mala: tunc enim suam demonstrat potentiam. Chrys.: But afterwards they ceased when a reverence for the faith was universally established. Or, if they were continued at all, they were few and seldom; for it is usual with God to do such things when evil is increased, then He shews forth His power. Gregorius: Sancta tamen Ecclesia quotidie spiritualiter facit quod tunc per apostolos corporaliter faciebat; quae nimirum tanto maiora sunt, quanto per haec non corpora, sed animae suscitantur. Greg.: The Holy Church daily doth spiritually, what it then did materially by the Apostles; yea, things far greater, inasmuch as she raises and cures souls and not bodies. Remigius: Infirmi quippe sunt ignavi qui non habent vires bene vivendi; leprosi sunt immundi opere, vel delectatione carnali; mortui sunt qui opera mortis agunt; daemoniaci fiunt qui in potestatem Diaboli sunt redacti. Remig.: "The sick" are the slothful who have not strength to live well; "the lepers" are the unclean in sin and carnal delights; the daemoniacs are they that are given up under the power of the Devil. Hieronymus: Et quia semper dona spiritualia, si merces media sit, viliora sunt, adiungitur avaritiae condemnatio, cum subdit gratis accepistis, gratis date; quasi dicat: ego magister et dominus absque pretio vobis hoc tribui: ergo et vos sine pretio date. Jerome: And because spiritual gifts are more lightly esteemed, when money is made the means of obtaining them, He adds a condemnation of avarice; "Freely ye have received, freely give;" I your Master and Lord have imparted these to you without price, do you therefore give them to others in like manner, that the free grace of the Gospel be not corrupted. Glossa: Hoc autem dicit ne Iudas, qui loculos habebat, de praedicta potestate pecuniam congregare vellet, damnans etiam hic perfidiam simoniacae haereseos. Gloss., non occ.: This He says, that Judas who had the bag might not use the above power for getting money; a plain condemnation of the abomination of the simoniacal heresy. Gregorius in Evang: Praesciebat namque nonnullos donum accepti spiritus in usum negotiationis inflectere, et miraculorum signa ad avaritiae obsequium declinare. Greg., Hom. in Ev., iv, 4: For He knew before that there would be some that would turn the gift of the Spirit which they had received into merchandize, and pervert the power of miracles into an instrument of their covetousness. Chrysostomus in Matth: Vide autem qualiter morum diligentiam non minus habet quam signorum, monstrans quoniam signa sine his nihil sunt. Etenim superbiam eorum comprimit, dicens gratis accepistis; et ab amore pecuniarum mundos esse praecipit dicens gratis date. Vel ut non videatur eorum esse beneficium, ait gratis accepistis; quasi dicat: nihil vos de vestro largimini suscipientibus: neque enim mercede hoc accepistis, neque laborantes in ea gratia: gratis enim accepistis; ita igitur aliis date; neque enim est condignum pretium eorum invenire. Chrys.: Observe how He is as careful that they should be upright in moral virtue, as that they should have the miraculous powers, shewing that miracles without these are nought. "Freely ye have received," seems a check upon their pride; "freely give," a command to keep themselves pure from filthy lucre. Or, that what they should do might not be thought to be their own benevolence, He says, "Freely ye have received;" as much as to say; Ye bestow nothing of your own on these ye relieve; for ye have not received these things for money, nor for wages of labour; as ye have received them, so give to others; for indeed it is not possible to receive a price equal to their value.
Lectio 3 9 μὴ κτήσησθε χρυσὸν μηδὲ ἄργυρον μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν, 10 μὴ πήραν εἰς ὁδὸν μηδὲ δύο χιτῶνας μηδὲ ὑποδήματα μηδὲ ῥάβδον: ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ.
9. "Provide neither gold, nor silver, nor brass in your purses, 10. Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat."
Chrysostomus in Matth: Quia spiritualium mercationem supra dominus prohibuerat, consequenter radicem omnium malorum evellens, ait nolite possidere aurum neque argentum. Chrys.: The Lord having forbidden to make merchandize of spiritual things, proceeds to pull up the root of all evil, saying, "Possess neither gold, nor silver." Hieronymus: Si enim sic praedicant ut pretium non accipiant, superflua est auri et argenti nummorumque possessio; nam si haec habuissent, videbantur non causa salutis hominum, sed causa lucri praedicare. Jerome: For if they preach without receiving reward for it, the possession of gold and silver and wealth was unnecessary. For had they had such, they would have been thought to be preaching, not for the sake of men's salvation, but their own gain. Chrysostomus in Matth: Per hoc ergo praeceptum primo quidem discipulos facit non esse suspectos; secundo ab omni eos liberat sollicitudine, ut vacationem omnem tribuant verbo Dei; tertio docet eos suam virtutem. Hoc nempe eis postea dixit: numquid aliquid defuit vobis quando misi vos sine sacculo et pera? Chrys.: This precept then first frees the Apostles from all suspicions; secondly, from all care, so that they may give up their whole time to preaching the word; thirdly, teaches there their excellence. This is what He said to them afterwards, "Was any thing lacking to you, when I sent you without bag or scrip?" Hieronymus: Qui autem divitias detruncaverat, quae per aurum et argentum et aes signantur, propemodum et vitae necessaria amputat, ut apostoli doctores verae religionis, qui instituebant omnia Dei providentia gubernari, seipsos ostenderent nihil cogitare de crastino. Jerome: As He had cut off riches, which are meant by gold and silver, He now almost cuts off necessaries of life; that the Apostles, teachers of the true religion, who taught men that all things are directed by God's providence, might shew themselves to be without thought for the morrow. Glossa: Unde addit neque pecuniam in zonis vestris. Duo enim sunt genera necessariorum: unum quo emuntur necessaria, quod intelligitur per pecuniam in zonis; aliud ipsa necessaria, quod intelligitur per peram. Gloss., non occ.: Whence He adds, "Neither money in your purses." For there are two kinds of things necessary; one is the means of buying necessaries, which is signified by the money in their purses; the other the necessaries themselves, which are signified by the scrip. Hieronymus: Per hoc autem quod dicit neque peram in via, arguit philosophos qui vulgo appellantur Bactroperitae, quod contemptores saeculi et omnia pro nihilo ducentes, cellarium secum vehant. Sequitur neque duas tunicas. In duabus tunicis duplex mihi videtur innuere vestimentum: non quod in locis Scythiae et glaciali nive rigentibus, una quis tunica debeat esse contentus; sed quod in tunica vestimentum intelligamus, ne alio vestiti, aliud nobis futurorum timore reservemus. Sequitur neque calceamenta. Et Plato etiam praecipit illas duas corporis summitates non esse velandas, nec assuefieri debere mollitiei capitis et pedum: cum enim haec habuerint firmitatem, cetera robustiora sunt. Sequitur neque virgam: qui enim domini habemus auxilium, baculi praesidium cur quaeramus? Jerome: In forbidding the scrip, "neither scrip for your journey," He aimed at those philosophers commonly called Bactroperatae, who being despisers of this world, and esteeming all things as nothing, yet carry a bag about with them. "Nor two coats." By the two coats He seems to mean a change of raiment; not to bid us be content with a single tunic in the snow and frosts of Scythia, but that they should not carry about a change with them, wearing one, and carrying about the other as provision for the future. "Nor shoes." It is a precept of Plato, that the two extremities of the body should be left unprotected, and [p. 372] that we should not accustom ourselves to tender care of the head and feet; for if these parts be hardy, it will follow that the rest of the body will be vigorous and healthy. "Nor staff;" for having the protection of the Lord, why need we seek the aid of a staff? Remigius: Ostendit etiam dominus his verbis, quia sancti praedicatores revocati sunt ad primi hominis dignitatem: qui quamdiu caelestes possedit thesauros, ista non concupivit: sed mox ut peccando illa amisit, ista desiderare coepit. Remig.: The Lord shews by these words that the holy preachers were reinstated in the dignity of the first man, who as long as he possessed the heavenly treasures, did not desire other; but having lost those by sinning, he straightway began to desire the other. Chrysostomus in Matth: Felix autem est ista commutatio: nam pro auro et argento et huiusmodi, acceperunt potestatem curandi infirmos, suscitandi mortuos, et alia huiusmodi: unde non a principio dixit eis non possideatis aurum vel argentum; sed quando dixerat leprosos mundate, Daemones eicite. Ex quo patet quod Angelos eos ex hominibus, ut ita dicam, constituit, ab omni solvens vitae huius sollicitudine: ut una sola detineantur cura, quae est doctrinae; a qua et eos solvit, dicens: ne solliciti sitis quid loquamini. Quare quod videtur esse valde onerosum et grave, hoc maxime leve eis ostendit, et facile: nihil enim est ita iucundum, ut a cura et sollicitudine erutum esse; et maxime cum possibile fuerit ab hac erutos in nullo minorari, Deo praesente, et pro omnibus nobis effecto. Chrys.: A happy exchange! In place of gold and silver, and the like, they received power to heal the sick, to raise the dead. For He had not commanded them from the beginning, "Possess neither gold nor silver;" but only then when He said at the same time, "Cleanse the lepers, cast out daemons." Whence it is clear that He made them Angels more than men, freeing them from all anxiety of this life, that they might have but one care, that of teaching; and even of that He in a manner takes away the burden, saying, "Be not careful what ye shall speak." Thus what seemed hard and burdensome, He shews them to be light and easy. For nothing is so pleasant as to be delivered from all care and anxiety, more especially when it is possible, being delivered from this, to lack nothing, God being present, and being to us instead of all things. Hieronymus: Et quia nudos quodammodo et expeditos ad praedicandum apostolos miserat, et dura videbatur esse conditio magistrorum, severitatem praecepti sequenti sententia temperavit, dicens dignus est enim operarius cibo suo; quasi dicat: tantum accipite quantum in vestitu et victu vobis necessarium est: unde apostolus: habentes victum et vestitum, his contenti simus; et alibi: communicet is qui catechizatur ei qui se catechizat in omnibus bonis; ut quorum discipuli metunt spiritalia, consortes faciant eos carnalium suorum, non in avaritiam, sed in necessitatem. Jerome: As He had sent the Apostles forth unprovided and unencumbered on their mission, and the condition of the teachers seemed a hard one, He tempered the severity of the rules by this maxim, "The labourer is worthy of his hire," i.e. Receive what you need for your food and clothing. Whence the Apostle says, "Having food and raiment, let us therewith be content." [1 Tim 6:8] And again, "Let him that is catechized communicate unto him that catechizeth in all good things;" that they whose disciples reap spiritual things, should make them partakers of their carnal things, not for the gratification of covetousness, but for the supply of wants. Chrysostomus in Matth: A discipulis autem apostolos cibari oportebat: ut neque ipsi magna saperent adversus eos qui docebantur, sicut omnia praebentes, et nihil accipientes; neque rursus illi abscedant, quasi ab his despecti. Deinde ut non dicant apostoli: mendicantes ergo nos iubet vivere, et in hoc verecundarentur, monstrat hoc eis debitum esse, operarios eos vocans, et quod datur mercedem appellans: non enim quia apostolorum in sermonibus operatio erat, aestimare debebant parvum esse beneficium quod praestabant; et ideo dicit dignus est operarius cibo suo. Hoc autem dixit, non quidem ostendens tanto pretio apostolicos dignos esse labores, sed apostolis legem inducens, et tribuentibus suadens, quia quod ab ipsi datur, debitum est. Chrys.: It behoved the Apostles to be supported by their disciples, that neither they should be haughty towards those whom they taught, as though they gave all, and received nothing; and that the others, on their part, should not fall away, as overlooked by them. Also that the Apostles might not cry, He [p. 373] bids us lead the life of beggars, and should be ashamed thereat, He shews that this is their due, calling them "labourers," and that which is given their "hire." For they were not to suppose that because what they gave was only words, therefore they were to esteem it but a small benefit that they conferred; therefore He says, "The labourer is worthy of his meat." This He said not to signify that the labours of the Apostles were only worth so much, but laying down a rule for the Apostles, and persuading those that gave, that what they gave was only what was due. Augustinus de Pastor.: Non ergo est venale Evangelium, ut pro temporalibus praedicetur. Si enim sic vendunt, magnam rem vili vendunt. Accipiant ergo praedicatores sustentationem necessitatis a populo, mercedem dispensationis a Deo. Non enim a populo redditur quasi merces illis qui sibi in caritate Evangelii serviunt; sed tamquam stipendium datur, quo, ut possint laborare, pascantur. Aug., Serm., 46: The Gospel therefore is not for sale, that it should be preached for reward. For if they so sell it, they sell a great thing for a small price. Let preachers then receive their necessary support from the people, and from God the reward of their employment. For the people do not give pay to those that minister to them in the love of the Gospel, but as it were a stipend that may support them to enable them to work. Augustinus de Cons. Evang: Vel aliter. Cum dixerit dominus apostolis nolite possidere aurum, continuo subiecit dignus est operarius cibo suo; unde satis ostendit cur eos possidere hoc ac ferre noluerit: non quod necessaria non sint sustentationi huius vitae, sed quia sic eos mittebat ut eis hoc deberi demonstraret ab illis quibus Evangelium credentibus annuntiarent, tamquam stipendia militantibus. Apparet autem hic non praecepisse dominum ita tamquam evangelice vivere aliunde non debeant, quam eis praebentibus quibus annuntiant Evangelium: alioquin contra hoc praeceptum fecit Paulus, qui victum de manuum suarum laboribus transigebat. Sed apparet potestatem dedisse apostolis, domum in qua starent, sibi ista debere. Cum autem a domino aliquid imperatur, nisi fiat, inobedientiae culpa est; cum autem a domino potestas datur, licet cuique non uti, et tamquam de suo iure recedere. Hoc ergo ordinans dominus, quod qui Evangelium annuntiant, de Evangelio vivant, illa apostolis loquebatur, ut securi non possiderent, neque portarent huic vitae necessaria, nec magna nec minima; ideo posuit nec virgam, ostendens a fidelibus suis omnia deberi ministris suis nulla superflua requirentibus. Hanc ergo potestatem, virgae nomine significavit, cum dixit, secundum Marcum, ne quid tollerent in via nisi virgam tantum. Sed et calceamenta cum dicit Matthaeus in via non esse portanda, curam prohibuit, qua ideo portanda cogitantur ne desint.
Hoc et de duabus tunicis intelligendum est, ne quisquam eorum praeter eam qua esset indutus, aliam portandam putaret, sollicitus ne opus esset; cum ex potestate illa possit accipere. Proinde Marcus dicendo calceari eos sandaliis vel soleis, aliquid hoc calceamentum mysticae significationis habere admonet, ut pes neque tectus sit desuper, neque nudus ad terram; idest, non occultetur Evangelium, nec terrenis commodis innitantur. Et quia non portari duas tunicas, sed expressius indui prohibet, monet non dupliciter, sed simpliciter ambulare. Ita dominum omnia dixisse nullo modo dubitandum est, partim proprie, partim figurate; sed Evangelistas alia istum, alia illum inseruisse scriptis suis. Quisquis autem putat non potuisse dominum in uno sermone quaedam figurate, quaedam proprie ponere eloquia, cetera eius inspiciat; et videbit quam temere atque inerudite arbitretur: quia enim dominus monet ut nesciat sinistra quid facit dextera, ipsas eleemosynas, et quicquid hic aliud praecipit, figurate accipiendum putabit.
Aug., De Cons. Evan., ii, 30: Otherwise; When the Lord said to the Apostles, "Possess not gold," He added immediately, "The labourer is worthy of his hire," to shew why He would not have them possess and carry about these things; not that these things were not needed for the support of this life, but that He sent them in such a way as to shew that these things were due to them from those to whom they preached the Gospel, as pay to soldiers. It is clear that this precept of the Lord does not at all imply that they ought not according to the Gospel to live by any other means, than by the contributions of those to whom they preached; otherwise Paul transgressed this precept when he lived by the labour of his own hands. But He gave the Apostles authority that these things were due to them from the house in which they abode. But when the Lord has issued a command, if it be not performed, it is the sin of disobedience; when He bestows a privilege, it is in any one's power not to use it, and as it were to refrain from claiming his right. The Lord then having sanctioned this maxim, that they who preach the Gospel should live of the Gospel, He spoke these things to the Apostles, that being confident they should not possess nor carry about with them the necessaries of life, neither things great nor things small. Therefore He adds, "Nor a staff," [p. 374] to shew that from His people all things are due to His ministers, and they require no superfluities. This authority He signifies by the staff, saying in Mark, "Take nothing but a staff only." [Mark 6:18] And when He forbids them (in Matthew) to take with them shoes, He forbids that carefulness and thought which would be anxious to carry them lest they should be wanting.
Thus also we must understand concerning the two coats, that none should think it necessary to carry another besides that which he wore, supposing that he should have need of it; for it would be in his power to obtain one by this authority which the Lord gave. Further that we read in Mark that they should be shod with sandals, seems to imply that this kind of shoe has a mystic meaning in it, that the foot should neither be covered above, nor yet bare beneath, that is, that the Gospel should not be hid, nor yet rest itself on earthly advantage. Also when He forbids them to carry two coats, He warned them not to walk deceitfully, but in simplicity. So we cannot doubt that all these things were said by the Lord, partly in a direct, partly in a figurative sense; and that of the two Evangelists one inserted some things, the other things, in his narrative. If any one should think that the Lord could not in one speech speak some things in a direct, and some things in a mystic sense, let him look at any other of His sayings, and he will see how hasty and unlearned his opinion is. When the Lord commands that the left hand should not know what the right hand doeth, does he think that almsgiving, and the rest of His precepts in that place are to be taken figuratively?
Hieronymus: Haec historice dixerimus; cetera secundum anagogem. Non licet magistris aurum et argentum et pecuniam quae in zonis est possidere. Aurum saepe legimus pro sensu, argentum pro sermone, aes pro voce: haec non licet vobis ab aliis accipere, sed data a domino possidere; neque haereticorum et philosophorum perversae doctrinae suscipere disciplinas. Jerome: Thus far we have expounded by the letter; but metaphorically, as we often find gold put for the sense, silver for the words, brass for the voice - all these we may say we are not to receive from others, but to have them given by the Lord. We are not to take up the teaching of heretics, of philosophers, and of corrupt doctrine. Hilarius in Matth.: Quia vero zona ministerii apparatus est, et ad efficaciam operis praecinctio; per hoc quod aeris in zona inhibetur possessio, ne quid in ministerio venale sit, admonemur. Admonemur etiam nec peram habere in via, curam scilicet saecularis substantiae relinquendam: quia omnis thesaurus in terra perniciosus est cordi, illic futuro ubi condatur thesaurus. Dicit autem non duas tunicas: sufficit enim nobis semel Christus indutus; neve post intelligentiam veram, altera deinceps vel haeresis vel legis veste induamur. Non calceamenta, quia in sancta terra, peccatorum spinis atque aculeis non obsessa, ut Moysi dictum est, nudis pedibus statuti, admonemur non alium gressus nostri habere, quam quem accipimus a Christo apparatum. Hilary: The "girdle" is the making ready for the ministry, the girding up that we may be active in duty; we may suppose that the forbidding money in the girdle is to warn us from suffering any thing in the ministry to be bought and sold. We are not to have "a scrip by the way, [p. 375] that is, we are to leave all care of our worldly substance; for all treasure on earth in hurtful to the heart, which will be there where the treasure is. "Not two coats," for it is enough to have once put on Christ, nor after true knowledge of Him ought we to be clothed with any other garment of heresy or law. "Not shoes," because standing on holy ground as was said to Moses not covered with the thorns and prickles of sin, we are admonished to have no other preparation of our walk than that we have received from Christ. Hieronymus: Vel docet dominus pedes nostros mortiferis vinculis non alligari, sed sanctam terram ingredientes esse nudos, neque habere virgam quae vertatur in colubrum, neque in aliquo praesidio carnis inniti: quia huiusmodi virga et baculus arundineus est, quem si paululum presseris, frangitur, et manum transforat incumbentis. Jerome: Or; The Lord herein teaches us that our feet are not to be bound with the chains of death, but to be bare as we tread on the holy ground. We are not to carry a staff which may be turned into a serpent, nor to trust in any arm of flesh; for all such is a reed on which if a man lean ever so lightly, it will break and go into his hand and pierce him. Hilarius: Potestatis autem externae iure non sumus indigni habentes virgam de radice Iesse. Hilary: "Neither a staff;" that is, We are not to seek rights of extraneous power, having a rod from the root of Jesse.
Lectio 4 11 εἰς ἣν δ' ἂν πόλιν ἢ κώμην εἰσέλθητε, ἐξετάσατε τίς ἐν αὐτῇ ἄξιός ἐστιν: κἀκεῖ μείνατε ἕως ἂν ἐξέλθητε. 12 εἰσερχόμενοι δὲ εἰς τὴν οἰκίαν ἀσπάσασθε αὐτήν: 13 καὶ ἐὰν μὲν ᾖ ἡ οἰκία ἀξία, ἐλθάτω ἡ εἰρήνη ὑμῶν ἐπ' αὐτήν: ἐὰν δὲ μὴ ᾖ ἀξία, ἡ εἰρήνη ὑμῶν πρὸς ὑμᾶς ἐπιστραφήτω. 14 καὶ ὃς ἂν μὴ δέξηται ὑμᾶς μηδὲ ἀκούσῃ τοὺς λόγους ὑμῶν, ἐξερχόμενοι ἔξω τῆς οἰκίας ἢ τῆς πόλεως ἐκείνης ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν ὑμῶν. 15 ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ σοδόμων καὶ γομόρρων ἐν ἡμέρᾳ κρίσεως ἢ τῇ πόλει ἐκείνῃ.
11. "And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. 12. And when ye come into an house, salute it. 13. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. 15. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, then for that city."
Chrysostomus in Matth: Quia dixerat superius dominus: dignus est operarius cibo suo, ne crederetur propter hoc omnium eis ianuam aperire, multam diligentiam hic iubet facere de hospite eligendo: unde dicitur in quamcumque civitatem aut castellum intraveritis, interrogate quis in ea dignus sit. Chrys.: The Lord had said above, "The workman is worthy of his meat;" that they should not hence suppose that He would open all doors to them, He here commands them to use much circumspection in the choice of a host, saying, "Into what city or town ye enter, enquire who in it is worthy." [p. 376] Hieronymus: Apostoli novam introeuntes urbem scire non poterant quis qualis esset: ergo fama hospes eligendus est populi et iudicio vicinorum; ne praedicatoris dignitas, suscipientis infamia deturpetur. Jerome: The Apostles, on entering a strange town, could not know of each inhabitant what sort of man he was; they were to choose their host therefore by the report of the people, and opinion of the neighbours, that the worthiness of the preacher might not be disgraced by the ill character of his entertainer. Chrysostomus in Matth: Qualiter ergo ipse Christus apud publicanum manebat? Quia scilicet dignus effectus erat ex conversione; hoc etiam non solum in gloriam eis proderat, sed in cibationem. Si enim dignus est, omnino dabit cibum; et maxime cum nihil amplius necessariis peteretur. Intende autem qualiter omnibus eos denudans, omnia eis dedit, permittens in domibus eorum qui docebantur, manere. Ita enim et ipsi a sollicitudinibus eruebantur, et aliis suadebant quoniam propter eorum advenerant salutem solam, in hoc quod nihil deferebant, et nihil amplius necessariis expetebant. Et non ad omnes simpliciter introibant: non enim signis solum volebat eos claros apparere, sed magis virtute. Nihil autem ita virtutem designat, sicut non superfluis uti. Chrys.: How then did Christ Himself abide with the publican? Because he was made worthy by his conversion; for this command that he should be worthy, had respect not to their rank, but to their furnishing food. For if he be worthy he will provide them with food, especially when they need no more than bare necessaries. Observe how though He stripped them of all property, He supplied all their wants, suffering them to abide in the houses of those whom they taught. For so they were both themselves set free from care, and convinced men that it was for their salvation only that they had come, seeing they carried nothing about with them, and desired nothing beyond necessaries. And they did not lodge at all places indiscriminately, for He would not have them known only by their miracles, but much more by their virtues. But nothing is a greater mark of virtue, than to discard superfluities. Hieronymus: Hospes unus etiam eligitur non tribuens beneficium ei qui apud se mansurus est, sed accipiens; hic enim dicitur quis in ea dignus sit, ut magis se noverit accipere gratiam quam dare. Jerome: One host is chosen who does not so much confer a favour upon him who is to abide with him, as receive one. For it is said, "Who in it is worthy," that he may know that he rather receives than does a favour. Chrysostomus in Matth: Intende autem quia nondum omnia eis tribuit; neque enim eis largitur ut sciant quis sit dignus, sed iubet scrutari; non solum autem dignos iubet quaerere, sed neque de domo in domum transmutari, cum subdit et ibi manete donec exeatis: ut neque suscipientem contristent, neque ipsi opinionem accipiant levitatis, aut gulae. Chrys.: Also observe that He has not yet endowed them with all gifts; for He has not given them power to discern who is worthy, but bids them seek out; and not only to find out who is worthy, but also not to pass from house to house, saying, "And there remain until ye depart out of that city;" so they would neither make their entertainer sorrowful, nor themselves incur suspicion of lightness or gluttony. Ambrosius super Lucam: Non ergo otiose domus quam ingrediantur apostoli, eligenda decernitur, ut mutandi hospitii causa non suppetat; non tamen eadem cautio receptori mandatur, ne dum hospes eligitur, hospitalitas minuatur. Sequitur intrantes autem domum, salutate eam, dicentes: pax huic domui. Ambrose, Ambros., in Luc., 9. 5: The Apostles are not to choose carelessly the house into which they enter, that they may have no cause for changing their lodging; the same caution is not enforced upon the entertainer, lest in choosing his guests, his hospitality should be diminished. "When ye enter a house, salute it, saying, Peace be to this house." Glossa: Quasi diceret: pacem hospiti precamini, ut sopiatur omnis repugnantia contra veritatem. Gloss., interlin.: As much as to say, Pray ye for peace upon the master of the house, that all resistance to the truth may be pacified. Hieronymus: In hoc etiam occulte salutationem Hebraei ac Syri sermonis expressit; quod enim Graece dicitur chere, et Latine ave, hoc Hebraico Syroque sermone appellatur salemlach, sive samalach, idest pax tecum. Quod autem praecipit tale est: introeuntes autem, pacem imprecamini hospiti, et quantum in vobis est, discordiae bella sedate. Sin autem orta fuerit contradictio, vos mercedem habebitis de illata pace; illi qui habere noluerunt, bellum possidebunt: unde sequitur et si quidem fuerit domus illa digna, veniet pax vestra super eam; si autem non fuerit digna, pax vestra ad vos revertetur. Jerome: Here is a latent allusion to the form [p. 377] of salutation in Hebrew and Syriac; they say Salemalach, or Salamalach, for the Greek, , or Latin, Ave; that is, 'Peace be with you.' The command then is, that on entering any house they should pray for peace for their host; and, as far as they may be able, to still all discords, so that if any quarrel should arise, they, who had prayed for peace should have it - others should have the discord; as it follows, "And if that house be worthy, your peace shall rest upon it; but if it be not worthy, your peace shall return to you again." Remigius: Quia scilicet aut erit quisque praedestinatus ad vitam, et caeleste verbum sequitur, quod audit; aut si nullus audire voluerit, ipse praedicator sine fructu non erit: quia ad eum pax revertitur, quando ei a domino pro labore sui operis recompensatur. Remig., ap. Raban.: Thus either the hearer, being predestined to eternal life, will follow the heavenly word when he hears it; or if there be none who will hear it, the preacher himself shall not be without fruit; for his peace returns to him when he receives of the Lord recompense for all his labour. Chrysostomus in Matth: Instruit ergo eos dominus quod non propter hoc expectent ab aliis praesalutari, quia docebant; sed antecedere salutatione, alios honorando. Deinde monstrat quod non sola salutatio, sed benedictio, per hoc quod dicit si fuerit domus illa digna, veniet pax vestra super eam. Chrys.: The Lord instructs them, that though they were teachers, yet they should not look to be first saluted by others; but that they should honour others by first saluting them. And then He shews them that they should give not a salutation only, but a benediction, when He says, "If that house be worthy, your peace shall rest upon it." Remigius: Docuit ergo dominus discipulos suos offerre pacem in introitu domus ut salutatione pacis eligeretur domus digna, vel hospes; ac si patienter diceret: omnibus offerte pacem: quia aut accipiendo dignos, aut non accipiendo indignos se manifestabunt: quamvis enim fama populi dignus electus sit hospes, tamen salutandus est, ut magis sua dignitate praedicatores vocentur, quam ultro se ingerere videantur. Haec autem pax paucorum verborum ad totam explorationem dignae domus vel hospitis potest referri. Remig.: The Lord therefore taught his disciples to offer peace on their entering into a house, that by means of their salutation their choice might be directed to a worthy house and host. As though He had said, Offer peace to all, they will shew themselves either worthy by accepting, or unworthy by not accepting it; for though you have chosen a hose that is worthy by the character he bears among his neighbours, yet ought you to salute him, that the preacher may seem rather to enter by invitation, than to intrude himself. This salutation of peace in few words may indeed by referred to the trial of the worthiness of the house or master. Hilarius in Matth.: Salutant ergo apostoli domum cum pacis affectu; sed ita ut potius pax dicta sit quam data. Porro autem pacem propriam, quae viscera miserationis sunt, non oportere in eam venire nisi sit digna; quae si digna reperta non fuerit, sacramentum pacis caelestis intra propriam apostolorum conscientiam est continendum. In eos autem qui caelestis regni praecepta respuerint, egressu apostolorum et signo pulveris a pedibus excussi, aeterna maledictio relinquatur; unde sequitur et quicumque non receperit vos, neque audierit sermones vestros, exeuntes foras de domo vel de civitate, excutite pulverem de pedibus vestris. Existenti enim in loco cum loco videtur esse communio. Totum ergo quod est illius domus, excusso pulvere pedum, relinquitur, nihilque sanitatis de insistentium apostolorum vestigiis mutuatur. Hilary: The Apostles salute the house with the prayer of peace; yet so as that peace seems rather spoken than given. For their own peace which was the bowels of their pity ought not to rest upon the house if it were not worthy; then the sacrament of heavenly peace could be kept within the Apostles own bosom. Upon such as rejected the precepts of the heavenly kingdom an eternal curse is left by the departure of the Apostles, and the dust shaken from their feet; "And whosoever shall not receive you, not hear your [p. 378] words, "when ye go out of that house, or that town, cast the dust off your feet." For he that lives in any place seems to have a kind of fellowship with that place. By the casting the dust off the feet, therefore all that belonged to that house is left behind, and nothing of healing or soundness is borrowed from the footsteps of the Apostles having trod their soil. Hieronymus: Pulvis etiam excutitur de pedibus in testimonium laboris sui, quod ingressi sint civitatem, et praedicatio apostolica ad illos usque pervenerit. Sive excutitur pulvis, ut si tolerabilius erit terrae Sodomorum quam illi civitati quae non recipit Evangelium, nihil ab eis accipiant, nec ad victum quidem necessaria, qui Evangelium spreverint. Jerome: Also they shake off the dust as a testimony of the Apostles' toil, that in preaching the Gospel they had come even so far, or as a token that from those that rejected the Gospel they would accept nothing, not even the necessaries of life. Rabanus: Vel aliter. Pedes discipulorum ipsum opus incessumque praedicationis signant. Pulvis vero quo asperguntur, terrenae levitas est cogitationis, a qua etiam summi doctores immunes esse nequeunt, cum pro auditoribus solliciti salubribus curis incessanter intendunt, et quasi per itinera mundi, uno calcaneo terrae pulverem legunt. Qui ergo spreverint doctrinam docentium, sibi labores et pericula taediumque sollicitudinum ad testimonium suae damnationis inflectunt. Qui vero receperint verbum, afflictiones curasque doctorum quas pro se tolerabunt, in argumentum sibi vertunt humilitatis. Et ne levis culpa videatur esse apostolos non recipere, subdit amen dico vobis: tolerabilius erit terrae Sodomorum et Gomorrhaeorum in die iudicii quam illi civitati. Rabanus: Otherwise; The feet of the disciples signify the labour and progress of preaching. The dust which covers them is the lightness of earthly thoughts, from which even the greatest doctors cannot be free; their anxiety for their hearers involves them in cares for their prosperity, and in passing through the ways of this world, they gather the dust of the earth they tread upon. They then who have despised the teaching of these doctors, turn upon themselves all the toils and dangers and anxieties of the Apostles as a witness to their damnation. And lest it should seem a slight thing not to receive the Apostles, He adds, "verily I say unto you, it shall be more tolerable for Sodom and Gomorrah in the day of judgment, than for that city." Hieronymus: Quia Sodomitis et Gomorrhaeis non fuit praedicatum; huic autem cum praedicatum sit, non recipit Evangelium. Jerome: Because to the men of Sodom and Gomorrah no man had ever preached; but this city had been preached to and had rejected the Gospel. Remigius: Vel quia Sodomitae et Gomorrhaei inter vitia carnis et hospitales fuisse leguntur; quamvis non tales hospites receperint sicut apostoli. Remig., ap. Raban.: Or because the men of Sodom and Gomorrah were hospitable among their sensuality, but they had never entertained such strangers as the Apostles. Hieronymus: Si autem tolerabilius erit terrae Sodomorum quam illi civitati quae non recipit Evangelium, ergo inter peccatores supplicia diversa sunt. Jerome: But if it shall be more tolerable for the land of Sodom than for that city, hence we may learn that there is difference of degree in the punishment of sinners. Remigius: Specialiter tamen Sodomorum et Gomorrhaeorum mentionem facit, ut per hoc demonstret quia illa peccata sunt Deo magis odibilia quae fiunt contra naturam, pro quibus deletus est mundus aquis diluvii, quatuor civitates subversae, et mundus quotidie diversis malis affligitur. Remig.: Sodom and Gomorrah are especially mentioned, to shew that those sins which are against nature are particularly hateful to God, for which the world was drowned with the waters of the deluge, four towns were overthrown, and the world is daily afflicted with manifold evils. Hilarius in Matth.: Mystice autem instruit nos dominus non immisceri eorum domibus aut familiaritatibus qui Christum aut insectantur aut nesciunt; et in quacumque civitate interrogare quis eorum habitatione sit dignus, idest, sicubi Ecclesia sit, et Christus habitator; neque quoquam alibi transire, quia haec est domus digna et iustus hospes. Iudaeorum autem plures erant futuri quorum tantus in favorem legis affectus esset, ut quamvis per admirationem operum in Christum credidissent, tamen in legis operibus morarentur; alii vero explorandae libertatis, quae in Christo est, curiosi, transire se ad Evangelia ex lege essent simulaturi; multi etiam in haeresim per intelligentiae perversitatem traducerentur. Et quia istiusmodi omnes penes se esse veritatem Catholicam mentiuntur, domo ipsa, idest Ecclesia, caute utendum est. Hilary: Figuratively, The Lord teaches us not to enter the houses or to mix in the acquaintance of those who persecute Christ, or who are ignorant of Him; and in each town to enquire who among them is worthy, i.e. [p. 379] where there is a Church wherein Christ dwells; and not to pass to another, because this house is worthy, this host is our right host. But there would be many of the Jews who would be so well disposed to the Law, that though they believed in Christ because they admired His works, yet they would abide in the works of the Law; and others again who, desiring to make trial of that liberty which is in Christ, would feign themselves ready to forsake the Law for the Gospel; many also would be drawn aside into heresy by perverse understanding. And since all these would falsely maintain that with them only was Catholic verity, therefore we must with great caution seek out the house, i.e. the Church.
Lectio 5 16 ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων: γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί. 17 προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων: παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς: 18 καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν.
16. "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. 17. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; 18. And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles."
Chrysostomus in Matth: Quia superius apostolorum removit sollicitudinem, et signorum suorum ostensione eos armavit, consequenter praedicit eis mala quae debebant eis contingere. Primo quidem ut discerent praescientiae eius virtutem; secundo ut nullus suspicaretur, quoniam propter imbecillitatem magistri haec eis supervenirent mala; tertio ut ipsi sustinentes non obstupescerent, dum inopinabiliter et praeter spem evenirent; quarto ut hoc audiente non turbentur in tempore crucis; deinde ut discant quoniam nova haec praelii lex est. Nudos enim mittit, a suscipientibus iubet cibari; neque in hoc sistit, sed ulterius suam virtutem ostendit dicens ecce ego mitto vos, sicut oves in medio luporum. Ubi considerandum, quod non simpliciter ad lupos, sed in medio luporum mittit, ut sic suam virtutem magis demonstrent, cum oves lupos superaverint, etiam in medio luporum existentes; et plurimos morsus accipientes ab eis, non solum non consumuntur, sed et illos convertunt: multo autem mirabilius est et maius, transmutare mentes eorum quam interficere eos. Inter lupos autem ovium mansuetudinem eos docet ostendere. Chrys., Hom. 33: Having removed all care and anxiety from the Apostles, and armed them with the miraculous powers, He proceeds to foretell the evils which should befal them. First, that they might know his knowledge of the future; secondly, that they should not think that these things befel them because of the want of power in their Master; thirdly, that they might not be amazed if these things had come upon them unexpectedly; fourthly, that after hearing these things, they might not be dismayed in the season of His cross; and lastly, that they might learn a new method of warfare. He sends them unprovided, bidding them look to those who should receive them for support; but rests not in that, but shews his power still further, "Lo, I send you as sheep in the midst of wolves." Where observe that He does not say merely 'to wolves,' but "in the midst of wolves," to shew His [p. 380] excellent might therein, that the sheep would overcome the wolves though they were in the midst of them; and though they received many bites from them, yet were they not destroyed, but rather convert them. And it is a much greater and a more wonderful power that can change their hearts than that can kill them. Among wolves He teaches them to shew the meekness of sheep. Gregorius in Evang: Qui enim locum praedicatoris suscipit, mala inferre non debet, sed tolerare; ut ex ipsa sua mansuetudine iram sumentium mitiget, et peccatorum vulnera ipse in aliis afflictionibus vulneratus sanet. Quoniam et si quando zelus rectitudinis exigit ut erga subditos saeviat, furor ipse de amore sit, non de crudelitate: quatenus et iura disciplinae foris exhibeat, et intus paterna pietate diligat quos foris castigat. Multi autem cum regiminis iura suscipiunt, ad lacerandos subditos inardescunt, terrorem potestatis exhibent, domini videri appetunt, patres se esse minime recognoscunt, humilitatis locum in elationem dominationis immutant, et si quando extrinsecus blandiuntur, intrinsecus saeviunt: de quibus dicitur: veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces. Contra quae nobis considerandum est, quia sicut oves inter lupos mittimur, ut sensum servantes innocentiae, morsum malitiae non habeamus. Greg., Hom. in Ev., xvii. 4: For he who undertakes the office of preacher ought not to do evil, but to suffer it, and by his meekness to mollify the wrath of the angry, and by his wounds to heal the wounds of sinners in their affliction. And even should the zeal of right-doing ever require that He should be severe to those that are placed under Him, His very severity will be of love and not of cruelty, outwardly maintaining the rights of discipline, and inwardly loving those whom He corrects. Too many, when they are entrusted with the reins of government, burn to make the subjects feel them, display the terrors of authority, and forgetting that they are fathers, rather desire to be thought lords, changing a station of lowliness into that of lofty dominion, if they ever seem outwardly to fawn on any one, they inwardly hate him; of such He spoke above; "They come to you in sheep's clothing, but inwardly they are ravening wolves." [Matt 7:15] For prevention whereof we ought to consider that we are sent as sheep among wolves, whose innocence we ought to preserve, not having the tooth of malice. Hieronymus: Lupos autem Scribas et Pharisaeos vocat, qui sunt clerici Iudaeorum. Jerome: He calls the Scribes and Pharisees who are the clergy of the Jews, "wolves." Hilarius in Matth.: Lupos etiam significat omnes hos qui vesano furore in apostolos desaevituri erant. Hilary: The wolves indeed are all such as should pursue the Apostles with mad fury. Chrysostomus in Matth: Malorum autem erat eis consolatio mittentis virtus: et ideo ante omnia posuit dicens ecce ego mitto vos; quasi dicat: ne turbemini, quoniam in medio luporum mittimini: possum enim facere ut nihil mali sustineatis; non solum lupis non suppositi, sed leonibus terribiliores effecti. Sed ita expedit fieri; hoc enim vos clariores facit, et meam virtutem magis divulgat. Deinde ut aliquid etiam a seipsis inferant, et non sine causa coronari aestimentur, subdit estote ergo prudentes sicut serpentes, et simplices sicut columbae. Chrys.: Their consolation under their hardships was the excellent power of Him who sent them; wherefore He puts that before all, "Lo, I send you." Be not dismayed, though you be sent into the midst of wolves; for I am able to bring it to pass that you suffer no hurt, and that ye should not only prevail over the wolves, but be made more terrible than lions. But it is good that it should be thus; hereby your virtue is made brighter, and My power is more manifested. Also that somewhat should proceed from themselves, that they should not think themselves to be crowned without reason. He add, "Be ye therefore wise as serpents, simple as doves." Hieronymus: Ut per prudentiam devitent insidias, per simplicitatem non faciant malum. Et serpentis astutia ponitur in exemplum: quia toto corpore occultat caput, ut illud in quo vita est, protegat. Ita et nos toto periculo corporis caput nostrum, qui Christus est, custodiamus; idest fidem integram et incorruptam servare studeamus. Jerome: "Wise," that they might escape [p. 381] snares; "simple," that they might not do evil to others. The craft of the serpent is set before them as an example, for he hides his head with all the rest of his body, that he may protect the part in which life is. So ought we to expose our whole body, that we may guard our head which is Christ; that is, that we study to keep the faith whole and uncorrupt. Rabanus: Solet etiam serpens eligere strictas rimas, per quas transiens veterem pellem exuat: similiter praedicator transiens per angustam viam, veterem hominem omnino deponat. Raban.: The serpent moreover seeks out narrow chinks through which it crawls to draw off its old skin; so the preacher passing through the narrow way lays aside the old man. Remigius: Pulchre etiam dominus praedicatores serpentis prudentiam monet habere: quia primus homo per serpentem deceptus est; ac si diceret: quia hostis callidus fuit ad decipiendum, vos prudentes sitis ad liberandum: ille laudavit lignum, vos laudate crucis virtutem. Remig.: Beautifully the Lord bids the preacher have the wisdom of the serpent; because the first man was beguiled by a serpent; as though He had said, The foe is subtle to deceive, be ye therefore wise to rescue; he commended the tree, do ye also commend the tree of the Cross. Hilarius in Matth.: Ille animum primo mollioris sexus aggressus est, spe deinde illexit, et communionem immortalitatis spopondit. Pari ergo opportunitate, introspecta uniuscuiusque natura et voluntate, verborum adhibenda prudentia est, spes futurorum bonorum revelanda; ut quod ille mentitus est, nos praedicemus ex vero, secundum sponsionem Dei, Angelis similes futuros esse qui credant. Hilary: He first attempted the softer sex, allured her by hope, and promised a share of immortality. Do you in like manner seize every opportunity, look well into each man's nature and inclination, use wisdom of speech, reveal hope of good things to come; that what he promised falsely we may preach truly according to God's promise, that they that believe shall be like to the Angels. Chrysostomus in Matth: Sicut autem prudentiam serpentis oportet habere, ut in principalibus non laedamur, sic et simplicitatem columbae in non vindicando cum iniusta patimur, neque per insidias alicui nocendo. Chrys.: But as we ought to have the wisdom of the serpent, that we should not be hurt in any deadly part, so also we should have the simplicity of the dove, not to retaliate when we are hurt, nor to avenge ourselves on those who have designed aught against us. Remigius: Ideo autem dominus haec duo sociavit: quia simplicitas absque prudentia facile decipi potest; et prudentia periculosa est, nisi simplicitate temperetur, alicui non nocendo. Remig.: The Lord unites these two thing; because simplicity without wisdom might be easily deceived, and wisdom is dangerous unless it be tempered with simplicity that does no man hurt. Hieronymus: Simplicitas autem columbarum ex spiritus sancti specie demonstratur: unde dicit apostolus: malitia parvuli estote. Jerome: The harmlessness of doves is shewn by the assumption of that form by the Holy Spirit; as the Apostle speaks, "In malice be ye children." Chrysostomus in Matth: Quid autem durius his fiet iussionibus? Non enim sufficiens est pati mala; sed neque turbari conceditur, quod est columbae: ira enim non per iram, sed per mansuetudinem extinguitur. Chrys.: What is harder than these commands? It is not enough that we suffer ill, but we must not be angry thereat, as is the dove's nature, for anger is extinguished not by anger, but by meekness. Rabanus: Quod autem lupi, de quibus supra dixerat, sint homines, ostendit cum subdit cavete autem ab hominibus. Raban.: That by the wolves above He intended men, He shews when He adds, "Take heed of men." Glossa: Ideo autem necessarium est ut sitis sicut serpentes, idest astuti: nam secundum suam consuetudinem tradent vos primum in Conciliis, prohibendo ne praedicetis in nomine meo; deinde incorrectos flagellabunt vos; tandem ad reges et praesides ducemini. Gloss, ap. Anselm: Ye have indeed need to be wise as serpents, for, as they are wont to do, "they will deliver you to councils," forbidding you to preach in My name; then if ye be not corrected, "they will scourge you," [p. 382] and at length "ye shall be brought before kings and governors." Hilarius in Matth.: Qui extorquere silentium vestrum, aut conniventiam tentant. Hilary: Who will endeavour to extort from you either to be silent or to temporize. Chrysostomus: Mirandum est autem qualiter hoc audientes non statim abscesserint homines, qui stagnum illud nunquam egressi fuerant, circa quod piscabantur: quod non virtutis eorum erat solum, sed sapientiae doctoris. Unicuique enim malorum mitigationem adiungit: unde et hic dicit propter me: non enim parva consolatio est propter Christum pati: quoniam non ut perniciosi et nocivi haec patiebantur. Et iterum addit in testimonium illis. Chrys.: How wonderful that men who had never been beyond the lake in which they fished, did not straighway depart from Him on hearing these things. It was not only of their goodness, but of the wisdom of their Teacher. For to each evil He attaches somewhat of alleviation; as here He adds, "for my sake;" for it is no light consolation to suffer for Christ's sake, for they did not suffer as evil or wrong doers. Again He adds, "for a testimony against them." Gregorius in Evang: Qui scilicet persequendo, mortem intulerunt, vel qui videndo non sunt mutati. Mors quippe sanctorum bonis est in adiutorium, malis in testimonium: ut inde perversi sine excusatione pereant, unde electi exemplum capiunt et vivunt. Greg., Hom. in Ev., xxxv, 2: Either that they had presented to the death, or that they had seen and were not changed. For the death of the saints is to the good an aid, to the bad a testimony; that thus the wicked may perish without excuse in that from which the elect take example and live. Chrysostomus in Matth: Hoc autem eos consolabatur, non quia aliorum cupiebant poenam; sed ut confidentiam habeant quoniam ubique eum habent praesentem et praescientem. Chrys.: This was matter of consolation to them, not that they sought the punishment of others, but that they were confident that in all things they had One present with them, and all-knowing. Hilarius in Matth.: Non solum autem hoc testimonio excusatio ignoratae divinitatis adimenda est persequentibus; sed etiam gentibus via pandenda credendi in Christum, pertinaciter, inter saevientium poenas, confessorum vocibus praedicatum: et hoc est quod subiungit et gentibus. Hilary: And by this their testimony not only was all excuse of ignorance of His divinity taken away from their persecutors, but also to the Gentiles was opened the way of believing on Christ, who was thus devotedly preached by the voices of the confessors among the flames of persecution; and this is that He adds, "and the Gentiles."
Lectio 6 19 ὅταν δὲ παραδῶσιν ὑμᾶς, μὴ μεριμνήσητε πῶς ἢ τί λαλήσητε: δοθήσεται γὰρ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τί λαλήσητε: 20 οὐ γὰρ ὑμεῖς ἐστε οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τοῦ πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν.
19. "But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. 20. For it is not ye that speak, but the Spirit of your Father which speaketh in you."
Chrysostomus in Matth: Cum praemissis consolationibus non parvam et aliam apponit: ut enim non dicerent: qualiter suadere poterimus hominibus talibus persequentibus, persecutionibus existentibus? Iubet eos de responsione confidere dicens cum autem tradent vos, nolite cogitare quomodo aut quid loquamini. Chrys.: To the foregoing topics of consolation, He adds another not a little one; that they should not say, How shall we be able to persuade such men as these, when they shall persecute us? He bids them be of good courage respecting their answer, saying, "When they shall deliver you up, take no thought how or what ye shall speak." Remigius: Duo autem dicit: quomodo aut quid; quorum unum refertur ad sapientiam, alterum ad oris officium. Quia enim et ipse subministrabat verba quae loquerentur, et sapientiam qua ea proferrent: non fuerat necesse sanctis praedicatoribus cogitare quid loquerentur aut quomodo. Remig.: "How or what," one refers to the substance, the other to the expression in words. And because both of these would be supplied by Him, [p. 383] there was no need for the holy preachers to be anxious about either. Hieronymus: Cum enim propter Christum ducamur ad iudices, voluntatem tantum nostram pro Christo debemus offerre. Ceterum ipse Christus qui in nobis habitat, loquitur pro se, et spiritus sancti in respondendo gratia ministrabitur. Jerome: When then we are brought before judges for Christ's sake, we ought to offer only our will for Christ. But Christ who dwelleth in us speaks for Himself, and the grace of the Holy Spirit will minister in our answer. Hilarius in Matth.: Fides enim nostra omnibus praeceptis divinae voluntatis intenta, ad responsionem scientiae instruetur, in exemplo habens Abraham, cui postulanti ad hostiam Isaac, non defuit aries ad victimam; et ideo sequitur non enim vos estis qui loquimini, sed spiritus patris vestri qui loquitur in vobis. Hilary: For our faith, observing all the precepts of the Divine will, will be instructed with an answer according to knowledge, after the example of Abraham, to whom when he had given up Isaac, there was not wanting a ram for a victim. "For it is not ye who speak, but the Spirit of your Father that speaketh in you." Remigius: Et est sensus: vos acceditis ad certamen, sed ego sum qui praelior; vos verba editis, sed ego sum qui loquor. Hinc Paulus ait: an experientiam quaeritis eius qui in me loquitur Christus? Remig., ap. Raban.: Meaning, Ye indeed go out to the battle, but it is I who fight; you utter the words, but it is I who speak. Hence Paul speaks, "Seek ye a proof of Christ who speaketh in me?" [2 Cor 13:3] Hieronymus: Per hoc autem ad prophetarum dignitatem eos reduxit, qui scilicet Dei spiritu sunt locuti. Cum autem hic dicat ne solliciti sitis quid loquamini, alibi dicitur: parati semper ad satisfactionem omni poscenti vos rationem reddere de ea quae in vobis est spe. Cum enim in medio amicorum certamen erit, iubemur esse solliciti, cum autem est iudicium terribile, et plebes insanientes, et timor undique, auxilium a Christo praebetur, ut confidenter loquantur, et non obstupescant. Chrys.: Thus He raises them to the dignity of the Prophets, who have spoken by the Spirit of God. He who says here, "Take no thought what ye shall speak," [1 Pet 3:15] has said in another place, "Be ye always ready to give an answer to him that demandeth a reason of the hope that is in you." When it is a dispute among friends, we are commanded to "be ready;" but before the awful judgment, and the raging people, aid is ministered by Christ, that they may speak boldly and not be dismayed.
Lectio 7 21 παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον,καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς. 22 καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου: ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται.
21. "And the brother shall deliver up the brother to death, and the father the child; and the children shall rise up against their parents, and cause them to be put to death. 22. And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved."
Glossa: Praemissa consolatione subdit graviora pericula: unde dicitur tradet autem frater fratrem in mortem, et pater filium; et insurgent filii in parentes, et morte eos afficient. Gloss, ap. Anselm: Having placed the comfort first, He adds the more alarming perils; "Brother shall deliver up brother to death, and the father the son; children shall rise against parents, to put them to death." Gregorius in Evang: Minorem enim dolorem ingerunt mala quae ab extraneis, maiorem quae ab illis patimur, de quorum mentibus praesumebamus: quia cum damno corporis mala nos cruciant caritatis amissae. Greg., Hom. in Ev., xxxv, 3: Wrongs which we suffer from strangers, pain us less than those we suffer from men on whose affections we had counted; for besides the bodily affliction, there is then the pain of lost affection. Hieronymus: Hoc autem in persecutionibus fieri crebro videmus: nec ullus est inter eos fidus affectus quorum diversa est fides. Jerome: This we see often happen in persecutions, nor is there [p. 384] any true affection between those whose faith is different. Chrysostomus in Matth: Deinde quod est multo horribilius apposuit, dicens et eritis odio omnibus hominibus. Ut enim communes orbis terrarum hostes, ita eos expellere tentabant. Hinc etiam rursus apponitur consolatio, cum dicit propter nomen meum. Et cum hoc rursus aliud consolatorium ponitur, cum subditur qui autem perseveraverit usque in finem, hic salvus erit. Quoniam enim consueverunt multi in principio quidem esse vehementes, postea vero dissolvi, propter hoc ait: quoniam finem requiro. Quae enim utilitas est seminum in principio quidem florescentium, postmodum autem tabescentium? Propter hoc autem sufficientem perseverantiam expetit ab ipsis. Chrys.: What follows is yet more dreadful, "Ye shall be hated of all men;" they sought to exterminate them as common enemies of all the world. To this again is added the consolation, "For my name's sake;" and yet further to cheer them, "Whosoever shall endure to the end, he shall be saved." For many are hot and zealous in the beginning, but afterwards grow cool, for these, He says, I look at the end. For where is the profit of seeds that only sprout at first? wherefore He requires a sufficient endurance from them. Hieronymus: Non enim coepisse sed perfecisse virtutis est. Jerome: For virtue is not to begin but to complete. Remigius: Nec inchoantibus, sed perseverantibus praemium tribuitur. Remig.: And the reward is not for those that begin, but for those that bring to an end. Chrysostomus in Matth: Ne autem aliquis dicat, quia omnia Christus in apostolos fecit, nihil mirabile est tales illos esse effectos, nihil patientes onerosum, propter hoc ait quod perseverantia eis est opus. Etsi enim ex primis eruti fuerint periculis, aliis difficilioribus conservantur; et post illa rursus alia succedent, et non stabunt quin insidias patiantur donec vivunt: et hoc occulte insinuat, dicens qui perseveraverit usque in finem, hic salvus erit. Chrys.: But that no man should say, that Christ wrought all things in His Apostles, and therefore it is nothing wonderful that they were made such as they were, since they did not bear the burden of these things, therefore He says, that perseverance was their work. For though they were rescued from their first perils, they are preserved for still harder trials, which again shall be followed by others, and they shall be in danger of snares as long as they live. This He covertly intimates when he says, "Whosoever shall endure to the end, he shall be saved." Remigius: Idest qui praecepta fidei non deseruerit, et in persecutionibus non defecerit, salvus erit: quia pro persecutionibus terrenis percipiet praemia regni caelestis. Et notandum, quia finis non semper signat consumptionem, sed aliquando perfectionem, iuxta illud: finis legis Christus est. Unde etiam potest esse sensus: qui perseveraverit usque in finem, idest in Christo. Remig.: That is, He who shall not let go the commands of the faith, nor fall away in persecution, shall be saved; he shall receive the reward of the heavenly kingdom for his earthly persecutions. And note that 'the end' does not always mean destruction, but sometimes perfection, as in that, "Christ is the end of the Law." [Rom 10:4] So the sense here may be, "Whosoever shall endure to the end," that is, in Christ. Augustinus de Civ. Dei: In Christo namque perseverare, est in fide eius permanere, quae per dilectionem operatur. Aug., City of God, book 21, ch. 25: To endure in Christ, is to abide in His faith which worketh by love.
Lectio 8 23 ὅταν δὲ διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἑτέραν: ἀμὴν γὰρ λέγω ὑμῖν, οὐ μὴ τελέσητε τὰς πόλεις τοῦ Ἰσραὴλ ἕως ἂν ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου.
23. "But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come."
Chrysostomus in Matth: Postquam praedixit terribilia quae post crucem et resurrectionem et ascensionem, eis erant ventura, rursus ducit eos ad mansuetiora; non enim iussit eos ad persecutionem audacter ire, sed fugere: unde dicit cum autem persequentur vos in civitate ista, fugite in aliam. Quia enim interim principium erat conversionis eorum, condecente utitur sermone. Chrys.: Having foretold the fearful things which should come upon them after His Cross, resurrection, and ascension, He leads them to gentler prospects; He does not bid them presumptuously to offer themselves for persecution, but to [p. 385] fly from it; "When they persecute you in this city, flee ye to another." For because this was the first beginning of their conversion, He adapts His words to their state. Hieronymus: Hoc enim ad illud tempus referendum est, cum ad praedicationem apostoli mittebantur, quibus et proprie dictum est: in viam gentium ne abieritis; quod persecutionem timere non debeant, sed declinare. Quod quidem videmus in principio fecisse credentes, quando orta Hierosolymis persecutione, dispersi sunt in universam Iudaeam, ut tribulationis occasio fieret Evangelii seminarium. Jerome: This must be referred to the time when the Apostles were sent to preach, when it was said to them, "Go not into the way of the Gentiles;" they should not fear, but may shun persecution. This we see the believers did in the beginning, when on a persecution arising in Jerusalem they were scattered throughout all Judaea, and thus the season of tribulation was made the seedtime of the Gospel. Augustinus contra Faustum: Neque tamen salvator non poterat tueri discipulos suos, quibus fugere praecipit; et huius rei prior exemplum praebuit; sed instruebat hominis infirmitatem, ne Deum tentare audeat quando habet quid faciat, ut quod cavere oportet, evadat. Aug., cont. Faust., xxii, 36: Not that the Saviour was unable to protect His disciples, does He here bid them fly, and Himself give them an example of it, but He instructed man's weakness, that he should not presume to tempt God, when he has anything that he can do for himself, but should shun all evils. Augustinus de Civ. Dei: Potuit autem eos admonere ut sibi manus inferrent, ut non in manus persequentium devenirent. Porro si hoc ille non iussit aut monuit, ut hoc modo sui ex hac vita emigrarent, quibus migrantibus se mansionem aeternam praeparaturum esse promisit: quaelibet exempla opponant gentes quae ignorant Deum, manifestum est hoc non licere credentibus unum verum Deum. Aug., City of God, book 1, ch. 22: He might have suffered them to lay violent hands upon themselves, that they might not fall into the hands of their persecutors. Therefore if He neither commanded nor allowed this mode of departure from this world to His own, for whom He Himself had promised that He would prepare an eternal mansion; whatever instances may be brought by the Gentiles who know not God, it is clear that this is not lawful for those who believe one true God. Chrysostomus: Ne autem dicant: quid igitur si persecutionem passi fugerimus, et rursus hinc nos abiecerint? Hunc destruens timorem ait amen dico vobis, non consummabitis, idest non pervenietis ad me, circumeuntes Palaestinam, donec vos assumam. Chrys.: But that they should not say, What then if we fly from persecution, and again they cast us out thence whither we have fled? To remove this fear, He says, "Verily, I say unto you, ye shall not have completed, &c." that is, ye shall not have made the circuit of Palestine and return to Me, before I shall take you to Me. Rabanus: Vel praedicit quod non ante praedicationibus suis ad fidem perducent omnes civitates Israel, quam resurrectio domini fuerit perpetrata, et in toto orbe terrarum praedicandi Evangelium potestas concessa. Raban.: Or; He foretels that they shall not have brought all the cities of Israel to the faith by their preaching, before the Lord's resurrection be accomplished, and a commission given them to preach the Gospel throughout the world. Hilarius in Matth.: Vel aliter. Ex una in aliam fugam suadet: quia praedicatio eius primum a Iudaea effugata transit ad Graeciam; deinde diversis intra Graeciae urbes apostolorum passionibus fatigata, tertio in universis gentibus demoratur. Sed ut ostenderet gentes quidem apostolorum praedicationi credituras; verum ut reliquum Israel crederet esse adventui suo debitum, ait non consummabitis civitates Israel; idest, post plenitudinem gentium, quod erit reliquum Israel ad implendum numerum sanctorum, futuro claritatis Christi adventu est in Ecclesia convocandum. Hilary: Otherwise; He exhorts to fly from place to place; for His preaching driven from Judaea, first passing into Greece; then, wearied with divers sufferings of the Apostles up and down the cities of Greece, it takes an abiding refuge in the rest of the Gentile world. But to shew that the Gentiles would believe the preaching of the Apostles, but that the remnant of Israel should only believe at His second coming, He adds, "Ye shall not have [p. 386] completed the cities of Israel;" i.e. After the fulness of the Gentiles is brought in, that which remains of Israel to fill up the number of the Saints shall be called into the Church in Christ's future coming to glory. Augustinus ad Honor.: Faciant ergo servi Christi quod praecepit vel permisit: sicut ipse fugit in Aegyptum, fugiant omnino de civitate in civitatem, quando eorum quisquam specialiter a persecutoribus quaeritur: ut ab aliis qui non ita requiruntur, non deseratur Ecclesia; sed praebeant cibaria conservis, quos aliter vivere non posse noverunt. Cum autem omnium, idest episcoporum, clericorum et laicorum, est commune periculum, hi qui aliis indigent non deserantur ab his quibus indigent. Aut igitur ad loca munita omnes transeant; aut qui habent necessitatem remanendi, non relinquantur ab eis per quos illorum ecclesiastica est supplenda necessitas: ut vel pariter vivant, vel pariter sufferant quod eos paterfamilias volet pati. Aug., Ep. 228: Let the servants of Christ then do as He commanded, or permitted them; as He fled into Egypt, let them fly from city to city, whenever any one of them is marked out for persecution; that the Church be not deserted, it will be filled by those who are not so sought after; and let these give sustenance to their fellow-servants whom they know cannot live by any other means. But when the threatening danger is common to all, Bishops, clergy, and laity, let not those who have need of aid be deserted by those whose aid they require. Either therefore let them all pass to some stronghold, or let those who are obliged to remain, not be deserted by those whose province it is to supply their ecclesiastical needs; that they may either all live, or all suffer whatever their Master will have them to suffer. Remigius: Praeterea sciendum est, quod sicut praeceptum perseverandi in persecutionibus specialiter ad apostolos pertinet et ad eorum successores viros fortes, sic licentia fugiendi satis convenit infirmis in fide, quibus condescendit pius magister: ne si se ultro ad martyrium obtulissent, fortassis positi in tormentis negarent: levius enim erat fugere quam negare. Sed quamvis fugiendo perfectae fidei constantiam in se non ostenderent, tamen magni meriti erant; quoniam omnia pro Christo parati erant deserere, scilicet fugiendo. Nisi autem illis licentiam fugiendi dedisset, dicerent eos aliqui alienos esse a gloria regni caelestis. Remig.: Be it known moreover, that as this precept respecting endurance under persecution specially belongs to the Apostles and their successors, men of fortitude, so the permission to fly is sufficiently proper for the weak in the faith, to whom the tender Master condescends, lest if they should offer themselves for martyrdom, under the pain they should deny the faith; and the sin of flight is lighter than that of denial. But though by their flight they shewed that they had not the constancy of perfect faith, yet their desert was great, seeing they were ready to leave all for Christ. So that if He had not given them permission to fly, some would have said that they were aliens from the glory of the heavenly kingdom. Hieronymus: Spiritualiter autem possumus dicere cum persecuti vos fuerint in una civitate, hoc est, in uno Scripturarum libro vel testimonio, non fugiamus ad alias civitates, idest ad alia volumina: quamvis enim contentiosus fuerit persecutor, ante praesidium salvatoris adveniet quam adversariis victoria concedatur. Jerome: Spiritually, we may say; When they shall persecute you in one book or one passage of Scripture, let us flee to other volumes, for however contentious the adversary may be, protection will come from the Saviour before the victory is yielded to the enemy.
Lectio 9 24 οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον οὐδὲ δοῦλος ὑπὲρ τὸν κύριον αὐτοῦ. 25 ἀρκετὸν τῷ μαθητῇ ἵνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ, καὶ ὁ δοῦλος ὡς ὁ κύριος αὐτοῦ. εἰ τὸν οἰκοδεσπότην βεελζεβοὺλ ἐπεκάλεσαν, πόσῳ μᾶλλον τοὺς οἰκιακοὺς αὐτοῦ.
24. "The disciple is not above his master, nor the servant above his lord. 25. It is enough for the disciple that he be as his [p. 387] master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?"
Chrysostomus in Matth: Quia futurum erat ut discipuli cum praemissis persecutionibus etiam diffamati malam opinionem paterentur, quod multis onerosius esse videbatur, hic eos consolatur a seipso, et ab his quae de ipso sunt dicta; cui consolationi nulla poterat esse aequalis. Chrys.: Because it should come to pass that His disciples among their other persecutions should suffer loss of character, which to many is the most grievous of all calamities, He consoles them from His own example, and those things that were spoken of Him; a comfort to which no other can be compared. Hilarius in Matth.: Dominus enim lumen aeternum, dux credentium, et immortalitatis parens, discipulis suis futurarum passionum solatium ante praemisit, ut gloriae loco amplectamur, si domino nostro vel passionibus adaequemur; unde dicit non est discipulus super magistrum, nec servus super dominum suum. Hilary: For the Lord, the Light eternal, the Captain of the faithful, the Parent of immortality, set before His disciples this solace of the sufferings that should come upon them, that we should embrace it as our glory when we are made like to our Lord in suffering; whence He says, "The disciple is not above his master, nor the slave above his lord." Chrysostomus in Matth: Intelligendum, donec fuerit discipulus et servus: non est, inquam, super magistrum et dominum, secundum honoris naturam. Nec mihi ea quae raro contingunt hic obicias; sed ab his quae sunt in pluribus, suscipe hunc sermonem. Chrys.: Understand, so long as he is a disciple or servant, he is not above his master or lord by the nature of honour. And do not here object to me such cases as rarely happen, but receive this according to the common course of things. Remigius: Magistrum autem et dominum semetipsum appellat; per servum et discipulum, suos vult intelligi apostolos. Remig.: He calls Himself master and lord; by disciple and servant He denotes His Apostles. Glossa: Quasi dicat: ne indignemini tolerare quae tolero, quia dominus sum, faciens quod volo, et magister, docens quod utile scio. Gloss. ord.: As much as to say, Be not indignant that ye suffer things, which I also suffer, because I am your lord, who do what I will, and your master, who teach you what I know to be profitable for you. Remigius: Et quia haec sententia minus videbatur superioribus verbis congrua, quo tendant verba, manifestatur cum subditur si patremfamilias Beelzebub vocaverunt, quanto magis domesticos eius? Remig.: And because this sentence seemed not to agree with the foregoing words, He shews what they mean by adding, "If they have called the master of the house Beelzebub, how much more they of his household?" Chrysostomus in Matth: Non dixit: servos, sed: domesticos, ut multam ad eos familiaritatem ostenderet; sicut et alibi dixit: non dicam vos servos sed amicos meos. Chrys.: He said not here, 'slaves,' but "those of his household," to shew how dear they were to Him; as elsewhere He said, "I will not call you slaves, but my friends." [John 15:15] Remigius: Quasi dicat: vos ergo temporales honores et humanam gloriam non quaeratis, dum me videtis per irrisiones et opprobria genus humanum redimere. Remig.: As much as to say, Ye therefore will not seek worldly honours and human glory, while you see me pursuing the redemption of mankind through mocking and contumely. Chrysostomus in Matth: Non solum autem dixit: si domus dominum conviciati sunt; sed ipsam speciem convicii, quoniam Beelzebub eum vocaverunt. Chrys.: And He says not only, If they have reviled the master of the house, but expresses the very words of railing, for they had called Him Beelzebub. Hieronymus: Beelzebub idolum est Accaron, quod vocatur in regum volumine idolum muscae: Beel, ipse est Bel, sive Baal; zebub autem musca dicitur. Principem ergo Daemoniorum ex spurcissimi idoli appellabant vocabulo, qui musca dicitur propter immunditiam, quae exterminat suavitatem olei. Jerome: Beelzebub is the idol of Accaron who is called in the book of Kings, the God of flies; [2 Ki 1:3] 'Bel,' signifying, "idol;" 'zebub,' a "fly". The Prince of the daemons He calls by the name of the foulest of idols, [p. 388] which is so called because of the uncleanness of the fly, which destroys the sweetness of ointment.
Lectio 10 26 μὴ οὖν φοβηθῆτε αὐτούς: οὐδὲν γάρ ἐστιν κεκαλυμμένον ὃ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτὸν ὃ οὐ γνωσθήσεται. 27 ὃ λέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν τῷ φωτί: καὶ ὃ εἰς τὸ οὖς ἀκούετε, κηρύξατε ἐπὶ τῶν δωμάτων. 28 καὶ μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι: φοβεῖσθε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ.
26. "Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. 27. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. 28. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell."
Remigius: Post praemissam consolationem, aliam non minorem subiungit, dicens non ergo timueritis eos scilicet persecutores. Quare autem non esset timendum manifestat cum subiungit nihil enim est opertum quod non reveletur et occultum quod non sciatur. Remig.: To the foregoing consolation He adds another no less, saying, "Fear ye not them," namely, the persecutors. And why they were not to fear, He adds, "For there is nothing hid which shall not be revealed, nothing secret which shall not be known." Hieronymus: Quomodo ergo in praesenti saeculo multorum vitia nesciuntur? Sed de futuro tempore scribitur, quando iudicabit Deus occulta hominum, et illuminabit latebras tenebrarum, et manifesta faciet consilia cordium. Et est sensus: nolite timere persecutorum saevitiam, et blasphemantium rabiem: quia veniet dies iudicii, in quo et vestra virtus, et illorum nequitia demonstrabitur. Jerome: How is it then that in the present world, the sins of so many are unknown? It is of the time to come that this is said; the time when God shall judge the hidden things of men, shall enlighten the hidden places of darkness, and shall make manifest the secrets of hearts. The sense is, Fear not the cruelty of the persecutor, or the rage of the blasphemer, for there shall come a day of judgment in which your virtue and their wickedness will be made known. Hilarius in Matth.: Igitur non minas, non convicia, non potestates insectantium monet esse metuendas; quia dies iudicii nulla haec fuisse atque inania revelabit. Hilary: Therefore neither threatening, nor evil speaking, nor power of their enemies should move them, seeing the judgment-day will disclose how empty, how nought all these were. Chrysostomus in Matth: Vel aliter. Figura quidem eorum quae dicuntur, universalem videtur enuntiationem habere; verum non de omnibus, sed de praemissis solum dictum est: quasi dicat: si doletis audientes convicia, hoc cogitate, quia et ab hac suspicione post parum eruemini. Vocant quidem vos ariolos et magos et seductores; sed expectate parum, et salvatores vos orbis terrarum universi dicent; cum per res ipsas apparueritis benefactores: nec illorum attendent sermonibus homines, sed rerum veritati. Chrys.: Otherwise; It might seem that what is here said should be applied generally; but it is by no means intended as a general maxim, but is spoken solely with reference to what had gone before with this meaning; If you are grieved when men revile you, think that in a little time you will be delivered from this evil. They call you indeed impostors, sorcerers, seducers, but have a little patience, and all men shall call you the saviours of the world, when in the course of things you shall be found to have been their benefactors, for men will not judge by their words but by the truth of things. Remigius: Quidam autem dicunt, quod his verbis promiserit dominus discipulis suis quod per eos essent revelanda omnia occulta mysteria, quae sub velamine litterae legis latebant: unde apostolus dicit: cum conversi fuerint ad Christum, tunc auferetur velamen. Et est sensus: quare debetis timere vestros persecutores, cum tantae sitis dignitatis ut per vos occulta mysteria legis et prophetarum sint manifestata? Remig.: [p. 389] Some indeed think that these words convey a promise from our Lord to His disciples, that through them all hidden mysteries should be revealed, which lay beneath the veil of the letter of the Law; whence the Apostle speaks, "When they have turned to Christ, then the veil shall be taken away." [2 Cor 3:16] So the sense would be, Ought you to fear your persecutors, when you are thought worthy that by you the hidden mysteries of the Law and the Prophets should be made manifest? Chrysostomus: Deinde quia eos ab omni timore liberaverat, et altiores opprobriis fecerat, nunc opportuno tempore eis loquitur de libera propalatione, quae est in praedicatione, dicens quod dico vobis in tenebris, dicite in lumine; et quod in aure auditis, praedicate super tecta. Chrys.: Then having delivered them from all fear, and set them above all calumny, He follows this up appropriately with commanding that their preaching should be free and unreserved; "What I say to you in darkness, that speak ye in the light; what ye hear in the ear, that preach ye upon the housetops." Hilarius in Matth.: Non legimus dominum solitum fuisse noctibus sermocinari, aut doctrinam in tenebris tradidisse; sed hoc dicit, quia omnis sermo eius carnalibus tenebrae sunt, et verbum eius infidelibus nox est. Itaque quod ab eo dictum est, cum libertate fidei et confessionis est loquendum. Jerome: We do not read that the Lord was wont to discourse to them by night, or to deliver his doctrine in the dark; but He said this because all His discourse is dark to the carnal, and His word night to the unbelieving. What had been spoken by Him they were to deliver again with the confidence of faith and confession. Remigius: Est ergo sensus: quod dico vobis in tenebris, idest inter Iudaeos incredulos, vos dicite in lumine, idest fidelibus praedicate; et quod in aure auditis, idest quod dico vobis secrete, praedicate super tecta, idest palam coram omnibus. Solemus enim dicere: in aurem loquitur illi, idest secrete. Remig.: The meaning therefore is, "What I say to you in darkness," that is, among the unbelieving Jews, "that speak ye in the light," that is, preach it to the believing; "what ye hear in the ear," that is, what I say unto you secretly, "that preach ye upon the housetops," that is, openly before all men. It is a common phrase, To speak in one's ear, that is, to speak to him privately. Rabanus: Sane quod ait praedicate super tecta, iuxta morem provinciae Palaestinae loquitur, ubi solent in tectis residere: quia non sunt cacuminata, sed aequalia. Ergo praedicabitur in tectis quod cunctis audientibus palam dicetur. Rabanus: And what He says, "Preach ye upon the housetops," is spoken after the manner of the province of Palestine, where they use to sit upon the roofs of the houses, which are not pointed but flat. That then may be said to be preached upon the housetops which is spoken in the hearing of all men. Glossa: Vel aliter. Quod dico vobis in tenebris, idest dum adhuc in timore carnali estis, dicite in lumine, idest in fiducia veritatis, cum a spiritu sancto eritis illuminati; et quod in aure auditis, idest solo auditu percipitis, praedicate, opere complendo, super tecta existentes, idest corpora vestra quae sunt domicilia animarum. Gloss. ord.: Otherwise; What I say unto you while you are yet held under carnal fear, that speak ye in the confidence of truth, after ye shall be enlightened by the Holy Spirit; what you have only heard, that preach by doing the same, being raised above you bodies, which are the dwellings of your souls. Hieronymus: Vel aliter. Quod dico vobis in tenebris, dicite in lumine; idest, quod auditis in mysterio, apertius praedicate; et quod in aure auditis, praedicate super tecta, idest, quod vos erudivi in parvulo Iudaeae loco, universis urbibus in toto mundo audacter edicite. Jerome: Otherwise; What you hear in mystery, that teach in plainness of speech; what I have taught you in a corner of Judaea, that proclaim boldly in all quarters of the world. Chrysostomus in Matth: Sicut autem quando dicebat: qui credit in me, opera quae ego facio et ille faciet, et maiora his faciet, ita et hic monstrat quoniam omnia per eos operatur, etiam plusquam per seipsum; quasi dicat: principium ego dedi; sed quod plus est, per vos explere volo. Hoc autem non iniungentis est solum, sed et futurum praedicentis et ostendentis quoniam omnia superabunt. Chrys.: As He said, "He that believeth on me, the works that I do he shall [p. 390] do also, and greater things than these shall he do;" [John 14:12] so here He shews that He works all things through them more than through Himself; as though He had said, I have made a beginning, but what is beyond, that I will to complete through your means. So that this is not a command but a prediction, shewing them that they shall overcome all things. Hilarius in Matth.: Constanter ergo ingerenda est Dei cognitio, et profundum doctrinae evangelicae secretum lumine praedicationis revelandum, non timendo eos quibus cum sit licentia in corpora tantum, in animam ius nullum est: et ideo subditur et nolite timere eos qui occidunt corpus, animam autem non possunt occidere. Hilary: Therefore they ought to inculcate constantly the knowledge of God, and the profound secret of evangelic doctrine, to be revealed by the light of preaching; having no fear of those who have power only over the body, but cannot reach the soul; "Fear not those that kill the body, but cannot kill the soul." Chrysostomus: Vide qualiter omnibus eos statuit superiores: non sollicitudinem solum et maledictionem, neque pericula, sed et ipsam quae omnibus videtur terribilior, mortem suadens propter Dei timorem contemnere: unde subdit sed potius eum timete qui potest et animam et corpus perdere in Gehennam. Chrys.: Observe how He sets them above all others, encouraging them to set at nought cares, reproaches, perils, yea even the most terrible of all things, death itself, in comparison of the fear of God. "But rather fear him, who can destroy both soul and body in hell." Hieronymus: Nomen Gehennae in veteribus libris non invenitur; sed primo a salvatore ponitur. Quaeramus ergo quae sit huius sermonis occasio. Idolum Baal fuisse iuxta Ierusalem ad radices montis Moria, in quibus Siloa fluit, non semel legimus. Haec vallis et parva campi planities irrigua erat et nemorosa, plenaque deliciis, et lucus in ea idolo consecratus. In tantam autem populus Israel dementiam venerat ut, deserta templi vicinia, ibi hostias immolaret, et rigorem religionis deliciae vincerent, filiosque suos incenderent Daemoni: et appellabatur locus ipse Gehennon, idest vallis filiorum Hennon. Hoc regum volumen, et Paralipomenon et Ieremias scribunt plenissime; et comminatur Deus se locum ipsum impleturum cadaveribus mortuorum, ut nequaquam vocetur Tophet et Baal, sed vocetur polyandrion, idest tumulus mortuorum. Futura ergo supplicia et poenae perpetuae quibus peccatores cruciandi sunt, huius loci vocabulo denotantur. Jerome: This word is not found in the Old Scriptures, but it is first used by the Saviour. Let us enquire then into its origin. We read in more than one place that the idol Baal was near Jerusalem, at the foot of Mount Moriah, by which the brook Siloe flows. This valley and a small level plain was watered and woody, a delightful spot, and a grove in it was consecrated to the idol. To so great folly and madness had the people of Israel come, that, forsaking the neighbourhood of the Temple, they offered their sacrifices there, and concealing an austere ritual under a voluptuous life, they burned their sons in honour of a daemon. This place was called, Gehennom, that is, The valley of the children of Hinnom. These things are fully described in Kings and Chronicles, and the Prophet Jeremiah. [2 Ki 23:10, 2 Chron 26:3, Jer 7:32;32:35] God threatens that He will fill the place with the carcasses of the dead, that it be no more called Tophet and Baal, but Polyandrion, i.e. The tomb of the dead. Hence the torments and eternal pains with which sinners shall be punished are signified by this word. Augustinus de Civ. Dei: Hoc autem non antea fiet quam anima corpori fuerit copulata, ut nulla direptione separentur; et tamen tunc recte mors animae dicitur, quia non vivit ex Deo; mors autem corporis, quia in damnatione novissima quamvis homo sentire non desinat, tamen quia sensus ipse nec voluntate suavis, nec quiete salubris, sed dolore poenalis est, mors potius appellata quam vita. Aug., City of God, book xiii, ch. 2: This cannot be before the soul is so joined to the body, that nothing may sever them. Yet it is rightly called the death of the soul, because it does not live of God; and the death of the body, because though man does not cease to feel, yet because this his feeling has neither pleasure nor health, but is a pain and a punishment, it is better named death than life. Chrysostomus in Matth: Vide autem rursus, quia non promittit eis liberationem a morte, sed suadet contemnere mortem; quod multo maius est quam erui a morte; et quod hoc sermone ea quae de immortalitate sunt dogmata eis infigit. Chrys.: Note also, that He does [p. 391] not hold out to them deliverance from death, but encourages them to despise it; which is a much greater thing than to be rescued from death; also this discourse aids in fixing in their minds the doctrine of immortality.
Lectio 11 29 οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ πατρὸς ὑμῶν. 30 ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι ἠριθμημέναι εἰσίν. 31 μὴ οὖν φοβεῖσθε: πολλῶν στρουθίων διαφέρετε ὑμεῖς.
29. "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. 30. But the very hairs of your head are all numbered. 31. Fear ye not therefore, ye are of more value than many sparrows."
Chrysostomus in Matth: Postquam timorem mortis excluserat, ne aestimarent apostoli quod si interficerentur, essent derelicti a Deo, rursus sermonem de providentia Dei inducit, dicens nonne duo passeres asse veneunt; et unus ex illis non cadet super terram sine patre vestro? Chrys.: Having set aside fear of death, that the Apostles should not think that if they were put to death they were deserted by God, He passes to discourse of God's providence, saying, "Are not two sparrows sold for a farthing, and one of them does not fall to the ground without your Father?" Hieronymus: Et est sensus: si parva animalia absque Deo non decidunt auctore, et in omnibus est providentia, et quae in his peritura sunt, sine voluntate Dei non pereunt, vos qui aeterni estis, non debetis timere quod absque Dei vivatis providentia. Jerome: If these little creations fall not without God's superintendence and providence, and if things made to perish, perish not without God's will, you who are immortal ought not to fear that you live without His providence. Hilarius in Matth.: Mystice autem quod venditur, corpus atque anima est; et cui venditur, peccatum est. Qui ergo duos passeres asse vendunt, seipsos peccato minimo vendunt, natos ad volandum, et ad caelum pennis spiritualibus efferendos; sed capti pretiis praesentium voluptatum, et ad luxum saeculi venales totos se talibus actionibus nundinantur. Dei autem voluntatis est ut unus ex illis magis evolet; sed lex constitutione Dei perfecta decernit unum ex eis potius decidere. Quemadmodum enim si evolarent, unum essent, fieretque corpus spiritale, ita peccatorum pretio venditis, anima terrenam contrahit ex vitiorum sorde materiam, fitque unum ex illis quod tradatur in terram. Hilary: Figuratively; That which is sold is our soul and body, and that to which it is sold, is sin. They then who sell two sparrows for a farthing, are they who sell themselves for the smallest sin, born for flight, and for reaching heaven with spiritual wings. [margin note: see Ps 124:7] Caught by the bait of present pleasures, and sold to the enjoyment of the world, they barter away their whole selves in such a market. It is of the will of God that one of them rather soar aloft; but the law proceeding according to God's appointment decrees that one of them should fall. In like manner as, if they soared aloft they would become one spiritual body; so, when sold under sin, the soul gathers earthly matter from the pollution of vice, and there is made of them one body which is committed to earth. Hieronymus: Quod autem ait vestri autem capilli capitis omnes numerati sunt, immensam Dei erga homines ostendit providentiam, et ineffabilem signat affectum, quod nihil nostrorum Deum lateat. Jerome: That He says, "The hairs of your head are all numbered," shews the boundless providence of God towards man, and a care unspeakable that nothing of ours is hid from God. Hilarius in Matth.: In numerum enim aliquid colligi, diligentiae est. Hilary: For when any thing is numbered it is carefully watched [p. 392] over. Chrysostomus in Matth: Unde hoc dixit, non quod pilos Deus numeret; sed ut diligentem cognitionem et multam circa eos providentiam ostendat. Chrys.: Not that God reckons our hairs, but to shew His diligent knowledge, and great carefulness over us. Hieronymus: Derident autem intelligentiam ecclesiasticam in hoc loco qui carnis resurrectionem negant; quasi nos et capillos qui numerati sunt, et a tonsore decisi, omnes dicamus resurgere, cum salvator non dixerit: vestri autem et capilli omnes salvandi sunt, sed numerati sunt. Ubi numerus est, scientia numeri demonstratur, non eiusdem numeri conservatio. Jerome: Those who deny the resurrection of the flesh ridicule the sense of the Church on this place, as if we affirmed that every hair that has ever been cut off by the razor rises again, when the Saviour says, "Every hair of your head" - not is saved, but - "is numbered." Where there is number, knowledge of that number is implied, but not preservation of the same hairs. Augustinus de Civ. Dei: Quamvis et de ipsis capillis possit inquiri, utrum redeat quicquid tondentibus decidit: quod si rediturum est, quis non exhorreat illam deformitatem? Semel autem intellecto, ita nihil periturum esse de corpore, ita ut deforme nihil sit in corpore, simul intelligitur, ea quae deformem factura fuerant enormitatem, massae ipsi accessura esse, non locis quibus membrorum forma turbetur: velut si de limo vas fieret quod rursus in eumdem limum redactum, totum de toto iterum fieret; non esset necesse ut illa pars limi quae in ansa fuerat, ad ansam rediret; aut quae fundum fecerat, ipsa rursus faceret fundum; dum tamen totum reverteretur in totum; idest, totus ille limus in totum vas, nulla sui parte perdita, remearet. Quapropter, si capilli toties tonsi ad sua loca deformiter redeunt, non redibunt, quia in eamdem carnem, ut quemcumque locum ibi corporis teneant, servata partium congruentia, materiae in utilitatem vertentur. Quamvis quod dicit: capillus capitis vestri non peribit, non de longitudine, sed de numero capillorum posset intelligi: unde hic dicitur capilli capitis vestri numerati sunt. Aug., City of God, book xxii, ch. 19: Though we may fairly enquire concerning our hair, whether all that has ever been shorn from us will return; for who would not dread such disfigurement. When it is once understood that nothing of our body shall be lost, so as that the form and perfectness of all the parts should be preserved, we at the same time understand that all that would have disfigured our body is to be united or taken up by the whole mass, not affixed to particular parts so as to destroy the frame of the limbs; just as a vessel made of clay, and again reduced to clay, is once more reformed into a vessel, it needs not that that portion of clay which had formed the handle should again form it, or that which had composed the bottom, should again go to the bottom, so long as the whole was remoulded into the whole, the whole clay into the whole vessel, no part being lost. Wherefore if the hair so often shorn away would be a deformity if restored to the place it had been taken from, it will not be restored to that place, but all the materials of the old body will be revived in the new, whatever place they may occupy so as to preserve the mutual fitness of parts. Though what is said in Luke, "Not a hair of your head shall fall to the ground," [Luke 21:18] may be taken of the number, not the length of the hairs, as here also it is said, "The hairs of your head are all numbered." Hilarius in Matth.: Neque enim dignum negotium est peritura numerare: ut igitur nihil ex nobis periturum esse cognosceremus, ipso capillorum nostrorum supputatorum numero indicatur. Nullus igitur corporum nostrorum casus est pertimescendus: et ideo subditur nolite ergo timere: multis passeribus meliores estis vos. Hilary: For it is an unworthy task to number things that are to perish. Therefore that we should know that nothing of us should perish, we are told that our very hairs are numbered. No accident then that can befal our bodies is to be feared. Thus He adds, "Fear not, ye are better than many sparrows." Hieronymus: In quo manifestius superior expositionis sensus expressus est, quod timere non debeant eos qui possunt corpus occidere: quoniam si sine Dei scientia, parva quoque animalia non decidunt, quanto magis homo, qui apostolica fultus sit dignitate? Jerome: This expresses still more clearly the sense as it was above explained, that they should not fear those who can kill the body, for if the least animal falls not without [p. 393] God's knowledge, how much less a man who is dignified with the Apostolic rank? Hilarius: Vel cum dicit plurimis eos antestare passeribus, ostendit multitudini infidelium electionem fidelium praeesse: quia his casus in terra est, illis volatus in caelum. Hilary: Or this, "ye are better than many sparrows," teaches that the elect faithful are better than the multitude of the unbelieving, for the one fall to earth, the other fly to heaven. Remigius: Mystice autem Christus caput est, apostoli capilli; qui pulchre numerati dicuntur, quia nomina sanctorum scripta sunt in caelis. Remig.: Figuratively; Christ is the head, the Apostles the hairs, who are well said to be numbered, because the names of the saints are written in heaven.
Lectio 12 32 πᾶς οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν [τοῖς] οὐρανοῖς: 33 ὅστις δ' ἂν ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι κἀγὼ αὐτὸν ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν [τοῖς] οὐρανοῖς.
32. "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven."
Chrysostomus in Matth: Eiciens dominus timorem qui discipulorum concutiebat animam, per ea quae consequuntur rursus eos confortat, non solum timorem eiciens, sed et spe praemiorum maiorum eos erigens in liberam propalationem veritatis, dicens omnis ergo qui confitebitur me coram hominibus, confitebor et ego eum coram patre meo qui est in caelis. Considera autem diligenter, quod non dixit qui confitebitur me, sed, quemadmodum Graece legitur, qui confitebitur in me; ut tibi ostenderet non propria virtute, sed gratia superiore adiutum, confiteri eum qui confitetur. Chrys.: The Lord having banished that fear which haunted the minds of His disciples, adds further comfort in what follows, not only casting out fear, but by hope of greater rewards encouraging them to a free proclamation of the truth, saying, "Every man who shall confess me before men, I also will confess him before my Father which is in heaven." And it is not properly "shall confess me," but as it is in the Greek, "shall confess in me," shewing that it is not by your own strength but by grace from above, that you confess Him whom you do confess. Hilarius: Hoc concludendo dicit, quia doctrinis talibus confirmatos oportet liberam Dei confitendi habere constantiam. Hilary: This He says in conclusion, because it behoves them after being confirmed by such teaching, to have a confident freedom in confessing God. Remigius: Confessio autem hic illa intelligenda est de qua dicit apostolus: corde creditur ad iustitiam, ore fit confessio ad salutem. Ne ergo aliquis putaret se absque oris confessione posse salvari, non solum ait qui me confessus fuerit, sed addit coram hominibus; et iterum addit qui autem negaverit me coram hominibus, negabo et ego eum coram patre meo qui est in caelis. Remig.: Here is to be understood that confession of which the Apostle speaks, "With the heart men believe unto justification, with the mouth confession is made unto salvation." [Rom 10:10] That none therefore might suppose that he could be saved without confession of the mouth, He says not only, "He that shall confess me," but adds, "before me;" and again, "He that shall deny me before men, him will I also deny before my Father which is in heaven." Hilarius: In quo ostendit, quales nos testes hominibus fuerimus, tales apud Deum patrem testimonio eius usuros. Hilary: This teaches us, that in what measure we have borne witness to Him upon earth, in the same shall we have Him to bear witness to us in heaven before the face of God the Father. [p. 394] Chrysostomus in Matth: Ubi considerandum est, quia in poena amplius est supplicium, et in bonis maior retributio. Quasi dicat: superabundasti prius, me hic confitendo aut negando; superabundabo et ego, ineffabiliter tibi maiora dando: illic enim ego te confitebor aut negabo. Propter hoc si feceris aliquod bonum, et non susceperis retributionem, ne turberis: cum additamento enim in futuro tempore retributio te expectat. Et si feceris aliquod malum, et non exsolveris vindictam, non contemnas; illic enim te excipiet poena, nisi transmuteris, et melior fias. Chrys.: Here observe that the punishment is manifold more than the evil done, and the reward more than the good done. As much as to say, your deed was more abundant in confessing or denying Me here; so shall My deed to you be more abundant in confessing or denying you there. Wherefore if you have done any good thing, and have not received retribution, be not troubled, for a manifold reward awaits you in the time to come. And if you have done any evil, and have not paid the punishment thereof, do not think that you have escaped, for punishment will overtake you, unless you are changed and become better. Rabanus: Et sciendum, quod negare quod Deus non sit, nec Pagani possunt; sed quod non sit Deus filius et pater, negari ab infidelibus potest. Confitebitur ergo aliquem filius apud patrem, quia per filium habebit accessum ad patrem, et quia filius dicet: venite, benedicti patris mei. Raban.: It should be known that not even Pagans can deny the existence of God, but the infidels may deny that the Son as well as the Father is God. The Son confesses men before the Father, because by the Son we have access to the Father, and because the Son saith, "Come, ye blessed of my Father." [Matt 25:34] Remigius: Negabit autem negantem se, quia per ipsum non habebit accessum ad patrem, et a conspectu suae divinitatis et patris repelletur. Remig.: And thus He will deny the man that hath denied Him, in that he shall not have access to the Father through Him, and shall be banished from seeing either the Son of the Father in their divine nature. Chrysostomus in Matth: Ideo autem non solum fidem quae est secundum mentem, sed et confessionem exigit oris, ut erigat nos in liberam propalationem et ampliorem amorem, excelsos nos faciens. Haec autem verba ad universos loquitur: et neque in persona apostolorum loquitur solum: non enim solos apostolos, sed et discipulos eorum facit viriles. Qui nunc hoc servat, non solum cum libera propalatione docebit, sed et omnibus facile suadebit: huius enim verbi observatio multos ad apostolos adduxit. Chrys.: He not only requires faith which is of the mind, but confession which is by the mouth, that He may exalt us higher, and raise us to a more open utterance, and a larger measure of love. For this is spoken not to the Apostles only, but to all; He gives strength not to them only, but to their disciples. And he that observes this precept will not only teach with free utterance, but will easily convince all; for the observance of this command drew many to the Apostles. Rabanus: Vel confitetur quis Iesum ea fide quae per dilectionem operatur, mandata eius fideliter implendo; negat qui praeceptis non obedit. Raban.: Or, He confesses Jesus who by that faith that worketh by love, obediently fulfils His commands; he denies Him who is disobedient.
Lectio 13 34 μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν: οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν. 35 ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς, 36 καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ.
34. "Think not that I am come to send peace on earth: I came not to send peace, but a sword. 35. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. [p. 395] 36. And a man's foes shall be they of his own household."
Hieronymus: Supra dixerat: quod dico vobis in tenebris, dicite in lumine; nunc infert quid post praedicationem sequatur, dicens nolite arbitrari quia venerim pacem mittere in terram. Non veni pacem mittere, sed gladium. Jerome: He had before said, "What I say to you in darkness, that speak ye in the light;" He now tells them what will follow upon that preaching, saying, "Think not that I am come to send peace upon earth; I am not come to send peace, but a sword." Glossa: Vel aliter continua: sicut timor mortis non debet attrahere, sic nec carnalis affectus. Gloss. interlin.: Or connect it with what has gone before, As the fear of death ought not to draw you away, so neither ought carnal affection. Chrysostomus in Matth: Qualiter eis iniunxit ut in unamquamque domum ingredientes pacem indicerent, qualiter etiam et Angeli dixerunt: gloria in excelsis Deo, et in terra pax hominibus, quoniam haec maxime est pax, cum id quod aegrotat, inciditur; cum id quod litem infert, separatur: ita enim possibile erit caelum terrae copulari. Nam et medicus ita reliquum conservat corpus, cum id quod insanabiliter se habet absciderit. Ita quidem et in turri Babel gestum est: malam enim pacem bona dissonantia solvit. Ita et Paulus eos qui adversus eum consonabant, divisit. Non enim ubique concordia bonum est: nam et latrones consonant. Hoc autem praelium non est sui propositi, sed illorum consilii. Chrys., Hom. xxxv: How then did He enjoin them, that when they should enter any house they should say, "Peace be to this house," as also the Angels sung, "Glory to God in the highest, on earth peace to men." [Luke 2:14] That is the most perfect peace when that which is diseased is lopped off, when that which introduces strife is taken away, for so only is it possible that heaven should be joined to earth. For so does the physician save the rest of the body, namely by cutting off that which cannot be healed. So it came to pass at the tower of Babel; a happy discord broke up their bad union. So also Paul divided those who were conspired together against him. For concord is not in all cases good; for there is honour among thieves. And this combat is not of His setting before them, but of the plots of the world. Hieronymus: Ad fidem enim Christi totus orbis contra se divisus est. Unaquaeque domus et infideles habuit et credentes, et propterea bellum missum est bonum, ut rumperetur pax mala. Jerome: For in the matter of belief in Christ, the whole world was divided against itself; each house had its believers and its unbelievers; and therefore was this holy war sent, that an unholy peace might be broken through. Chrysostomus in Matth: Hoc autem dixit quasi discipulos consolans; ac si diceret: ne turbemini, quasi praeter spem his contingentibus: propter hoc enim veni, ut praelium mittam. Et non dixit: praelium; sed, quod difficilius est, gladium. Voluit enim asperitate verborum eorum excitare auditum, ut non in difficultate rerum deficiant: ne aliquis dicat, quod blanda suasit, sed difficilia occultavit. Melius est enim in rebus mansuetudinem videre, quam in verbis; et propter hoc in his non stetit, sed exponens praelii speciem, ostendit hoc esse civili bello difficilius, dicens veni enim separare hominem adversus patrem suum, et filiam adversus matrem suam, et nurum adversus socrum suam. In quo ostendit quod non solum in familiaribus erit hoc praelium, sed in amantissimis et valde necessariis: quod maxime Christi virtutem ostendit: quia discipuli haec audientes et ipsi susceperunt, et aliis suaserunt. Quamvis autem non ipse Christus hanc separationem fecerit, sed illorum malitia; tamen dicit se facere, secundum Scripturae consuetudinem. Scriptum est enim: dedit eis Deus oculos ut non videant. Hoc autem maxime ostendit, vetus testamentum novo esse cognatum. Etenim in Iudaeis unusquisque proximum interficiebat, quando vitulum fecerunt, et quando Beelphegor immolaverunt: unde, ut monstraret eumdem esse cui haec et illa placuerunt, prophetiae meminit, dicens et inimici hominis, domestici eius. Et in Iudaeis tale aliquid contigit: erant enim prophetae et pseudoprophetae; et plebes scindebatur, et domus dividebantur; et hi quidem his credebant, alii autem illis.
Chrys.: This He said as it were comforting His disciples, as much as to say, Be not troubled as though these things fell upon you unexpectedly; for this cause I came that I might send war upon the earth - nay He says not 'war,' but what is yet harder, "a sword." For He sought by sharpness of speech so to rouse their attention, that they should not fall off in time of trial and difficulty; or say that He had told them smooth things, and had hid the difficulties. For it is better to meet with softness in deeds than in words; and therefore He stayed not in words, but shewing them the nature of their warfare, He taught them that it was more perilous than a civil war; saying, "I am come to set a man against his father, and daughter [p. 396] against her mother, and daughter-in-law against her mother-in-law." So this warfare will be between not acquaintances merely, but the nearest and dearest kindred; and this shews Christ's very great power; that His disciples after having heard this, yet undertook the mission, and brought over others. Yet was it not Christ who made this division, but the evil nature of the parties; when He says that it is He that does it, He speaks according to the manner of Scripture. As it is written, "God hath given them eyes that they should not see." [Isa 6:10] Here is also a great proof that the Old Testament is like the New. For among the Jews a man was to put his neighbour to death if he found him making a calf, or sacrificing to Baalphegor; so here to shew that it was the same God who ordained both that and these precepts, He reminds them of the prophecy, "A man's foes are they of his household." For this same thing happened among the Jews; there were Prophets, and false Prophets; there the multitude was divided, and houses were set against themselves; there some believed one part, and some another.
Hieronymus: Hic autem locus prope iisdem verbis in Michaea propheta scribitur. Et notandum, ubicumque de veteri testamento testimonium ponitur, utrum sensus tantum, an et verba consentiant. Jerome: These are almost the words of the Prophet Micah. [Mic 7:6] We should always take note when a passage is cited out of the Old Testament, whether the sense only, or the very words are given. Hilarius in Matth.: Mystice autem gladius telorum omnium acutissimum est, in quo est ius potestatis, et iudicii severitas, et animadversio peccatorum. Dei igitur verbum nuncupatum meminerimus in gladio; qui gladius missus est in terram; idest, praedicatio eius hominum cordibus infusa. Hic igitur quinque habitantes in una domo dividit, tres in duos, et duos in tres: et tria ad hominem referimus; idest, corpus et animam et voluntatem: nam ut corpori anima data est, ita et potestas homini utendi utroque ut vellet, indulta est; atque ob illud lex est proposita voluntati. Sed hoc tantum in illis deprehenditur qui primi a Deo figurati sunt. Sed ex peccato atque infidelitate primi parentis, sequentibus generationibus coepit esse corporis nostri pater peccatum, mater animae infidelitas. Voluntas autem sua unicuique adiacet: ergo iam unius domus quinque sunt. Cum ergo innovamur Baptismi lavacro, per virtutem verbi ab originis nostrae peccatis separamur, recisique quadam absectione gladii Dei, a patris et matris affectionibus dissidemus, fitque gravis in domo una dissensio, et domestica novo homini erunt inimica: quia ille manere in spiritus novitate gaudebit; ea vero quae a prosapiae antiquitate deducta sunt, consistere in his quibus oblectantur concupiscunt. Hilary: Mystically, a sword is the sharpest of all weapons, and thence it is the emblem of the right of authority, the impartiality of justice, the correction of offenders. The word of God, we may remember, is likened to a sword; [margin note: Eph 6:17, Heb 4:12] so here the sword that is sent upon the earth is His preaching poured into the heart of man. The five inhabiting one house, whom He divides three against two, and two against three, we may explain thus; The three are the three parts of man, the body, the soul, and the will; for as the soul is bestowed in the body, so the will has power of using both in any way it chooses; and thence when a law is given it is given to the will. But this is only found in those who were first formed by God. By the sin and unbelief of the first parent, all the generations of men since have had sin for the father of their body, and unbelief for the mother of their soul. And as each man has his will within him, there are thus five in one house. When then we are renewed in the laver of baptism, by virtue of the word we are set apart from [p. 397] our original guilt, and severed, as it were, by the sword of God, from the lusts of this our father and mother, and thus there is great discord made in one house; the new man finding his foes within, he seeks with joy to live in newness of spirit; they which are derived from the old stock, lust to remain in their old pleasures. Augustinus, de quaest. Evang.: Vel aliter. Veni separare hominem adversus patrem suum: quia renuntiat quis Diabolo qui fuit filius eius; et filiam adversus matrem suam, idest, plebem Dei adversus mundanam civitatem, hoc est perniciosam societatem generis humani, quam nunc Babylonia, nunc Aegypto, nunc Sodoma, nunc aliis atque aliis nominibus Scriptura signat. Nurum adversus socrum suam: Ecclesiam adversus synagogam, quae secundum carnem Christum peperit sponsum Ecclesiae. Dividuntur autem in gladio spiritus, quod est verbum Dei. Et inimici hominis domestici eius, cum quibus ante consuetudine implicatus erat. Aug., Quaest in Matt., q.3: Otherwise, "I am come to set a man against his father;" for he renounces the Devil who was his son; "the daughter against her mother," that is, the people of God against the city of the world, that is, the wicked society of mankind, which is spoken of in Scripture under the names of Babylon, Egypt, Sodom, and other names. "The daughter-in-law against her mother-in-law," that is, the Church against the Synagogue, which according to the flesh, brought forth Christ the spouse of the Church. They are severed by the sword of the Spirit, which is the word of God. "And a man's foes are they of his household," those, that is, with whom he before lived as intimates. Rabanus: Nulla apud eos iura custodiri possunt inter quos fidei bellum est. Raban.: For no other mutual rights can be preserved between those who are at war in their creeds. Glossa: Vel aliter. Hoc dicit, quasi dicat: non ad hoc inter homines veni ut carnales affectus confirmem, sed spiritali gladio dissecem; unde recte dicitur et inimici hominis domestici eius. Gloss. interlin.: Otherwise; He mean, I am not come among men to strengthen their carnal affections, but to cut them off with the sword of the Spirit; whence it is rightly added, "And a man's foes are they of his household." Gregorius Moralium: Callidus namque adversarius, cum a bonorum cordibus repelli se conspicit, eos qui ab illis valde diliguntur, exquirit; et per eorum verba blandiens loquitur qui plus ceteris amantur: ut dum vis amoris cor perforat, facile persuasionis eius gladius ad intimae rectitudinis munimina irrumpat. Greg., Mor., iii, 8: For the subtle enemy when he sees himself driven out of the hearts of the good, seeks out those who most love them, and speaking by the mouth of those who are dearest, endeavours while the heart is penetrated by love, that the sword of conviction may pierce to the inmost bulwarks of virtue.
Lectio 14 37 ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος: καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος: 38 καὶ ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστιν μου ἄξιος. 39 ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν, καὶ ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν.
37. "He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. 38. And he that taketh not his cross, and followeth after me, is not worthy of me. 39. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it."
Hieronymus: Quia ante praemiserat: non veni pacem mittere, sed gladium, et dividere hominem adversus patrem et matrem et socrum, ne quis pietatem religioni auferret, subiecit, dicens qui amat patrem aut matrem plusquam me, non est me dignus. Et in cantico legimus canticorum: ordinavit in me caritatem. Hic enim ordo in omni affectu necessarius est. Ama post Deum, patrem aut matrem aut filios. Si autem necessitas venerit ut amor parentum aut filiorum Dei amori comparetur, et non possit utrumque salvari, odium in suos, pietas in Deum est. Non ergo prohibuit amari patrem aut matrem; sed signanter addidit plusquam me. Jerome: Because of what He had said, "I am not come to send peace but a sword, &c." that none might suppose that [p. 398] family affection was banished from His religion, He now adds, "He that loves father or mother more than me is not worthy of me." So in the Song of Songs we read, "Order love in me." [2:4] For this order is needed in every affection; after God love thy father, thy mother, and thy children; but if a necessity should occur that the love of parents and children comes into competition with the love of God, and where both cannot be preserved, remember that hatred of our kindred becomes then love to God. He forbids not to love parent or child, but adds emphatically, "more than me." Hilarius in Matth.: Illi enim qui domesticas hominum caritates dilectioni eius praetulerint, futurorum bonorum indigni erunt hereditate. Hilary: For they who have esteemed domestic affection of relations higher than God, are unworthy to inherit good things to come. Chrysostomus in Matth: Si autem Paulus iubet per omnia parentibus obedire, non mireris: in illis enim solum dicit obediendum quae non nocent pietati: etenim sanctum est omnem eis alium reddere honorem. Cum autem plus debito exegerint, non oportet assentire. Sunt autem haec veteri testamento consonantia: etenim illic eos qui idola colebant, non odio habere solum, sed et lapidare dominus iubet: et in Deuteronomio dicitur: qui dixerit patri suo, et matri suae: nescio vos; et fratribus suis: ignoro illos; hi custodierunt eloquium tuum. Chrys.: Yet when Paul bids us obey our parents in all things, we are not to marvel; for we are only to obey in such things are not hurtful to our piety to God. It is holy to render them every other honour, but when they demand more than is due, we ought not to yield. This is likewise agreeable to the Old Testament; in it the Lord commands that all who worshipped idols, should not only be held in abhorrence, but should be stoned. And in Deuteronomy it is said, "He who saith to his father and his mother, I know you not; and to his brethren, Ye are strangers; he hath kept thy saying." [Deut 33:9] Glossa: Videtur autem id in pluribus accidere ut parentes plus diligant filios, quam filii diligant eos: et ideo gradatim postquam suum amorem amori parentum esse praeponendum docuit, docet consequenter praeferendum esse filiorum amori, dicens et qui amat filium aut filiam super me, non est me dignus. Gloss., non occ.: It seems to happen in many cases that the parents love the children more than the children love the parents; therefore having taught that His love is to be preferred to the love of parents, as in an ascending scale, He next teaches that it is to be preferred to the love of children, saying, "And whoso loveth son or daughter more than me is not worthy of me." Rabanus: Per quod signat illum divino consortio esse indignum qui consanguinitatis carnalem amorem praeponit spiritali amori Dei. Raban.: He is unworthy of the divine communion who prefers the carnal affection of kindred to the spiritual love of God. Chrysostomus in Matth: Deinde ut non moleste ferant illi, scilicet quibus amor Dei praefertur, ad altiorem adducit sermonem. Anima enim nihil est familiarius alicui, sed tamen et hanc non simpliciter eam haberi odio iussit, sed ut eam quis tradat in occisiones et sanguines; ostendens quod non solum ad mortem oportet esse paratum, sed ad mortem violentam et reprobatissimam, scilicet mortem crucis; unde sequitur et qui non accipit crucem suam et sequitur me, non est me dignus. Nihil autem adhuc eis de propria dixerat passione; sed interim in his eos erudit ut sermonem de passione eius magis suscipiant. Chrys.: Then that those to whom the love of God is preferred should not be offended thereat, He leads them to a higher doctrine. Nothing is nearer to a man than his soul, and yet He enjoins that this should not only be hated, but that a man should be ready to deliver it up to death, and blood; not to death only, but to a violent and most disgraceful death, namely, the death of the cross; therefore it follows, "And whoso taketh not up his cross and followeth me, is not worthy of me." He had as yet said nothing to [p. 399] them respecting his own sufferings, but instructs them in the meanwhile in these things, that they may the more readily receive His words concerning His passion. Hilarius in Matth.: Vel qui Christi sunt, crucifixerunt corpus suum cum vitiis et concupiscentiis; et indignus est Christo qui non crucem suam, in qua compatimur, commorimur, consepelimur, consurgimus, accipiens, dominum sit secutus, in hoc sacramento fidei spiritus novitate victurus. Hilary: Or; "They that are Christ's have crucified the body with its vices and lusts." [Gal 5:24] And he is unworthy of Christ who does not take up His cross, in which we suffer with Him, die with Him, are buried and rise again with Him, and follow his Lord, purposing to live in newness of spirit in this sacrament of the faith. Gregorius in Evang: Crux quippe a cruciatu dicitur: et duobus modis crucem domini baiulamus: cum aut per abstinentiam carnem affligimus, aut per compassionem proximi, necessitatem illius nostram putamus. Sciendum vero est, quod sunt nonnulli qui carnis abstinentiam non pro Deo, sed pro inani gloria exhibent; et sunt nonnulli qui compassionem proximo non spiritaliter, sed carnaliter impendunt, ut ei non ad virtutem, sed quasi miserando ad culpas faveant. Hi itaque crucem videntur ferre sed dominum non sequuntur: et ideo ait et sequitur me. Greg., Hom. in Ev., xxxii, 3: The cross is so called from, torment [margin note: cruciatus]; and there are two ways in which we bear the Lord's cross; either when we afflict the flesh by abstinence; or when in compassion for our neighbour we make his afflictions our own. But it should be known that there are some who make a shew of abstinence not for God, but for ostentation; and some there are who shew compassion to their neighbour, not spiritually but carnally, not that they may encourage him in virtue; but rather countenancing him in faults. These indeed seem to bear their cross, but do not follow the Lord; therefore He adds, "And followeth me." Chrysostomus in Matth: Quia vero praecepta haec quae iniunguntur, onerosa videbantur, ponit et utilitatem eorum maximam existentem, dicens qui invenit animam suam, perdet eam; quasi dicat: non solum haec quae praemisi, non nocent, sed maxime proderunt; contraria vero nocebunt. Et hoc ubique facit. Ab his enim quae homines concupiscunt inducit, sicut si dicat: propter quid non vis contemnere animam tuam? Quia diligis eam? Quocirca propter hoc contemne, et tunc ei maxime proderis. Chrys.: Because these commands seemed burdensome, He proceeds to shew their great use and benefit, saying, "He that findeth his life shall lose it." As much as to say, Not only do these things that I have inculcated do no harm, but they are of great advantage to a man; and the contrary thereof shall do him great hurt - and this is His manner everywhere. He uses those things which men's affections are set upon as a means of bringing them to their duty. Thus: Why are you loath to contemn your life? Because you love it? For that very reason contemn it, and you will do it the highest service. Remigius: Anima autem in hoc loco non substantia est intelligenda, sed haec vita praesens; et est sensus: qui invenit animam suam, scilicet hanc praesentem vitam; idest, qui hanc lucem et eius dilectionem et voluptates ad hoc desiderat ut semper invenire possit, istam quam semper servare cupit, perdet, et animam suam aeternae damnationi praeparat. Remig.: The life in this place is not to be understood as the substance, (the soul,) but as this present state of being; and the sense is, He who findeth his life, i.e. this present life, he who so loves this light, its joys and pleasures, as to desire that he may always find them; he shall lose that which he wishes always to keep, and prepare his soul for eternal damnation. Rabanus: Vel aliter. Qui salutem animae suae quaerit aeternam, eam perdere, hoc est in mortem dare, non dubitat. Utrique autem sensui congruit apte quod sequitur et qui perdiderit animam suam propter me, inveniet eam. Raban.: Otherwise; He who seeks an immortal life, does not hesitate to lose his life, that is, to offer it to death. But either sense suits equally well with that which follows, "And whoso shall lose his life for my sake shall find it." Remigius: Idest, qui hanc temporalem lucem, et eius dilectiones et voluptates tempore persecutionis propter confessionem nominis mei contempserit, animae suae inveniet aeternam salutem. Remig.: That is, he who in confession [p. 400] of My name in time of persecution despises this temporal world, its joys, and pleasures, shall find eternal salvation for his soul. Hilarius in Matth.: Sic ergo proficit lucrum animae in mortem, et damnum in salutem: detrimento enim brevis vitae, fenus immortalitatis acquiritur. Hilary: Thus the gain of life brings death, the loss of life brings salvation; for by the sacrifice of this short life we gain the reward of immortality.
Lectio 15 40 ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται, καὶ ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με. 41 ὁ δεχόμενος προφήτην εἰς ὄνομα προφήτου μισθὸν προφήτου λήμψεται, καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου μισθὸν δικαίου λήμψεται. 42 καὶ ὃς ἂν ποτίσῃ ἕνα τῶν μικρῶν τούτων ποτήριον ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ, ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ.
40. "He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. 41. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. 42. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward."
Hieronymus: Dominus ad praedicationem discipulos mittens, docet pericula non timenda, et affectum subicit religioni; aurum supra tulerat, aes de zona excusserat: dura Evangelistarum conditio. Unde ergo sumptus, unde victus, unde necessaria, et cetera? Et ideo austeritatem praeceptorum spe temperat promissorum, inquiens qui recipit vos, me recipit: ut in suscipiendis apostolis unusquisque credentium Christum se suscepisse arbitretur. Jerome: The Lord when He sends forth His disciples to preach, teaches them that dangers are not to be feared, that natural affection is to be postponed to religion - gold He had above taken from them, brass He had shaken out of their purses - hard then surely the condition of the preachers! Whence their living? Whence their food and necessaries? Therefore He tempers the rigour of His precepts by the following promises, that in entertaining the Apostles each believer may consider that he entertains the Lord. Chrysostomus in Matth: Sufficientia siquidem erant praemissa ad persuadendum eis qui erant apostolos suscepturi. Quis enim eos qui ita erant fortes, et omnia contemnebant ut alii salvarentur, non susciperet omni cum desiderio? Et superius quidem poenam comminatus est his qui non reciperent; hic autem retributionem promittit recipientibus. Et primo quidem repromittit honorem suscipientibus apostolos, ut Christum suscipiant, et etiam patrem; unde subdit et qui me recipit, recipit eum qui me misit. Quid autem huic honori fiet aequale, ut quis patrem et filium recipiat? Chrys.: Enough had been said above to persuade those who should have to entertain the Apostles. For who would not with all willingness take in to his house men who were so courageous, that they despised all dangers that others might be saved? Above He had threatened punishment to those who should not receive them, He now promises reward to such as should receive them. And first He holds out to those who should entertain them the honour, that in so doing they were entertaining Christ, and even the Father; "He who receiveth me, receiveth him that sent me." What honour to be compared to this of receiving the Father and the Son? Hilarius in Matth.: In quibus verbis docet etiam in se mediatoris officium; qui cum sit receptus a nobis, atque ipse profectus ex Deo sit, Deus per illum transfusus in nobis sit; et per hunc ordinem gratiarum non est aliud apostolos recepisse quam Deum: quia et in illis Christus, et in Christo Deus habitat. Hilary: These words shew that He has a Mediator's office, and since He came from God, when He is received by us, [p. 401] through Him God is transfused into us; and by this disposition of grace to have received the Apostles is no other than to have received God; for Christ dwells in them, and God in Christ. Chrysostomus in Matth: Promittit autem post haec et aliam retributionem, dicens qui recipit prophetam in nomine prophetae, mercedem prophetae accipiet. Non autem simpliciter dixit qui suscipit prophetam, aut qui suscipit iustum; sed addit in nomine prophetae, et in nomine iusti; hoc est, si non propter vitae huius eminentiam, neque propter aliud temporalium susceperit, sed quia vel propheta est vel iustus. Chrys.: A further reward also He promises, saying, "He who receiveth a prophet in the name of a prophet, shall receive a prophet's reward." He said not merely, "Whoso receiveth a prophet," or "a righteous man," but "in the name of a prophet," and "in the name of a righteous man;" that is, not for any greatness in this life, or other temporal account, but because he is a prophet, or a righteous man. Hieronymus: Vel aliter. Quia ad susceptionem magistrorum discipulos provocaverat, poterat credentium occulta esse responsio: ergo et pseudoprophetas, et Iudam proditorem debemus suscipere. Unde dominus dicit, non personas suscipiendas esse, sed nomina; et mercedem non perire suscipientis, licet indignus fuerit qui susceptus sit. Jerome: Otherwise; To this His exhortation to the disciple to entertain his teacher, there might a secret objection arise among the faithful; then shall we have to support the false prophets, or Judas, the traitor. To this end it is that the Lord instructs them in these words, that it is not the person but the office that they should look to: and that the entertainer loses not his reward, though he whom he entertains be unworthy. Chrysostomus in Matth: Dicit autem mercedem prophetae et mercedem iusti accipiet; idest qualem decens est accipere eum, qui suscipit prophetam vel iustum; vel qualem propheta aut iustus est accepturus. Chrys.: "A prophet's reward, and a righteous man's reward," are such rewards as it is fitting he should have who entertains a prophet, or a righteous man; or, such a reward as a prophet or righteous man should have. Chrysostomus in Matth: Non enim ait mercedem de propheta, vel iusto, sed mercedem prophetae vel iusti. Iste enim fortasse iustus est; et quanto in hoc mundo nihil possidet, tanto loquendi pro iustitia fiduciam maiorem habet. Hunc cum ille sustentat qui in hoc mundo aliquid possidet, illius iustitiae libertatem sibi participem facit, et cum eo pariter iustitiae praemia recipiet quem sustentando adiuvit. Ille prophetiae spiritu plenus est, sed tamen corporeo eget alimento: et si corpus non reficitur, certum est quod vox ipsa subtrahatur. Qui igitur prophetae alimenta tribuit, vires illi ad loquendum dedit; cum propheta ergo mercedem prophetae accipiet qui hoc ante Dei oculos exhibuit quod adiuvit. Greg., Hom. in Ev., xx, 12: He says not, a reward from a prophet, or righteous man, but the reward of a prophet or righteous man. For the prophet is perhaps a righteous man, and the less he possesses in this world, the greater confidence has he in speaking in behalf of righteousness. He who hath of this world's goods, in supporting such a man, makes himself a free partaker in his righteousness, and shall receive the reward of righteousness together with him whom he has aided by supporting him. He is full of the spirit of prophecy, but he lacks bodily sustenance, and if the body be not supported, it is certain that the voice will fail. Whoso then gives a prophet food, gives him strength for speaking, therefore together with the prophet he shall receive the prophet's reward, when he shews before the face of God what bounty be shewed him. Hieronymus: Mystice autem qui prophetam recipit ut prophetam, et intelligit eum de futuris loquentem, hic prophetae mercedem accipiet. Igitur Iudaei carnaliter intelligentes prophetas, mercedem non accipient prophetarum. Jerome: Mystically; He who receives a prophet as a prophet, and understands him speaking of things to come, he shall receive reward of that prophet. The Jews therefore, who understand the prophets carnally, do not receive the prophet's reward. Remigius: Nonnulli vero prophetam intelligunt dominum Iesum Christum, de quo Moyses dicit: prophetam vobis suscitabit Deus; quem similiter per iustum intelligunt, quia incomparabiliter iustus est. Qui ergo in nomine iusti et prophetae, scilicet Christi, prophetam vel iustum suscipit, ab eo recipiet remunerationem pro cuius amore recipit. Remig.: Some understand [p. 402] by the prophet here, the Lord Jesus Christ, of whom Moses says, "A Prophet shall the Lord your God raise up unto you;" [Deut 18:18] and the same also by the righteous man, because he is beyond comparison righteous. He then who shall receive a prophet or righteous man in the name of the prophet or righteous man, i.e. of Christ, shall receive reward from Him for love of whom he received Him. Hieronymus: Poterat autem aliquis causari et dicere: paupertate prohibeor ut hospitalis esse non possim; et hanc excusationem levissimo exemplo diluit, ut calicem aquae frigidae toto animo porrigamus, dicens et quicumque potum dederit uni ex minimis istis, aquae frigidae calicem tantum in nomine discipuli, amen dico vobis, non perdet mercedem suam. Frigidae, inquit, non calidae; ne et in calida paupertatis et penuriae lignorum occasio quaereretur. Jerome: That none should say, I am poor and therefore cannot be hospitable, He takes away even this plea by the instance of a cup of cold water, given with good will. He says "cold water," because in "hot," poverty and lack of fuel might be pleaded. And whosoever shall give to drink to one of the least of these a cup of cold water only in the name of a disciple, verily I say unto you, he shall not lose his reward. Remigius: Dicit autem minimis, idest non prophetae, non iusto, sed alicui ex minimis. Remig.: "The least of these," that is, not a prophet, or a righteous man, but one of these least. Glossa: Ubi nota, Deum magis ad pium affectum dantis respicere quam ad quantitatem rei exhibitae. Vel minimi sunt qui nihil penitus habent in hoc mundo, et iudices erunt cum Christo. Gloss, non occ.: Note, that God looks more to the pious mind of the giver, than to the abundance of the thing given. Gloss. ord.: Or, "the least," are they who have nothing at all in this world, and shall be judges with Christ. Hilarius in Matth.: Vel praevidens plures futuros tantum apostolatus nomine gloriosos, omni vero vitae suae opere improbabiles, obsequium quod ipsis sub religionis opinione delatum est, mercede non fraudat: nam licet et ipsi minimi essent, idest peccatorum omnium ultimi, non inania tamen in eos, etiam levia, sub frigidae aquae nomine designata, officia esse decernit. Non enim peccatis hominis, sed discipuli nomini honor praestitus est. Hilary: Or; Seeing beforehand that there would be many who would only glory in the name of Apostleship, but in their whole life and walk would be unworthy of it, He does not therefore deprive of its reward that service which might be rendered to them in belief of their religious life. For though they were the very least, that is, the greatest of sinners, yet even small offices of mercy shewn them, such as are denoted by the cup of cold water, should not be shewn in vain. For the honour is not done to a man that is a sinner, but to his title of disciple.
Caput 11 Gospel of Matthew, Chapter 11 [p. 403] Lectio 1 1 καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς διατάσσων τοῖς δώδεκα μαθηταῖς αὐτοῦ, μετέβη ἐκεῖθεν τοῦ διδάσκειν καὶ κηρύσσειν ἐν ταῖς πόλεσιν αὐτῶν.
1. And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.
Rabanus: Postquam discipulos suos dominus ad praedicandum mittens, praemissis verbis eos instruxit, ipse etiam quod docuerat verbis, factis implevit, offerens primam praedicationem Iudaeis; et hoc est quod dicitur et factum est cum consummasset Iesus. Dicit autem transiit inde. Rabanus: The Lord having sent out His disciples to preach with the foregoing instructions, Himself now fulfils in action what He had taught in words, offering His preaching first to the Jews; "And it came to pass when Jesus had ended all these sayings, he passed thence." Chrysostomus in Matth: Quia enim eos misit, subtraxit seipsum dans locum eis et tempus facere quae iniunxerat: eo enim praesente et curante, nullus ad discipulos vellet accedere. Chrys., Hom, xxxvi: Having sent them forth, He withdrew Himself, giving them opportunity and time to do the things that He had enjoined; for while He was present and ready to heal, no man would come to His disciples. Remigius: Pulchre autem de speciali doctrina, qua scilicet apostolos instruxerat, ad generalem transit, in civitatibus praedicando; quia in hoc de caelis ad terras descendit, ut omnes illuminaret: in quo facto monentur etiam sancti praedicatores ut omnibus prodesse studeant. Remig.: He well passes from the special teaching which He had delivered to His disciples, to the general which He preached in the cities; passing therein as it were from heaven to earth, that He might give light to all. By this deed of the Lord, all holy preachers are admonished that they should study to benefit all.
Lectio 2 2 ὁ δὲ ἰωάννης ἀκούσας ἐν τῷ δεσμωτηρίῳ τὰ ἔργα τοῦ Χριστοῦ πέμψας διὰ τῶν μαθητῶν αὐτοῦ 3 εἶπεν αὐτῷ, σὺ εἶ ὁ ἐρχόμενος ἢ ἕτερον προσδοκῶμεν; 4 καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς, πορευθέντες ἀπαγγείλατε ἰωάννῃ ἃ ἀκούετε καὶ βλέπετε: 5 τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται: 6 καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί.
2. Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3. And said unto him, "Art thou he that should come, or do we look for another?" 4. Jesus answered and said unto them, "Go and shew John again those things which ye do hear and see: 5. The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them. [p. 404] 6. And blessed is he, whosoever shall not be offended in me."
Glossa: Posuerat supra Evangelista quomodo per miracula et doctrinam Christi tam discipuli quam turbae instruebantur; nunc ostendit quomodo haec instructio usque ad discipulos Ioannis perveniret, qui ad Christum aemulationem habere videbantur: unde dicit Ioannes autem cum audisset in vinculis opera Christi, mittens duos ex discipulis suis, ait illi: tu es qui venturus es, an alium expectamus? Gloss, non occ.: The Evangelist had shewn above how by Christ's miracles and teaching, both His disciples and the multitudes had been instructed; he now shews how this instruction had reached even to John's disciples, so that they seemed to have some jealousy towards Christ; "John, when he had heard in his bonds the works of Christ, sent two of his disciples to say unto him, Art thou he that should come, or look we for another? Gregorius in Evang: Quaerendum autem nobis est: Ioannes propheta, et plusquam propheta, qui venientem ad Baptismum dominum ostendit, dicens: ecce agnus Dei, ecce qui tollit peccata mundi, cur in carcere positus mittens discipulos requirit tu es qui venturus es, an alium expectamus? Tamquam si ignoraret quem ostenderat; et an ipse sit nesciat quem ipse prophetando, baptizando, ostendendo, ipsum esse clamaverat. Greg., Hom in Ev. vi. 1: We must enquire how John, who is a prophet and more than a prophet, who made known the Lord when He came to be baptized, saying, "Behold the Lamb of God, that taketh away the sine of the world!—why, when he was afterwards cast into prison, he should send his disciples to ask, "Art thou he that should come, or look we for another?" Did he not know Him whom he had pointed out to others; or was he uncertain whether this was He, whom by foretelling, by baptizing, and by making known, he had proclaimed to be He? Ambrosius super Lucam: Nonnulli autem hoc sic intelligunt. Magnum quidem ita prophetam esse Ioannem, ut Christum agnosceret, annuntiaret remissionem peccatorum futuram; sed tamen, tamquam pium vatem, quem venturum crediderat, non credidisse moriturum. Non igitur fide, sed pietate dubitavit. Dubitavit etiam Petrus dicens: propitius tibi esto, domine: non fiat hoc. Ambrose, Ambros., in Luc 7:19: Some understand it thus; That it was a great thing that John should be so far a prophet, as to acknowledge Christ, and to preach remission of sin; but that like a pious prophet; he could not think that He whom he had believed to be He that should come, was to suffer death; he doubted therefore though not in faith, yet in love. So Peter also doubted, saying, "This be far from thee, Lord; this shall not be unto thee." [Matt 16:22] Chrysostomus in Matth: Sed non utique hoc habet rationem. Ioannes enim neque hoc ignorabat: sed hoc primum testatus est dicens: ecce agnus Dei, ecce qui tollit peccata mundi. Agnum enim vocans, crucem divulgat: nec aliter quam per crucem peccatum abstulit mundi. Qualiter autem maior propheta est hic si neque quae prophetarum sunt noscit? Etenim Isaias dicit: sicut ovis ad occisionem ductus est. Chrys.: But this seems hardly reasonable. For John was not in ignorance of His death, but was the first to preach it, saying, "Behold the Lamb of God, that taketh. away the sins of the world." For thus calling Him the Lamb, he plainly shews forth the Cross; and no otherwise than by the Cross did He take away the sins of the world. Also how is he a greater prophet than these, if he knew not those things which all the prophets knew; for Isaiah says, "He was led as a sheep to the slaughter." [Isa 53:7] Gregorius in Evang: Sed aliter haec quaestio solvitur, si gestae rei tempus pensatur. Ad Iordanis enim fluenta positus, quia ipse redemptor mundi esset, asseruit; missus vero in carcerem, an ipse veniat, requirit: non quia ipsum esse mundi redemptorem dubitat; sed quaerit, ut sciat si is qui per se in mundum venerat, per se etiam ad Inferni claustra descendat. Greg.: But this question may be answered in a better way if we attend to the order of time. At the waters of Jordan he had affirmed that this was the Redeemer of the world: after he was thrown into prison, he enquires if this was He [p. 405] that should come—not that he doubted that this was the Redeemer of the world, but he asks that he may know whether He who in His own person had come into the world, would in His own person descend also to the world below. Hieronymus: Unde non ait: tu es qui venisti? Sed tu es qui venturus es? Et est sensus: manda mihi, quia ad Inferna descensurus sum, utrum te etiam Inferis debeam nuntiare, an alium ad haec sacramenta missurus es? Jerome: Hence he frames his question thus, "Art thou he that is to come?" Not, Art Thou He that hast come? And the sense is, Direct me, since I am about to go down into the lower parts of the earth, whether I shall announce Thee to the spirits beneath also; or whether Thou as the Son of God may not taste death, but will send another to this sacrament? Chrysostomus in Matth: Sed qualiter et hoc habet rationem? Cuius enim gratia non dixit: tu es qui venturus es in Infernum? Sed simpliciter: qui venturus es? Quamvis et derisibilius videatur quod propter hoc ei dixerit, ut et illuc abiens praedicaret: praesens enim vita, gratiae tempus est; post obitum autem iudicium est et poena: quare in nullo opus erat praecursore illic. Sed aliter. Si infideles post mortem credentes essent salvandi, nullus peribit aliquando: omnes enim poenitebunt tunc, et adorabunt. Omne enim genu flectetur, caelestium, terrestrium, et Infernorum. Chrys.: But is this a more reasonable explanation than the other? for why then did he not say, Art Thou He that is coming to the world beneath? and not simply, "Art thou he that is to come?" And the reason of his seeking to know, namely, that he might preach Him there, is even ridiculous. For the present life is the time of grace, and after death the judgment and punishment; therefore there was no need of a forerunnner thither. Again, if the unbelievers who should believe after death should be saved, then none would perish; all would then repent and worship; "for every knee shall bow, both of things in heaven, and things on earth, and things under the earth." [Phil 2:10] Glossa: Considerandum autem est, quod non ideo Hieronymus et Gregorius dixerunt, quod Ioannes adventum Christi in Infernum praenuntiaturus esset, quia eius praedicatione aliqui non credentes converterentur ad fidem; sed ut iustis in expectatione Christi manentibus ex vicino adventu consolationem afferret. Gloss, non occ.: But it ought to be observed, that Jerome and Gregory did not say that John was to proclaim Christ's coming to the world beneath, to the end that the unbelievers there might be converted to the faith, but that the righteous who abode in expectation of Christ, should be comforted by His near approach. Hilarius in Matth.: Certum est tamen quod qui venturum ut praecursor nuntiavit, consistentem ut propheta agnovit, adeuntem ut confessor veneratus est, eius abundanti scientiae error non obrepsit. Nec sane credi potest, spiritus sancti gratiam in carcere posito defuisse, cum apostolis virtutis suae lumen esset in carcere positis ministraturus. Hilary: It is indeed certain, that he who as forerunner proclaimed Christ's coming, as prophet knew Him when He stood before him, and worshipped Him as Confessor when He came to him, could not fall into error from such abundant knowledge. Nor can it be believed that the grace of the Holy Spirit failed him when thrown into prison, seeing He should hereafter minister the light of His power to the Apostles when they were in prison. Hieronymus: Non ergo quasi ignorans interrogat, sed quomodo salvator interrogat ubi sit Lazarus positus; ut qui locum sepulcri indicabant, saltem sic pararentur ad fidem, ut viderent mortuum resurgentem; sic et Ioannes interficiendus ab Herode discipulos suos mittit ad Christum, ut per hanc occasionem videntes signa atque virtutes, crederent in eum, et magistro interrogante sibi discerent. Quod autem haberent discipuli Ioannis aliquid mordacitatis ex invidia adversus dominum, superior quoque interrogatio demonstravit, cum dixerunt: quare nos et Pharisaei ieiunamus frequenter, discipuli tui non ieiunant? Jerome: Therefore he does not ask as being himself ignorant. But as the Saviour asks where Lazarus is buried, [margin note John 11:23] in order that they who shewed Him the sepulchre might be so far prepared for faith, and believe that the dead was verily raised again—so John, about to be put to death by Herod, sends his disciples to Christ, [p. 406] that by this opportunity of seeing His signs and wonders they might believe on Him, and so might learn through their master's enquiry. But John's disciples had somewhat of bitterness and jealousy towards the Lord, as their former enquiry shewed, "Why do thee and the Pharisees fast oft, but thy disciples fast not? Chrysostomus in Matth: Donec igitur Ioannes erat cum ipsis, suadebat eis continue de Christo: quia autem iam erat obiturus, amplius studium facit. Etenim formidabat, ne relinquat in discipulis suis perniciosi dogmatis conditionem, et maneant abiecti a Christo, cui et a principio omnes suos afferre studuit. Si autem dixisset eis: abite ad ipsum, quia melior me est, non utique persuasisset, sed aestimaretur humilia de se sentiens hoc dicere; et sic magis essent ei affixi. Quid igitur facit? Expectat ab eis audire quod Christus miracula facit. Neque omnes misit; sed duos quosdam, quos noverat fortassis aliis persuasibiliores existentes, ut insuspicabilis interrogatio fieret, et ex rebus ipsis discerent distantiam inter eum et Iesum. Chrys.: Yet whilst John was with them he held them rightly convinced concerning Christ. But when he was going to die, he was more concerned on their behalf. For he feared that he might leave his disciples a prey to some pernicious doctrine, and that they should remain separate from Christ, to whom it had been his care to bring all his followers from the beginning. Had he said to them, Depart from me, for He is better than me, he would not have prevailed with them, as they would have supposed that he spoke this in humility, which opinion would have drawn them more closely to him. What then does he? He waits to hear through them that Christ works miracles. Nor did he send all, but two only, (whom perhaps he chose as more ready to believe than the rest,) that the reason of his enquiry might be unsuspected, and that from the things themselves which they should see they might understand the difference between him and Jesus. Hilarius in Matth.: Ioannes igitur non suae, sed discipulorum ignorantiae consulit: ut enim scirent non alium a se praedicatum, ad opera eius intuenda discipulos suos misit, ut auctoritatem dictis suis illius opera conferrent; nec Christus alius expectaretur quam cui testimonium opera praestitissent. Hilary: John then is providing not for his own, but his disciples' ignorance; that they might know that it was no other whom he had proclaimed, he sent them to see His works, that the works might establish what John had spoken; and that they should not look for any other Christ, than Him to whom His works had borne testimony. Chrysostomus in Matth.: Idem Christus autem mentem noscens Ioannis, non dixit: quoniam ego sum, quia per hoc rursus obsisteret audientibus: excogitassent enim, etsi non dixissent, quod Iudaei ad ipsum dixerunt: tu de teipso testimonium perhibes. Et propter hoc a miraculis fecit eos discere, insuspicabilem doctrinam faciens et manifestiorem. Testimonium enim quod est a rebus, credibilius est testimonio quod est a verbis. Unde confestim curavit caecos et claudos et alios multos, non ut doceret Ioannem scientem, sed hos qui dubitabant: et ideo sequitur et respondens Iesus ait illis: euntes renuntiate Ioanni quae audistis et vidistis. Caeci vident, claudi ambulant, leprosi mundantur, surdi audiunt mortui resurgunt, pauperes evangelizantur. Chrys.: So also Christ as knowing the mind of John, said not, I am He; for thus He would have put an obstacle in the way of those that heard Him, who would have at least thought within themselves, if they did not say, what the Jews did say to Christ, "Thou bearest witness of thyself." [John 6:13] Therefore He would have them learn from His miracles, and so presented His doctrine to them more clear, and without suspicion. For the testimony of deeds is stronger than the testimony of words. Therefore He straightway healed a number of blind, and lame, and many other, for the sake not of John who had knowledge, but of others who doubted; as it follows, "And Jesus answered and said unto them, Go and tell John what ye have heard [p. 407] and seen; The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the Gospel preached to them." Hieronymus: Quod praemissis non minus est. Pauperes autem evangelizatos intellige, vel pauperes spiritu, vel certe opibus pauperes: ut nulla inter nobiles et ignobiles, inter divites et egenos in praedicatione distantia sit: haec magistri rigorem, haec praeceptoris comprobant veritatem, quando omnis apud eum qui salvare potest aequalis est. Jerome: This last is no less than the first. And understand it as if it had been said, Even "the poor;" that so between noble and mean, rich and poor, there may be no difference in preaching. This approves the strictness of the master, this the truth of the teacher, that in His sight every one who can be saved is equal. Chrysostomus in Matth: Quod autem ait: et beatus est qui non fuerit scandalizatus in me, internuntios percutit: quia enim scandalizabantur in ipso, dubitationem eorum non divulgans, et soli eorum conscientiae derelinquens, redargutionem eorum latenter induxit. Chrys.: "And blessed is he who shall not be offended in me," is directed against the messengers; they were offended in Him. But He not publishing their doubts, and leaving it to their conscience alone, thus privately introduced a refutation of them. Hilarius: Itaque cui rei Ioannes cavisset, ostendit dicens beatos eos in quibus aliquid in se scandali non fuisset: quia metu eius, scilicet ne scandalizarentur, discipulos suos Ioannes, ut Christum audirent, misit. Hilary: This saying, that they were blessed from whom there should be no offence in Him, shewed them what it was that John had provided against in sending them. For John, through fear of this very thing, had sent his disciples that they might hear Christ. Gregorius in Evang: Vel aliter. Infidelium mens grave in Christo scandalum pertulit, cum eum etiam post tot miracula morientem vidit: unde Paulus dicit: nos praedicamus Christum crucifixum, Iudaeis quidem scandalum. Quid ergo est dicere: beatus qui non fuerit scandalizatus in me, nisi aperta voce abiectionem mortis suae humilitatemque signare? Ac si patenter dicat: mira quidem facio, sed abiecta perpeti non dedignor. Quia ergo moriendo te subsequor, cavendum valde est hominibus ne in me mortem despiciant qui signa venerantur. Greg., Hom in Ev., vi. 1: Otherwise; The mind of unbelievers was greatly offended concerning Christ, because after many miracles done, they saw Him at length put to death; whence Paul speaks, "We preach Christ crucified, to the Jews a stumbling-block." [1 Cor 1:23] What then does that mean, "Blessed is he who shall not be offended in me," but a direct allusion to the humiliation of His death; as much as to say, I do indeed wonderful works, but do not disdain to suffer humble things, Because then I follow you in death, men must be careful not to despise in Me My death, while they reverence My wonderful works. Hilarius: Praebetur etiam mystice in his quae in Ioanne gesta sunt, intelligentia amplior, ut propheta ipso conditionis suae genere prophetizaret, quia in eo forma legis lata est: Christum enim lex annuntiavit, et remissionem peccatorum praedicavit, et regnum caelorum spopondit; et Ioannes totum hoc opus legis explevit. Igitur, cessante iam lege (quae peccatis plebis inclusa, ne Christus posset intelligi, quasi vinculis et quasi carcere continebatur), ad Evangelia contuenda lex mittit, ut infidelitas fidem dictorum contempletur in factis. Hilary: In these things which were done concerning John, there is a deep store of mystic meaning. The very condition and circumstances of a prophet are themselves a prophecy. John signifies the Law; for the Law proclaimed Christ, preaching remission of sins, and giving promise of the kingdom of heaven. Also when the Law was on the point of expiring, (having been, through the sins of the people, which hindered them from understanding what it spake of Christ, as it were shut up in bonds and in prison,) it sends men to the contemplation of the Gospel, that unbelief might see the truth of its words established by deeds. Ambrosius super Lucam: Et fortasse isti discipuli quos misit, sunt duo populi: unus qui ex Iudaeis credidit, alter qui ex gentibus. Ambrose: And perhaps the two disciples sent are the two people; those of the Jews, and those of the Gentiles who believed.
Lectio 3 7 τούτων δὲ πορευομένων ἤρξατο ὁ Ἰησοῦς λέγειν τοῖς ὄχλοις περὶ ἰωάννου, τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον; 8 ἀλλὰ τί ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἠμφιεσμένον; ἰδοὺ οἱ τὰ μαλακὰ φοροῦντες ἐν τοῖς οἴκοις τῶν βασιλέων εἰσίν. 9 ἀλλὰ τί ἐξήλθατε ἰδεῖν; προφήτην; ναί, λέγω ὑμῖν, καὶ περισσότερον προφήτου. 10 οὗτός ἐστιν περὶ οὗ γέγραπται, ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.
7. And as they departed, Jesus began to say unto the multitudes concerning John, "What went ye out into the wilderness to see? A reed shaken with the wind? 8. But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. 9. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. 10. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee."
Chrysostomus in Matth: Quantum ad discipulos Ioannis, satis actum erat: certificati enim de Christo per signa quae viderant, recesserunt. Sed oportebat etiam turbas sanari, quae ex interrogatione discipulorum Ioannis multa inconvenientia subintellexerint, ignorantes mittentis consilium. Poterant utique dicere: qui tanta testatus est de Christo, aliter persuasus est nunc et dubitat utrum sit ipse. Numquid ergo altercans ad Iesum hoc dicit? Numquid timidior a carcere factus? Numquid vane et inaniter priora dixit? Chrys., Hom xxxvii: Sufficient had been now done for John's disciples; they returned certified concerning Christ by the wonderful works which they had seen. But it behoved that the multitude also should be corrected, which had conceived many things amiss from the question of John's disciples, not knowing the purpose of John in sending them. They might say, He who bare such witness to Christ, is now of another mind, and doubts whether this be He. Doth he this because he hath jealousy against Jesus! Has the prison taken away his courage? Or spake he before but empty and untrue words? Hilarius in Matth.: Ac ne illud quod immediate praemiserat, referri posset ad Ioannem, tamquam scandalizatus esset de Christo, subditur illis autem abeuntibus, coepit Iesus dicere ad turbas de Ioanne. Hilary: Therefore that this might not lead them to think of John as though he were offended concerning Christ, it continues, "When they had gone away, Jesus began to speak to the multitudes concerning John." Chrysostomus in Matth: Propter hoc autem abeuntibus eis, ut non videatur homini adulari. Corrigens autem et plebem, non ducit in medium suspicionem eorum, sed solutionem cogitationum eorum inducit, quae eos in dubitationem mittebant, demonstrans se nosse occulta. Neque enim dixit sicut Iudaeis: quis cogitatis mala? Etsi mala cogitaverint; non tamen ex malitia, sed ex ignorantia; unde non loquitur eis dure, sed respondet pro Ioanne, ostendens quod non excidit a priore opinione. Hoc autem docet, non solum proprio verbo, sed eorum testimonio; non tantum per ea quae dixerunt, sed per ea quae egerunt: ideoque ait quid existis in desertum videre? Ac si diceret: propter quid civitates dimittentes convenistis in desertum? Non enim plebs tanta cum tanto desiderio in eremum venisset, nisi magnum quemdam et mirabilem et petra solidiorem se videre existimans. Chrys.: "As they departed," that He should not seem to speak flattery of the man; and in correcting the error of the multitude, He does not openly expose their secret suspicions, but by framing his words against what was in their hearts, He shews that He knows hidden things. But He said not as to the Jews, "Why think ye evil in your hearts? though indeed it was evil that they had thought; yet it proceeded not from wickedness, but from ignorance; there- fore He spake not to them harshly, but answered for John, shewing that he had not fallen from his former opinion. This He teaches them, not by His word only, but by their [p. 409] own witness, the witness of their own actions, as well as their own words. "What went ye out into the wilderness to see?" As much as to say, Why did ye leave the towns and go out into the wilderness? So great multitudes would not have gone with such haste into the desert, if they had not thought that they should see one great, and wonderful, one more stable than the rock. Glossa: Non autem tunc exierant in desertum ad hoc ut viderent Ioannem: nec enim erat tunc in deserto, sed in carcere: sed praeteritum refert, quia frequenter exierat populus in desertum videre Ioannem, cum adhuc esset in deserto. Pseudo-Chrys.: They had not gone out at this time into the desert to see John, for he was not now in the deaert, but in prison; but He speaks of the past time while John was yet in the desert, and the people flocked to him. Chrysostomus in Matth: Et vide quia, omnem aliam malitiam praetermittens, removet a Ioanne levitatem, de qua turbae dubitabant, dicens arundinem vento agitatam? Chrys.: And note that making no mention of any other fault, He clears John of fickleness, which the multitude had suspected him of, saying, "A reed shaken by the wind?" Gregorius in Evang: Quod videlicet non asserendo, sed negando intulit. Arundinem quippe, mox ut aura contingit, in partem flectit; per quam carnalis animus designatur, qui mox ut favore et detractione tangitur, in partem quamlibet declinatur. Arundo ergo vento agitata Ioannes non erat, quem a status sui rectitudine nulla rerum varietas inflectebat. Ac si dominus diceret: Greg., Hom in Ev. vi. 2: This He proposes, not to assert, but to deny. For if but a breath of air touch a reed, it bends it one way or other; a type of the carnal mind, which leans to either side, according as the breath of praise or detraction reaches it. A reed shaken by the wind John was not, for no variety of circumstance bent him from his uprightness. The Lord's meaning then is, Hieronymus: numquid ob hoc existis in desertum ut videretis hominem calamo similem, qui omni vento circumfertur, et levitate mentis de eo ambigeret quem antea praedicaret? An forsitan stimulis invidiae contra me cogitur, et praedicatio eius vanam sectatur gloriam, ut ex ea quaerat lucra? Cur divitias cupiat? Ut affluat dapibus? Locustis vescitur et melle silvestri. An ut mollibus vestiatur? Pili camelorum sunt tegmen eius; et ideo subdit sed quid existis videre? Hominem mollibus vestitum? Jerome: Was it for this ye went out into the desert to see a man like unto a reed, and carried about by every wind, so that in lightness of mind he doubts concerning Him whom once he preached? Or it may be he is roused against Me by the sting of envy, and he seeks empty honour by his preaching, that he may thereof make gain. Why should he covet wealth? that he may have dainty fare? But his food is locusts and wild honey. That he may wear soft raiment? But his clothing is camel's hair. This is that He adds, "But what went ye out for to see a man clothed in soft raiment? Chrysostomus in Matth: Vel aliter. Quod non sit Ioannes similis calamo mobili per vestrum studium significastis, scilicet in desertum exeuntes. Non tamen potest aliquis dicere, quod Ioannes quidem constans erat, sed postea lasciviae serviens factus est mobilis: sicut enim aliquis est iracundus natura, alius per infirmitatem longam, ita aliqui sunt mobiles per naturam, alii vero lasciviae serviendo mobiles fiunt. Ioannes autem neque natura mobilis erat; propter quod dixerat num existis videre arundinem vento agitatam? Neque lasciviae dans se ipsum, perdidit quam habebat excellentiam: quod enim non servierit lasciviae, monstrat stola, solitudo et carcer. Si enim vellet mollibus vestiri, non eremum inhabitasset, sed regum palatia: unde sequitur ecce qui mollibus vestiuntur, in domibus regum sunt. Chrys.: Otherwise; That John is not as a waving reed, yourselves have shewn by going out unto the desert to him. Nor can any say that John was once firm, but has since become wilful and wavering; for as some are prone to anger by natural disposition, others become so by long weakness and indu1gence, so in inconstancy, some are by nature inconstant, some become so by yielding to their own humour and self-indulgence. But John was neither inconstant by natural disposition; this he means by saying, "What went ye out for to see, a reed shaken by the wind?" Neither had he corrupted an excellent nature by [p. 410] self-indulgence, for that he had not served the flesh is shewn by his raiment, his abode in the desert, his prison. Had he sought soft raiment, he would not have dwelt in the desert, but in kings' houses; "Lo they that are clothed in soft raiment, are in kings' houses." Hieronymus: Ex hoc ostenditur rigidam vitam et austeram praedicationem vitare debere aulas regum, et mollium hominum palatia declinare. Jerome: This teaches that an austere life and strict preaching ought to shun kings' courts and the palaces of the rich and luxurious. Gregorius in Evang: Nemo autem existimet in luxu atque studio pretiosarum vestium peccata deesse: quia si hoc culpa non esset, nullo modo Ioannem dominus de vestimenti sui asperitate laudasset. Et nequaquam Petrus feminas a pretiosarum vestium appetitu compesceret, dicens: non in veste pretiosa. Greg., Hom in Ev., vi., 3: Let no one suppose that there is nothing sinful in luxury and rich dress; if pursuit of such things had been blameless, the Lord would not have thus commended John for the coarseness of his raiment, nor would Peter have checked the desire of fine clothes in women as he does, "Not in costly raiment." [1 Pet 3:3] Augustinus de Doctr. Christ: Cum in omnibus talibus non usus rerum, sed libido utentis in culpa est. Quisquis enim rebus restrictius utitur quam se habent mores eorum cum quibus vivit, aut temperans, aut superstitiosus est. Quisquis vero sic utitur, ut metas consuetudinis bonorum inter quos versatur excedat, aut aliquid significat, aut flagitiosus est. Aug., Doctr. Christ., iii, 12: In all such things we blame not the use of the things, but the lust of those that use them. For whoever uses the good things in his reach more sparingly than are the habits of those with whom he lives, is either temperate or superstitious. Whoever again uses them in a measure exceeding the practice of the good among whom he lives, either has some [margin note: aliquid] meaning therein, or else is dissolute. Chrysostomus in Matth: A loco autem et vestimentis, et a concursu hominum, eius moribus designatis, inducit iam et prophetam eum esse, dicens sed quid existis videre? Prophetam? Dico vobis etiam plus quam prophetam. Chrys.: Having described his habits of life from his dwelling-place, his dress, and the concourse of men to hear him, He now brings in that he is also a prophet, "But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet." Gregorius in Evang: Prophetae enim ministerium est ventura praedicere, non etiam demonstrare. Ioannes ergo plusquam propheta est: quia eum quem praecurrendo prophetaverat, etiam ostendendo nuntiabat. Greg, Hom. in Ev., vi. 5: The office of a prophet is to foretel things to come, not to shew them present. John therefore is more than a prophet, because Him whom he had foretold by going before Him, the same he shewed as present by pointing Him out. Hieronymus: In quo etiam ceteris prophetis maior est, et quia ad privilegium prophetale etiam Baptismi accessit praemium, ut suum dominum baptizaret. Jerome: In this he is also greater than the other prophets, that to his prophetic privilege is added the reward of the Baptist that he should baptize his Lord. Chrysostomus: Deinde monstrat secundum quid est maior, dicens hic est enim de quo scriptum est: ecce mitto Angelum meum ante faciem tuam. Chrys.: Then he shews in what respect He is greater, saying, "This is he of whom it is written, Behold, I send my angel before thy face." Hieronymus: Ut enim meritorum Ioannis augmentum faceret, de Malachia testimonium infert, in quo etiam Angelus praedicatur. Angelum autem hic dici Ioannem non putemus naturae societate, sed officii dignitate; idest nuntium qui venturum dominum nuntiavit. Jerome: To add to this great worthiness of John, He brings a passage from Malachias, in which he is spoken of as an Angel. [ref Mal 3:1] We must suppose that John is here called an Angel, not as partaking the Angelic nature, but from the dignity of his office as a forerunner of the Lord. Gregorius in Evang: Qui enim Graece Angelus, hic Latine nuntius dicitur. Recte ergo qui nuntiare supernum nuntium venerat, Angelus vocatur, ut dignitatem servet in nomine, quam explet in operatione. Greg.: For the Greek word Angel, is in Latin Nuntius, 'a messenger.' He therefore who came to bear a heavenly message is rightly called an Angel, that [p. 411] he may preserve in his title the dignity which he performs in his office. Chrysostomus: Monstrat igitur secundum quid est maior Ioannes prophetis, secundum id scilicet quod est prope Christum: et ideo dicit mitto ante faciem tuam, hoc est prope te: sicut enim qui prope currum regis incedunt, aliis sunt clariores, ita et Ioannes prope Christi praesentiam. Chrys.: He shews wherein it is that John is greater than the Prophets, namely, in that he is nigh unto Christ, as he says, "I send before thy face," that is, near Thee, as those that walk next to the king's chariot are more illustrious than others, so likewise is John because of his nearness to Christ. Glossa: Deinde alii prophetae missi sunt ut adventum Christi annuntiarent; iste autem, ut praepararet viam ipsius: unde sequitur qui praeparabit viam tuam ante te: idest, pervia reddet tibi corda auditorum, poenitentiam praedicando et baptizando. Pseudo-Chrys.: Also the other Prophets were sent to announce Christ's coming, but John to prepare His way, as it follows, "who shall make ready thy way before thee;" Gloss, interlin.: That is, shall open the hearts of Thy hearers by preaching repentance and baptizing. Hilarius in Matth.: Mystice autem desertum spiritu sancto vacuum est sentiendum, in quo habitatio Dei nulla sit; in arundine homo talis ostenditur de gloria saeculi vitae suae inanitate speciosus, in se autem fructu veritatis cavus, exterior placens, et nullus interior, ad omnem ventorum motum, idest, immundorum spirituum flatum, movendus, neque ad consistendi firmitatem valens, et animae medullis inanis. Veste autem, corpus quo induitur anima signatur, quod luxu ac lasciviis mollescit. In regibus transgressorum Angelorum nuncupatio est: hi enim saeculi sunt potentes, mundique dominantes. Ergo vestiti mollibus in domibus regum sunt; idest illos quibus per luxum fluida et dissoluta sunt corpora, patet esse Daemonum habitationem. Jerome: Mystically; The desert is that which is deserted of the Holy Spirit, where there is no habitation of God; in the reed is signified a man who in outward show lives a pious life, but lacks all real fruit within himself, fair outside, within hollow, moved with every breath of wind, that is, with every impulse of unclean spirits, having no firmness to remain still, devoid of the marrow of the soul; by the garment wherewith his body is clothed is his mind shewn, that it is lost in luxury and self-indulgence. The kings are the fallen angels; they are they who are powerful in this life, and the lords of this world. Thus, "They that are clothed in soft raiment are in kings' houses;" that is, those whose bodies are enervated and destroyed by luxury, it is clear are possessed by demons. Gregorius in Evang: Ioannes etiam mollibus vestitus non fuit, quia vitam peccantium non blandimentis fovit, sed rigore asperae invectionis increpavit, dicens: genimina viperarum, et cetera. Greg.: Also John was not "clothed in soft raiment," that is, he did not encourage sinners in their sinful life by speaking smooth things, but rebuked them with sharpness and rigour, saying, "Generation of vipers, &c." [Matt 3:7]
Lectio 4 11 ἀμὴν λέγω ὑμῖν, οὐκ ἐγήγερται ἐν γεννητοῖς γυναικῶν μείζων ἰωάννου τοῦ βαπτιστοῦ: ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστιν.
11. "Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he."
Chrysostomus in Matth: Praemissa commendatione Ioannis ex prophetae testimonio, non hic stetit, sed iam sententiam propriam de ipso inducit, dicens amen dico vobis, non surrexit maior inter natos mulierum Ioanne Baptista. Chrys.: Having first delivered the Prophet's testimony in praise of John, He rested not there, but added His own decision respecting him, saying, "Among them that are born of women there has not arisen a greater than John the Baptist." Rabanus: Ac si diceret: quid dicere per singula de commendatione Ioannis? Amen dico vobis, inter natos mulierum, et cetera. Inter natos, inquit, mulierum, non virginum: mulieres enim proprie corruptae vocantur. Si autem Maria aliquando mulier in Evangelio nuncupatur, sciendum est, interpretem, mulierem pro femina posuisse, sicut ibi: mulier, ecce filius tuus. Raban.: As much as to say; What need to [p. 412] recount one by one the praises of John the Baptist; "I say verily unto you, Among them that are born of women, &c." He says women, not virgins. If the same word, mulier, which denotes a married person, is any where in the Gospels applied to Mary, it should be known that the translator has there used ' mulier' for 'femina;" as in that, "Woman, behold thy son!" [John 19:26] Hieronymus: His ergo praefertur hominibus qui de mulieribus nati sunt et de concubitu viri, et non ei qui natus est ex virgine et spiritu sancto; quamvis in eo quod dicit non surrexit inter natos mulierum maior Ioanne Baptista, non ceteris prophetis et patriarchis cunctisque hominibus Ioannem praetulit, sed Ioanni ceteros exaequavit: non enim statim sequitur ut si alii maiores eo non sunt, ille maior aliorum sit. Jerome: He is then set before all those that are born in wedlock, and not before Him who was born of the Virgin and the Holy Spirit; yet these words, "there has not arisen a greater than John the Baptist," do not imply that John is to be set above the Prophets and Patriarchs and all others, but only makes him equal to the rest; for it does not follow that because others are not greater than him, that therefore he is greater than others. Chrysostomus super Matth: Sed tanta cum sit iustitiae altitudo ut in illa nemo possit esse perfectus nisi solus Deus, puto quia omnes sancti quantum ad subtilitatem divini iudicii invicem sibi inferiores sunt aut priores. Ex quo intelligimus quoniam qui maiorem se non habet, maior omnibus est. Pseudo-Chrys.: But seeing that righteousness has so great deepness that none can be perfect therein but God only, I suppose that all the saints tried by the keenness of the divine judgment, rank in a fixed order, some lower, some before other. Whence we understand that He that hath none greater than Himself, is greater than all. Chrysostomus in Matth: Ne autem rursus superabundantia laudum pariat aliquod inconveniens Iudaeis Ioannem praeferentibus Christo, convenienter hoc removet dicens qui autem minor est in regno caelorum hic maior est illo. Chrys.: That the abundance of this praise might not beget a wrong inclination in the Jews to set John above Christ, he corrects this, saying, "He that is least in the kingdom of heaven is greater than he. Augustinus contra Advers. legis et Prophet.: Argumentatur autem ex hoc haereticus ita, velut ratiocinando, tamquam Ioannes non pertineat ad regnum caelorum, et ob hoc multo minus ceteri prophetae illius populi, quibus maior est Ioannes. Haec autem verba domini duobus modis possunt intelligi: aut enim regnum caelorum appellavit hoc quod nondum accepimus, de quo in fine dicturus est: venite, benedicti patris mei, percipite regnum; et quia ibi sunt Angeli, quilibet in eis minor maior est quolibet iusto portante corpus quod corrumpitur. Aut si regnum caelorum intelligi voluit Ecclesiam, cuius filii sunt ab institutione generis humani usque nunc omnes iusti, dominus seipsum signavit: qui nascendi tempore minor erat Ioanne, maior autem divinitatis aeternitate et dominica potestate. Proinde secundum priorem expositionem, ita distinguitur: qui minor est in regno caelorum, ac deinde subinfertur maior est illo. Secundum hanc autem posteriorem, ita: qui autem minor est, ac deinde subinfertur in regno caelorum maior est illo. Aug., Cont. Adv. Leg. et Proph., ii, 5: The heretic [margin note: Manichee or Marcionite] argues from this verse to prove that since John did not belong to the kingdom of heaven, therefore much less did the other Prophets of that people, than whom John is greater. But these words of the Lord may be understood in two ways. Either the kingdom of heaven is something which we have not yet received, that, namely, of which He speaks, "Come, ye blessed of my Father, receive the kingdom," [Matt 25:34] because they in it are Angels, therefore the least among them is greater than a righteous man who has a corruptible body. Or if we must understand the kingdom of heaven of the Church, whose children are all the righteous men from the beginning of the world until now, then the Lord speaks this of Himself, who was after John in the time of His birth, but greater in respect of His divine nature and supreme power. According then to the first interpretation it will be pointed, "He who is least in the kingdom of heaven, is greater than he;" according to the second, "He who is less [p. 413] than he, is in the kingdom of heaven greater than he." Chrysostomus in Matth: Dicit autem in regno caelorum, idest in spiritualibus, et universis quae sunt secundum caelum. Quidam autem dicunt quoniam de apostolis hoc dixit Christus. Chrys.: The kingdom of heaven, that is, in the spiritual world, and all relating thereto. But some say that Christ spoke this of the Apostles. Hieronymus: Nos autem simpliciter intelligamus, quia omnis sanctus qui iam cum domino est, sit maior illo qui adhuc consistit in praelio: aliud est enim victoriae coronam possidere, aliud adhuc in acie dimicare. Jerome: We understand it simply, that every saint who is already with the Lord is greater than he who yet stands in the battle; for it is one thing to have gained the crown of victory, another to be yet fighting in the field.
Lectio 5 12 ἀπὸ δὲ τῶν ἡμερῶν ἰωάννου τοῦ βαπτιστοῦ ἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν. 13 πάντες γὰρ οἱ προφῆται καὶ ὁ νόμος ἕως ἰωάννου ἐπροφήτευσαν: 14 καὶ εἰ θέλετε δέξασθαι, αὐτός ἐστιν ἠλίας ὁ μέλλων ἔρχεσθαι. 15 ὁ ἔχων ὦτα ἀκουέτω.
12. "And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. 13. For all the prophets and the law prophesied until John. 14. And if ye will receive it, this is Elias, which was for to come. 15. He that hath ears to ear, let him hear."
Glossa: Quia dixerat superius: qui minor est in regno caelorum, est maior Ioanne, ne videretur Ioannes a regno caelorum esse alienus, hoc removet subdens a die autem Ioannis Baptistae usque nunc regnum caelorum vim patitur, et violenti rapiunt illud. Gloss, non occ.: That what He had last said should not lead any to suppose that John was an alien from the kingdom of heaven, He corrects this by adding, "From the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent take it by force." Gregorius in Evang: Per regnum caelorum supernum solium signatur, quo cum peccatores quolibet facinore polluti ad poenitentiam redeunt, et semetipsos corrigunt, quasi praedatores in locum alienum intrant et violenter regnum caelorum rapiunt. Greg., Hom in Ev., xx. 14: By the kingdom of heaven is meant the heavenly throne, wither when sinners defiled with any evil deed return in penitence, and amend themselves, they enter as sinners into the place of another, and take by violence the kingdom of heaven. Hieronymus: Si autem primus Ioannes Baptista poenitentiam populis nuntiavit dicens: poenitentiam agite, appropinquabit enim regnum caelorum, convenienter a diebus illius regnum caelorum vim patitur et violenti rapiunt illud. Grandis est enim violentia, in terra nos esse generatos, et caelorum sedem quaerere, et possidere per virtutem quae non tenuimus per naturam. Jerome: Because John the Baptist was the first who preached repentance to the people, saying, "Repent ye, for the kingdom of heaven is at hand;" rightly therefore from that day forth it may be said, that "the kingdom of heaven suffereth violence, and the violent take it by force." For great indeed is the violence, when we who are born of earth, seek an abode in heaven, and obtain by excellence what we have not by nature. Hilarius in Matth.: Vel aliter. Dominus apostolos ire ad oves perditas Israel iusserat; sed omnis haec praedicatio profectum publicanis et peccatoribus afferebat. Itaque vim regnum patitur, et violenti diripiunt: quia gloria Israel patribus debita. Prophetis nuntiata, a Christo oblata, fide gentium occupatur et rapitur. Hilary: Otherwise; The Lord bade His Apostles go "to the lost sheep of Israel," but all their preaching conveyed profit to the publicans and sinners. Therefore "the kingdom suffers violence, and the violent take it by force," for the glory of Israel, due to the Fathers, foretold by [p. 414] the Prophets, offered by Christ, is entered and held by force by the might of the Gentiles. Chrysostomus in Matth: Vel rapiunt regnum Dei per fidem Christi omnes qui cum festinatione veniunt: unde dicit a diebus autem Ioannis usque nunc; et ita impellit et festinare facit ad fidem suam, simul autem et his quae antea dicta sunt a Ioanne opitulatur. Si enim usque ad Ioannem omnia completa sunt, ipse est qui venturus est: unde subdit omnes enim prophetae et lex usque ad Ioannem prophetaverunt. Chrys.: Or; All who come thereto with haste take by force the kingdom of God through the faith of Christ; whence He says, "from the days of John until now," and thus He brings them in haste to His faith, and at the same time adds support to those things which had been spoken by John. For if all things were fulfilled until John, then is Jesus He that should come; wherefore He adds, "All the Prophets and the Law prophesied until John." Hieronymus: Non quod post Ioannem excludat prophetas; legimus enim in actibus apostolorum et Agabum prophetizasse et quatuor virgines filias Philippi; sed quod lex et prophetae quos scriptos legimus, quicquid prophetizaverunt, de domino vaticinati sunt. Quando ergo dicitur usque ad Ioannem prophetaverunt, Christi tempus ostenditur; et quem illi dixerunt esse venturum, Ioannes venisse ostendit. Jerome: Not that He cuts off all Prophets after John; for we read in the Acts of the Apostles that Agabus prophesied, and also four virgins daughters of Philip; but He means that the Law and the Prophets whom we have written, whatever they have prophesied, they have prophesied of the Lord. That He says, "Prophesied until John," shews that this was now the time of Christ's coming; and that whom they had foretold should come, Him John shewed to be already come. Chrysostomus: Deinde aliam coniecturam sui adventus ponit, dicens et si vultis recipere, ipse est Elias, qui venturus est. Dicit dominus in Malachia: mittam vobis Eliam Thesbitem; et de isto dicit ecce ego mitto Angelum meum ante faciem tuam. Chrys.: Then He adds another token of him, saying, "And if ye will receive it, this is Elias who was to come." The Lord speaks in Malachias, "I will send you Elias the Tishbite;" [Mal 4:5] and of the same again, "Behold, I send my messenger before thy face." Hieronymus: Elias ergo Ioannes dicitur, non secundum stultos philosophos, et quosdam haereticos, qui metempsychosin, idest animae ex uno in aliud corpus migrationem introducunt; sed quod, iuxta aliud testimonium Evangelii, venerit in spiritu et virtute Eliae, et eamdem spiritus sancti vel gratiam habuerit vel mensuram. Sed et vitae austeritas rigorque mentis Eliae et Ioannis pares sunt: uterque in eremo, uterque zona pellicea cingebatur: ille, quoniam regem Achab et Iezabel impietatis arguit, fugere compulsus est; iste, quia Herodis et Herodiadis illicitas arguit nuptias, capite truncatur. Jerome: John then is said to be Elias, not according to the foolish philosophers, and certain heretics who bring forward their metempsychosis, or passing of the soul from one body to another; but because (as it is in another passage of the Gospel) he came in the spirit and power of Elias, and had the same grace and measure of the Holy Spirit. But in austerity of life, and fortitude of spirit, Elias and John were alike; they both dwelt in the desert, both were girded with a girdle of skins; because he reproved Ahab and Jezebel for their wickedness, Elias was compelled to fly; because he condemned the unlawful union of Herod and Herodias, John is beheaded. Chrysostomus in Matth: Et bene dixit si vultis recipere, libertatem ostendens, et voluntariam expetens mentem. Est enim ille hic, et hic ille: quia praecursores facti sunt utrique. Chrys.: "If ye will receive it," shewing their freedom, and requiring of them a willing mind. John the Baptist is Elias, and Elias is John, because both were forerunners of Christ. Hieronymus: Hoc autem quod dictum est, ipse est Elias, mysticum esse, et egere intelligentia, sequens domini sermo demonstrat, dicens qui habet aures audiendi audiat. Jerome: That He says, "This is Elias," is figurative, and needs to be explained, as what follows, shews; "He that hath ears to hear, let him hear." Remigius: Ac si diceret: qui habet aures cordis audiendi, idest intelligendi, intelligat: quia non dixit Ioannem Eliam esse in persona, sed in spiritu. Remig.: As much as to say, whoso has ears of the heart to hear, that is, to understand, let him understand; for [p. 415] He did not say that John was Elias in person, but in the Spirit.
Lectio 6 16 τίνι δὲ ὁμοιώσω τὴν γενεὰν ταύτην; ὁμοία ἐστὶν παιδίοις καθημένοις ἐν ταῖς ἀγοραῖς ἃ προσφωνοῦντα τοῖς ἑτέροις 17 λέγουσιν, ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε: ἐθρηνήσαμεν καὶ οὐκ ἐκόψασθε. 18 ἦλθεν γὰρ ἰωάννης μήτε ἐσθίων μήτε πίνων, καὶ λέγουσιν, δαιμόνιον ἔχει: 19 ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγουσιν, ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἁμαρτωλῶν. καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν ἔργων αὐτῆς.
16. "But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, 17. And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. 18. For John came neither eating nor drinking, and they say, He hath a devil. 19. The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of Publicans and sinners. But wisdom is justified of her children."
Hilarius in Matth.: Totus hic sermo infidelitatis opprobrium est, et de affectu superioris querimoniae descendit: quia insolens plebs per diversa sermonum genera docta non fuerit. Hilary: The whole of this speech is a reproach of unbelief, and arises out of the foregoing complaint; that the stiff-necked people had not learned by two different modes of teaching. Chrysostomus in Matth: Unde et interrogatione utitur, monstrans quoniam nihil quod deberet fieri ad salutem eorum, derelictum est, dicens cui autem similem aestimabo generationem istam? Chrys.: Whence He puts this question, shewing that nothing had been omitted that ought to be done for their salvation, saying, "To whom shall I liken this generation? Glossa: Quasi dicat: tantus est Ioannes; sed vos nec sibi nec mihi voluistis credere: et ideo cui vos similes aestimabo? Per generationem accipit communiter et Iudaeos, et se cum Ioanne. Gloss, ap. Anselm: By "this generation" He means the Jews together with Himself and John. As though He had said; John is thus great; but ye would believe neither him nor Me, and therefore to whom shall I liken you? Remigius: Mox autem sibi ipsi respondet, subiungens similis est pueris sedentibus in foro, qui clamantes coaequalibus dicunt: cecinimus vobis, et non saltastis; lamentavimus, et non planxistis. Remig.: And straightway He answers Himself, saying, "It is like unto children sitting in the market-place, crying unto their fellows, and saying, We have played music to you, and ye have not danced; we have mourned, and ye have not lamented." Hilarius in Matth.: In pueris prophetae signantur, qui in simplicitate sensus, ut pueri, praedicaverunt, et in medio synagogae tamquam in publico fori conventu coarguunt, quod cantantibus sibi officio corporis non obsecundaverint, et quod dictis suis non paruerint: ad cantantium enim modum saltantium motus aptatur. Prophetae enim ad confessionem psallendi Deo provocaverunt, ut cantico Moysi tenetur, ut Isaiae, ut David. Hilary: By the "children" are meant the Prophets, who preached as children in singleness of meaning, and in the midst of the synagogue, that is "in the market-place", reprove them, that when they played to those to whom they had devoted the service of their body, they had not obeyed their words, as the movement of the dancers are regulated by the measures of the music. For the Prophets invited them to make confession by song to God, as it is contained in the song of [p. 416] Moses, of Isaiah, or of David. Hieronymus: Dicunt ergo cecinimus vobis et non saltastis: idest, provocavimus vos ut ad nostrum canticum bona opera faceretis, et noluistis. Lamentati sumus, et vos ad poenitentiam provocavimus; et nec hoc quidem facere voluistis, spernentes utramque praedicationem, tam exhortationis ad virtutes, quam poenitentiae post peccata. Jerome: They say therefore, "We have played music to you, and ye have not danced;" i. e. We have called on you to work good works to our songs, and ye would not. We have lamented and called you to repentance, and this ye would not, rejecting both preaching, as well of exhortation to virtue, as of repentance for sin. Remigius: Quid est autem quod dicit coaequalibus? Numquid infideles Iudaei coaequales erant sanctis prophetis? Sed hoc dicit, quoniam de una stirpe orti fuerunt. Remig.: What is that He says, "To their fellows?" Were the unbelieving Jews then fellows of the Prophets? He speaks thus only because they were sprung of one stock. Hieronymus: Pueri etiam sunt de quibus Isaias loquitur: ecce ego et pueri mei quos dedit mihi dominus. Isti ergo pueri sedent in foro, ubi multa venalia sunt, et dicunt: Jerome: The children are they of whom Isaiah speaks, "Behold I, and the children whom the Lord has given me." [Isa 8:18] These children then sit in the market-place, where are many things for sale, and say, Chrysostomus in Matth.: cecinimus vobis, et non saltastis; hoc est, remissam vitam ostendi, et non persuasi estis; lamentavimus, et non planxistis: hoc est, Ioannes duram sustinuit vitam, et non attendistis. Non autem dicit ille illud et ego hoc, sed communiter: quia una intentio utriusque erat; unde sequitur venit enim Ioannes neque manducans neque bibens; et dicunt: Daemonium habet. Venit filius hominis, et cetera. Chrys.: "We have played music to you, and ye have not danced;" that is, I have shewed you an unrestricted life, and ye are not convinced; "We have mourned unto you, and ye have not lamented;" that is, John lived a hard life, and ye heeded him not. Yet does not he speak one thing, and I another, but both speak the same thing, because both have one and the same object. "For John came neither eating nor drinking, and they say, He hath a demon. The Son of man came &c." Augustinus contra Faustum: Vellem autem ut mihi Manichaei dicerent quid manducabat et quid bibebat Christus, qui in comparatione Ioannis non manducantis neque bibentis, hic se dixit manducantem ac bibentem. Non enim dictum est quod Ioannes omnino non biberet; sed quod vinum et siceram non biberet: bibebat ergo aquam. Cibus autem eius non omnino nullus erat, sed locustae, et mel silvestre. Unde ergo dictus est non manducans neque bibens, nisi quia illo victu quo Iudaei utebantur, non utebatur? Hoc ergo dominus nisi uteretur, non in eius comparatione manducans bibensque diceretur. Mirum autem si non manducans dicitur qui locustas et mel comedit, et manducans dicitur qui pane et olere contentus est. Aug., Const. Faust., xvi, 31: I would that the Manichaens would tell me what Christ ate and drank, who here speaks of Himself as eating and drinking in comparison of John, who did neither. Not indeed that John drank nothing at all, but that he drank neither wine nor strong drink—but water only. Not that he dispensed altogether with food, but that he ate only locusts and wild honey. Whence then is it said of him that he came neither eating nor drinking, except that he used not that food which the Jews used? Unless therefore the Lord had used this food, He would not have been said to have been, in comparison of John, "eating and drinking." It would be strange that he who ate locusts and honey, should be said to come "neither eating nor drinking," and that he who ate only bread and herbs, should be said to come eating and drinking. Chrysostomus: Dicit ergo venit Iesus; ac si dicat: per contrariam viam venimus ego et Ioannes et idem fecimus: sicut si venatores per duas contrarias vias aliquod animal insequantur, ut in alterum incidat. Universum autem hominum genus ieiunium et duram viam admiratur; et propter hoc dispensatum est a prima aetate ita nutriri Ioannem, ut per hoc digna fide essent quae dicerentur ab ipso. Incessit siquidem dominus per hanc viam quando quadraginta diebus ieiunavit; sed tamen et aliter docuit quod sibi esset credendum; multo enim maius erat quod testaretur pro eo Ioannes qui per hanc viam incesserat, quam quod ipse per hanc viam incederet. Aliter Ioannes nihil plus ostendit praeter vitam et iustitiam; Christus autem et a miraculis testimonium habebat. Dimittens ergo Ioannem ieiunio fulgere, ipse contrariam incessit viam, ad mensam intrans publicanorum, et manducans et bibens.
Chrys.: He says therefore, "Jesus came," as much as to say, I and John came opposite ways, to do the same thing; as two hunters chasing the same animal from opposite sides, so that it might fall into, the hands of one of them. But all mankind admire fasting and severity of life; and for this reason it was ordained from his infancy that John should [p. 417] be so brought up, that the things that he should say should receive credit. The Lord also walked in this way when He fasted forty days;- but He had other means of teaching men to have confidence in Him; for it was a much greater thing that John who had walked in this way should bear witness to Him, than that He Himself should walk in that way. Again, John had nothing to shew besides his life, and his righteousness; whereas Christ had also the witness of His miracles. Leaving therefore to John the representation of fasting, He Himself walked in a contrary way, entering to the table of the publicans, and eating and drinking with them.
Hieronymus: Si ergo ieiunium vobis placet, cur Ioannes displicuit? Si saturitas, cur filius hominis? Quorum alterum Daemonium habentem, alterum voracem et ebrium nuncupastis. Jerome: If fasting then pleases you, why were you not satisfied with John! If fulness, why not with the Son of man? Yet one of these ye said had a daemon, the other ye called a gluttonous man, and drunkard. Chrysostomus: Qualem igitur iam excusationem accipient? Propter hoc subdit et iustificata est sapientia a filiis suis: hoc est, etsi vos persuasi non estis, sed me iam incusare non habetis: quod et de patre ait propheta: ut iustificeris in sermonibus tuis: etsi enim nihil in vobis expleatur a procuratione Dei, quae est circa vos; omnia quae sunt ex parte sua, complet, ut inverecundis neque umbram relinquat ingratae dubitationis. Chrys.: What excuse then shall be given for them? Therefore He adds, "And wisdom is justified of her children;" that is, though ye were not convinced, yet have ye nothing whereof to accuse me, as also of the Father the Prophet speaks, "That thou mightest be justified in thy sayings." [Ps 51:4] For though nought be effected in you by that goodness which is extended to you, yet He fulfils all His part that you may not have the shadow of excuse for your ungrateful doubt. Hieronymus: Iustificata est ergo sapientia a filiis suis; idest, Dei dispensatio atque doctrina, vel ipse Christus, qui est Dei virtus et Dei sapientia, iuste fecisse, ab apostolis suis filiis comprobatus est. Jerome: "Wisdom is justified of her children," i. e. The dispensation or doctrine of God, or Christ Himself who is the power and wisdom of God, is proved by the Apostles, who are His children, to have done righteously. Hilarius in Matth.: Est autem ipsa sapientia non ex effectu, sed ex natura. Plures enim dictum apostolicum, quod ait: Christum Dei sapientiam et Dei virtutem, his modis solent eludere, quod in eo ex virgine creando efficax Dei sapientia et virtus extiterit. Sed ne tale posset intelligi, ipsum se sapientiam nuncupavit, eam in se, non quae sunt eius ostendens. Non enim idem opus virtutis et virtus; et efficiens discernitur ab effectu. Hilary: He is wisdom itself not by His acts, but by His nature. Many indeed evade that saying of the Apostle's, "Christ is the wisdom and power of God," [1 Cor 1:24] by saying, that truly in creating Him of a Virgin the Wisdom and Power of God were shewn mightily. Therefore that this might not be so explained, He calls Himself the Wisdom of God, shewing that it was verily He, and not the deeds relating to Him, of whom this was meant. For the power itself, and the effect of that power, are not the same thing; the efficient is known from the act. Augustinus de quaest. Evang: Vel iustificata est sapientia a filiis suis: quia sancti apostoli intellexerunt regnum Dei non esse in esca et potu, sed in aequanimitate tolerandi; quos nec copia sublevat, nec deprimit egestas; unde et Paulus dicebat: scio abundare et penuriam pati. Aug., Quaest. Ev. ii. 11: Or, "Wisdom is justified of her children," because the holy Apostles understood that the kingdom of God was not in meat and drink, but in patient enduring; such persons neither does abundance lift up, nor want cast down, but as Paul spoke, "I know how to abound, [p. 418] and to suffer want." [Phil 4:12] Hieronymus: In quibusdam libris legitur iustificata est sapientia ab operibus suis: sapientia namque non quaerit vocis testimonium, sed operum. Jerome: Some copies read, "Wisdom is justified of her works," for wisdom does not seek the witness of words, but of works. v\ Chrysostomus in Matth: Si autem exempla vilia sunt de pueris, non mireris: ad imbecillitatem enim audientium loquebatur: sicut Ezechiel multa dicit exempla Iudaeis convenientia, Dei magnitudine indigna. Chrys.: You should not be surprised at His using trite instances, such as that respecting the children; for He spoke to the weakness of His hearers; as Ezekiel spoke many things adapted to the Jews, but unworthy of the greatness of God. Hilarius: Mystice autem Iudaeos nec Ioannis praedicatio inflexit, quibus et lex gravis visa est, potibus cibisque praescriptis, et difficilis et molesta peccatum in se, quod Daemonium nuncupat, habens: quia per observantiae difficultatem necesse eis esset in lege peccare: rursusque in Christo Evangelii praedicatio vitae libertate non placuit, per quam difficultates legis et onera laxata sunt, et ad eam publicani peccatoresque crediderunt. Atque ita tot et tantis admonitionum generibus frustra habitis, nec per gratiam iustificantur, et a lege sunt abdicati: et iustificata est sapientia a filiis suis, ab his scilicet qui regnum caelorum fidei iustificatione diripiunt, confitentes iustum sapientiae opus, quod munus suum ad fideles a contumacibus transtulerit. Hilary: Mystically; Neither did the preaching of John bend the Jews, to whom the law seemed burdensome in prescribing meats and drinks, difficult and grievous, having in it sin which He calls having a demon—for from the difficulty of keeping it they must sin under the Law. Nor again did the preaching of the Gospel with freedom of life in Christ please them—by which the hardships and burdens of the Law were remitted, and publicans and sinners only believed in it. Thus, then, so many and so great warnings of all kinds having been offered them in vain, they are neither justified by the Law, and they are cast off from grace; "Wisdom," therefore, "is justified of her children," by those, that is, who seize the kingdom of heaven by the justification of faith, confessing the work of wisdom to be just, that it has transferred its gift from the rebellious to the faithful.
Lectio 7 20 τότε ἤρξατο ὀνειδίζειν τὰς πόλεις ἐν αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μετενόησαν: 21 οὐαί σοι, χοραζίν: οὐαί σοι, βηθσαϊδά: ὅτι εἰ ἐν τύρῳ καὶ σιδῶνι ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ μετενόησαν. 22 πλὴν λέγω ὑμῖν, τύρῳ καὶ σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ ὑμῖν. 23 καὶ σύ, καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως ᾅδου καταβήσῃ. ὅτι εἰ ἐν σοδόμοις ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν σοί, ἔμεινεν ἂν μέχρι τῆς σήμερον. 24 πλὴν λέγω ὑμῖν ὅτι γῇ σοδόμων ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ σοί.
20. "Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: 21. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. 23. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. [p. 419] 24. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee."
Glossa: Hucusque Iudaeos communiter increpaverat; nunc autem quasi nominatim quasdam civitates increpat, quibus specialiter praedicaverat, nec tamen converti volebant: unde dicitur tunc coepit exprobrare civitatibus in quibus factae sunt plurimae virtutes eius, quia non egissent poenitentiam. Gloss, ap. Anselm: Thus far He had brought His accusation against the Jews in common; now against certain towns by name, in which He had specially preached, and yet they would not be converted; whence it is said, "Then began he to upbraid the cities in which most of hie mighty works were done, because they had not repented." Hieronymus: Exprobratio enim civitatum Corozaim et Bethsaidae et Capharnaum, capituli huius titulo panditur, quod ideo exprobraverit eis, quia post factas virtutes et signa quamplurima, non egerint poenitentiam: unde subdit vae tibi, Corozaim, vae tibi, Bethsaida. Jerome: His upbraiding of the towns of Corozaim, Bethsaida, and Capharnaum, is set forth in this chapter, because He therefore upbraided them, because after He had such mighty works and wonders in them they had not done penitence. Whence He adds, "Wo for thee, Corozaim! wo for thee, Bethsaida!" Chrysostomus in Matth: Ut autem non dicas a natura ipsos esse malos, ponit nomen civitatis, scilicet Bethsaida, a qua quandoque processerunt apostoli; etenim Philippus et duo binarii principalium apostolorum hinc fuerunt: scilicet Petrus et Andreas, Iacobus et Ioannes. Chrys.: That you should not say that they were by nature evil, He names Bethsaida, a town from which the Apostles had come; namely, Philip, and two pair of the chief of the Apostles, Peter and Andrew, James and John. Hieronymus: Sed per hoc quod dicit vae, hae urbes Galilaeae a salvatore planguntur, quod post tanta signa atque virtutes non egerint poenitentiam. Jerome: In this word, Wo, these towns of Galilee are mourned for by the Saviour, that after so many signs and mighty works, they had not done penitence. Rabanus: Corozaim autem, quae interpretatur mysterium meum, et Bethsaida, quae domus fructuum, vel domus venatorum dicitur, civitates sunt Galilaeae sitae in littore maris Galilaeae. Plangit ergo dominus civitates quae quondam mysterium Dei tenuerunt, et virtutum iam fructum gignere debuerunt, et in quas spiritales venatores sunt missi. Raban.: Corozaim, which is interpreted 'my mystery,' and Bethsaida, 'the house of fruits,' or, 'the house of hunters,' are towns of Galilee situated on the shore of the sea of Galilee. The Lord herefore mourns for towns which once had the mystery of God, and which ought to have brought forth the fruit of virtues, and into which spiritual hunters had been sent. Hieronymus: Et praeferuntur eis Tyrus et Sidon urbes idololatriae et vitiis deditae; et ideo sequitur quia si in Tyro et Sidone factae essent virtutes quae factae sunt in vobis, olim in Cilicio et cinere poenitentiam egissent. Jerome: And to these are preferred Tyre and Sidon, cities given up to idolatry and vices; "For if the mighty works which have been done in you had been done in Tyre and Sidon, they would have long ago done penitence in sackcloth and ashes." Gregorius Moralium: In Cilicio quidem asperitas, quae punctio peccatorum, in cinere autem pulvis ostenditur mortuorum: et idcirco utrumque hoc adhiberi ad poenitentiam solet, ut in punctione Cilicii cognoscamus quid per culpam fecimus, et in favilla cineris perpendamus quid per iudicium facti sumus. Greg., Mor., xxxv. 6: In "sackcloth" is the roughness which denotes the pricking of the conscience for sin, "ashes" denote the dust of the dead; and both are wont to be employed in penitence, that the pricking of the sackcloth may remind us of our sins, and the dust of the ash may cause us to reflect what we have become by judgment. Rabanus: Tyrus autem et Sidon sunt urbes Phoenicis. Interpretatur autem Tyrus angustia, et Sidon venatio; et significat gentes quas venator Diabolus in angustia peccatorum comprehendit, sed salvator Iesus per Evangelium absolvit. Raban.: Tyre and Sidon are cities of Phoenicia. Tyre is interpreted 'narrowness,' and Sidon 'hunting," and denote the Gentiles [p. 420] whom the Devil as a hunter drives into the straits of sin; but Jesus the Saviour sets them free by the Gospel. Hieronymus: Quaerimus autem ubi scriptum sit quod in Corozaim et Bethsaida dominus signa fecerit. Supra legimus: et circuibat civitates omnes et vicos, curans omnem infirmitatem, et reliqua; inter ceteras ergo urbes et viculos existimandum est in Corozaim et in Bethsaida dominum signa fecisse. Jerome: We ask where it is written that the Lord did wonders in Corozaim and Bethsaida? We read above, "And he went about the towns and villages, healing all sicknesses, &c." [9:35] among the rest, therefore, we may suppose that He wrought signs in Corozaim and Bethsaida. Augustinus de bono Persev.: Non ergo verum est quod his temporibus et his locis Evangelium eius praedicatum non est, in quibus tales omnes futuros esse praesciebat, quales multi in eius corporali praesentia fuerunt, qui in eum nec suscitatis ab eo mortuis credere voluerunt. Ecce enim dominus attestatur quod Tyrii et Sidonii acturi essent magnae humilitatis poenitentiam, si in eis facta essent divinarum signa virtutum. Porro si etiam secundum facta quae facturi essent si viverent, mortui iudicantur; profecto quia fideles futuri erant isti, si eis cum tantis miraculis Evangelium fuisset praedicatum, non sunt utique puniendi, et tamen in die iudicii punientur: sequitur enim verumtamen dico vobis, et cetera. Severius ergo punientur illi, isti remissius. Aug., De Dom. Pers. 9: It is not then true that His Gospel was not preached in those times and places, in which He foreknew that all would be such, as were many in His actual presence, who would not even believe on Him when He raised men from the dead. For the Lord Himself bears witness that they of Tyre and Sidon would have done penitence in great humility, had the wonders of the Divine power been done in them. Moreover, if the dead are judged according to those deeds which they would have done had they lived, then because these would have believed had the Gospel been preached to them with so great miracles, surely they should not be punished at all, and yet in the day of judgment they shall be punished; for it follows, "But I say unto you, It shall be more tolerable for Tyre and Sidon in the day of judgment, than for you." Those then shall be punished with more, these with less severity. Hieronymus: Quod ideo est, quia Tyrus et Sidon naturalem tantum legem calcaverant: istae vero civitates post transgressionem naturalis legis et scriptae, etiam signa quae apud eos facta sunt, parvi duxerunt. Jerome: This is because Tyre and Sidon had trodden under foot the law of nature only, but these towns after they had transgressed the natural and the written Law, also made light of those wonders which had been wrought among them. Rabanus: Impletum autem hodie videmus dictum salvatoris: quia scilicet Corozaim et Bethsaida praesente domino credere noluerunt; Tyrus autem et Sidon, postea evangelizantibus discipulis crediderunt. Raban.: We at this day see the words of the Saviour fulfilled; Corozaim and Bethsaida would not believe when the Lord came to them in person; but Tyre and Sidon have afterwards believed on the preaching of the Apostles. Remigius: Capharnaum autem metropolis erat Galilaeae, et insignis civitas illius provinciae: et ideo dominus specialiter mentionem illius facit, dicens et tu, Capharnaum, numquid usque in caelum exaltaberis? Usque ad Infernum descendes. Remig.: Capharnaum was the metropolis of Galilee, and a noted town of that province, and therefore the Lord mentions it particularly, saying, "And thou, Capharnaum, shalt thou indeed be exalted to heaven? Thou shalt go down even to hell." Hieronymus: In altero exemplari reperimus: et tu, Capharnaum, quae usque ad caelum exaltata es, usque ad Inferna descendes; et est duplex intelligentia. Vel ideo ad Inferna descendes, quia contra praedicationem meam superbissime restitisti; vel ideo quia exaltata usque in caelum meo hospitio, et meis signis atque virtutibus tantum habens privilegium, maioribus plecteris suppliciis, quod his quoque credere noluisti. Jerome: In other copies we find, "And thou, Capharnaum, that art exalted to heaven, shalt be brought down to hell;" and it may be understood in two different ways. Either, thou shalt go down to hell because thou hast proudly resisted my preaching; or, thou that hast been exalted to heaven by entertaining [p. 421] me, and having my mighty wonders done in thee, shalt be visited with the heavier punishment, because thou wouldest not believe even these. Remigius: Non solum autem Tyri et Sidonis, sed ipsa Sodomorum et Gomorrhaeorum fuerunt levia peccata per comparationem: et ideo sequitur quia si in Sodomis factae essent virtutes quae factae sunt in te, forte mansissent usque in hunc diem. Remig.: And they have made the sins not of Sodom only and Gomorrah, but of Tyre and Sidon light in comparison, and therefore it follows, "For if the mighty works which have been done in thee had been done in Sodom, it would perhaps have remained unto this day." Chrysostomus in Matth: In quo augetur eorum accusatio: etenim maxima malitiae demonstratio est, cum non solum his qui tunc erant, sed his qui unquam fuerant mali, apparent deteriores. Chrys.: This makes the accusation heavier, for it is a proof of extreme wickedness, that they are worse, not only than any then living, but than the wickedest of all past time. Hieronymus: In Capharnaum autem, quae interpretatur villa pulcherrima, condemnatur Ierusalem, cum dicitur per Ezechielem: iustificata est Sodoma ex te. Jerome: In Capharnaum, which is interpreted 'the most fair town,' Jerusalem is condemned, to which it is said by Ezekiel, "Sodom is justified by thee." [Ezek 16:52] Remigius: Ideo autem dominus, qui omnia novit, in hoc loco verbum dubitativum posuit, scilicet forte, ut demonstraret quia liberum arbitrium concessum est hominibus. Sequitur verumtamen dico vobis, quia terrae Sodomorum remissius erit in die iudicii quam vobis. Et sciendum est, quod nomine civitatis vel terrae, non aedificia vel domorum parietes dominus increpat, sed homines in eis commorantes; secundum speciem tropi, quae est metonymia, in qua per hoc quod continet id quod continetur ostenditur. Per hoc autem quod dicit remissius erit in die iudicii, aperte demonstrat quia diversa sunt supplicia in Inferno, sicut et diversae sunt mansiones in regno caelorum. Remig.: The Lord, who knows all things, here uses a word expressing uncertainty—"perhaps," to shew that freedom of choice is left to men. "But I say unto you, it shall be easier for the land of Sodom in the day of judgment than for you." And be it known, that in speaking of the city or country, the Lord does not chide with the buildings and walls, but with the men that inhabit there, by the figure metonymy, putting the thing containing for the thing contained. The words, "It shall be easier in the day of judgment," clearly prove that there are divers punishments in hell, as there are divers mansions in the kingdom of heaven. Hieronymus: Quaerat autem prudens lector, et dicat: si Tyrus et Sidon et Sodoma potuerunt agere poenitentiam ad praedicationem salvatoris, signorumque miracula, non sunt in culpa, quia non crediderunt; sed vitii silentium in eo est qui acturis poenitentiam noluit praedicare. Ad quod facilis et aperta est responsio: ignorare nos iudicia Dei, et singularium eius dispensationum sacramenta nescire. Propositum fuerat domino Iudaeae fines non excedere, ne iustam Pharisaeis et sacerdotibus occasionem persecutionis daret: unde et apostolis praecepit: in viam gentium ne abieritis. Corozaim et Bethsaida damnantur, quod praesente domino credere noluerunt; Tyrus et Sidon iustificantur, quod apostolis illius crediderunt. Non quaeras tempora, cum credentium intuearis salutem.
Jerome: The careful reader will hesitate here; If Tyre and Sidon could have done penitence at the preaching of the Saviour, and His miracles, they are not in fault that they believed not; the sin is his who would not preach to bring them to penitence. To this there is a ready answer, that we know not God's judgments, and are ignorant of the sacraments of His peculiar dispensations. It was determined by the Lord not to pass the borders of Judea, that He might not give the Pharisees and Priests a just occasion of persecuting Him, as also He gave commandment to the Apostles, "Go not into the way of the Gentile." Corozaim and Bethsaida are condemned because they would not believe, though Christ Himself was among them—Tyre and Sidon are justified, because they believed His Apostles. You should not enquire into times when you see the salvation of those that believe.
Remigius: Solvitur autem et aliter. Fortassis erant plurimi in Corozaim et Bethsaida qui credituri erant; et erant multi in Tyro et Sidone qui non erant credituri; et ideo non erant digni Evangelio. Dominus ergo ideo habitatoribus Corozaim et Bethsaidae praedicavit, ut illi qui credituri erant, crederent; et habitatoribus Tyri et Sidonis praedicare noluit, ne forte illi qui non erant credituri, contemptu Evangelii deteriores facti atrocius punirentur. Remig.: We may also answer in another way. There were many in Corozaim and [p. 422] Bethsaida who would believe, and many in Tyre and Sidon who would not believe, and therefore were not worthy of the Gospel. The Lord therefore preached to the dwellers in Corozaim and Bethsaida, that they who were to believe, might be able; and preached not in Tyre and Sidon, lest perhaps they who were not to believe, being made worse by contempt of the Gospel, should be punished more heavily. Augustinus de bono Persev.: Quidam autem disputator Catholicus non ignobilis hunc Evangelii locum sic exposuit ut diceret, praescisse dominum Tyrios et Sidonios a fide fuisse postea recessuros, cum factis apud se miraculis credidissent; et misericordia potius non eum illic ista fecisse, quoniam graviori poenae obnoxii fierent, si fidem quam tenuerant reliquissent, quam si eam nullo tempore tenuissent. Vel aliter. Praescivit profecto Deus beneficia sua, quibus nos liberare dignatur. Haec autem est praedestinatio sanctorum, praescientia scilicet et praeparatio beneficiorum Dei, quibus certissime liberantur quicumque liberantur. Ceteri autem non nisi in massa perditionis iusto divino iudicio relinquuntur, ubi Tyrii relicti sunt et Sidonii, qui etiam credere poterant, si multa Christi signa vidissent; sed quoniam ut crederent non eis erat datum, et unde crederent est negatum.
Ex quo apparet habere quosdam in ipso ingenio divinum naturaliter munus intelligentiae, quo moveantur ad fidem, si congrua suis mentibus vel audiant verba vel signa conspiciant: et tamen si Dei altiore iudicio a perditionis massa non sunt gratiae praedestinatione discreti, nec ipsa eis adhibentur vel dicta divina vel facta, per quae possent credere, si audirent utique talia vel viderent.
In eadem perditionis massa relicti sunt etiam Iudaei, qui non potuerunt credere factis in conspectu suo tam magnis clarisque virtutibus. Cur enim non poterant credere, non tacuit Evangelium dicens: dum autem tanta signa fecisset coram eis, non poterant credere, quia dixit Isaias: excaecavi oculos illorum, et induravi cor eorum.
Non erant ergo sic excaecati oculi nec sic induratum cor Tyriorum et Sidoniorum: quia credidissent, si qualia viderunt isti, signa vidissent. Sed nec illis profuit quod poterant credere quia praedestinati non erant, nec istis obfuisset quod non poterant credere, si ita praedestinati essent ut eos caecos dominus illuminaret, et induratis cor lapideum vellet auferre.
Aug., De Don. Pers. 10: A certain Catholic disputant of some note expounded this place of the Gospel in the following way; That the Lord foreknew that they of Tyre and Simon would fall from the faith after they had believed the miracles done among them; and that therefore in mercy He did not His miracles there, because they would have incurred the heavier penalty had they lapsed from the faith after having held it, than if they had never held it at all. Or otherwise; The Lord surely foreknew His mercies with which He deigns to deliver us. And this is the predestination of the saints, namely, the foreknowledge and making ready the mercies of God, by which they are most certainly saved, whosoever are saved. The rest are left to the just judgment of God in the general body of the condemned, where they of Tyre and Sidon are left, who might have believed had they seen Christ's many miracles; but since it was not given them that they should believe, therefore that through which. they might have believed was also withheld.
From which it appears, that there are certain who have in their dispositions by nature a divine gift of understanding by which they would be moved to faith, if they should either hear words or see signs adapted to their minds. But if they be not by the high sentence of God set apart from the mass of perdition through the predestination of grace, then neither words nor works are set before them by God, which yet, could they have seen or heard them, would have stirred them to believe.
In this general mass of perdition are the Jews also left, who could not believe so great and manifest wonders wrought before their eyes. And the cause wherefore they could not believe, the Gospel hath not hidden, speaking thus; "Though he did so great miracles before them, yet could they not believe, as Esaias said, I have blinded their eyes, and hardened their heart." [John 12:37]
Not in this [p. 423] way then were the eyes of they of Tyre and Sidon blinded, or their heart hardened, for they would have believed had they seen such wonders as these saw. But it profited those not that they could have believed, for that they were not predestinated; neither would it have been any hindrance to these that they had not power to believe, had they been so predestined that God should have enlightened their blindness, and taken away the heart of stone from within them.
Augustinus de Cons. Evang: Hoc autem quod hic dicitur, etiam Lucas commemorat, continuatim cuidam sermoni domini etiam hoc ex ipsius ore coniungens; unde magis videtur ipse hoc ordine illa commemorare quo a domino dicta sunt; Matthaeus autem suae recordationis ordinem tenuisse. Aut illud quod Matthaeus ait tunc coepit exprobrare civitatibus, sic accipiendum putant ut punctum ipsum temporis voluisse credatur exprimere, in hoc quod est tunc; non autem ipsum tempus aliquanto latius quo hic multa gerebantur et dicebantur. Quisque ergo hoc credit, credat hoc esse bis dictum. Cum enim apud unum Evangelistam inveniantur quaedam quae bis dixerat dominus, sicut apud Lucam de non tollenda pera in via; quid mirum si aliquid aliud bis dictum sigillatim a singulis dicitur eodem ordine quo dictum est? Et ideo diversus ordo apparet in singulis: quia et tunc quando ille, et tunc quando iste commemorat, dictum est.
Aug., De Cons. Ev., ii, 32: Luke also gives this as spoken in continuation of some other of the Lord's discourses; from which it appears that he has rather followed the actual order of events; Matthew to have followed his recollection. Or the words of Matthew, "Then began he to upbraid the towns," must be taken, as some think, as expressing some particular time by the word, "then," but not referring generally to that time in which the many other things here told were done and said. Whoever, therefore, thinks thus must suppose that this was spoken twice. And when we find in the same Evangelist some things spoken by the Lord at two different times—like that in Luke concerning the not taking a scrip for their journey,-- what wonder is it if any thing else, which was twice spoken, is found once severally in two several Gospels in the actual connexion in which it was spoken, which connexion is different, because they are two different occasions on which it is related to have been spoken?
Lectio 8 25 ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν, ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ νηπίοις: 26 ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου.
25. At that time Jesus answered and said, "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. 26. Even so, Father: for so it seemed good in thy sight."
Chrysostomus super Matth: Quia sciebat dominus multos de superiori quaestione dubitaturos, scilicet quod Iudaei Christum non receperunt, quem gentilitas tam prona suscepit, respondet his cogitationibus eorum; et ideo dicit respondens Iesus dixit: confiteor tibi, pater domine caeli et terrae. Gloss, non occ.: Because the Lord knew that many would doubt respecting the foregoing matter, namely, that the Jews would not receive Christ whom the Gentile world has so willingly received, He here makes answer to their thoughts; "And Jesus answered and said, I confess unto thee, Father, [p. 424] Lord of heaven and earth." Glossa: Idest, qui facis caelos, et relinquis in terrenitate quos vis. Vel ad litteram. Gloss. ord.: That is, Who makest of heaven, or leavest in earthlinees, whom Thou wilt. Or literally, Augustinus de Verb. Dom: Si Christus dixit confiteor, a quo longe est omne peccatum, confessio non est solius peccatoris, sed aliquando etiam laudatoris. Confitemur ergo sive laudantes Deum, sive accusantes nosmetipsos. Dixit ergo confiteor tibi; idest, laudo te, non accuso me. Aug., Serm., 67, 1: If Christ, from whom all sin is far, said, "I confess," confession is not proper for the sinner only, but sometimes also for him that gives thanks. We may confess either by praising God, or by accusing ourselves. When He said, "I confess unto thee," it is, I praise Thee, not I accuse Myself. Hieronymus: Audiant ergo qui salvatorem non natum, sed creatum calumniantur, quod patrem suum vocet caeli et terrae dominum. Si enim et ipse creatura est, et creatura conditorem suum patrem appellare potest, stultum fuit non et sui, et caeli, et terrae dominum, vel patrem similiter appellare. Gratias autem agit, quod apostolis adventus sui aperuerit sacramenta, quae ignoraverunt Scribae et Pharisaei, qui sibi sapientes videntur et in conspectu suo prudentes: et ideo sequitur quia abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis. Jerome: Let those hear who falsely argue, that the Saviour was not born but created, how He calls His Father "Lord of heaven and earth." For if He be a creature, and the creature can call its Maker Father, it was surely foolish here to address Him as Lord of heaven and earth, and not of Him (Christ) likewise. He gives thanks that His coming has opened to the Apostles sacraments, which the Scribes and Pharisees knew not, who seemed to themselves wise, and understanding in their own eyes; "That thou hast hid these things from the wise and understanding, and hast revealed them unto babes." Augustinus de Verb. Dom: Nomine sapientum et prudentum superbos intelligi posse ipse exposuit, cum ait revelasti ea parvulis: quid enim est parvulis, nisi humilibus? Aug.: That the wise and understanding are to be taken as the proud, Himself opens to us when He says, "and hast revealed them unto babes;" for who are "babes" but the humble? Gregorius Moralium: Quod enim non subiungit: revelasti ea stultis, sed parvulis, tumorem se damnasse innuit, non acumen. Greg.: He says not 'to the foolish,' but to babes, shewing that He condemns pride, not understanding. Chrysostomus in Matth: Vel dicens sapientes, non veram sapientiam dicit, sed eam quam videbantur Scribae et Pharisaei ab eloquentia habere. Propter hoc neque dixit: revelasti ea stultis, sed parvulis, idest informibus aut rusticis; in quo erudit nos per omnia ab elatione erui, humilitatem autem zelare. Chrys.: Or when He says, "The wise," He does not speak of true wisdom, but of that which the Scribes and Pharisees seemed to have by their speech. Wherefore He said not, 'And hast revealed them to the foolish,' but, "to babes," that is, uneducated, or simple; teaching us in all things to keep ourselves from pride, and to seek humility. Hilarius in Matth.: Caelestium ergo verborum arcana atque virtutes sapientibus absconduntur, et parvulis revelantur; parvulis malitia, non sensu; sapientibus vero stultitiae suae praesumptione, non sapientiae causa. Hilary: The hidden things of heavenly words and their power are hid from the wise, and revealed to the babes; babes, that is, in malice, not in understanding; hid from the wise because of their presumption of their own wisdom, not because of their wisdom. Chrysostomus in Matth: Revelatum autem esse his, dignum est laetitia; occultari autem his, non laetitia, sed lacrymis dignum est. Non ergo propter hoc laetatur, sed quoniam quae sapientes non cognoverunt, cognoverunt hi. Chrys.: That it is revealed to the one is matter of joy, that it is hid from the other not of joy, but of sorrow; He does not therefore joy on this account, but He joys that these have known what the wise have not known. Hilarius: Facti autem huius aequitatem dominus paternae voluntatis iudicio confirmat; ut qui indignantur parvuli in Deo fieri, stulti deinceps in sapientia sua fiant: et ideo subditur ita, pater, quoniam sic placitum fuit ante te. Hilary: The justice of this the Lord confirms by the sentence of the Father's will, that they who disdain to be made babes in God, should become fools in their own wisdom; and therefore He adds, "Even so, Father: for so it [p. 425] seemed good before thee." Gregorius Moralium: Quibus verbis exempla humilitatis accipimus, ne temere discutere superna consilia de aliorum vocatione, aliorum vero repulsione praesumamus: ostendens quod iniustum esse non potest quod placuit iusto. Greg., Mor. xxv, 14: In which words we have a lesson of humility, that we should not rashly presume to discuss the counsels of heaven concerning the calling of some, and the rejection of others; shewing that that cannot be unrighteous which is willed by Him that is righteous. Hieronymus: In his etiam verbis blandientis affectu loquitur ad patrem, ut coeptum in apostolis compleatur beneficium. Jerome: In these words moreover He speaks to the Father with the desire of one petitioning, that His mercy begun in the Apostles might be completed in them. Chrysostomus in Matth: Haec autem quae dominus discipulis dixit, studiosiores eos fecerunt: quia enim consequens erat eos de se magna sapere, quia Daemones abigebant, ideo hic eos reprimit: revelatio enim erat quod eis factum est, non illorum studium; ideoque Scribae, sapientes et prudentes existimantes se esse, exciderunt propter proprium tumorem; unde si propter hoc ab eis abscondita sunt Dei mysteria: timete, dicit, et vos, et manete parvuli: hoc enim fecit vos revelatione potiri. Sicut autem cum Paulus dicit: tradidit illos Deus in reprobum sensum, non hoc dicit inducens Deum hoc agentem, sed illos qui causam tribuerunt, ita et hic abscondisti haec a sapientibus et prudentibus. Et propter quid abscondita sunt ab illis? Audi Paulum dicentem quoniam quaerentes propriam iustitiam statuere, iustitiae Dei non sunt subiecti. Chrys.: These things which the Lord spoke to His disciples, made them more zealous. As afterwards they thought great things of themselves, because they cast out demons, therefore He here reproves them; for what they had, was by revelation, not by their own efforts. The Scribes who esteemed themselves wise and understanding were excluded because of their pride, and therefore He says, Since on this account the mysteries of God were hid from them, fear ye, and abide as babes, for this it is that has made you partakers in the revelation. But as when Paul says, "God gave them over to a reprobate mind," [Rom 1:28] he does not mean that God did this, but they who gave Him cause, so here, "Thou hast hid thee things from the wise and understanding." And wherefore were they hid from them? Hear Paul speaking, "Seeking to set up their own righteousness, they were not subject to the righteousness of God." [Rom 10:3]
Lectio 9 27 πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι.
27. "All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him."
Chrysostomus in Matth: Quia dixerat: confiteor tibi, pater, quoniam abscondisti haec a sapientibus, ut non existimes quoniam ita gratias agit patri, sicut si ipse sit hac virtute privatus, consequenter adiungit omnia mihi tradita sunt a patre meo. Cum autem audieris quoniam tradita sunt, nihil humanum suspiceris: ut enim non duos deos ingenitos esse aestimes, hanc ponit dictionem. Simul enim cum genitus est, omnium dominator fuit. Chrys.: Because He had said, "I confess unto thee, Father, because thou hast hid these things from the wise," that you should not suppose that He thus thanks the Father as though He Himself was excluded from this power, He adds, "All things are committed to me by my Father." Hearing the words are committed, do not admit suspicion of any thing human, for He uses this word that you may not think there be two gods unbegotten. For at the time that He was begotten He was Lord of all. Hieronymus: Alioquin si iuxta nostram fragilitatem sentire volumus, cum coeperit habere qui accepit, incipiet non habere qui dedit. Vel tradita sibi omnia, non caelum et terra et elementa intelligenda sunt, et cetera quae ipse fecit et condidit; sed hi qui per filium accessum habent ad patrem. Jerome: For if we conceive of this [p. 426] thing according to our weakness, when he who receives begins to have, he who gives begins to be without. Or when He says, "All things are committed to him," He may mean, not the heaven and earth and the elements, and the rest of the things which He created and made, but those who through the Son have access to the Father. Hilarius: Vel hoc dixit ne quid in illo minus quam quod in Deo est, aestimaretur. Hilary: Or that we may not think that there is any thing less in Him than in God, therefore He says this. Augustinus contra Maximum: Nam si minus habet in potestate aliquid quam pater, non sunt eius omnia quae habet pater: gignendo enim dedit pater potentiam filio, sicut omnia, quae habet in substantia sua, gignendo dedit ei quem genuit de substantia sua. Aug., cont. Maximin. ii. 12: For if He has aught less in His power than the Father has, then all that the Father has, are not His; for by begetting Him the Father gave power to the Son, as by begetting Him He gave all things which He has in His substance to Him whom He begot of His substance. Hilarius in Matth.: Deinde in mutua cognitione patris et filii dat intelligere non aliud in filio quam quod in patre extitisse: sequitur enim et nemo novit filium nisi pater, neque patrem quis novit nisi filius. Hilary: And also in the mutual knowledge between the Father and the Son, He teaches us that there is nothing in the Son beyond what was in the Father; for it follows, "And none knoweth the Son but the Father, nor does any man know the Father but the Son." Chrysostomus in Matth: Ex eo enim quod solus patrem novit, latenter ostendit eiusdem se esse substantiae; ac si diceret: quid mirum est, si omnium sum dominator, cum aliquid aliud maius habeam, scilicet scire patrem, et eiusdem esse substantiae? Chrys.: By this that He only knows the Father, He shews covertly that He is of one substance with the Father. As though He had said, What wonder if I be Lord of all, when I have somewhat yet greater, namely to know the Father and to be of the same substance with Him? Hilarius in Matth.: Eamdem enim utriusque in mutua cognitione docet esse substantiam; cum qui filium cognosceret, patrem quoque cogniturus esset in filio, quia omnia ei a patre sunt tradita. Hilary: For this mutual knowledge proclaims that they are of one substance, since He that should know the Son, should know the Father also in the Son, since all things were delivered to Him by the Father. Chrysostomus super Matth: Cum autem dicat neque patrem aliquis cognoscit nisi filius, hoc ait non quoniam eum omnes omnino ignorent, sed quoniam cognitione qua ipse eum novit, nullus eum scit; quod et de filio dicendum est. Neque etiam de ignoto quodam Deo hoc dixit, sicut Marcion ait. Chrys.: When He says, "Neither does any know the Father but the Son," He does not mean that all men are altogether ignorant of Him; but that none knows Him with that knowledge wherewith He knows Him; which may also be said of the Son. For it is not said of some unknown God [margin note: i.e. who was not the Creator] as Marcion declares. Augustinus de Trin: Denique propter substantiae inseparabilitatem sufficienter aliquando nominatur vel solus pater vel solus filius: nec inde separatur utriusque spiritus, qui proprie dicitur spiritus veritatis. Aug., De Trin., i, 8: And because their substance is inseparable, it is enough sometimes to name the Father, sometimes the Son; nor is it possible to separate from either His Spirit, who is especially called the Spirit of truth. Hieronymus: Erubescat ergo Eunomius haereticus tantam sibi notitiam patris et filii quantam ad alterutrum inter se habent, vindicans. Quod si inde contendit, et suam consolatur insaniam, quia sequitur et cui voluerit filius revelare; aliud est naturae aequalitate nosse quod noveris, aliud revelantis dignatione. Jerome: Let the heretic Eunomius [ed. note: Eunomius, the chief of the Anomaean branch of the Arians, taught that there was no mystery about the Divine nature. He is opposed by St. Basil, and by St. Chrysostom in his Homilees on 'the incomprehensible nature of God.'] therefore blush hereat who claims to himself such a knowledge of the Father and the Son, as they have one of another. But [p. 427] if he argues from what follows, and props up his madness by that, "And he to whom the Son will reveal him," it is one thing to know what you know by equality with God, another to know it by His vouchsafing to reveal it. Augustinus de Trin: Revelatur autem pater per filium, idest per verbum suum. Si enim hoc verbum quod nos proferimus temporale et transitorium, et seipsum ostendit, et illud de quo loquimur, quanto magis verbum Dei, per quod facta sunt omnia, quod ita ostendit patrem sicuti est pater, quia et ipsum ita est et hoc est quod pater? Aug., De Trin., vii, 3: The Father is revealed by the Son, that is, by His Word. For if the temporal and transitory word which we utter both shews itself, and what we wish to convey, how much more the Word of God by which all things were made, which so shews the Father as He is Father, because itself is the same and in the same manner as the Father. Augustinus de quaest. Evang: Cum autem diceret nemo novit filium nisi pater, non dixit: et cui voluerit pater filium revelare; sed cum diceret nemo novit patrem nisi filius, addidit et cui voluerit filius revelare: quod non ita intelligendum est quasi filius a nullo possit agnosci nisi a patre solo, pater autem non solum a filio, sed etiam ab eis quibus revelaverit filius: sic enim potius dictum est, ut intelligamus patrem et ipsum filium per filium revelari, quia ipse est mentis nostrae lumen; et quod postea intulit et cui voluerit filius revelare, non tantum patrem, sed etiam filium accipiamus: ad totum enim quod dixit, illatum est: verbo enim suo se pater declarat; verbum autem non solum id quod per verbum declaratur, sed etiam seipsum declarat. Aug., Quast Ev., i, 1: When He said, "None knoweth the Son but the Father," He did not add, And he to whom the Father will reveal the Son. But when He said, "None knoweth the Father bet the Son," He added, "And he to whom the Son will reveal him." But this must not be so understood as though the Son could be known by none but by the Father only; while the Father may be known not only by the Son, but also by those to whom the Son shall reveal Him. But it is rather expressed thus, that we may understand that both the Father and the Son Himself are revealed by the Son, inasmuch as He is the light of our mind; and what is afterwards added, "And he to whom the Son will reveal," is to be understood as spoken of the Son as well as the Father, and to refer to the whole of what had been said. For the Father declares Himself by His Word, but the Word declares not only that which is intended to be declared by it, but in declaring this declares itself. Chrysostomus super Matth: Si ergo patrem revelat, et seipsum revelat. Sed hoc quidem ut manifestum dimisit; illud autem posuit, quia scilicet poterat esse dubium. Per hoc etiam instruit quod adeo concordat patri quod non est possibile aliquem venire ad patrem nisi per filium: hoc enim maxime scandalizabat, quod videbatur Deo contrarius; et ideo per omnia hoc destruere studuit. Chrys.: If then He reveals the Father, He reveals Himself also. But the one he omits as a thing manifest, but mentions the other because there might be a doubt concerning it. Herein also He instructs us that He is so one with the Father, that it is not possible for any to come to the Father, but through the Son. For this had above all things given offence, that He seemed to be against God, and therefore He strove by all means to overthrow this notion.
Lectio 10 28 δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. 29 ἄρατε τὸν ζυγόν μου ἐφ' ὑμᾶς καὶ μάθετε ἀπ' ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν: 30 ὁ γὰρ ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν.
28. "Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. [p. 428] 30. For my yoke is easy, and my burden is light."
Chrysostomus in Matth: Per ea quae dicta sunt, in desiderium sui discipulos constituerat, ostendens ineffabilem suam virtutem; nunc autem eos ad se vocat, dicens venite ad me, omnes qui laboratis et onerati estis. Chrys.: By what He had said, He brought His disciples to have a desire towards Him, shewing them His unspeakable excellence; and now He invites them to Him, saying, "Come unto me, all ye that labour and are heavy laden." Augustinus de Verb. Dom: Quare enim omnes laboramus, nisi quia sumus homines mortales, lutea vasa portantes, quae faciunt invicem angustias? Sed si angustiantur vasa carnis, dilatentur spatia caritatis. Ad quid ergo dicit venite ad me, omnes qui laboratis, nisi ut non laboretis? Aug., Serm., 69, 1: Whence do we all thus labour, but that we are mortal men, bearing vessels of clay which cause us much difficulty. But if the vessels of flesh are straitened, the regions of love will be enlarged. To what end then does He say, "Come unto me," all ye that labour, but that ye should not labour? Hilarius in Matth.: Legis etiam difficultatibus laborantes et peccatis saeculi oneratos ad se advocat. Hilary: He calls to Him those that were labouring under the hardships of the Law, and those who are burdened with the sins of this world. Hieronymus: Gravia enim esse onera peccati, et Zacharias propheta testatur iniquitatem dicens sedere super talentum plumbi. Et Psalmista complevit: iniquitates meae aggravatae sunt super me. Jerome: That the burden of sin is heavy the Prophet Zachariah bears witness, saying, that wickedness sitteth upon a talent of lead. [margin note: Zech 5:7] And the Psalmist fills it up, "Thy iniquities are grown heavy upon me." [Ps 38:4] Gregorius Moralium: Asperum etiam iugum et durum servitutis pondus est subesse temporalibus, ambire terrena, retinere labentia, velle stare in non stantibus, appetere quidem transeuntia, sed cum transeuntibus nolle transire. Dum enim contra votum cuncta fugiunt, quae prius mentem ex desiderio adeptionis afflixerant, post ex pavore amissionis premunt. Greg.: For a cruel yoke and hard weight of servitude it is to be subject to the things of time, to be ambitious of the things of earth, to cling to falling things, to seek to stand in things that stand not, to desire things that pass away, but to be unwilling to pass away with them. For while all things fly away against our wish, those things which had first harassed the mind in desire of gaining them, now oppress it with fear of losing them. Chrysostomus in Matth: Non autem dicit: venite ille et ille; sed omnes qui in sollicitudinibus, qui in tristitiis, qui in peccatis estis; non ut expetam noxas, sed ut solvam peccata. Venite, non quoniam indigeo vestra gloria, sed quia volo vestram salutem: unde dicit et ego reficiam vos; non dixit: salvabo solum; sed, quod multo amplius erat, reficiam vos; idest, in omni quiete constituam. Chrys.: He said not, Come ye, this man and that man, but All whosoever are in trouble, in sorrow, or in sin, not that I may exact punishment of you, but that I may remit your sins. Come ye, not that I have need of your glory, but that I seek your salvation. "And I will refresh you;" not, I will save you, only; but that is much greater, "I will refresh you," that is, I will set you in all quietness. Rabanus: Non solum exonerabo, sed interna refectione saturabo. Raban.: I will not only take from you your burden, but will satisfy you with inward refreshment. Remigius: Venite, dicit, non pedibus, sed moribus; non corpore, sed fide. Iste namque est spiritualis accessus, quo quisque Deo appropinquat; et ideo sequitur tollite iugum meum super vos. Remig.: "Come," He says, not with the feet, but with the life, not in the body, but in faith. For that is a spiritual approach by which any man approaches God; and therefore it follows, "Take my yoke upon you." Rabanus: Iugum Christi est Evangelium Christi, quod Iudaeos et gentes in unitate fidei coniungit et sociat. Hoc autem super nos iubemur sumere, idest in honore habere, ne forte subtus ponentes, idest illud prave contemnentes, lutulentis pedibus vitiorum conculcemus: unde subditur discite a me. Raban.: The yoke of Christ is Christ's Gospel, which joins and yokes together Jews and Gentiles in the unity of the faith. This we are commanded to take upon us, that is, to have in honour; lest perchance setting it beneath [p. 429] us, that is wrongly despising it, we should trample upon it with the miry feet of unholiness; wherefore He adds, "Learn of me." Augustinus de Verb. Dom: Non mundum fabricare, non in ipso mundo miracula facere; sed quia mitis sum et humilis corde. Magnus esse vis? A minimo incipe. Cogitas magnam fabricam constituere celsitudinis? De fundamento prius cogita humilitatis. Et quanto quisque vult superponere maius aedificium, tanto altius fodiat fundamentum. Quo autem perventurum est cacumen nostri aedificii? Usque ad conspectum Dei. Aug., Serm., 69, 1: Not to create a world, or to do miracles in that world; but that "I am meek and lowly in heart." Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God. Rabanus: Discendum ergo nobis est a salvatore nostro ut simus mites moribus et humiles mentibus: neminem laedamus, neminem contemnamus, et virtutes quas foris ostendimus in opere, intus teneamus in corde. Raban.: We must learn then from our Saviour to be meek in temper, and lowly in mind; let us hurt none, let us despise none, and the virtues which we have shewn in deed let us retain in our heart. Chrysostomus in Matth: Et ideo incipiens divinas leges, ab humilitate incipit; et maximum praemium ponit, dicens et invenietis requiem animabus vestris. Hoc maximum est praemium: non enim alteri efficeris utilis solum, sed teipsum requiescere facis; et ante futura hanc tibi dat promissionem; in futuro autem perpetua gaudebis requie. And therefore in beginning the Divine Law He begins with humility, and sets before us a great reward, saying, "And ye shall find rest for your souls." This is the highest reward, you shall not only be made useful to others, but shall make yourself to have peace; and He gives you the promise of it before it comes, but when it is come, you shall rejoice in perpetual rest. Chrysostomus: Et ne formidarent quia dixerat onus et iugum, subdit iugum enim meum suave est, et onus meum leve. Chrys.: And that they might not be afraid because He had spoken of a burden, tberefore He adds, "For my yoke is pleasant, and my burden light." Hilarius: Iugi autem suavis et levis oneris blandimenta proponit, ut credentibus eius boni scientiam praestet quod ipse solus novit in patre. Hilary: He holds forth the inducements of a pleasant yoke, and a light burden, that to them that believe He may afford the knowledge of that good which He alone knoweth in the Father. Gregorius Moralium: Quid grave mentis nostrae cervicibus imponit qui vitare omne desiderium quod perturbat praecipit, qui declinare laboriosa mundi huius itinera monet? Greg., Mor., iv, 33: What burden is it to put upon the neck of our mind that He bids us shun all desire that disturbs, and turn from the toilsome paths of this world! Hilarius in Matth.: Et quid iugo ipso suavius, quid onere levius? Probatiorem fieri, scelere abstinere, bonum velle, malum nolle, amare omnes, odisse nullum, aeterna consequi, praesentibus non capi, nolle inferre alteri quod sibi perpeti sit molestum. Hilary: And what is more pleasant than that yoke, what lighter than that burden? To be made better, to abstain from wickedness, to choose the good, and refuse the evil, to love all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself would be pained to suffer. Rabanus: Sed quomodo iugum Christi suave, cum supra dicatur: arcta est via quae ducit ad vitam? Sed quod angusto initio incipitur, processu temporis ineffabili dilectionis dulcedine dilatatur. Raban.: But how is Christ's yoke pleasant, seeing it was said above, "Narrow is the way which leadeth unto life?" [Matt 7:14] That which is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love. Augustinus de Verb. Dom: Item qui iugum domini intrepida cervice subierunt, tam difficilia pericula patiuntur, ut non a laboribus ad quietem, sed a quiete ad laborem vocari videantur. Sed profecto aderat spiritus sanctus, qui in exterioris hominis corruptione interiorem renovaret de die in diem; et gustata requie spirituali in affluentia deliciarum Dei in spe futurae beatitudinis, omnia praesentia deliniret aspera, et omnia gravia relevaret. Secari et uri se homines patiuntur, ut dolores non aeterni, sed aliquanto diuturnioris ulceris, acriorum dolorum pretio redimantur. Quibus tempestatibus vel poenis importuni sunt mercatores, ut divitias perituras acquirant? Sed qui has non amant, eadem gravia patiuntur; qui vero amant, eadem quidem, sed non gravia patiuntur. Omnia enim saeva et immania, prorsus facilia et prope nulla efficit amor; quanto ergo facilius ad veram beatitudinem caritas facit quod ad miseriam, quantum potuit, cupiditas fecit? Aug., Serm., 70, 1: So then they who with unfearing neck have submitted to the yoke of the Lord endure such hardships and dangers, that they seem to be called not from labour to rest, but from rest to labour. [p. 430] But the Holy Spirit was there who, as the outward man decayed, renewed the inward man day by day, and giving a foretaste of spiritual rest in the rich pleasures of God in the hope of blessedness to come, smoothed all that seemed rough, lightened all that was heavy. Men suffer amputations and burnings, that at the price of sharper pain they may be delivered from torments less but more lasting, as boils or swellings. What storms and dangers will not merchants undergo that they may acquire perishing riches? Even those who love not riches endure the same hardships; but those that love them endure the same, but to them they are not hardships. For love makes right easy, and almost nought all things however dreadful and monstrous. How much more easily then does love do that for true happiness, which avarice does for misery as far as it can? Hieronymus: Quomodo etiam levius est lege Evangelium, cum in lege homicidium et adulterium, in Evangelio ira concupiscentiaque puniantur; in lege enim multa praecepta sunt, quae apostolus non posse compleri plenissime docet: in lege opera requiruntur; in Evangelio voluntas quaeritur, quae etsi effectum non habuerit, tamen praemium non amittit. Evangelium ea praecipit quae possumus, ne scilicet concupiscamus: hoc in nostro arbitrio est; lex cum voluntatem non puniat, punit effectum, ne adulterium facias. Finge in persecutione aliquam virginem prostitutam: haec apud Evangelium, quia voluntate non peccat, virgo suscipitur; in lege quasi corrupta repudiatur.
Jerome: And how is the Gospel lighter than the Law, seeing in the Law murder and adultery, but under the Gospel anger and concupiscence also, are punished? Because by the Law many things are commanded which the Apostle fully teaches as cannot be fulfilled; by the Law works are required, by the Gospel the will is sought for, which even if it goes not into act, yet does not lose its reward. The Gospel commands what we can do, as that we lust not; this is in our own power; the Law punishes not the will but the act, as adultery. Suppose a virgin to have been violated in time of persecution; as here was not the will she is held as a virgin under the Gospel; under the Law she is cast out as defiled.
Caput 12 Gospel of Matthew, Chapter 12 [p. 431] Lectio 1 1 ἐν ἐκείνῳ τῷ καιρῷ ἐπορεύθη ὁ Ἰησοῦς τοῖς σάββασιν διὰ τῶν σπορίμων: οἱ δὲ μαθηταὶ αὐτοῦ ἐπείνασαν, καὶ ἤρξαντο τίλλειν στάχυας καὶ ἐσθίειν. 2 οἱ δὲ φαρισαῖοι ἰδόντες εἶπαν αὐτῷ, ἰδοὺ οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ. 3 ὁ δὲ εἶπεν αὐτοῖς, οὐκ ἀνέγνωτε τί ἐποίησεν δαυὶδ ὅτε ἐπείνασεν καὶ οἱ μετ' αὐτοῦ; 4 πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγον, ὃ οὐκ ἐξὸν ἦν αὐτῷ φαγεῖν οὐδὲ τοῖς μετ' αὐτοῦ, εἰ μὴ τοῖς ἱερεῦσιν μόνοις; 5 ἢ οὐκ ἀνέγνωτε ἐν τῷ νόμῳ ὅτι τοῖς σάββασιν οἱ ἱερεῖς ἐν τῷ ἱερῷ τὸ σάββατον βεβηλοῦσιν καὶ ἀναίτιοί εἰσιν; 6 λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόν ἐστιν ὧδε. 7 εἰ δὲ ἐγνώκειτε τί ἐστιν, ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους. 8 κύριος γάρ ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου.
1. At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. 2. But when the Pharisees saw it, they said unto him, "Behold, thy disciples do that which is not lawful to do upon the sabbath day." 3. But he said unto them, "Have ye not read what David did, when he was an hungred, and they that were with him; 4. How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the Priests? 5. Or have ye not read in the law, how that on the sabbath days the Priests in the temple profane the sabbath, and are blameless? 6. But I say unto you, That in this place is one greater than the temple. 7. But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8. For the Son of man is Lord even of the sabbath day."
Glossa: Narrata praedicatione cum miraculis unius anni ante quaestionem Ioannis factis, transit ad ea quae facta sunt in alio anno, scilicet post mortem Ioannis, quando iam in omnibus Christo contradicitur; unde dicitur in illo tempore abiit Iesus per sata sabbato. Gloss. ord.: Having related the preaching together with the miracles of one year before John's enquiry, He passes to those of another year, namely after the death of John, when Jesus is already in all things spoken against; and hence it [p. 432] is said, "At that time Jesus passed through the corn fields on the sabbath day." Augustinus de Cons. Evang: Hoc autem quod hic sequitur, sine ulla repugnantiae quaestione commemoratur a Marco et a Luca; sed illi non dicunt in illo tempore: unde fortassis Matthaeus rei gestae hic ordinem tenuit; illi autem recordationis suae: nisi latius accipiatur quod dictum est, in illo tempore, idest quo haec multa et diversa gerebantur; unde concipitur ista omnia post mortem Ioannis completa esse. Cum enim Ioannes discipulos suos ad Christum misisset, creditur post paululum decollatus fuisse: unde cum dicitur in illo tempore, interminatum tempus ponere videtur. Aug., De Cons. Ev., ii, 34: This which here follows is related both by Mark and Luke, without any question of discrepancy; indeed they do not say, "At that time," so that Matthew has here perhaps preserved the order of time, they that of their recollection; unless we take the words in a wider sense, "At that time," that is, the time in which these many and divers things were done, whence we may conceive that all these things happened after the death of John. For he is believed to have been beheaded a little after he sent his disciples to Christ. So that when he says "at that time," he may mean only an indefinite time. Chrysostomus in Matth: Quare autem per sata sabbato eos ducebat qui omnia praescivit, nisi quia volebat solvere sabbatum? Volebat quidem, sed non simpliciter; ideoque non sine causa id solvit, sed dans occasionem rationabilem, ut et legem cessare faciat, et legem non offendat: et ideo hic, ut Iudaeos mitiget, naturae necessitatem praemittit; et hoc est quod dicitur discipuli autem eius esurientes coeperunt vellere spicas, et manducare. Quamvis in peccatis quae manifesta sunt, nulla sit excusatio: neque enim occidens, ad sui excusationem potest furorem praetendere, neque qui adulterat, concupiscentiam, sed nec ullam aliam causam, hic tamen famem inducens, discipulos ab omni accusatione liberat. Chrys., Hom., xxxix: Why then did He lead them through the corn fields on the sabbath, seeing He knew all things, unless He desired to break the sabbath? This he desired indeed, but not absolutely; therefore He broke it not without cause, but furnished a sufficient reason; so that He both caused the Law to cease, and yet offended not against it. Thus in order to soften the Jews, He here introduces a natural necessity; this is what is said, "And his disciples being an hungred, began to pluck the ears of corn, and to eat." Although in things which are manifestly sinful, there can be no excuse; he who kills another cannot plead rage, nor he who commits adultery, lust, or any other cause; yet here saying that the disciples were hungry, He delivers them from all accusation. Hieronymus: Ut autem in alio Evangelista legimus, propter nimiam importunitatem, nec vescendi quidem habebant locum; et ideo quasi homines esuriebant. Quod autem segetum spicas manibus confricant, et in eisdem consolantur, vitae austerioris indicium est; non praeparatas epulas, sed simplicem cibum quaerentium. Jerome: As we read in another Evangelist, they had no opportunity of taking food because of the thronging of the multitude, and therefore they hungred as men. That they rub the ears of corn in their hands, and with them satisfy themselves, is a proof of an austere life, and of men who needed not prepared meats, but sought only simple food. Chrysostomus in Matth: Tu autem admirare discipulos, qui ita erant oppressi quod nullam corporalium habebant curam, sed contemnebant carnalem mensam; et fame oppugnabantur, nec tamen desistebant a Christo: nisi enim eos cogeret vehementer esuries, nequaquam hoc fecissent. Quid autem Pharisaei ad hoc dicerent, subditur Pharisaei autem videntes, dixerunt ei: ecce discipuli tui faciunt quod non licet facere sabbatis. Chrys.: Here admire the disciples, who are so limited in their desires, that they have no care of the things of the body, but despise the support of the flesh; they are assailed by hunger, and yet they go not away from Christ; for had not they been hard pressed by hunger, they would not have done thus. What the Pharisees said to this is added, "The Pharisees seeing it said unto Him, Behold, thy disciples do what is not lawful to do on the sabbath." Augustinus de Oper. Monach.: De sabbato autem potius quam de furto discipulos domini Iudaei calumniati sunt: quia populo Israel per legem praeceptum est ut in agris suis furem nullum tenerent, nisi qui secum aliquid vellet auferre: nam qui nihil aliud attigisset quam id quod comedisset, liberum impunitumque abire sinerent. Aug., De Op. Monach., 23: The Jews rather charged the Lord's disciples with the breach of the sabbath than with theft; because it was [p. 433] commanded the people of Israel in the Law, [margin note: Deut 23:25] that they should not lay hold of any as a thief in their fields, unless he sought to carry ought away with him; but if any touched only what he needed to eat, him they suffered to depart with impunity free. Hieronymus: Nota vero quod primi apostoli salvatoris litteram sabbati destruunt adversus Ebionitas, qui cum ceteros recipiant apostolos, Paulum tamquam transgressorem legis repudiant. Deinde ad excusationem eorum subditur at ille dixit eis: non legistis quid fecerit David, quando esuriit? Ad confutandam siquidem calumniam Pharisaeorum, veteris recordatur historiae: quando David fugiens Saulem, venit in Nobe, et ab Abimelech sacerdote susceptus postulavit cibos, qui cum panes laicos non haberet, dedit eis consecratos panes, quibus non licebat vesci nisi solis sacerdotibus et Levitis: melius arbitratus de famis periculo homines liberare, quam Deo sacrificium offerre: hostia enim Deo placabilis est hominum salus. Opponit ergo dominus, et dicit: si et David sanctus est, et Abimelech pontifex a vobis non reprehenditur, et legis utrique mandatum probabili excusatione transgressi sunt, et fames in causa est, cur eamdem famem non probatis in apostolis quam probatis in ceteris? Quamquam et in hoc multa distantia sit. Isti spicas in sabbato manu confricant; illi panes comederunt leviticos, et ad sabbati solemnitatem accedebant Neomeniarum dies, quibus requisitus in convivio fugit ex aula regia.
Jerome: Observe, that the first Apostles of the Saviour broke the letter of the sabbath, contrary to the opinion of the Ebionites [ed. note: The Ebionites received only the Hebrew Gospel of St. Matthew mutilated. They rejected St. Paul of an apostate, vid. Iren. Haer. 1. 96. n. 2. Orig. in Cels. v. 65. Euseb. iii. 27] who receive the other Apostles, but reject Paul as a transgressor of the Law. Then it proceeds to their excuse; "But he said unto them, Have ye not read what David did, when he was an hungred?" To refute the false accusation of the Pharisees, He calls to mind the ancient history, that David flying from Saul came to Nobba, and being entertained by Achimelech the Priest, [margin note: 1 Sam 21] asked for food; he having no common bread, gave him the consecrated loaves, which it was not lawful for any to eat, but the Priests only and Levites; esteeming it a better action to deliver men from the danger of famine than to offer sacrifice to God; for the preservation of man is a sacrifice acceptable to God. Thus then the Lord meets their objection, saying, If David be a holy man, and if you blame not the high-priest Achimelech, but consider their excuse for their transgression of the Law to be valid, and that was hunger; how do ye not approve in the Apostles the same plea which you approve in others! Though even here there is much difference. These rub ears of corn in their hands on the sabbath; those ate the Levitical bread, and over and above the solemn sabbath it was the season of new moon, during which when sought for at the banquet he fled from the royal palace.
Chrysostomus in Matth: Excusans autem discipulos, David in medium adducit. Etenim multa prophetae huius erat gloria apud Iudaeos. Nec potest responderi, quod David propheta erat: quia nec propter hoc ei licebat, sed sacerdotibus solis. Tanto autem magis discipulos ab accusatione liberat, quanto maior invenitur qui hoc fecit, sed etsi David propheta erat, non tamen qui cum ipso erant. Chrys.: To clear His disciples, He brings forward the instance of David, whose glory as a Prophet was great among the Jews. Yet they could not here answer that this was lawful for him, because he was a Prophet; for it was not Prophets, but Priests only who might eat. And the greater was he who did this, the greater is the defence of the disciples; yet though David was a Prophet, they that were with him were not. Hieronymus: Observa tamen, quod panes propositionis nec David nec pueri eius acceperunt, antequam mundos se a mulieribus esse responderint. Jerome: Observe that neither David nor his servants received the [p. 434] loaves of shew-bread, before they had made answer that they were pure from women. Chrysostomus in Matth: Sed dicet aliquis: quid est exemplum hoc ad id quod quaeritur? Non enim David sabbatum transgressus est. Sed in hoc ostenditur Christi sapientia, qui exemplum fert sabbatis maius. Neque enim est aequale transgredi sabbati diem, quod multoties factum est, et sacram illam tangere mensam, quod nulli fas erat. Deinde rursus et aliter solvit, principaliorem inducens solutionem, cum dicit aut non legistis in lege, quia sabbatis sacerdotes in templo sabbatum violant, et sine crimine sunt? Chrys.: But some one will say, How is this instance applicable to the question in hand? For David did not transgress the sabbath. Herein is shewn the wisdom of Christ, that He brings forward an instance stronger than the sabbath. For it is by no means the same thing to violate the sabbath, and to touch that sacred table, which is lawful for none. And again, He adds yet another answer, saying, "Or have ye not read in the Law, that on the sabbath days the Priests in the temple profane the sabbath, and are blameless?" Hieronymus: Ac si diceret: calumniamini discipulos meos cur sabbato spicas triverint, famis necessitate cogente, cum ipsi sabbatum violetis in templo immolantes victimas, caedentes tauros, holocausta super lignorum struem incendio concremantes; et iuxta alterius Evangelii fidem, circumciditis parvulos in sabbato, ut dum aliam legem servare cupitis, sabbatum destruatis. Numquam autem leges Dei sibi contrariae sunt; et prudenter, ubi discipuli sui argui poterant transgressionis, et Abimelech et David dicit exempla sectantes; veram autem, et absque necessitatis obtentu, sabbati praevaricationem in ipsos refert qui calumniam fecerant. Jerome: As though He had said, Ye bring complaints against my disciples, that on the sabbath they rub ears of corn in their hands, under stress of hunger, and ye yourselves profane the sabbath, slaying victims in the temple, killing bulls, burning holocausts on piles of wood; also, on the testimony of another Gospel, [margin note: John 7:23] ye circumcise infants on the sabbath; so that in keeping one law, ye break that concerning the sabbath. But the laws of God are never contrary one to another; wisely therefore, wherein His disciples might be accused of having transgressed them, He shews that therein they followed the examples of Achimelech and David; and this their pretended charge of breaking the sabbath He retorts truly, and not having the plea of necessity, upon those who had brought the accusation. Chrysostomus in Matth: Ne autem mihi dicas, quoniam afferre in medium alium peccantem, non est erui ab accusatione: cum enim non accusatur qui fecit, excusatio fit circa id, quod factum est. Verum hoc non sufficit, sed quod maius est dixit quod sine crimine sunt. Vide autem quanta posuit. Locum, ubi dicit in templo; tempus, cum dicit sabbatis; legis remissionem, cum dicit violant, et non solum solvunt; et quod non solum liberantur a poena, sed a culpa liberati sunt: unde dicit sine crimine sunt. Neque autem hoc secundum simile est priori quod dixerat de David; illud enim et semel factum est, et a David non sacerdote, et necessitatis causa fuit; hoc autem secundum singulo sabbato, et a sacerdotibus, et secundum legem. Et ideo non secundum veniam, ut in primo exemplo; sed secundum legem sunt discipuli ab accusatione liberati. Sed numquid discipuli sunt sacerdotes? Immo sunt sacerdotibus maiores: ipse enim aderat, qui templi est dominus, qui veritas est, et non typus: et ideo subditur dico autem vobis, quia templo maior est hic.
Chrys.: But that you should not say to me, that to find an instance of another's sin is not to excuse our own—indeed where the thing done and not the doer of it is accused, we excuse the thing done. But this is not enough, He said what is yet more, that they are blameless. But see how great things He brings in; first, the place, in the Temple; secondly, the time, on the sabbath; the setting aside the Law, in the word "profane," not merely break; and that they are not only free from punishment but from blame; "and are blameless." And this second instance is not like the first which He gave respecting David; for that was done but once, by David who was not a Priest, and was a case of necessity; but this second is done every sabbath, and by the Priests, and according to the Law. So that not only by indulgence, as the first case would establish, but by the strict law the disciples are to be held blameless. But are [p. 435] the disciples Priests? yea, they are yet greater than Priests, forasmuch as He was there who is the Lord of the Temple, who is the reality and not the type; and therefore it is added, "But I say unto you, one greater than the Temple is here."
Hieronymus: Hic non pronomen, sed adverbium loci legendum est, quod maior templo sit locus qui dominum templi teneat. Jerome: The word "Hic" is not a pronoun, but an adverb of place here, for that place is greater than the Temple which contains the Lord of the Temple. Augustinus de quaest. Evang: Notandum autem, unum exemplum datum esse regiae potestatis de David, alterum sacerdotalis, de his qui propter ministerium templi sabbata violant; ut multo minus ad ipsum evulsarum sabbato spicarum crimen pertineat, qui verus rex et verus sacerdos est. Aug., Quaest in Matt., q. 10: It should be observed, that one example is taken from royal persons, as David, the other from priestly, as those who profane the sabbath for the service of the Temple, so that much less can the charge concerning the rubbing the ears of corn attach to Him who is indeed King and Priest. Chrysostomus in Matth: Deinde, quia grave audientibus videbatur esse quod dixerat, rursus convolat ad misericordiam, sermonem cum quadam vehementia inducens, cum dicit si autem sciretis quid est misericordiam volo, et non sacrificium, nunquam condemnassetis innocentes. Chrys.: And because what He had said seemed hard to those that heard it, He again exhorts to mercy, introducing His discourse with emphasis, saying, "But had ye known what that meaneth, I will have mercy and not sacrifice, ye would never have condemned the innocent." Hieronymus: Quid autem est misericordiam volo, et non sacrificium, supra diximus. Quod autem dicit nunquam condemnassetis innocentes, de apostolis intelligendum est; et est sensus: si misericordiam comprobastis Abimelech, eo quod periclitantem fame David refocillavit, quare meos discipulos condemnatis? Jerome: What "I will have mercy, and not sacrifice," signifies, we have explained above. The words, "Ye would never have condemned the innocent," are to be referred to the Apostles, and the meaning is, If ye allow the mercy of Achimelech, in that he refreshed David when in danger of famishing, why do ye condemn My disciples? Chrysostomus in Matth: Vide autem rursus qualiter ad veniam ducens sermonem, discipulos rursus venia superiores ostendit in hoc quod dicit eos innocentes; quod quidem supra et de sacerdotibus dixerat. Deinde et aliam causam dicit quare sunt innocentes, dicens dominus est filius hominis etiam sabbati. Chrys.: Observe again how in leading the discourse towards an apology for them, He shews His disciples to be above the need of any apology, and to be indeed blameless, as He had said above of the Priests. And He adds yet another plea which clears them of blame, "For the Son of Man is Lord also of the sabbath." Remigius: Filium autem hominis seipsum appellat; et est sensus: ille quem vos purum hominem putatis, Deus est omnium creaturarum dominus, et etiam sabbati; et ideo potest legem mutare pro sua voluntate, quia fecit eam. Remig.: He calls Himself the Son of Man, and the meaning is, He whom ye suppose a mere man is God, the Lord of all creatures, and also of the sabbath, and He has therefore power to change the law after His pleasure, because He made it. Augustinus contra Faustum: Discipulos autem suos vellere spicas sabbato non prohibuit, ut inde convinceret et praesentes Iudaeos et futuros Manichaeos, qui herbam non evellunt, ne homicidium perpetrent. Aug., cont. Faust., xvi, 28: He did not forbid His disciples to pluck the ears of corn on the sabbath, that so He might convict both the Jews who then were, and the Manichaeans who were to come, who will not pluck up a herb lest they should be committing a murder. Hilarius in Matth.: Mystice autem in principio est contuendum, sermonem hunc ita coeptum esse: in illo tempore, quo scilicet Deo patri gratiam, data gentibus salute, confessus est. Ager autem mundus est, sabbatum otium est, seges crediturorum profectus in messem: ergo sabbato in agrum profectus in legis otio, domini progressus in hunc mundum est; esuries fames est salutis humanae. Hilary: Figuratively; First consider that this discourse was held "at that time," namely, when He had given thanks to the Father for giving salvation to the Gentiles. The field is the [p. 436] world, the sabbath is rest, the corn the ripening of them that believe for the harvest; thus His passing through the corn field on the sabbath, is the coming of the Lord into the world in the rest of the Law; the hunger of the disciples is their desire for the salvation of men. Rabanus: Spicas vellunt dum singulos homines a terrena intentione retrahunt; fricant dum a concupiscentia carnis mentes exuunt; grana comedunt dum emendatos in corpus Ecclesiae traiciunt. Raban.: They pluck the ears of corn when they withdraw men from devotion to the world; they rub them in their hands when they tear away their hearts from the lusts of the flesh; they eat the grain when they transfer such as are amended into the body of the Church. Augustinus de quaest. Evang: Nullus autem transit in corpus Christi nisi carnalibus spoliatus fuerit indumentis, secundum illud apostoli: exuite vos veterem hominem. Aug., Quaest. Ev., i, 2: But no man passes into the body of Christ, until he has been stripped of his fleshly raiment; according to that of the Apostle, "Put ye off the old man." [Eph 4:22] Glossa: Sabbato hoc agunt, scilicet spe quietis aeternae, ad quam alios invitant. This they do on the sabbath, that is in the hope of eternal rest, to which they invite others. Rabanus: Item ambulant per sata cum domino, qui in Scripturarum meditatione delectantur; esuriunt dum panem vitae, idest Dei amorem, in eis invenire desiderant; vellunt spicas et terunt dum testimonia discutiunt, donec inveniant quod latebat in littera; et hoc, sabbato, dum a turbis cogitationibus vacant. Raban.: Also they walk through the corn fields with the Lord, who have delight in meditating on the Scriptures; they are hungry while they desire to find the bread of life, that is the love of God, in them; they pluck the ears of corn and rub them in their hands, while they examine the testimonies to discover what lies hid under the letter, and this on the sabbath, that is, while they are free from disquieting thoughts. Hilarius: Pharisaei, qui penes se clavem caelorum esse existimabant, illicita agere discipulos arguunt; quos dominus factorum, in quibus sub rerum argumento prophetiae ratio continetur, admonuit; atque ut ostenderet omnium rerum efficaciam, speciem futuri operis continere, adiecit si autem sciretis quid est misericordiam volo: opus enim salutis nostrae non in sacrificio legis, sed in misericordia est; et lege cessante, in Dei bonitate salvamur. Cuius rei donum si intellexissent, nunquam condemnassent innocentes, idest apostolos suos, quos insimulaturi erant transgressae legis invidia, cum sacrificiorum vetustate cessante, universis per eos misericordiae novitas subveniret. Hilary: The Pharisees, who thought that the key of the kingdom of heaven was in their hands, accused the disciples of doing what was not lawful to do; whereon the Lord reminded them of deeds in which, under the guise of facts, a prophecy was concealed; and that He might shew the power of all things, He further added, that it contained the form of that work which was to be, "Had ye known what that meaneth, I will have mercy;" for the work of our salvation is not in the sacrifice of the Law, but in mercy; and the Law having ceased, we are saved by the mercy of God. Which gift if they had understood they would not have condemned the innocent, that is His Apostles, whom in their jealousy they were to accuse of having transgressed the Law, where the old sacrifices having ceased, the new dispensation of mercy came through them to the aid of all.
Lectio 2 9 καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς τὴν συναγωγὴν αὐτῶν: 10 καὶ ἰδοὺ ἄνθρωπος χεῖρα ἔχων ξηράν. καὶ ἐπηρώτησαν αὐτὸν λέγοντες, εἰ ἔξεστιν τοῖς σάββασιν θεραπεῦσαι; ἵνα κατηγορήσωσιν αὐτοῦ. 11 ὁ δὲ εἶπεν αὐτοῖς, τίς ἔσται ἐξ ὑμῶν ἄνθρωπος ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ; 12 πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου. ὥστε ἔξεστιν τοῖς σάββασιν καλῶς ποιεῖν. 13 τότε λέγει τῷ ἀνθρώπῳ, ἔκτεινόν σου τὴν χεῖρα. καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ὑγιὴς ὡς ἡ ἄλλη.
9. And when he was departed thence, he went into their synagogue: 10. And, behold, there was a man which had his [p. 437] hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. 11. And he said unto them, "What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12. How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days." 13. Then saith he to the man, "Stretch forth thine hand." And he stretched it forth; and it was restored whole, like as the other.
Hieronymus: Quia destructionem sabbati, qua discipulos arguebant, probabili exemplo excusaverat, ipsum calumniari volunt: unde dicitur et cum inde transisset, venit in synagogam eorum. Jerome: Because by fair instances He had vindicated His disciples from the charge of breaking the sabbath, the Pharisees seek to bring false accusation against Himself; whence it is said, "And passing thence, he came into their synagogue." Hilarius in Matth.: Haec enim quae praemissa sunt, in campo dicta gestaque sunt, et post haec synagogam ingreditur. Hilary: For the things that had gone before were said and done in the open air, and after this He entered the synagogue. Augustinus de Cons. Evang: Posset autem putari eodem die factum et de spicis et de isto sanato, quoniam et sabbatum hic commemoratur; nisi Lucas aperuisset, alio sabbato factum fuisse. Proinde quod dicit Matthaeus et cum inde transisset venit in synagogam eorum, non quidem venit nisi cum inde transisset; sed post quot dies in synagogam eorum venerit posteaquam a segete illa transiit, an recte continuoque illuc ierit, non expressum est: ac per hoc locus datur narrationi Lucae, qui dicit alio sabbato huiusmodi manum fuisse sanatam. Aug., De Cons. Ev., ii, 35: It might have been supposed that the matter of the ears of corn, and this cure following had been done on the same day, for it is mentioned to have been the sabbath day in both cases, had not Luke shewn us that they were on different days. So that what Matthew says, "And when he had passed thence, he came into their synagogue," is to be taken as that He did not enter into the synagogue till He had passed thence; but whether several days intervened or He went thither straight is not expressed in this Gospel, so that place is given to the relation of Luke, who tells of the healing of this kind of palsy on another sabbath. Hilarius: Ingresso autem synagogam, hominem aridae manus offerunt, interrogantes an curare sabbatis liceret, occasionem arguendi eum ex responsione quaerentes; unde sequitur et ecce homo manum habens aridam, et interrogabant eum dicentes: si licet sabbato curare? Hilary: When He was entered into the synagogue, they bring a man of a withered hand, asking Him whether it was lawful to heal on the sabbath day, seeking an occasion of convicting Him out of His answer; as it follows, "And they brought him a man having a withered hand, and asked him, saying, Is it lawful to heal on the sabbath day? Chrysostomus in Matth: Non autem interrogant ut addiscant, sed ut accusent eum: unde sequitur ut accusarent eum. Quamvis et ipsum opus sufficeret si accusare volebant; sed et per verba volebant captionem invenire, maiorem copiam arguitionum sibi praeparantes. Chrys., Hom., xl: They do not ask that they may learn, but that they may [p. 438] accuse Him; as it follows, "that they might accuse him." Though the action itself would have been enough, yet they sought occasion against Him in His words also, thus providing for themselves greater matter of complaint. Hieronymus: Et interrogant, utrum liceat curare sabbatis: ut si non curaverit, crudelitatis aut imbecillitatis; si curaverit, transgressionis vitio eum accusent. Jerome: And they ask Him whether it is lawful to heal on the sabbath day, that if He should refuse, they might charge Him with cruelty, or want of power; if He should heal him, they might charge Him with transgressing the Law. Augustinus de Cons. Evang: Sed potest movere quomodo Matthaeus dixerit, quod ipsi interrogaverunt dominum si licet sabbato curare? Cum Marcus et Lucas illos potius a domino interrogatos esse perhibeant: licet sabbato bene facere, an male? Itaque intelligendum, quod illi prius interrogaverunt dominum si licet sabbato curare? Deinde intelligens cogitationes eorum, aditum accusandi quaerentium, constituit in medio illum quem erat sanaturus, et interrogavit quae Marcus et Lucas eum interrogasse commemorant: et tunc illis tacentibus, proposuit similitudinem de ove, et conclusit quod licet sabbato benefacere; unde sequitur ipse autem dixit illis: quis erit ex vobis homo, qui habens ovem unam? et cetera. Aug., De Cons. Ev., ii. 35: But it may raise enquiry how Matthew can say that they asked the Lord, "Whether it were lawful to heal on the sabbath," seeing Mark and Luke relate that it was the Lord who asked them, " Whether it is lawful on the sabbath day to do good or to or evil? [Luke 6:9] It is to be understood then that they first asked the Lord, "Is it lawful to heal on the sabbath day? Then understanding their thoughts that they sought an occasion to accuse Him, He placed in the midst him whom He was about to heal, and put to them the question which Mark and Luke say that He did ask; and when they remained silent, He made the comparison respecting the sheep, and concluded that they might do good on the sabbath day; as it follows, "But he said unto them, What man, shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?" Hieronymus: Ubi sic solvit propositam quaestionem, ut interrogantes avaritiae condemnaret. Si vos, inquit, in sabbato ovem et aliud quodlibet animal in foveam decidens eripere festinatis, non animali sed vestrae avaritiae consulentes, quanto magis ego hominem, qui multo melior est ove, debeo liberare? Jerome: Thus He answers their question in such a way as to convict the questioners of covetousness. If ye on the sabbath, saith He, would hasten to lift out a sheep or any other animal that might have fallen into a pit, not for the sake of the animal, but to preserve your own property, how much more ought I to deliver a man who is so much better than a sheep? Rabanus: Competenti ergo exemplo solvit quaestionem eorum, ut eos ostendat sabbatum violare in opere cupiditatis, qui eum violare arguunt in opere caritatis; legem male interpretantes, qui dicunt in sabbato a bonis feriandum in quo a malis tantum feriandum est. Unde Levitico: opus servile non facietis in eis, hoc est peccatum. Sic in aeterna requie a malis tantum feriabitur, non a bonis. Gloss. ord.: Thus He answers their question with a suitable example, so as to shew that they profane the sabbath by works of covetousness who were charging Him with profaning it by works of charity; evil interpreters of the Law, who say that on the sabbath we ought to rest from good deeds, when it is only evil deeds from which we ought to rest. As it is said, "Ye shall do no servile work therein," [Lev 23:3] that is, no sin. Thus in the everlasting rest, we shall rest only from evil, and not from good. Augustinus de Cons. Evang: Proposita autem similitudine de ove, concludit, quod liceat sabbato benefacere, dicens itaque licet sabbatis benefacere. Aug., De Cons. Ev., ii, 35: After this comparison concerning the sheep, He concludes that [p. 439] it is lawful to do good on the sabbath day, saying, "Therefore it is lawful to do good on the sabbath." Chrysostomus in Matth: Intende autem qualiter varias excusationes de solutione sabbati inducit. Sed quia iam insanabiliter aegrotabat, ad opus processit; unde sequitur tunc ait homini: extende manum tuam; et extendit, et restituta est sanitati sicut altera. Chrys.: Observe how He shews many reasons for this breaking of the sabbath. But forasmuch as the man was incurably sick, He proceeds straightway to the work, as it follows, "Then saith he to the man, Reach forth thy hand: and he reached it forth, and it was restored whole as the other." Hieronymus: In Evangelio quo utuntur Nazaraei et Ebionitae (quod nuper in Graecum de Hebraico sermone transtulimus, et quod vocatur a plerisque Matthaei authenticum) homo iste qui aridam habet manum, caementarius scribitur, istiusmodi vocibus auxilium precans: coementarius eram manibus victum quaeritans; precor te, Iesu, ut mihi restituas sanitatem, ne turpiter mendicem cibos. Jerome: In the Gospel which the Nazarenes and Ebionites use [margin note: see note, p. 433], and which we have lately translated into Greek out of the Hebrew, and which many regard as the genuine Matthew, this man who has the withered hand is described as a builder, and he makes his prayer in these words, 'I was a builder, and gained my living by the labour of my hands; I pray thee, Jesus, to restore me to health, that I may not disgracefully beg my bread.' Rabanus: Sabbatis autem praecipue docet et operatur Iesus, non solum propter spirituale sabbatum, sed etiam propter celebriorem populi conventum, quaerens salutem omnium. Raban.: Jesus teaches and works chiefly on the sabbath, not only on account of the spiritual sabbath, but on account of the gathering together of the people, seeking that all should be saved. Hilarius in Matth.: Mystice autem post reditum de segete, ex qua iam apostoli fructus sationis acceperant, ad synagogam venit, iam illic messis suae opus paraturus: quia plures postmodum una cum apostolis extiterunt qui curabantur. Hilary: Figuratively; After their departure from the corn field, from which the Apostles had received the fruits of their sowing, He came to the Synagogue, there also to make ready the work of His harvest; for there were afterwards many with the Apostles who were healed. Hieronymus: Usque autem ad adventum domini salvatoris arida manus in synagoga Iudaeorum fuit, et Dei opera non fiebant in ea; postquam autem ille venit in terras, reddita est in apostolis credentibus dextera, et operi pristino restituta. Jerome: Until the coming of the Lord the Saviour, there was the withered hand in the Synagogue of the Jews, and the works of the Lord were not done in it; but when He came upon earth, the right hand was restored in the Apostles who believed, and given back to its former occupation. Hilarius: Curatio autem omnis in verbo est: et manus sicut altera redditur: idest, similis ministerio apostolorum in officium dandae salutis efficitur; docetque Pharisaeos aegre ferre non oportere operationem humanae salutis in apostolis, cum ipsis ad officii eiusdem ministerium manus sit reformanda, si credant. Hilary: All healing is done by the word; and the hand is restored as the other; that is, made like to the ministry of the Apostles in the business of bestowing salvation; and it teaches the Pharisees that they should not be displeased that the work of human salvation is done by the Apostles, seeing that if they would believe, their own hand would be made able to the ministry of the same duty. Rabanus: Vel aliter. Homo qui habebat manum aridam, humanum genus indicat, sterilitate boni operis arefactum per manum ad pomum extensam, quam sanavit manus innocens in cruce extensa. Et bene manus in synagoga erat arida; quia ubi maius donum scientiae, ibi gravius est inexcusabilis noxae periculum. Sananda autem manus arida iubetur extendi; quia infructuosae debilitas animae nullo melius ordine quam eleemosynarum largitate curatur. Habebat autem homo dexteram manum languidam, quia ab eleemosynis torpebat; sinistram sanam, quia suae utilitati intendebat. Sed veniente domino, dextera sanatur ut sinistra: quia quod congregaverat avide, modo distribuit caritative. Raban.: Otherwise; The man who had the withered hand denotes the human race in its barrenness of good works dried up by the hand which was stretched out to the fruit; [margin note: Gen 3:6] this was healed by the stretching out of the innocent hand on the Cross. And well is this withered hand said to have been in the Synagogue, for where the gift [p. 440] of knowledge is greater, there is the greater danger of an irrecoverable infliction. The withered hand when it is to be healed is first bid to be stretched out, because the weakness of a barren mind is healed by no means better than by liberality of almsgiving. A man's right hand is affected when he is remiss in giving alms, his left whole when he is attentive to his own interests. But when the Lord comes, the right hand is restored whole as the left, because what he had got together greedily, that he distributes freely.
Lectio 3 14 ἐξελθόντες δὲ οἱ φαρισαῖοι συμβούλιον ἔλαβον κατ' αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. 15 ὁ δὲ Ἰησοῦς γνοὺς ἀνεχώρησεν ἐκεῖθεν. καὶ ἠκολούθησαν αὐτῷ [ὄχλοι] πολλοί, καὶ ἐθεράπευσεν αὐτοὺς πάντας, 16 καὶ ἐπετίμησεν αὐτοῖς ἵνα μὴ φανερὸν αὐτὸν ποιήσωσιν: 17 ἵνα πληρωθῇ τὸ ῥηθὲν διὰ ἠσαΐου τοῦ προφήτου λέγοντος, 18 ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου εἰς ὃν εὐδόκησεν ἡ ψυχή μου: θήσω τὸ πνεῦμά μου ἐπ' αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ. 19 οὐκ ἐρίσει οὐδὲ κραυγάσει, οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ. 20 κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν. 21 καὶ τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν.
14. Then the Pharisees went out, and held a council against him, how they might destroy him. 15. But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all; 16. And charged them that they should not make him known: 17. That it might be fulfilled which was spoken by Esaias the prophet, saying, 18. Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles. 19. He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 21, And in his name shall the Gentiles trust.
Hilarius in Matth.: Invidia autem facti Pharisaeos commovet: quia contuentes hominem in corpore, Deum in operibus non intelligebant; unde dicitur exeuntes autem Pharisaei consilium faciebant adversus eum, quomodo eum perderent. Hilary: The Pharisees are moved with jealousy at what had been done; because beholding the outward body of a man, they did not recognize the God in His works; "The Pharisees sent out and sought counsel against him, how they ought destroy him." Rabanus: Exeuntes dicit, quia eorum mens a domino aversa fuit. Consilium fecerunt quomodo vitam perderent, non quomodo ipsi vitam invenirent. Raban.: He says, "went out" because their mind was alien from the Lord. They [p. 441] took counsel how they might destroy life, not how themselves might find life. Hilarius: Sciensque eorum consilia secessit, ut a consiliis malignantium procul abesset; unde sequitur Iesus autem sciens secessit inde. Hilary: And He knowing their plots withdrew, that He might be far from the counsels of the evil hearted, as it follows, "Jesus knowing it departed thence." Hieronymus: Sciens, inquam, eorum insidias recessit, ut Pharisaeis contra se occasionem impietatis auferret. Jerome: Knowing, that is, their designs against Him withdrew Himself, that He might remove from the Pharisees all opportunity of sin. Remigius: Sive secessit inde quasi homo fugiens insidias suorum persequentium; sive quia non erat tempus neque locus patiendi; non enim capit perire prophetam extra Ierusalem, sicut ipse dicit. Declinavit etiam dominus odio se persequentes, et pervenit illuc ubi invenit plurimos se per amorem diligentes; unde sequitur et secuti sunt eum multi. Quem Pharisaei unanimi consilio perdere quaerunt, turba indocta unanimi dilectione sequitur: unde mox sui desiderii consequuntur effectum: nam sequitur et curavit eos omnes. Remig.: Or; He withdrew from thence as avoiding the designs of His own when they persecuted Him; or because that was not the time or place for Him to suffer, for "It cannot be that a Prophet should perish out of Jerusalem," [Luke 13:33] as He Himself spake. The Lord also shunned those who persecuted Him through hatred, and went thither where He found many who were attached to Him from affection, whence it follows, "And there followed him many." Him whom the Pharisees with one consent plotted against to destroy, the untaught multitude with one consent love and follow; whence they soon received the fulfilment of their desires, for it follows, "And he healed them all." Hilarius in Matth.: His autem quos curavit, silentium imperavit: unde sequitur et praecepit eis ne manifestum eum facerent: nam salus unicuique reddita, erat sibi ipsi testis. Sed iubendo silentium teneri, et gloriandi de se iactantiam declinat, et nihilominus cognitionem sui praestat in eo ipso, cum admonet de se taceri; quia observatio silentii ex re quae sit silenda proficiscitur. Hilary: On those whom He healed He enjoined silence, whence it follows, "And he charged them that they should not make him known." For his restored health was a witness to each man. And by commanding them to hold their peace, He avoids all ostentation of Himself, and at the same time notwithstanding affords a knowledge of Himself in that very admonition to hold their peace; for the observance of silence proceeds from that very thing which is to be kept silent. Rabanus: In hoc etiam nos instruit, ne cum aliquid magni fecerimus, laudem foris quaeramus. Raban.: In this also He instructs us, that when we have done any thing great we are not to seek praise abroad. Remigius: Ideo etiam praecipit ut non manifestarent eum, ne persequentes ipsum deteriores fierent. Remig.: And He also gives them command that they should not make Him known, that they might not by persecuting Him be put into a worse state. Chrysostomus in Matth: Deinde ut non turberis in his quae fiunt insania inopinabili Pharisaeorum, inducit prophetam hoc praedicentem; tanta erat enim prophetarum diligentia, ut neque hoc derelinquerent; sed et vias eius et transitus prophetizarent, et intentionem cum qua hoc faciebat; ut discas quoniam omnia a spiritu sancto loquebantur: si enim cogitationes hominum impossibile est scire, multo magis Christi intentionem, nisi spiritus sanctus revelaret. Sequitur ergo ut impleretur quod dictum est per Isaiam prophetam dicentem: ecce puer meus quem elegi. Chrys.: And that you may not be troubled at those things which are done, and at the incredible madness of the Pharisees, He introduces the Prophet's words. For such was the carefulness of the Prophets, that they had not omitted even this, but had noted all His ways and movements, and the meaning with which He did this; that you might learn that He spoke all things by the Holy Spirit; for if it be impossible to know the thoughts of men, much more to know the meaning of Christ, unless the Holy Spirit revealed it. Therefore it follows, [p. 442] "That it might be fulfilled which was spoken by Esaias the Prophet, saying, Behold my servant whom I have chosen." Remigius: Dominus quidem Iesus Christus puer omnipotentis Dei dictus est, non secundum divinitatem, sed secundum assumptae carnis dispensationem: quia cooperante spiritu sancto carnem suscepit ex virgine absque macula peccati. Quidam libri habent: electus, quem elegi: electus enim fuit a Deo patre, idest praedestinatus, ut esset filius Dei proprius, non adoptivus. Remig.: The Lord Jesus Christ is called the servant of the Almighty God [ed. note: ~ Our Lord is said to be properly a servant as regards His human nature, by S. Athan. Orat. in Arian. i. 43. S. Hilar. de Trin. xi. 13. S. Greg. Nyss. Orat. xxxvi. p. 578. S. Greg. Nyss. de Fide ad Simpl. p. 471. S. Ambros. de Fid. vs. Pseudo-August, Alterc.cum Paec. 15. S. Cyril. Alex. ad Theodor. in Anathem. 10. p. 223. But it came to be denied in the course of the Adoptionist controversy, the same heretics who denied that our Lord was the true Son of God in His human nature, asserting that He was a servant. Theodoret attributes the opinion to Apollinarii, "which none of us ever dared to utter." Eranist. ii. fin.], not in respect of His divinity, but in respect of the dispensation of the flesh which He took upon Him because by the cooperation of the Holy Spirit He took flesh of the Virgin without stain of sin. Some books have, "Elect, whom I have chosen," for He was chosen by God the Father, that is, predestinated that He should be the Son of God, proper, not adopted. Rabanus: Quem elegi, dicit, ad opus quod nemo alius fecit, ut redimeret genus humanum, et pacificaret mundum cum Deo. Sequitur dilectus meus, in quo bene complacuit animae meae: quia ipse solus est agnus sine macula peccati, de quo pater dicit: hic est filius meus dilectus, in quo mihi bene complacui. Raban.: "Whom I have chosen," says, for a work which none else has done, that He should redeem the human race, and make peace between God and the world. It follows, "My beloved, in whom my soul is well pleased," for He alone is the Lamb without spot of sin, of whom the Father speaks, "This is my beloved Son, in whom I am well pleased." [Matt 17:5] Remigius: Quod autem dicit animae meae, non ita intelligendum est quod Deus pater animam habeat; sed translative anima in Deum ascribitur, ut per eam demonstretur Dei affectus. Nec mirum si anima translative in Deo dicitur, cum etiam cetera corporis membra ei ascribantur. Remig.: That he says, "My soul," is not to be understood as though God the Father had a soul, but by way of adaptation, shewing how God is disposed towards Him. And it is no wonder that a soul is ascribed to God in this manner, seeing that all other members of the body are likewise. Chrysostomus in Matth: Hoc autem in principio propheta ponit, ut discas quia hoc quod hic dicitur, fuit secundum consilium patris: dilectus enim secundum consilium eius qui diligit facit. Sed iterum electus, non ut adversarius solvit legem, neque ut inimicus existens legislatori, sed ei concordans. Quia ergo dilectus est, ponam spiritum meum super eum. Chrys.: This the Prophet puts in the beginning, that you might learn that that which is here said was according to the counsel of the Father. For he that is beloved does according to his will who loveth him. And again, he that is chosen, does not as an enemy break the lair, nor as one being an adversary of the legislator, but as one in agreement with Him. Because therefore He is beloved, "I will put my Spirit upon him." Remigius: Tunc etiam Deus pater posuit spiritum suum super eum, cum operante spiritu sancto suscepit carnem ex virgine, et mox ut homo factus est, plenitudinem spiritus sancti suscepit. Remig.: Then also God the Father put His Spirit upon Him, when by the working of the Holy Spirit He took flesh of the Virgin; and as soon as He became man, He took the fulness of the Holy Spirit. Hieronymus: Ponitur autem spiritus sanctus non super Dei verbum, sed super unigenitum, qui de sinu patris processit, scilicet super eum de quo dictum est ecce puer meus. Quid autem per ipsum facturus sit, subditur: et iudicium gentibus nuntiabit. Jerome: But the Holy Spirit is put, not on the Word of God, but on the Only-Begotten, who came forth from the bosom of the [p. 443] Father; on Him, that is, of whom it is said, "Behold my servant." And what He will do by Him He adds, "And he shall declare judgment to the Gentiles." Augustinus de Civ. Dei: Quia scilicet iudicium praenuntiavit futurum, quod gentibus erat occultum. Aug., City of God, book xx, ch. 30: Seeing He preached the judgment to come which was hidden from the Gentiles. Chrysostomus: Deinde humilitatem eius manifestans, dicit non contendet; quia sicut illi placuit oblatus est, et manibus persequentium se ultro obtulit; neque clamabit: quia sicut agnus coram tondente se obmutuit; neque audiet aliquis in plateis vocem eius. Chrys.: Further, to shew His lowliness, He says, "He shall not strive;" and so He was offered up as the Father had willed, and gave Himself willingly into the hands of His persecutors. "Neither shall he cry;" so He was dumb as a lamb before his shearer. "Nor shall any hear his voice in the streets." Hieronymus: Lata enim est et spatiosa via quae ducit ad perditionem, et multi ingrediuntur per eam; qui multi non audiunt vocem salvatoris, quia non sunt in arcta via, sed in spatiosa. Jerome: For the way is broad and wide which leads to destruction, and many walk in it; and being many, they will not hear the voice of the Saviour, because they are not in the narrow but in the broad way. Remigius: Platea namque Graece, Latine latitudo dicitur. In plateis ergo vocem eius nemo audivit: quia suis dilectoribus non delectabilia in hoc mundo promisit, sed aspera. Remig.: The Greek , is in Latin called 'latitudo.' No one therefore has heard His voice in the streets, because He has not promised pleasant things in this world to those that love Him, but hardships. Chrysostomus in Matth: Volebat autem dominus per huiusmodi mansuetudinem curare Iudaeos. Sed licet isti renuerent, non tamen eis restitit, eos destruendo: unde et eius virtutem et illorum imbecillitatem propheta ostendens dicit: arundinem quassatam non confringet, et linum fumigans non extinguet. Chrys.: The Lord sought to heal the Jews by this mildness. But though they rejected Him, yet He did not resist them by destroying them; whence the Prophet, displaying His power and their weakness, says, "A bruised reed he shall not break, and a smoking flax he shall not quench." Hieronymus: Qui peccatori non porrigit manum nec portat onus fratris sui, iste quassatum calamum confringit; et qui modicam scintillam fidei contemnit in parvulis, hic linum extinguit fumigans. Jerome: He that holds not out his hand to a sinner, nor bears his brother's burden, he breaks a bruised reed; and he who despises a weak spark of faith in a little one, he benches a smoking flax. Augustinus de Civ. Dei: Unde persecutores Iudaeos, qui calamo quassato, perdita integritate, et lino fumanti, amisso lumine, comparati sunt, non contrivit, non extinxit: quia pepercit eis, quod nondum venerat eos iudicare, sed iudicari ab eis. Aug.: So He neither bruised nor quenched the Jewish persecutors, who are here likened to a bruised reed which has lost its wholeness, and to a smoking flax which has lost its flame; but He spared them because He was not come to judge them, but to be judged by them. Augustinus de quaest. Evang: In lino etiam fumigante notandum est, quia deserto lumine facit putorem. Aug., Quaest. Ev., i, 3: In the smoking flax it is observed, that when the flame is out it causes a stink. Hilarius: Vel in hoc quod dicit arundinem quassatam non confringet ostendit quod ita facile erat ei omnes eos frangere, sicut arundinem; et non simpliciter arundinem, sed iam contritam. In hoc autem quod dicit linum fumigans non extinguet, demonstrat et illorum furorem accensum, et virtutem Christi potentem ad extinguendum huiusmodi furorem cum omni facultate: unde in hoc multa mansuetudo Christi ostenditur. Chrys.: Or this, "He shall not break a bruised reed," shews that it was as easy for Him to break them all, as to break a reed, and that a bruised reed. And, "He shall not quench a smoking flax," shews that their rage was fired, and that the power of Christ was strong to quench such rage with all readiness; hence in this is shewn the great mercy of Christ. Rabanus: Vel per hoc quod dicit, arundinem quae quassata est, non esse confractam, ostendit caduca et quassata gentium corpora non fuisse contrita, sed in salutem potius reservata. Per hoc autem quod dicit linum fumigans non extinguet, ostendit exiguitatem ignis iam tantum fumigantis in lino non extinctam, idest Israel ex reliquiis veteris gratiae spiritum non ablatum, quia resumendi totius luminis in tempore poenitentiae sit facultas. Hilary: Or, he means this bruised reed that is not broken, to shew that the perishing and bruised bodies of the Gentiles, are not to be broken, but are rather reserved for [p. 444] salvation. "He shall not quench a smoking flax, shews the feebleness of that spark which though not quenched, only moulders in the flax, and that among the remnants of that ancient grace, the Spirit is yet not quite taken away from Israel, but power still remains to them of resuming the whole flame thereof in a day of penitence. Rabanus: Vel e converso, arundinem quassatam vocat Iudaeos, quod a vento agitatos, et quasi ab invicem dissipatos, non statim dominus condemnavit, sed patienter supportavit; linum autem fumigans vocat populum de gentibus congregatum, qui, extincto naturalis legis ardore, fumi amarissimi et oculis noxii, tenebrosaeque caliginis involvebantur erroribus; quem non solum extinxit et redegit in cinerem, sed e contrario de parva scintilla et pene moriente maxima suscitavit incendia. Jerome, Ep. 121, 2: Or the reverse; He calls the Jews a bruised reed, whom tossed by the wind and shaken from one another, the Lord did not immediately condemn, but patiently endured; and the smoking flax He calls the people gathered out of the Gentiles, who, having extinguished the light of the natural law, were involved in the wandering mazes of thick darkness of smoke, bitter and hurtful to the eyes; this He not only did not extinguish, by reducing them to ashes, but on the contrary from a small spark and one almost dead He raised a mighty flame. Chrysostomus in Matth: Sed posset aliquis dicere: quid igitur? Semper haec erunt; et feret usque in finem eos qui sic insidiantur et insaniunt? Absit: sed cum sua omnia facta erunt tunc et illa operabitur. Et hoc signavit dicens donec eiciat ad victoriam iudicium; ac si dicat: cum ea quae ex se sunt, omnia compleverit, tunc perfectam ultionem inducet; tunc enim punientur cum claram fecerit suam victoriam, ut non relinquatur eis inverecunda contradictionis occasio. Chrys.: But one might say, What then shall these things be always thus? Will He endure for ever those who thus lay snares, and are mad against Him? Far from it; when His own work shall be all complete, then shall He work these things also. And this He signifies, saying, "Until he shall send forth judgment to victory;" as much as to say, When He shall have accomplished all things which are of Himself, then shall He bring in perfect vengeance; then shall they receive punishment when He has made his victory illustrious, that there be not left to them any irreverent opportunity of contradiction. Hilarius in Matth.: Vel donec eiciat ad victoriam iudicium; sublata scilicet mortis potestate, iudicium et claritatis suae reditum introducat. Hilary: Or, "Until he shalt send forth judgment to victory," that is, Until He shall take away the power of death, and bring in judgment and the return of His splendour. Rabanus: Vel donec illud iudicium quod in eo agebatur, ad victoriam perveniret: quia postquam mortem resurgendo superavit, expulso principe huius mundi, victor ad regnum rediit in patris dextera sedens, donec ponat sub pedibus omnes inimicos suos. Raban.: Or, Until that judgment which was being done in Him should come forth to victory. For after that by His resurrection He had overcome death, and driven forth the prince of this world, He returned as conqueror to His kingdom to sit on the right, hand of the Father, until He shall put all His enemies under His feet. Chrysostomus in Matth: Sed non in hoc stabunt ea quae sunt dispensationis, ut solum puniantur qui non crediderunt; sed et orbem terrarum ad se trahet; unde sequitur et in nomine eius gentes sperabunt. Chrys.: But the things of this dispensation will not rest in this only, that they who have not believed should be punished, but He will also draw the world to Him; whence it follows, "And in his name shall the Gentiles hope." Augustinus de Civ. Dei: Hoc autem ultimum iam videmus impletum: et sic per hoc quod negari non potest, creditur et illud quod imprudenter a quibusdam negatur, novissimum iudicium, quod ponet in terra, cum venerit ipse de caelo. Quis enim speraret gentes in Christi nomine speraturas, quando tenebatur, ligabatur, caedebatur, illudebatur et crucifigebatur; quando et ipsi discipuli spem perdiderant, quam in illo habere iam coeperant? Quod tunc vix unus latro speravit in cruce, nunc sperant gentes longe lateque diffusae. Et ne in aeternum moriantur, ipsa in qua ille mortuus est cruce signantur. Nullus igitur dubitet per Iesum Christum novissimum futurum esse iudicium. Aug., City of God, book xx, ch. 30: This last we now see fulfilled; and thus this which cannot be denied establishes the truth of that which some [p. 445] have denied through ignorance, the last judgment namely, which He will hold upon earth, when He Himself shall come from heaven. For who could have expected that the Gentiles would have hope in Christ's name, when He was in the hands of His enemies, when He was bound, scourged, set at nought, and crucified; when even His disciples had lost that hope which they had begun to have in Him! That which one thief hardly hoped on the cross, the nations scattered far and wide now hope. And that they may not die for ever, they are marked with that very cross on which He died. Let none then doubt that the last judgment will be by Christ Himself. Remigius: Sciendum est autem, quia non solum istius loci sensus, sed et multorum aliorum hoc testimonio confirmatur: nam quod dicit ecce puer meus, ad illum locum refertur ubi dixerat pater: hic est filius meus; quod vero ait ponam spiritum meum super eum, ad hoc refertur quod spiritus sanctus descendit super dominum baptizatum; quod autem subiungit iudicium gentibus nuntiabit, refertur ad id quod infra dicitur: cum sederit filius hominis in sede maiestatis suae; quod autem subdit non contendet neque clamabit, ad hoc refertur quod dominus pauca respondit principi sacerdotum et Pilato, Herodi vero nulla; quod vero dicitur arundinem quassatam non confringet, ad hoc pertinet quod dominus suos persecutores declinavit, ne fierent deteriores; quod vero dicit in nomine eius gentes sperabunt, ad hoc refertur quod ipse dixit: euntes docete omnes gentes. Remig.: And it should be known, that the meaning not only of this passage, but of many others also, is supported by this testimony from the Prophet. The words, "Behold my servant," may be referred to the place in which the Father had said above, "This is my Son." [Matt 3:17] The words, "I will put my Spirit upon him," is referred to the descent of the Holy Spirit upon the Lord at His baptism; "He shall declare judgment to the Gentiles," to that which He says below, "When the Son of Man shall sit in the seat of his Majesty." [Mat.25:31] What He adds, "He shall not strive nor cry," refers to the Lord how He answered but little to the Chief Priests, and to Pilate, but to Herod nothing at all. "He shall not break the bruised reed," refers to His shunning His persecutors that they might not be made worse; and that "In his name shall the Gentiles hope," refers to what Himself says below, "Go ye and teach all nations." [Matt. 28:19]
Lectio 4 22 τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός: καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν. 23 καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον, μήτι οὗτός ἐστιν ὁ υἱὸς δαυίδ; 24 οἱ δὲ φαρισαῖοι ἀκούσαντες εἶπον, οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων.
22. Then was brought unto him one possessed with a devil, blind and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. 23. And all the people were amazed, and said, Is not this the Son of David? 24. But when the Pharisees heard it, they said, "This fellow doth not cast out devils, but by Beelzebub the prince of the devils."
Glossa: Confutaverat superius dominus Pharisaeos Christi miracula calumniantes ex hoc quod sabbatum solvere videbatur: sed quia maiori nequitia ipsa Christi miracula divina virtute facta pervertebant, attribuentes ea immundo spiritui, ideo Evangelista praemittit miraculum ex quo blasphemandi occasionem sumpserunt, dicens tunc oblatus est ei Daemonium habens, caecus et mutus. Gloss., non occ.: The Lord had refuted the Pharisees above, when they brought false charges against the miracles of Christ, as [p. 446] if He had broken the sabbath in doing them. But inasmuch as with a yet greater wickedness they perversely attributed the miracles of Christ done by divine power to an unclean spirit, therefore the Evangelist places first the miracle from which they had taken occasion to blaspheme, saying, "Then was brought to him one that had a daemon, blind and dumb." Remigius: Quod autem dicit tunc, ad superiora refertur, quando sanato homine qui habebat manum aridam, exivit de synagoga. Sive quod dicit tunc, potest referri ad latius atque prolixius tempus; ut sit sensus: tunc quando haec vel illa dicebantur vel gerebantur. Remig.: The word "Then" refers to that above, where having healed the man who had the withered hand, He went out of the synagogue. Or it may be taken of a more extended time; Then, namely, when these things were being done or said. Chrysostomus in Matth: Miranda est autem nequitia Daemonis. Utrumque ingressum oppilavit per quem ille erat crediturus, scilicet et auditum et visum. Sed Christus utrumque aperuit; unde sequitur et curavit eum ita ut loqueretur et videret. Chrys.: We may wonder at the wickedness of the daemon; he had obstructed both inlets by which he could believe, namely, hearing and sight. But Christ opened both, whence it follows, "And he healed him, insomuch that the blind and dumb both spake and saw." Hieronymus: Tria autem signa simul in uno homine perpetrata sunt: caecus videt, mutus loquitur, possessus a Daemone liberatur. Quod et tunc quidem carnaliter factum est; sed quotidie completur in conversione credentium: ut expulso Daemone, primum fidei lumen aspiciant, deinde in laudes Dei tacentia prius ora laxentur. Jerome: Three miracles were wrought in one and the same person at the same time; the blind sees, the dumb speaks, the possessed is delivered from the daemon. This was at that time done in the flesh, but is now daily being fulfilled in the conversion of them that believe; the daemon is cast out when they first behold the light of the faith, and then their mouths which had before been stopped are opened to utter the praises of God. Hilarius in Matth.: Non autem sine ratione cum turbas omnes curatas in communi dixisset, nunc seorsum Daemonium habens, caecus et mutus offertur. Oportebat enim ut postquam manus aridae homo oblatus est, qui in synagoga curabatur, in unius huiusmodi hominis forma gentium salus fieret; ut qui erat habitatio Daemonii, et caecus et mutus, Deo capax pararetur, et Deum contineret in Christo, et Christi opera Dei confessione laudaret. Hilary: Not without reason, after having mentioned that all the multitude was healed together, does he bring in the cure of this man separately who was demoniac, blind and dumb. For after the man of the withered hand had been brought before Him, and been healed in the Synagogue, it behoved that the salvation of the Gentiles should be represented in the person of some other afflicted man; he who had been the habitation of a daemon, and blind and dumb, should be made meet to receive God, should contain God in Christ, and by confession of God should give praise to the works of Christ. Augustinus de quaest. Evang: Daemonium enim habens, caecus et mutus est qui non credit, et subditus est Diabolo qui non intelligit et non confitetur ipsam fidem, vel non dat laudem Deo. Aug., Quaest. Ev., i, 4: For he that believes not, is truly demoniac, b1ind, and dumb; and he that has not understanding of the faith, nor confesses, nor gives praise to God, is subject to the devil. Augustinus de Cons. Evang: Hoc autem non isto ordine, sed post multa alia Lucas commemorat; et mutum dicit tantum et non caecum. Sed non ex eo quod aliquid tacet, de alio dicere putandus est: ea enim sequentia et ipse contexit quae Matthaeus. Aug., De Cons. Ev., ii, 37: This narrative is given by Luke, not in this place, but after many other things intervening, and speaks of him as dumb only, and not blind. But he is not to be thought to be speaking of another man, because he is silent respecting this one [p. 447] particular; for in what follows he agrees exactly with Matthew. Hilarius: Stupuerunt facti istius omnes turbae; sed Pharisaeorum ingravescit invidia: unde sequitur et stupebant omnes turbae et dicebant: numquid iste est filius David? Hilary: All the multitude were astonished at this which was done, but the jealousy of the Pharisees grew thereupon, "And all the multitude were astonished and said, Is not this the Son of David?" Glossa: Ob misericordiam et beneficia filium David praedicant. Gloss., ap. Raban.: Because of His mercy and His goodness to them they proclaim Him the Son of David. Rabanus: Turbis autem quae minus eruditae videbantur, domini semper facta mirantibus, illi contra vel negare hoc, vel quae negare nequiverant sinistra interpretatione pervertere laborabant; quasi haec non divinitatis, sed immundi spiritus opera fuissent, idest Beelzebub, qui Deus erat Accaron: unde sequitur Pharisaei autem audientes dixerunt: hic non eicit Daemones nisi in Beelzebub principe Daemoniorum. Raban. e Beda in Luc.: The multitude who seemed less learned, always wondered at the works of the Lord; they, on the other hand, either denied these things, or what they could not deny laboured to pervert by an ill interpretation, as though they were wrought not by a Deity, but by an unclean spirit, namely, Beelzebub, who was the God of Acharon: "The Pharisees when they heard it said, This man does not cast out daemons but by Beelzebub, the prince of the demons." Remigius: Beelzebub autem, ipse est Beel et Baal et Beelphegor. Beel fuit pater Nini regis Assyriorum; Baal dictus est, quia in excelso colebatur; Beelphegor a loco, idest a monte Phega; zebub servus fuit Abimelech filii Gedeonis, qui occisis septuaginta fratribus aedificavit templum Baal, et constituit eum sacerdotem in ipso ad abigendas muscas quae ibi congregabantur propter nimium cruorem victimarum. Zebub namque musca dicitur, Beelzebub ergo vir muscarum interpretatur: unde propter spurcissimum ritum colendi, dicebant eum esse principem Daemoniorum. Nihil ergo sordidius invenientes quod domino obicerent, dicebant eum in Beelzebub eicere Daemonia. Et sciendum quod non est legendum per d vel t in fine, ut quaedam mendosa exemplaria habent, sed per b. Remig.: Beelzebub is the same as Beel or Baal, or Beelphegor. Beel was father of Ninus king of Assyria; Baal was so called because he was worshipped on high; he was called Beelphegor from the mountain Phegor; Zebub was the servant of Abimelech the son of Gedeon, who, having slain his seventy brothers, built a temple to Baal, and set him up as Priest therein, to drive away the flies which were collected there by the abundant blood of the victims; for Zebub means, a fly. Beelzebub therefore is interpreted, The man of flies; wherefore from this most unclean worship they called him the Prince of the daemons. Having therefore nothing more mean to cast upon the Lord, they said that He cast out daemons by Beelzebub. And it should be known that this word is not to be read with d or t at the end, as some corrupt copies have, but with, b.
Lectio 5 25 εἰδὼς δὲ τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς, πᾶσα βασιλεία μερισθεῖσα καθ' ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ' ἑαυτῆς οὐ σταθήσεται. 26 καὶ εἰ ὁ σατανᾶς τὸν σατανᾶν ἐκβάλλει, ἐφ' ἑαυτὸν ἐμερίσθη: πῶς οὖν σταθήσεται ἡ βασιλεία αὐτοῦ;
25. And Jesus knew their thoughts, and said unto them, "Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand; 26. And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?"
Hieronymus: Pharisaei opera Dei principi Daemoniorum deputabant; quibus dominus non ad dicta, sed ad cogitata respondit, ut vel sic compellerentur credere potentiae eius qui cordis videbat occulta: unde dicitur Iesus autem sciens cogitationes eorum, dixit eis. Jerome: The Pharisees ascribed the works of God to the Prince of the daemons; and the Lord makes answer not to [p. 448] what they said, but to what they thought, that even thus they might be compelled to believe His power, Who saw the secrets of the heart; "Jesus, knowing their thoughts, said unto them." Chrysostomus in Matth: Superius quidem et de hoc Christum accusaverant, quia in Beelzebub eiceret Daemonia; sed tunc quidem eos non increpavit, concedens eis et a pluribus signis cognoscere eius virtutem, et a doctrina discere eius magnitudinem. Sed quia permanebant eadem dicentes, iam increpat eos, quamvis eorum accusatio valde irrationabilis esset. Invidia autem non quaerit quid dicat, sed solum ut dicat. Neque tamen Christus eos contempsit, sed respondet cum decenti mansuetudine, docens nos mites esse inimicis, et non turbari, etiam si talia dicant quae nos in nobis non recognoscimus, neque habent aliquam rationem. In quo etiam ostendit mendacia esse quae ab ipsis sunt dicta: neque enim est Daemonium habentis, tantam ostendere mansuetudinem, et cogitationes scire. Et quia valde irrationabilis erat eorum suspicio, et multitudinem timebant, non audebant publicare Christi accusationem, sed in mente volvebant: propter quod dicit sciens cogitationes eorum. Ipse autem accusationem quidem in respondendo non ponit, neque divulgat eorum nequitiam; solutionem autem inducit: studium enim eius erat prodesse peccantibus, non publicare. Non autem respondet eis a Scripturis, quia non attenderent aliter exponentes; sed a communibus opinionibus: non enim ita exteriora praelia corrumpunt, sicut ea quae interiora: hoc enim fit in corporibus, et in omnibus rebus; sed interim a magis cognitis exempla ducit, dicens omne regnum contra se divisum desolabitur. Nihil enim est in terra regno potentius; sed tamen per altercationem perit. Quid autem dicendum est de civitate, vel de domo? Sive magnum sive parvum fuerit, contra seipsum pugnans perit.
Chrys., Hom. xli: Above they had accused Christ of having cast out daemons by Beelzebub; but then He did not reprove them, suffering them, if they would, to acknowledge Him from further miracles, and to learn His greatness from His doctrine. But because they continued to maintain the same things, He now rebukes them, although their accusation had been very unreasonable. But jealousy reeks not what it says, so that only it say somewhat. Yet does not Christ contemn them, but answers with a gracious mildness, teaching us to be gentle to our enemies, and not to be troubled, even though they should speak such things against us, as we neither acknowledge in us, nor have any reasonableness in themselves. Therein also He proves that the things which they had said against Him were false, for it is not of one having a daemon to shew such mercy, and to know the thoughts. Moreover, because this their accusation was very unreasonable, and they feared the multitude, they did not dare to proclaim it openly, but kept it in their thoughts; wherefore he says, "Knowing their thoughts." He does not repeat their thoughts in His answer, not to divulge their wickedness; but He brings forward an answer; it was His object to do good to the sinners, not to proclaim their sin. He does not answer them out of the Scriptures, because they would not hearken to Him as they explained them differently, but He refutes them from common opinions. For assaults from without are not so destructive as quarrels within; and this is so in bodies and in all other things. But in the mean while He draws instances from matters more known, saying, "Every kingdom divided against itself shall be brought to desolation;" for there is nothing on earth more powerful than a kingdom, and yet that is destroyed by contention. What then must we say concerning a city or a family; that whether it be great or small, it is destroyed when it is at discord within itself.
Hilarius in Matth.: Unde domus, et civitatis eadem est hic ratio quae est regni: propter quod sequitur et omnis civitas vel domus divisa contra se, non stabit. Hilary: For a city or family is analogous to a kingdom; as it follows, "And every city or house divided against itself shall not stand." Hieronymus: Quomodo enim concordia parvae res crescunt, sic discordia maximae dilabuntur. Jerome: For as small things grow by concord, [p. 449] so the greatest fall to pieces through dissensions. Hilarius: Sermo autem Dei dives est; et vel simpliciter intellectus, vel inspectus interius, ad omnem profectum est necessarius. Relictis ergo his quae ad communem intelligentiam patent, causis interioribus immoremur. Responsurus enim dominus ad id quod de Beelzebub dictum erat, in ipsos quibus respondebat, responsionis conditionem retorsit: lex enim a Deo est, et regni Israel pollicitatio ex lege est: si regnum legis contra se dividitur, dissolvatur necesse est; et sic Israel amisit legem, quando impletionem legis in Christo plebs legis impugnat. Sed civitas hic Ierusalem indicatur, quae postquam in dominum suum furore plebis exarsit, et apostolos eius cum credentium turbis fugavit, post divisionem non stabit; atque ita (quod per hanc divisionem mox consecutum est) civitatis illius denuntiatur excidium. Deinde assumit et si Satanas Satanam eicit, adversus se divisus est: quomodo ergo stabit regnum eius? Hilary: But the word of God is rich, and whether taken simply, or examined inwardly, it is needful for our advancement. Leaving therefore what belongs to the plain understanding thereof, let us dwell on some of the more secret reasons. The Lord is about to make answer to that which they had said concerning Beelzebub, and He casts upon those to whom He made answer a condition of their answering. Thus; The Law was from God and the promise of the kingdom to Israel was by the Law; but if the kingdom of the Law be divided in itself, it must needs be destroyed; and thus Israel lost the Law, when the nation whose was the Law, rejected the fulfilment of the Law in Christ. The city here spoken of is Jerusalem, which when it raged with the madness of its people against the Lord, and drove out His Apostles with the multitude of them that believed, after this division shall not stand; and thus (which soon happened in consequence of this division) the destruction of that city is declared. Again He puts another case, "And if Satan cast out Satan, he is divided against himself; how then shall hie kingdom stand? Hieronymus: Ac si diceret: si Satanas pugnat contra se, et Daemon inimicus est Daemoni, deberet iam mundi venire consummatio; nec habent in eo locum adversariae potestates, quarum inter se bellum, pax hominum est. Jerome: As much as to say, If Satan fight against himself, and, daemon be an enemy to daemon, then must the end of the world be at hand, that these hostile powers should have no place there, whose mutual war is peace for men. Glossa: Necessaria ergo complexione eos arguit. Vel enim Christus in virtute Dei Daemones eicit, vel in principe Daemoniorum. Si virtute Dei, frustra calumniantur; si in principe Daemoniorum, regnum eius divisum est nec stabit: et ideo a regno eius recedant; quod innuit sibi eos elegisse, dum in se non credunt. Gloss. ord.: He holds them therefore in this dilemma. For Christ casts out daemons either by the power of God, or by the Prince of the daemons. If by the power of God, their accusations are malicious; if by the Prince of the daemons, his kingdom is divided, and will not stand, and therefore let them depart out of his kingdom. And this alternative He intimates that they had chosen for themselves, when they refused to believe in Him. Chrysostomus in Matth: Vel sic: si divisus est, imbecillior factus est, et perit; si autem perit, qualiter potest alium proicere? Chrys.: Or thus; If he is divided, he is made weak, and perishes; but if he perishes, how can he cast out another? Hilarius in Matth.: Vel aliter. Si ad divisionem suam coactus est Daemon, ut Daemones perturbaret, hinc quoque aestimandum est plus in eo qui diviserit, quam in his qui divisi sunt, esse virtutis; ergo regnum Diaboli, divisione facta, a Christo est dissolutum. Hilary: Otherwise; If the daemon was driven to this division to the end that he should thus afflict the daemons, even thus must we attribute higher power to Him who made the division than to those who are thus divided; thus the kingdom of the Devil, after this division made, is destroyed by Christ. Hieronymus: Si autem putatis, o Scribae et Pharisaei, quod recessio Daemonum obedientia sit in principem suum, ut homines ignorantes fraudulenta simulatione deludantur, quid potestis dicere de corporum sanitatibus quas dominus perpetravit? Aliud est, si membrorum quoque debilitates, et spiritualium virtutum insignia Daemonibus assignetis. Jerome: But if ye think, ye Scribes and Pharisees, that the [p. 450] daemons depart out of the possessed in obedience to their Prince, that men may be imposed upon by a concerted fraud, what can ye say to the healing of diseases which the Lord also wrought? It is something more if ye assign to the daemons even bodily infirmities, and the signs of spiritual virtues.
Lectio 6 27 καὶ εἰ ἐγὼ ἐν βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ κριταὶ ἔσονται ὑμῶν. 28 εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ' ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.
27. "And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. 28. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you."
Chrysostomus in Matth: Post primam solutionem, venit ad secundam prima manifestiorem, dicens et si ego in Beelzebub eicio Daemones, filii vestri in quo eiciunt? Ideo ipsi iudices vestri erunt. Chrys.: After the first answer, He comes to a second more plain than the first, saying, "And if I by Beelzebub cast out daemons, by whom do your sons cast them out? Therefore shall they be your judges." Hieronymus: Filios Iudaeorum vel exorcistas gentis illius, ex more signat, vel apostolos ex eorum stirpe generatos. Si exorcistas, qui ad invocationem Dei eiciebant Daemones, coarctat Pharisaeos interrogatione prudenti, ut confiteantur spiritus sancti esse opus eorum. Quod si expulsio, inquit, Daemonum in filiis vestris, Deo, non Daemonibus deputatur, quare in me idem opus non eamdem habeat et causam? Ergo ipsi vestri iudices erunt, non potestate, sed comparatione; dum illi expulsionem Daemonum Deo assignant, vos principi Daemoniorum. Sin autem et de apostolis dictum est (quod et magis intelligere debemus), ipsi erunt iudices eorum: quia sedebunt in duodecim soliis, iudicantes duodecim tribus Israel. Jerome: He alludes, as is His manner, under the name children of the Jews, either to the exorcists of that race, or to the Apostles who are by race of that nation. If He means the exorcists who by the invocation of God cast out daemons, He thus constrains the Pharisees by a wise enquiry to confess that their work was of the Holy Spirit. If, He would say, the casting out of the daemons by your children is imputed to God, and not to daemons, why should the same work wrought by Me not have the same cause? "Therefore shall they be your judges," not by authority but by comparison; they ascribe the casting out of the daemons to God, you to the Prince of the daemons. But if it is of the Apostles also that this is said, (and so we should rather take it,) then they shall be their judges, for they shall sit on twelve thrones judging the twelve tribes of Israel. Hilarius in Matth.: Idcirco autem digne iudices sunt in eos constituti, quibus id dedisse Christus adversus Daemones potestatis reperitur quod ipse est negatus habuisse. Hilary: And they are worthily appointed judges over them, to whom Christ is found to have given that power over the daemons, which it was denied that He had. Rabanus: Vel quia apostoli bene sibi conscii erant, nihil malae artis se ab eo didicisse. Raban.: Or, because the Apostles well knew within their own conscience that they had learnt no evil art from Him. Chrysostomus in Matth: Non autem dixit: discipuli mei, neque apostoli, sed filii vestri: ut si quidem voluerint reverti ad illorum dignitatem, multam hinc accipiant occasionem; si autem ingrati fuerint, neque inverecundam habeant excusationem. Eiciebant autem apostoli Daemones, quia acceperant potestatem ab ipso, et tamen nihil eos incusabant: non enim rebus, sed personae Christi adversabantur. Volens igitur monstrare quoniam invidiae erant quae dicebantur de ipso, apostolos in medium ducit. Rursus autem ad sui cognitionem inducit eos, demonstrans quoniam propriis adversantur bonis, et contrariantur suae saluti; cum deceret eos laetari, quod magna bona illis advenerat donaturus; unde sequitur si autem ego in spiritu Dei eicio Daemones, igitur pervenit in vos regnum Dei. Per hoc autem demonstrat quod magnae virtutis opus est Daemones eicere, et non cuiuslibet gratia.
Et ob hoc quidem syllogizat dicens ergo pervenit in vos regnum Dei; ac si dicat: si hoc est, profecto filius Dei advenit. Hoc autem obumbrate dicit, ut non illis sit grave. Deinde ut illos alliciat, non dixit simpliciter pervenit regnum, sed in vos; quasi dicat: vobis veniunt bona: propter quid vestram impugnatis salutem? Hoc enim est signum a prophetis traditum praesentiae filii Dei, tanta fieri potestate divina.
Chrys.: Yet He said not, My disciples, or Apostles, but "your children;" that if they chose to return again to their own privileges, they might take occasion hence; but if they should [p. 451] be ungrateful, they might not have even an impudent excuse, And the Apostles cast out daemons by virtue of power which they had from Him, and yet the Pharisees made no such charge against them; for it was not the actions themselves, but the person of Christ to which they were opposed. Desiring then to shew that the things which were said against Him were only jealous suspicions, He brings forward the Apostles. And also He leads them to a knowledge of Himself, shewing how they stood in the way of their own good, and resisted their own salvation; whereas they ought to be joyful because He had come to bestow great goods upon them; "If I by the Spirit of God cast out daemons, then is the kingdom of God come upon you." This also shews that it is a matter of great power to cast out daemons, and not an ordinary grace.
And thus it is He reasons, "Therefore is the kingdom of God come upon you," as much as to say, If this indeed be so, then is the Son of God come upon you. But this He hints darkly, that it may not seem hard to them. Also to draw their attention, He said not merely, "The kingdom hath come," but, "upon you;" that is to say, These good things are coming for you; why do you oppose your own salvation; for this is the very sign given by the Prophets of the presence of the Son of God, that such works as these should be wrought by Divine power.
Hieronymus: Regnum enim Dei seipsum signat, de quo in alio loco scriptum est: regnum Dei intra vos est; et: medius stat intra vos quem nescitis. Vel certe illud regnum quod et Ioannes et ipse dominus praedicaverant: poenitentiam agite: appropinquabit enim regnum caelorum. Est et tertium regnum Scripturae sanctae, quod auferetur a Iudaeis, et tradetur genti facienti fructus eius. Jerome: For the kingdom of God denotes Himself, of whom it is written in another place, "The kingdom of God is among you; [Luke 17:21] and, "There standeth one in the midst of you whom ye know not." [John 1:26]. Or surely that kingdom which both John and the Lord Himself had preached above, "Repent ye, for the kingdom of heaven is at hand." [Matt 3:2, 4:17] There is also a third kingdom of the Holy Scripture which shall be taken from the Jews, and be given to a nation that brings forth the fruit thereof. Hilarius in Matth.: Si ergo discipuli operantur per Christum, et ex spiritu Dei Christus operatur, adest regnum Dei iam in apostolos mediatoris officio transfusum. Diminutio etiam regni Diaboli, est augmentatio regni Dei. Hilary: If then the disciples work by Christ, and Christ by the Spirit of God, already is the kingdom of God transferred to the Apostles through the office of the Mediator. Gloss., ap. Anselm: For the weakening of the kingdom of the Devil is the increase of the kingdom of God. Augustinus de quaest. Evang: Unde potest etiam hic esse sensus: si ego in Beelzebub eicio Daemones, etiam secundum vestram sententiam pervenit in vos regnum Dei: quia regnum Diaboli stare non potest, quem adversum se divisum fatemini. Regnum enim Dei nunc dixit quo damnantur impii, et a fidelibus de peccatis suis poenitentiam nunc agentibus decernuntur. Aug., Quaest. Ev., i. 5: Whence the sense might be this, "If I by Beelzebub cast out daemons," then, according to your own opinion, "the kingdom of God is come upon you," for the kingdom of the Devil, being [p. 452] thus divided against itself, cannot stand. Thus calling that the kingdom of God, in which the wicked are condemned, and are separated from the faithful, who are now doing penitence for their sins.
Lectio 7 29 ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν; καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει.
29. "Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house."
Chrysostomus in Matth: Posita secunda solutione, inducit et tertiam, dicens aut quomodo potest quisquam intrare in domum fortis? Quod enim non potest Satanas Satanam eicere, manifestum ex dictis est. Sed quoniam neque alius potest eum eicere nisi prius eum superaverit, omnibus est manifestum. Constituitur ergo quod et antea ex manifestiori abundantia: dicit enim: tantum absisto ab hoc quod utar Diabolo coadiutore, quod praelier cum eo et ligem eum: et huiusmodi coniectura est quod vasa eius diripio. Et sic contrarium eius quod illi tentabant dicere, demonstrat. Illi enim volebant ostendere quod non propria virtute eicit Daemones, ipse autem ostendit quod non solum Daemones, sed et eorum principem ligavit: quod manifestum est ab his quae facta sunt. Qualiter enim principe non victo, hi qui subiacent Daemones direpti sunt?
Hoc autem mihi prophetia videtur esse, quod dicitur: non enim solum Daemones eicit, sed et errorem universi orbis terrarum abiget et machinationem Diaboli dissolvet. Et non dixit: rapiet, sed diripiet, ostendens quod hoc cum potestate fiat.
Chrys.: Having concluded the second answer, He brings forward yet a third, saying, "Or how can any enter into a strong man's house? For that Satan cannot cast out Satan is clear from what has been said; and that no other can cast him out, till he have first overcome him, is plain to all. Thus the same as before is established yet more abundantly; for He says, So far am I from having the Devil for my ally, that I rather am at war with him, and bind him; and in that I cast out after this sort, I therein spoil his goods. Thus He proves the very contrary of that they strove to establish. They would shew that He did not cast out demons of His own power; He proves that not only daemons, yea but the prince, also of the daemons He hath bound, as is shewn by that which He hath wrought. For if their Prince were not overcome, how were the daemons who are His subjects thus spoiled.
This speech seems also to me to be a prophecy; inasmuch as He not only casts out daemons, but will take away all error out of the world, and dissolve the craft of the Devil; and He says not rob, but spoil, shewing that He will do it with power.
Hieronymus: Domus illius mundus est, in maligno positus, non creatoris dignitate, sed magnitudine delinquentis. Alligatus est fortis, et religatus in Tartarum, et domini pede contritus. Non autem debemus esse securi: adversarius noster fortis victoris quoque vocibus comprobatur. Jerome: His "house" is this world, which is set in evil, not by the majesty of the Creator, but by the greatness of the sinner. The strong man is bound and chained in tartarus, bruised by the Lord's foot. Yet ought we not therefore to be careless; for here the conqueror Himself pronounces our adversary to be strong. Chrysostomus in Matth: Fortem autem eum vocat, antiquam eius ostendens tyrannidem, quae ex nostra desidia orta est. Chrys.: He calls him "strong," shewing therein his old reign, which arose out of our sloth. Augustinus de quaest. Evang: Quos scilicet ipse tenebat, ne possent viribus suis ab illo se homines eruere, sed per gratiam Dei. Vasa eius dicit omnes infideles. Alligavit autem fortem, quia potestatem illi ademit impediendi voluntatem fidelium a sequendo Christo et obtinendo regno Dei. Aug.: For he held us, that we should not by our own strength be able to free ourselves from him, but by the grace of God. By his goods, he means all the unbelievers. He has bound the strong man, in that He has [p. 453] taken away from him all power of hindering the faithful from following Christ, and gaining the kingdom of heaven. Rabanus: Domum ergo eius diripuit; quia ereptos a Diaboli laqueis eos quos suos esse praevidit, Ecclesiae adunavit; vel quia omnes mundi partes apostolis et eorum successoribus convertendas distribuit. Ostendit igitur per manifestam parabolam, dicens, quia non concordat in fallaci operatione cum Daemonibus ut calumniabantur, sed virtute divinitatis homines a Daemonibus liberavit. Raban.: Therefore He has spoiled his house, in that them, whom He foresaw should be His own, He set free from the snares of the Devil, and has joined to the Church. Or in that He has divided the whole world among His Apostles and their successors to be converted. By this plain parable therefore He shews that He does not join in a deceitful working with the daemons as they falsely accused Him, but by the might of His divinity He frees men from the daemons.
Lectio 8 30 ὁ μὴ ὢν μετ' ἐμοῦ κατ' ἐμοῦ ἐστιν, καὶ ὁ μὴ συνάγων μετ' ἐμοῦ σκορπίζει.
30. "He that is not with me is against me; and he that gathereth not with me scattereth abroad."
Chrysostomus in Matth: Posita tertia solutione, hic ponit quartam, dicens qui non est mecum, contra me est. Chrys.: After that third reply, here follows a fourth, "He that is not with me is against me." Hilarius in Matth.: In quo ostendit longe a se esse ut aliquid a Diabolo mutuatus sit potestatis; et ex hoc ingentis periculi res intelligitur male de eo opinari, cum quo non esse, idipsum est quod contra esse. Hilary: Wherein He shews how far He is from having borrowed any power from the Devil; teaching us how great the danger to think amiss of Him, not to be with Whom, is the same as to be against Him. Hieronymus: Non tamen putet hoc quisquam de haereticis dictum et schismaticis; quamquam et ita ex superfluo posset intelligi; sed ex consequentibus textuque sermonis ad Diabolum refertur, eo quod non possint opera salvatoris Beelzebub operibus comparari. Ille cupit animas hominum tenere captivas, dominus liberare; ille praedicat idola, hic unius Dei notitiam; ille trahit ad vitia, hic revocat ad virtutes. Quomodo ergo possunt inter se habere concordiam quorum opera sunt diversa? Jerome: But let none think that this is said of heretics and schismatics; though we may apply it besides to such; but it is shewn by the context to refer to the Devil; in that the works of the Saviour cannot be compared with the works of Beelzebub. He seeks to hold men's souls in captivity, the Lord to set them free; he preaches idols, the Lord the knowledge of the true God; he draws men to sin, the Lord calls them back to virtues. How then can these have agreement together, whose works are so opposite? Chrysostomus in Matth: Qui ergo non mecum congregat, neque mecum est, non erit mihi comparandus, ut mecum Daemones eiciat: sed magis desiderat quae mea sunt spargere. Sed dic mihi: si oportuerit cum aliquo praeliari, qui non vult tibi auxiliari, hoc ipso non est adversum te? Ipse etiam dominus alio loco dixit: qui non est adversum vos, pro vobis est. Sed non est contrarium hoc quod hic dicitur. Hic enim loquitur de Diabolo adversario existente, ibi autem de homine qui in parte erat cum eis, de quo dictum erat: vidimus quemdam in nomine tuo eicientem Daemonia.
Videtur autem Iudaeos hic occulte insinuare, cum Diabolo statuens eos: ipsi enim adversus eum erant, et spargebant quae ipse congregabat. Sed et decens est credere hoc de seipso dixisse: quia adversus Diabolum erat, et quae illius sunt dispergebat.
Chrys.: Therefore whoso gathereth not with me, nor is with me, may not be compared together with me, that with me he should cast out daemons, but rather seeks to scatter what is mine. But tell me; If you were to have fought together with some one, and he should not be willing to come to your aid, is he not therefore against you? The Lord also Himself said in another place, "He that is not against you is for you." [Luke 9:50] To which that which is here said is not contrary. For here He is speaking of the Devil who is our adversary—there of some man who was on their side, of whom it is, said, "We saw one casting out daemons in thy name."
Here He seems to allude to the Jews, classing them with the [p. 454] Devil; for they were against Him, and scattered what He would gather. But it is fair to allow that He spoke this of Himself; for He was against the Devil, and scattered abroad the things of the Devil.
Lectio 9 31 διὰ τοῦτο λέγω ὑμῖν, πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις, ἡ δὲ τοῦ πνεύματος βλασφημία οὐκ ἀφεθήσεται. 32 καὶ ὃς ἐὰν εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ: ὃς δ' ἂν εἴπῃ κατὰ τοῦ πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι.
31. "Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men, 32. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come."
Chrysostomus in Matth: Quia dominus Pharisaeis excusando respondebat, iam eos terret. Est enim hoc correctionis non parva pars, non solum excusando respondere, sed et comminari. Chrys.: The Lord had refuted the Pharisees by explaining His own actions, and He now proceeds to terrify them. For this is no small part of correction, to threaten punishment, as well as to set right false accusation. Hilarius in Matth.: Pharisaeorum enim sententiam, et eorum qui ita cum his sentiunt, perversitatem severissima definitione condemnat; peccatorum omnium veniam promittens, et blasphemiae spiritus indulgentiam abnegans: ideo dico vobis: omne peccatum et blasphemia remittetur hominibus. Hilary: He condemns by a most rigorous sentence this opinion of the Pharisees, and of such as thought with them, promising pardon for all sins, but releasing it to blasphemy against the Spirit; "Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men." Remigius: Sciendum est tamen, quod non passim quibuscumque dimittuntur; sed illis qui pro suis reatibus dignam poenitentiam egerint. Destruitur autem his verbis error Novatiani, qui dicebat, quod fideles post lapsum per poenitentiam non possunt surgere, neque peccatorum suorum veniam promereri; maxime illi qui in persecutione positi negabant. Sequitur spiritus autem blasphemiae non remittetur. Remig.: But it should be known that they are not forgiven to all men universally, but to such only as have performed due penitence for their guiltinesses. So by these words is overthrown the error of Novatian, who said that the faithful could not rise by penitence after a fall, nor merit pardon of their sins, especially they who in persecution denied. [ed. note: Novatian, a presbyter of Rome, separated from the Church in the middle of the third century, and formed a sect, on the ground of the Church's restoring the lapsed in persecution upon their repentance. In consequence they considered the Church in a state of corruption, and they were led to maintain that none were in God's favour who had sinned grievously after Baptism] Augustinus de Verb. Dom: Quid enim interest ad rem utrum dicatur spiritus blasphemiae non remittetur, an dicatur: qui blasphemaverit in spiritum sanctum, non ei remittetur, ut Lucas dicit, nisi forte quod eadem sententia apertius isto modo quam illo dicitur; et alium Evangelistam non destruit alius, sed exponit? Spiritus enim blasphemiae clause dictum est, quia non est expressum cuius spiritus; et ideo ad huiusmodi expositionem subditur et quicumque dixerit verbum contra filium hominis, remittetur ei. Ideo post universalem commemorationem omnis blasphemiae, eminentius voluit exprimere blasphemiam quae dicitur contra filium hominis, quam in Evangelio secundum Ioannem valde gravem ostendit, ubi ait de spiritu sancto: ille arguet mundum de peccato, de iustitia, et de iudicio: de peccato quidem, quia non credunt in me. Sequitur qui autem dixerit contra spiritum sanctum verbum, non remittetur ei neque in hoc saeculo neque in futuro. Non ergo hoc dicitur propterea quia in Trinitate maior est filio spiritus sanctus: quod nullus unquam vel haereticus dixit. Aug., Serm., 71, 13: For what difference does it make to the purpose, whether it be said, "The spirit of blasphemy shall not be forgiven," or, "Whoso shall blaspheme against the Holy Spirit it shall not be forgiven him," as Luke speaks [Luke 12:10]; except that the same sense [p. 455] is expressed more clearly in the one place than in the other, the one Evangelist not overthrowing but explaining the other? "The spirit of blasphemy" it is said shortly, not expressing what spirit; to make which clear it is added, "And whoso shall speak a word against the Son of man, it shall be forgiven him." After having said the same of all manner of blasphemy, He would in a more particular way speak of that blasphemy which is against the Son of Man, and which in the Gospel according to John He shews to be very heavy, where He says concerning the Holy Ghost, "He shall convince the world of sin, of righteousness, and of judgment; of sin, because they believe not on me." That then which here follows, "He who shall speak a word against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in that which is to come," is not said because the Holy Spirit is in the Trinity greater than the Son, which no heretic ever affirmed. Hilarius in Matth.: Quid autem tam extra veniam est quam in Christo negare quod Dei est, et consistentem in eo paterni spiritus substantiam adimere, cum in spiritu Dei omne opus consummet, et in eo Deus sit mundum reconcilians sibi? Hilary: And what is so beyond all pardon as to deny that in Christ which is of God, and to take away the substance of the Father's Spirit which is in Him, seeing that He performs every work in the Spirit of God, and in Him God is reconciling the world unto Himself. Hieronymus: Vel ita locus iste est intelligendus. Qui verbum dixerit contra filium hominis, scandalizatus carne mea, et me hominem tantum arbitrans; talis opinio atque blasphemia, quamquam culpa non careat erroris, tamen habet veniam propter corporis vilitatem. Qui autem manifeste intelligens opera Dei, cum Dei virtutem negare non possit, eadem calumniatur stimulatus invidia, et Christum Dei verbum et opera spiritus sancti dicit esse Beelzebub, isti non remittitur neque in hoc saeculo, neque in futuro. Jerome: Or the passage may be thus understood; Whoso speaks a word against the Son of Man, as stumbling at My flesh, and thinking of Me as no more than man, such opinion and blasphemy though it is not free from the sin of heresy, yet finds pardon because of the little worth of the body. But whoso plainly perceiving the works of God, and being unable to deny the power of God, speaks falsely against them prompted by jealousy, and calls Christ who is the Word of God, and the works of the Holy Ghost, Beelzebub, to him it shall not be forgiven, neither in this world, nor in the world to come. Augustinus de Verb. Dom: Sed si hoc propterea dictum esset, profecto de omni blasphemia taceretur, et haec sola remissibilis videretur quae contra filium hominis dicitur, quasi cum homo solum putatur. Cum vero praemissum sit omne peccatum et blasphemia remittetur hominibus, proculdubio et illa blasphemia quae contra patrem dicitur, ista generalitate concluditur; et tamen haec sola irremissibilis definitur quae dicitur contra spiritum sanctum. Numquidnam et pater formam servi accepit, quasi sit maior spiritus sanctus? Quis etiam non convincitur dixisse verbum contra spiritum sanctum antequam Christianus vel Catholicus fieret? Primo ipsi Pagani, cum dicunt Christum magicis artibus fecisse miracula, nonne similes sunt his qui dixerunt eum in principe Daemoniorum eiecisse Daemonia? Iudaei etiam, et quicumque haeretici qui spiritum sanctum confitentur, sed negant eum esse in corpore Christi, quod est Ecclesia Catholica, similes sunt Pharisaeis, qui negabant spiritum sanctum esse in Christo. Quidam etiam haeretici ipsum spiritum sanctum vel creaturam esse contendunt, sicut Ariani, Eunomiani et Macedoniani; vel eum prorsus ita negant ut Deum negent esse Trinitatem; sed solum patrem esse Deum asseverant; et ipsum aliquando vocari filium, aliquando spiritum sanctum, sicut Sabelliani. Photiniani quoque patrem solum esse dicentes Deum, filium vero non nisi hominem, negant omnino tertiam esse personam spiritum sanctum.
Manifestum est igitur, a Paganis, Iudaeis et haereticis blasphemari spiritum sanctum. Numquid ergo deserendi sunt, et sine ulla spe deputandi? Quibus si non est dimissum verbum quod dixerunt contra spiritum sanctum, inaniter eis promittitur quod in Baptismo sive in Ecclesia remissionem accipiant peccatorum. Non enim dictum est: non remittetur ei in Baptismo; sed neque in hoc saeculo neque in futuro: et sic illi soli aestimandi sunt ab huiusmodi gravissimi peccati reatu liberi qui ab infantia sunt Catholici.
Nonnullis autem videtur eos tantummodo peccare in spiritum sanctum qui lavacro regenerationis abluti in Ecclesia, et accepto spiritu sancto, velut tanto postea dono salvatoris ingrati, mortifero aliquo peccato se immerserunt; qualia sunt vel adulteria, vel homicidia, vel ipsa discessio a nomine Christiano, sive Catholica Ecclesia. Sed iste sensus unde probari possit ignoro; cum et poenitentiae quorumcumque criminum locus in Ecclesia non negetur, et ipsos haereticos ad hoc utique corripiendos dicat apostolus: ne forte det illis Deus poenitentiam ad cognoscendam veritatem.
Postremo non ait dominus: qui fidelis Catholicus dixerit verbum contra spiritum sanctum; sed qui dixerit, hoc est quicumque dixerit, non remittetur ei neque in hoc saeculo neque in futuro.
Aug.: But if this were said in such manner, then every other kind of blasphemy is omitted, and that only which is spoken against the Son of Man, as when He is pronounced to be mere man, is to be forgiven. That then that is said, "All manner of sin and blasphemy shall be forgiven unto men," without doubt blasphemy spoken against the Father is included in its largeness; though here again that alone is declared irremissible which is spoken against the Holy Ghost. What [p. 456] then, hath the Father also taken upon Him the form of a servant, that the Holy Ghost is thus as it were spoken of as greater? For who could not be convicted of having spoken a word against the Holy Spirit, before He become a Christian or a Catholic? First, the Pagans themselves when they say that Christ wrought miracles by magic arts, are they not like those who said that He cast out daemons by the Prince of the demons? Likewise the Jews and all such heretics as confess the Holy Spirit, but deny that He is in the body of Christ, which is the Church Catholic, are like the Pharisees, who denied that the Holy Spirit was in Christ. Some heretics even contend that the Holy Spirit Himself is either a creature, as the Arians, Eunomians, and Macedonians, or deny Him at least in such sort that they may deny the Trinity in the Godhead; others assert that the Father alone is God, and the same is sometimes spoken of as the Son, sometimes as the Holy Spirit, as the Sabellians. The Photinians also say, that the Father only is God, and that the Son is nothing more than a man, and deny altogether that there is any third Person, the Holy Spirit.
It is clear then that the Holy Spirit is blasphemed, both by Pagans, Jews, and heretics. Are all such then to be left out, and looked upon as having no hope? For if the word they have spoken against the Holy Spirit is not forgiven them, then in vain is the promise made to them, that in Baptism or in the Church they should receive the forgiveness of their sins. For it is not said, 'It shall not be forgiven him in Baptism;' but, "Neither in this world, nor in the world to come;" and so they alone are to be supposed clear of the guilt of this most heavy sin who have been Catholics from their infancy.
Some again think that they only sin against the Holy Ghost, who having been washed in the laver of regeneration in the Church, do afterwards, as though ungrateful for such a gift of the Saviour, plunge themselves into some deadly sin, such as adultery, murder, or quitting the Christian name, or the Church Catholic. But whence this meaning can be proved, I know not; since place for penitence of sins however great was never denied in the Church, and even heretics are exhorted to embrace it by the Apostle. "If God peradventure will give them repentance to the acknowledging of the truth." [2 Tim 2:25] [p. 457]
Lastly, the Lord says not, 'If any Catholic believer,' but, "Whoso shall speak a word," that is, whosoever, "it shall not be forgiven him neither in this world, nor in the world to come."
Augustinus de Serm. Dom: Vel aliter. Dicit Ioannes apostolus: est peccatum ad mortem, non pro eo dico, ut roget quis. Peccatum autem fratris ad mortem dico esse, cum post Dei agnitionem per gratiam domini nostri Iesu Christi quisquam oppugnat fraternitatem, aut adversus ipsam gratiam qua reconciliatus est Deo, invidentiae facibus agitatur. Huius peccati tanta labes est ut deprecandi humilitatem subire non possit, etiam si peccatum suum mala conscientia et agnoscere et annuntiare cogatur. Quam mentis affectionem propter peccati magnitudinem iam de damnatione aliquos habere credendum est: et hoc fortasse est peccare in spiritum sanctum; idest, per malitiam et invidiam, fraternam impugnare caritatem, post acceptam gratiam spiritus sancti; quod peccatum dominus neque hic, neque in futuro saeculo dimitti dicit.
Unde quaeri potest utrum in spiritum sanctum Iudaei peccaverint, quando dixerunt, quod in Beelzebub principe Daemoniorum dominus Daemonia expellebat. Utrum enim hoc in ipsum dominum dictum accipiamus, quia de se dicit alio loco: si patremfamilias Beelzebub vocaverunt, quanto magis domesticos eius? An quoniam de magna invidentia dixerant, ingrati tam praesentibus beneficiis, quamvis nondum Christiani fuerint, tamen propter ipsam invidentiae magnitudinem in spiritum sanctum peccasse credendi sunt? Non enim hoc colligitur de verbis domini. Videri tamen potest adhuc eos monuisse, ut accedant ad gratiam, et post acceptam gratiam non ita peccent ut nunc peccaverunt. Neque enim in filium hominis dixerunt verbum nequam; et potest eis dimitti, si conversi fuerint et ei crediderint. Si autem postquam spiritum sanctum acceperint, fraternitati invidere, et gratiam quam acceperunt, oppugnare voluerint, non eis dimittitur neque in hoc saeculo, neque in futuro. Nam si eos sic haberet condemnatos ut nulla spes reliqua illis esset, non adhuc monendo indicaret, cum addidit dicens aut facite arborem bonam, et cetera.
Aug., Serm. in Mount, 1, 22: Otherwise; The Apostle John says, "There is a sin unto death; I do not say that he shall pray for it." [1 John 5:16] This sin of the brother unto death I judge to be, when any one having come to the knowledge of God, through the grace of our Lord Jesus Christ, opposes Himself against the brotherhood, or is roused by the fury of jealousy against that grace by which he was reconciled to God. The stain of this sin is so great, that it may not submit to the humility of prayer, even when the sinful conscience is driven to acknowledge and proclaim its own sin. Which state of mind because of the greatness of their sin we must suppose some may be brought to; and this perhaps may be to sin against the Holy Ghost, that is through malice and jealousy to assail brotherly charity after having received the grace of the Holy Spirit; and this sin the Lord declares shall be forgiven neither in this world, nor in that to come.
Whence it may be enquired whether the Jews sinned this sin against the Holy Ghost when they said that the Lord cast out daemons by Beelzebub the Prince of the daemons. Are we to suppose this spoken of our Lord Himself, because He said in another place, "If they have called the master of the house Beelzebub, how much more they of his household?" [Matt. 10:24] Seeing they thus spoke out of jealousy, ungrateful for so great present benefits, are they, though not Christians, to be supposed by the very greatness of that jealousy to have sinned the sin against the Holy Spirit? This cannot be gathered from the Lord's words. Yet He may seem to have warned them that they should come to grace, and that after that grace received they should not sin as they now sinned. For now their evil word had been spoken against the Son of Man, but it might be forgiven them, if they should be converted, and believe on Him. But if after they had received the Holy Spirit, they should be jealous against the brotherhood, and should fight against that grace which they had received, it should not be forgiven them neither in this world, nor in the world to come. For if He had there condemned them in such sort that no hope remained for them, He would not have added an admonition, [p. 458] "Either make the tree good, &c."
Augustinus in Lib. Retract: Hoc autem non confirmavi, quia hoc putare me dixi; sed tamen addendum fuit: si in hac tamen scelerata mentis perversitate finierit hanc vitam: quoniam de quocumque pessimo in hac vita constituto non est utique desperandum; nec pro illo imprudenter oratur de quo non desperatur. Aug., Retract., i, 19: But I do not say this for certain, by saying that I think thus; yet thus much might have been added; If he should close this life in this impious hardness of heart, yet since we may not utterly despair of any however evil, so long as he is in this life, so neither is it unreasonable to pray for him of whom we do not despair. Augustinus de Verb. Dom: Est autem magnum secretum huius quaestionis. Lumen ergo expositionis a domino quaeratur. Dico autem caritati vestrae, forte in omnibus Scripturis sanctis nulla maior quaestio, nulla difficilior invenitur. Prius ergo ut advertatis admoneo, non dixisse dominum: omnis blasphemia spiritus non remittetur; neque dixisse: qui dixerit quodcumque verbum contra spiritum sanctum; sed qui dixerit verbum. Quapropter non est necesse ut omnem blasphemiam et omne verbum quod dicitur contra spiritum sanctum, remissionem quisquam existimet non habere; sed necesse est plane ut sit aliquod verbum quod si dicatur contra spiritum sanctum, nullam remissionem mereatur. Solent enim Scripturae ita loqui, ut quando aliquid sic dicitur ut neque ex toto, neque ex parte dictum sit, non sit necesse ut ex toto fieri possit, ut ex parte non intelligatur: sicut cum dominus dixit Iudaeis: si non venissem, et locutus eis non fuissem, peccatum non haberent. Non enim ita dictum est ut sine ullo omnino peccato vellet intelligi futuros fuisse Iudaeos; sed esse aliquod peccatum quod non haberent nisi Christus venisset.
Quis autem sit iste modus contra spiritum sanctum, ordo postulat ut dicamus. Insinuatur siquidem nobis in patre auctoritas, in filio nativitas, in spiritu sancto patris filiique communitas. Quod ergo commune est patri et filio et per hoc nos voluerunt habere communionem et inter nos et secum. Caritas enim Dei diffusa est in cordibus nostris per spiritum sanctum qui datus est nobis, et quia peccatis alienabamur a possessione bonorum verorum, caritas operit multitudinem peccatorum. Quod enim Christus in spiritu sancto peccata dimittat, hinc intelligi potest quod cum dixisset discipulis: accipite spiritum sanctum, continuo subiecit: si cui dimiseritis peccata, dimittentur illis.
Primum itaque credentium beneficium est in spiritu sancto remissio peccatorum. Contra hoc donum gratuitum loquitur cor impoenitens: ipsa ergo impoenitentia est spiritus blasphemiae; quae non remittetur neque in hoc saeculo, neque in futuro. Contra enim spiritum sanctum, quo peccata dimittuntur, verbum valde malum, sive cogitatione sive lingua sua dicit qui secundum duritiam cordis sui et cor impoenitens thesaurizat sibi iram in die irae. Haec omnino impoenitentia non habet remissionem neque in hoc saeculo, neque in futuro: quia poenitentia impetrat remissionem in hoc saeculo, quae valeat in futuro.
Sed ista impoenitentia, quamdiu quisque in hac carne vivit, non potest iudicari: de nullo enim desperandum est quamdiu patientia Dei ad poenitentiam adducit. Quid enim, si isti quos in quocumque genere erroris notas et tamquam desperatissimos damnas, antequam istam vitam finiant, agant poenitentiam et inveniant veram vitam in futuro? Haec autem blasphemia, quamvis prolixa, et pluribus verbis contexta sit, solet tamen Scriptura etiam multa verba verbum appellare: neque enim unum verbum locutus est dominus cum propheta; et tamen legitur: verbum quod factum est ad illum, vel ad illum prophetam.
Hic autem fortassis aliquis quaerat utrum tantummodo spiritus sanctus peccata dimittat, an et pater et filius. Respondemus, quia et pater et filius: ipse enim filius de patre dicit: dimittet vobis pater vester peccata vestra; et de se ait: filius hominis potestatem habet in terra dimittendi peccata.
Cur ergo illa impoenitentia quae numquam dimittitur, solum ad spiritus sancti blasphemiam dicitur pertinere? Tamquam ille qui in hoc impoenitentiae peccato fuerit obligatus, dono spiritus sancti resistere videatur, quod eo dono fiat remissio peccatorum. Sed peccata, quia praeter Ecclesiam non dimittuntur, in eo spiritu dimitti oportebat quo in unum Ecclesia congregatur. Remissio ergo peccatorum, quam tota Trinitas facit, proprie ad spiritum sanctum dicitur pertinere: ipse enim est spiritus adoptionis filiorum, in quo clamamus: abba pater, ut ei possimus dicere: dimitte nobis debita nostra. Et hinc cognoscimus, sicut dicit Ioannes, quoniam Christus manet in nobis, de spiritu sancto quem dedit nobis. Ad ipsum etiam pertinet societas qua efficimur unum corpus unici filii Dei: quia quodammodo societas patris et filii est ipse spiritus sanctus. Quisquis ergo reus fuerit impoenitentiae contra spiritum sanctum in quo unitas et societas communionis congregatur Ecclesiae, numquam illi remittitur.
Aug., Serm., 71, 8: Yet is this enquiry very mysterious. Let us then seek the light of exposition from the Lord. I say unto you, beloved, that in all Holy Scripture there is not perhaps so great or so difficult a question as this. First then I request you to note that the Lord said not, Every blasphemy against the Spirit shall not be forgiven, nor, Whoso shall speak any word against—but, "Whoso shall speak the word." Wherefore it is not necessary to think that every blasphemy and every word spoken against the Holy Spirit shall be without pardon; it is only necessary that there be some word which if spoken against the Holy Spirit shall be without pardon. For such is the manner of Scripture, that when any thing is so declared in it as that it is not declared whether it is said of the whole, or a part, it is not necessary that because it can apply to the whole, it therefore is not to be understood of the part. As when the Lord said to the Jews, "If I had not come and spoken unto them, they had not had sin," [John 15:22] this does not mean that the Jews would have been altogether without sin, but that there was a sin they would not have had, if Christ had not come.
What then is this manner of speaking against the Holy Ghost, comes now to be explained. Now in the Father is represented to us the Author of all things, in the Son birth, in the Holy Spirit community of the Father and the Son. What then is common to the Father and the Son, through that they would have us have communion among ourselves and with them; "The love of God is shed abroad in our hearts by the Holy Ghost which he hath given us," [Rom 5:5] and because by our sins we were alienated from the possession of true goods, "Charity shall cover the multitude of sins." [1 Pet 4:8] And for that Christ forgives sins through the Holy Spirit, hence may be understood how, when He said to his disciples, "Receive ye the Holy Spirit," [Jon 20:22] He subjoined straight, "Whosoever sins ye forgive, they shall be forgiven them."
The first benefit therefore of them that believe [p. 459] is forgiveness of sins in the Holy Spirit. Against this gift of free grace the impenitent heart speaks; impenitence itself therefore is the blasphemy against the Spirit which shall not be forgiven, neither in this world, nor in that to come. For indeed he speaks the evil word against the Holy Spirit either in his thought, or with his tongue, who by his hard and impenitent heart treasures up for himself wrath against the day of wrath. Such impenitence truly has no forgiveness, neither in this world nor in the world to come, for penitence obtains forgiveness in this world which shall hold in the world to come.
But that impenitence as long as any lives in the flesh may not be judged, for we must despair of none so long as the patience of God leads to repentance. For what if those whom you discover in any manner of sin, and condemn as most desperate, should before they close this life betake themselves to penitence, and find true life in the world to come? But this kind of blasphemy though it be long, and comprised in many words, yet the Scripture is wont to speak of many words as one word. It was more than a single word which the Lord spoke with the prophet, and yet we read, The word which came unto this or that prophet.
Here perhaps some may enquire whether the Holy Spirit only forgives sins, or the Father and the Son likewise. We answer the Father and the Son likewise; for the Son Himself saith of the Father, "Your Father shall forgive you your sins," [Matt 6:14] and He saith of Himself, "The Son of Man hath power on earth to forgive sins." [Matt 9:6]
Why then is that impenitence which is never forgiven, spoken of as blasphemy against the Holy Spirit only? Forasmuch as he who falls under this sin of impenitence seems to resist the gift of the Holy Spirit, because in that gift is conveyed remission of sin. But sins, because they are not remitted out of the Church, must be remitted in that Spirit by which the Church is gathered into one. Thus this remission of sins which is given by the whole Trinity is said to be the proper office of the Holy Spirit alone, for it is He, "The Spirit of adoption, in which we cry, Abba Father," [Rom 8:15] so that to Him we may pray, "Forgive us our sins; And hereby we know:" speaks John, "that Christ abideth in us, by the Holy Spirit which He hath given unto us." [1 John 4:13] For to [p. 460] Him belongs that bond by which we are made one body of the only-begotten Son of God; for the Holy Spirit Himself is in a manner the bond of the Father and the Son. Whosoever then shall be found guilty of impenitence against the Holy Spirit, in whom the Church is gathered together in unity and one bond of communion, it is never remitted to him.
Chrysostomus in Matth: Vel aliter secundum primam expositionem: Iudaei quidem ignorabant Christum quis esset; spiritus autem sancti sufficiens acceperunt experimentum; etenim prophetae per eum locuti sunt. Quod ergo dicit hoc est: esto quia me offendistis propter carnem circumpositam; numquid et de spiritu sancto habetis dicere: quoniam ignoramus eum? Propter hoc non ignoscibilis est vobis haec blasphemia, et hic et illic dabitis vindictam; quia enim Daemones eicere et sanitates perficere spiritus sancti est: non ergo mihi contumelias infertis solum, sed spiritui sancto; ideoque vobis inevitabilis erit condemnatio et hic et illic. Etenim hominum hi quidem hic solum puniuntur, sicut qui indigni participaverunt mysteriis apud Corinthios; hi autem illic solum, sicut dives in Inferno; hi autem hic et illic, sicut et ipsi Iudaei, qui et hic intolerabilia passi sunt, Ierusalem capta, et ibi difficillimam sustinent poenam. Chrys.: Otherwise according to the first exposition. The Jews were indeed ignorant of Christ, but of the Holy Ghost they had had a sufficient communication, for the Prophets spake by Him. What He here saith then is this; Be it that ye have stumbled at Me because of the flesh which is around Me; but can ye in the same manner say of the Holy Spirit, We know Him not? Wherefore this blasphemy cannot be forgiven you, and ye shall be punished both here and hereafter, for since to cast out daemons and to heal diseases are of the Holy Spirit, you do not speak evil against Me only, but also against Him; and so your condemnation is inevitable both here and hereafter. For there are who are punished in this life only; as they who among the Corinthians were unworthy partakers of the mysteries; others who are punished only in the life to come, as the rich man in hell; but those here spoken of are to be punished both in this world, and in the world to come, as were the Jews, who suffered horrible things in the taking of Jerusalem, and shall there undergo most heavy punishment. Rabanus: In hac autem auctoritate extinguitur haeresis Origenis, qui asserit, post multa saecula omnes peccatores veniam consecuturos; quae refellitur per hoc quod dicitur, quod non remittetur neque in hoc saeculo, neque in futuro. Gloss., ap. Anselm, vid. infra in cap. 25: This passage destroys that heresy of Origen, who asserted that after many ages all sinners should obtain pardon; for it is here said, this shall not be forgiven either in this world, or in the world to come. Gregorius in dialogo: Datur enim intelligi quasdam culpas in hoc saeculo, quasdam vero in futuro relaxari: quod enim de uno negatur, de quibusdam conceditur. Sed tamen hoc de parvis minimisque peccatis fieri posse credendum est; sicut est assiduus otiosus sermo, immoderatus risus, vel peccatum curae rei familiaris, quae vix sine culpa vel ab ipsis agitur qui culpam qualiter debeant declinare sciunt; aut in non gravibus culpis error ignorantiae, quae etiam post mortem gravant, si nobis in hac vita adhuc positis minime fuerint relaxata. Hoc tamen sciendum est, quia illic saltem de minimis nil quisque purgationis obtinebit nisi qui hoc bonis actibus in hac vita positus ut obtineat, promeretur. Greg., Dial., iv, 39: Hence we may gather that there are some sins that are remitted in this world, and some in the world to come; for what is denied of one sin, must be supposed to be admitted of others. And this may be believed in the case of trifling faults; such as much idle discourse, immoderate laughter, or the sin of carefulness in our worldly affairs, which indeed can hardly be managed without sin even by one who knows how he ought to avoid sin; or sins through ignorance (if they be lesser sins) which burden us even after death, if they have not been remitted to us while yet in this life. But it should be known that none will there obtain any purgation even of the least [p. 461] sin, but he who by good actions has merited the same in this life.
Lectio 10 33 ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλόν, ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν: ἐκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται. 34 γεννήματα ἐχιδνῶν, πῶς δύνασθε ἀγαθὰ λαλεῖν πονηροὶ ὄντες; ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ. 35 ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά, καὶ ὁ πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά.
33. "Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. 34. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things."
Chrysostomus in Matth: Post priores redargutiones rursus eos aliter confundit. Hoc autem facit non ut seipsum accusatione liberet (ad hoc enim sufficiebant priora), sed eos corrigere volens: unde dicit aut facite arborem bonam et fructum eius bonum; aut facite arborem malam et fructum eius malum; ac si dicat: nullus vestrum dixit quod malum est aliquos a Daemone liberare. Sed quia operibus non maledicebant, sed Diabolum dicebant hoc operantem, demonstrat quod haec accusatio est praeter consequentiam rerum, et praeter communes conceptiones. Talia autem confingere est immensae verecundiae. Chrys., Hom. xlii: After his former answers He here again refutes them in another manner. This He does not in order to do away their charges against Himself, but desiring to amend them, saying, "Either make the tree good and his fruit good, or make the tree corrupt, and his fruit corrupt." As much as to say, None of you has said that it is an evil thing for a man to be delivered from daemons. But because they did not speak evil of the works, but said that it was the Devil that wrought them, He shews that this charge is contrary to the common sense of things, and human conceptions. And to invent such charges can only proceed from unbounded impudence. Hieronymus: Constringit ergo eos syllogismo quem Graeci vocant aphycton, nos inevitabilem possumus appellare: quia interrogatos hinc inde concludit et utroque cornu premit. Si, inquit, Diabolus malus est, bona opera facere non potest; si autem bona sunt quae facta cernitis, sequitur ut non sit Diabolus qui illa fecit; neque enim fieri potest ut ex malo bonum, aut ex bono oriatur malum. Jerome: Thus He holds them in a syllogism which the Greeks call 'Aphycton,' the unavoidable; which shuts in the person questioned on both sides, and presses him with either horn. If, He saith, the Devil be evil, he cannot do good works; so that if the works you see be good, it follows that the Devil was not the agent thereof. For it cannot be that good should come of evil, or evil of good. Chrysostomus in Matth: Etenim arboris diiudicatio a fructu apparet, non fructus ab arbore: unde sequitur siquidem ex fructu arbor cognoscitur. Etsi enim arbor fructus est causa, sed tamen fructus arboris est demonstrativus. Vos autem contrarium facitis: in operibus enim nihil accusare habentes, contrariam de arbore fertis sententiam, me daemoniacum appellantes. Chrys.: For the discerning of a tree is done by its fruits, not the fruits by the tree. "A tree is known by its fruits." For though the tree is the cause of the fruit, yet the fruit is the evidence of the tree. But ye do the very contrary, having no fault to allege against the works, ye pass a sentence of evil against the tree, saying that I have a daemon. Hilarius in Matth.: Sic ergo in praesens Iudaeos refellit: quia cum intelligerent Christi opera ultra humanam esse virtutem, noluerunt tamen ea quae Dei sunt confiteri. Futuram vero omnem fidei perversitatem coarguit, eorum scilicet qui divinitatem et communionem paternae substantiae domino detrahentes, in diversa haeresum studia ceciderunt, neutrum facientes: nec inter gentes sub venia ignorationis habitantes, nec in veritatis cognitione versantes. Arborem se in corpore positum signat; quia per interiorem virtutis suae fecunditatem exeat ubertas omnis in fructus. Igitur arbor bona facienda cum fructibus bonis est, aut mala constituenda cum malis fructibus: non quia arbor mala possit constitui quae bona est, nec e converso; sed ut per hanc significantiam intelligeremus Christum tamquam inutilem relinquendum, aut tamquam bonorum fructuum utilitate retinendum. Ceterum medium se agere, et in Christum aliqua deferre, negare quae maxima sunt, venerari tamquam Deum, Dei communione spoliare, blasphemia spiritus est: ut cum per admirationem tantorum operum Dei nomen detrahere non audeas, per malevolentiam mentis generositatem eius, abnegata paternae substantiae communione, deturpes.
Hilary: Thus did He at that present refute the [p. 462] Jews, who seeing Christ's works to be of power more than human, would notwithstanding not allow the hand of God. And at the same time He convicts all future errors of the faith, such as that of those who taking away from the Lord His divinity, and communion of the Father's substance, have fallen into divers heresies; having their habitation neither uncover the plea of ignorance as the Gentiles, nor yet within the knowledge of the truth. He figures Himself as a tree set in the body, seeing that through the inward fruitfulness of His power sprung forth abundant richness of fruit. Therefore either must be made a good tree with good fruits, or an evil tree with evil fruits; not that a good tree is to be made a bad tree, or the reverse; but that in this metaphor we may understand that Christ is either to be left in fruitlessness, or to be retained in the fruitfulness of good works. But to hold one's self neuter, to attribute some things to Christ, but to deny Him those things that are highest, to worship Him as God, and yet to deny Him a common substance with the Father, is blasphemy against the Spirit. In admiration of His so great works you dare not take away the name of God, yet through malevolence of soul you debase His high nature by denying His participation of the Father's substance.
Augustinus de Verb. Dom: Vel in hoc admonuit nos dominus ut bonae arbores simus, ut bonos fructus producere possimus: ubi enim ait facite enim arborem bonam, et fructum eius bonum, est praeceptum salubre, cui obedientia est necessaria. Quod autem dicit facite arborem malam, et fructum eius malum, non praeceptum est ut faciatis, sed monitio ut caveatis: contra hos enim dixit qui putabant se cum mali essent, bona loqui posse, vel bona opera habere: hoc dominus dicit esse non posse. Prius enim est mutandus homo, ut opera mutentur: si enim manet homo in eo quod malus est, bona opera habere non potest; si manet in eo quod bonus est, mala opera habere non potest. Omnes ergo malas arbores Christus invenit; sed dedit potestatem filios Dei fieri credentibus in nomine eius. Aug., Serm., 72, 1: Or this is an admonition to ourselves that we should be good trees that we may be able to bring forth good fruit; "Make the tree good, and its fruit good," is a precept of health to which obedience is necessary. But what He says, "Make the tree corrupt, and its fruit corrupt," is not a command to do, but a warning to take heed, spoken against those who being evil thought that they could speak good things, or have good works; this the Lord declares is impossible. The man must be changed first, that his works may be changed; for if the man remains in that wherein he is evil, he cannot have good works; if he remains in that wherein he is good, he cannot have evil works. Christ found us all corrupt trees, but gave power to become sons of God to them that believe on His name. Chrysostomus in Matth: Quia vero non pro seipso, sed pro spiritu sancto fecit sermonem, eos convenienter increpat dicens progenies viperarum, quomodo potestis bona loqui, cum sitis mali? Hoc autem dixit et eos incusans, et eorum quae dicta sunt, demonstrationem ex ipsis praebens, quasi dicat: ecce vos cum sitis arbores malae, non potestis portare fructum bonum. Non ergo miror quod haec loquimini: etenim male nutriti estis a malis progenitoribus, et mentem malam habetis. Et vide, quod non dixit: qualiter potestis bona loqui, cum sitis progenies viperarum? Nihil enim hoc ad illud pertinet; sed qualiter potestis bona loqui, cum sitis mali? Progenies autem viperarum eos dici, quia in progenitoribus gloriabantur; ut ergo excluderet eorum superbiam, separavit eos a cognatione Abraham, attribuens eis progenitores similium morum. Chrys.: But as speaking not for Himself but for the Holy Spirit, He accordingly rebukes them, saying, "Generation of vipers, how can ye being evil, speak good things?" This is both a rebuke of them, and a proof in their own characters of those things which had been said. As though [p. 463] He had said, So ye being corrupt trees cannot bring forth good fruit. I do not wonder then that you thus speak, for you are ill nourished of ill parentage, and have an evil mind. And observe He said not, How can ye speak good things, seeing ye are a generation of vipers? for these two are not connected together; but He said, "How can ye being evil speak good things? He calls them "generation of vipers," because they made boast of their forefathers; in order therefore to cut off this their pride, He shuts them out of the race of Abraham, assigning them a parentage corresponding to their characters. Rabanus: Vel progenies viperarum, idest filios et imitatores Diaboli, eos appellat: quia scienter bonis operibus detrahunt, quod diabolicum est; unde sequitur ex abundantia enim cordis os loquitur. Ille homo ex abundantia cordis loquitur qui non ignorat ex qua intentione verba promantur; quod apertius ostendere volens, subiungit bonus homo de bono thesauro profert bona, et malus homo de malo thesauro profert mala. Thesaurus cordis intentio est cogitationis, ex qua interius arbiter iudicat proventum operis, ut aliquando maiora minorem habeant mercedem, aliquando ob incuriam cordis tepidi, maiorum virtutum opera ostentantes, minora a domino praemia sortiantur. Raban.: Or the words, "Generation of vipers," may be taken as signifying children, or imitators of the Devil, because they had wilfully spoken against good works, which is of the Devil, and thence follows, "Out of the abundance of the heart the mouth speaketh." That man speaks out of the abundance of the heart who is not ignorant with what intention his words are uttered; and to declare his meaning more openly He adds, "A good man, out of the good treasure of his heart bringeth forth good things." The treasure of the heart is the intention of the thoughts, by which the Judge judges that work which is produced, so that sometimes though the outward work that is shewn seem great, yet because of the carelessness of a cold heart, they receive a little reward from the Lord. Chrysostomus in Matth: Ex his etiam demonstrat suam deitatem scientem cordis occulta: quoniam non verborum solum, sed etiam malarum cogitationum exsolvent vindictam. Est autem naturae continentia supereminentis, inter nequitiae verba per os extra effundi. Quare cum audieris hominem male loquentem, multo ampliorem aestimes nequitiam quam verba demonstrant. Quod enim exterius dicitur, est supereffluentia eius quod intus est; in quo eos vehementer tetigit. Si enim quod dictum est ab eis, ita est malum, excogita radix verborum quam maligna est. Contingit autem hoc decenter; lingua enim confusa multoties non repente effundit nequitiam: cor autem nullum hominum habens testem, sine timore quaecumque vult parturit mala: Dei enim non multa cura est ei. Sed cum augetur multitudo malorum quae intus sunt, quae interim occultabantur, extra per verba proveniunt: et ideo dicit ex abundantia cordis os loquitur; eo quod homo de thesauris cordis loquitur.
Chrys.: Herein also He shews His Godhead as knowing the hidden things of the heart; for not for words only, yea but for evil thoughts also they shall receive punishment. For it is the order of nature that the store of the wickedness which abounds within should be poured forth in words through the mouth. Thus when you shall hear any speaking evil, you must infer that his wickedness is more than what his words express; for what is uttered without is but the overflowing of that within; which was a sharp rebuke to them. For if that which was spoken by them were so evil, consider how evil must be the root from whence it sprung. And this happens naturally; for oftentimes the hesitating tongue does not suddenly pour forth all its evil, while the heart, to which none other is privy, begets whatsoever evil it will, without fear; for it has little fear of God. But when the multitude of the evils which are within [p. 464] is increased, the things which had been hidden then burst forth through the mouth. This is that He says, "Out of the abundance of the heart the mouth speaketh."
Hieronymus: In hoc autem quod dicit bonus homo de bono thesauro profert bona, etc., vel ipsos Iudaeos Deum blasphemantes ostendit, de quali thesauro blasphemiam proferant. Vel cum superiori quaestione haeret sententia, quod quomodo non possit bonus homo proferre mala, nec malus bona, sic non possit Christus mala, nec Diabolus bona opera facere. Jerome: What He says, "The good man out of the good treasure of his heart, &c." is either pointed against the Jews, that seeing they blasphemed God, what treasure in their heart must that be out of which such blasphemy proceeded; or it is connected with what had gone before, that like as a good man cannot bring forth evil things, nor an evil man good things, so Christ cannot do evil works, nor the Devil good works.
Lectio 11 36 λέγω δὲ ὑμῖν ὅτι πᾶν ῥῆμα ἀργὸν ὃ λαλήσουσιν οἱ ἄνθρωποι ἀποδώσουσιν περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως: 37 ἐκ γὰρ τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ.
36. "But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 37. For by thy words thou shalt be justified, and by thy words thou shalt be condemned."
Chrysostomus in Matth: Post praemissa, eis dominus multum timorem incutit, ostendens quod ultimam dabunt vindictam qui talia deliquerunt: unde dicit dico enim vobis, quod omne verbum otiosum quod locuti fuerint homines, reddent rationem de eo in die iudicii. Chrys.: The Lord follows up what He had said before by moving their fears, shewing that they that have thus sinned shall receive the most extreme punishment, "I say unto you, that every idle word that men shall speak, they shall give an account thereof in the day of judgment." Hieronymus: Et est sensus: si otiosum verbum, quod nequaquam aedificat audientes, non est absque periculo eius qui loquitur, et in die iudicii reddet unusquisque rationem sermonum suorum, quanto magis vos, qui opera sancti spiritus calumniamini, et dicitis me in Beelzebub eicere Daemonia, reddituri estis rationem calumniae vestrae? Jerome: And the meaning is; If every idle word which does not edify the hearers is not without danger to him that speaks it, and if each man shall render an account of his words in the day of judgment, how much more shall you, who have spoken falsely against the works of the Holy Spirit, saying that I cast out demons through Beelzebub, render an account of your false charge? Chrysostomus in Matth: Non autem dixit: quod locuti estis vos, simul quidem omne hominum erudiens genus; simul autem minus onerosum faciens suum sermonem. Otiosum autem verbum est quod mendax est, quod calumniam habet. Quidam autem dicunt quoniam et vanum quale est quod risum movet inordinatum, vel turpe, vel inverecundum. Chrys.: He said not 'which ye have spoken,' but makes His teaching of universal application to the whole race of mankind, and at the same time His words less grievous to them that heard them. By an "idle word" is meant one that is false, that accuses any falsely. Some indeed say that it includes all light talk, all such as stirs immoderate laughter, or shameful and immodest words. Gregorius in Evang: Vel otiosum verbum est quod aut utilitate rectitudinis, aut ratione iustae necessitatis caret: quod scilicet sine utilitate et loquentis dicitur et audientis: si omissis seriis, de rebus frivolis loquamur, et fabulas narremus antiquas. Ceterum qui scurrilia replicat, et cachinnis ora dissolvit, et aliquid profert turpitudinis, hic non otiosi verbi, sed criminosi tenebitur reus. Greg., Hom. in Ev., vi: Or such as lacks either rightness in itself, or reasons of just necessity; Jerome: being spoken without the profit of either the speaker or hearer; as if laying aside weighty matters we should speak of frivolous trifles, or relate old [p. 465] fables. For he that deals in buffoon jests to create laughter, or brings forth any thing shameful, he will be held guilty not of an idle, but of a sinful word. Remigius: Ex superioribus autem verbis adhuc sequens dependet sententia, cum dicitur ex verbis enim tuis iustificaberis, et ex verbis tuis condemnaberis. Non est autem dubium quia unusquisque de verbis suis malis quae loquitur condemnabitur; verumtamen ex bonis verbis non iustificatur quis, nisi ex intimo corde et devota intentione ea proferat. Remig.: The words which here follow depend on those that went before; "By thy words thou shalt be justified, and by thy words thou shalt be condemned." There is no doubt but that every man shall he condemned for his evil words which he speaks; but none shall be justified for his good words, unless they proceed from his inmost heart, and from a entire purpose. Chrysostomus in Matth: Vide autem quia non est onerosum hoc iudicium. Non ex quibus alius dixit de te, sed ex quibus ipse locutus es, sententiam iudex feret. Non igitur accusatos timere oportet, sed accusantes: non enim illi coguntur accusare se pro his malis quae audierunt, sed hi pro his quae male dixerunt. Chrys.: See that this sentence is not a burdensome one. The Judge will pass sentence not according to what any other has said concerning you, but according to what you have yourself spoken. They that are accused then have no need to fear, but they that accuse; for those are not charged of those evil things that have been spoken of them, but these of those evil things that they have spoken.
Lectio 12 38 τότε ἀπεκρίθησαν αὐτῷ τινες τῶν γραμματέων καὶ φαρισαίων λέγοντες, διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν. 39 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον ἰωνᾶ τοῦ προφήτου. 40 ὥσπερ γὰρ ἦν ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας.
38. Then certain of the Scribes and of the Pharisees answered, saying, "Master, we would see a sign from thee." 39. But he answered and said unto them, "An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: 40. For as Jonas was three days and three nights in the whale's belly: so shall the Son of man be three days and three nights in the heart of the earth."
Chrysostomus in Matth: Quia dominus superius multoties verbis inverecundam Pharisaeorum obstruxerat linguam, rursus ad opera veniunt: quod admirans Evangelista dicit tunc responderunt ei quidam de Scribis et Pharisaeis, dicentes: magister, volumus a te signum videre; tunc scilicet cum flecti oportebat, cum admirari, cum obstupescere; sed tunc a malitia non desistunt. Dicunt enim volumus a te signum videre, ut eum capiant. Chrys., Hom., xliii: Because the Lord had so oft repressed the shameless tongue of the Pharisees by His sayings, they now turn to His works, whereat the Evangelist wondering, says, "Then certain of the Scribes and Pharisees answered, saying, Master, we would see a sign of thee;" and that at a time when they should have been moved, when they should have wondered, and been dumb with astonishment; yet even at such time they desist not from their malice. For they say, "We would see a sign of thee," that they may take Him as in a snare. Hieronymus: Sic signa postulant, quasi quae viderant signa non fuerint; sed in alio Evangelista quid petant plenius explicatur: volumus a te signum videre de caelo; vel in morem Eliae ignem de sublimi venire cupiebant; vel in similitudinem Samuelis tempore aestivo contra naturam loci mugire tonitrua, coruscare fulgura, imbres ruere; quasi non possint et illa calumniari, et dicere ex occultis et variis aeris passionibus accidisse: nam qui calumniaris ea quae oculis vides, manu tenes, utilitate sentis; quid facturus esses in his quae de caelo veniunt? Utique respondebis et magos in Aegypto multa signa fecisse de caelo. Jerome: They require a sign of Him, as though [p. 466] what they had seen were not signs; and in another Evangelist what they required is more fully expressed, "We would see of thee a sign from heaven." Either they would have fire from heaven as Elias did; or after the example of Samuel they would that in summer-time, contrary to the nature of the climate, thunder should be heard, lightnings gleam, and rain descend; as though they could not have spoken falsely even against such miracles, and said that they befel by reason of divers hidden motions in the air. For if thou cavillest against what thou not only beholdest with thine eyes, but feelest with thine hand, and reapest the benefit of, what wilt thou do in those things which come down from heaven? You might make answer, that in Egypt the magi also had given many signs from heaven. Chrysostomus in Matth: Verba autem eorum adulatione et ironia sunt plena. Et prius quidem conviciabantur, daemoniacum eum dicentes; nunc autem adulantur, vocantes eum magistrum. Propter hoc et dominus eos vehementer arguit: unde sequitur qui respondens ait illis: generatio mala et adultera signum quaerit. Et quidem cum ei conviciabantur, mansuete eis respondebat; cum autem adulabantur, conviciose, demonstrans quod utraque passione erat superior: et neque conviciis in iram deducitur, neque ab adulatione mollitur. Quod autem dicit, tale est. Quid mirum, si hoc in me facitis, qui ignotus sum vobis; cum in patrem, cuius tantam accepistis experientiam, hoc idem fecistis, derelicto eo, ad Daemones currentes? Propter hoc autem eos dicit generationem malam, quia ingrati semper facti sunt circa benefactores, et bene patientes deteriores fiunt; quod est ultimae malitiae. Chrys.: But their words are full of hypocrisy and irony. But now they were railing against Him, saying that He had a deamon; now they fawn upon Him, calling Him, Master. Wherefore the Lord rebukes them severely; "He answered and said unto them, An evil and adulterous generation seeketh after a sign." When they railed on Him, He had answered them mildly; now they approached Him with smooth and deceitful words, He rebukes them sharply; shewing that He was above either affection, and was neither moved to anger by evil speaking, nor was to be gained by flattery. What He says is this; What wonder that ye do thus to Me who am unknown to you, when you have done the same to the Father, of whom ye have had such large knowledge, in that, despising Him ye went after daemons? He calls them an evil generation, because they have ever been ungrateful to their benefactors, and were made worse when they received benefits, which is the extreme of wickedness. Hieronymus: Egregie autem dixit et adultera, quia dimiserat virum, et iuxta Ezechielem, multis se amatoribus copulavit. Jerome: Excellently is that said, "and adulterous," seeing she has put away her husband, and, according to Ezekiel, has joined herself to many lovers. Chrysostomus in Matth: Unde et monstrat se patri aequalem, si ei non credere generationem adulteram facit. Chrys.: Which also proves Him to be equal to the Father, if not to believe in Him makes them adulterous. Rabanus: Deinde respondere incipit, non eis signum de caelo, quod indigni erant videre, sed de profundo Inferni tribuens. Discipulis autem suis signum de caelo dedit, quibus aeternam beatitudinis gloriam et prius in monte figuraliter et post veraciter in caelum superelevatus ostendit; unde sequitur et signum non dabitur ei, nisi signum Ionae prophetae. Raban.: Then He begins to answer them, giving them a sign not from heaven, which they were unworthy to see, but giving it them from the deep beneath. But to His own disciples He gave a sign from heaven, to whom He shewed the glory of His blessed eternity both in a [p. 467] figure on the mount, and after in verity when He was taken up into heaven. Wherefore it follows, "And there shall no sign be given it, but the sign of the Prophet Jonas." Chrysostomus in Matth: Quia non ut eos induceret signa faciebat (sciebat enim eos lapideos esse), sed ut alios emendaret; aut quoniam non acciperent signum, quale est illud quod petebant: signum enim eis factum est quando per propriam poenam cognoverunt eius virtutem. Hoc igitur occulte insinuans dicit signum non dabitur ei; ac si diceret: multa beneficia demonstravi; nihil horum vos allexit ad venerandum meam virtutem, quam cognoscetis per poenam quando civitatem vestram in terram proiectam videbitis. Interim autem sermonem de resurrectione interponit, quem cognituri erant per ea quae postea erant passuri, dicens nisi signum Ionae prophetae. Crux enim profecto credita non esset, nisi signa testantia habuisset. Haec autem non credita, et resurrectio utique credita non esset. Propter hoc et signum hoc vocat, et figuram in medium fert, ut veritas credatur: unde sequitur sicut fuit Ionas in ventre ceti tribus diebus et tribus noctibus.
Chrys.: For the signs He wrought were not in order to move them, for He knew that they were hard as stone, but for the profit of others. Or because they had not received it when He had given them a sign such as they now desired. And a sign was given them, when by their own punishment they learned His power. This He alludes to when He says, "No sign shall be given it." As much as to say; I have shewn yon many mercies; yet none of these has brought you to honour My power, which you will then know when you shall behold your city thrown down upon the ground in punishment. In the mean time He brings in a saying concerning the Resurrection which they should after understand by those things that they should suffer; saying, "Except the sign of the Prophet Jonas." For verily His Cross would not have been believed, unless it had had signs to testify to it. But if that were not believed, truly the Resurrection would not have been believed. For this reason also He calls this a sign, and brings forward a figure thereof, that the verity itself may be believed. It follows, "As Jonas was three days and three nights in the belly of the whale."
Rabanus: Ostendit Iudaeos ad instar Ninivitarum criminosos, et nisi poeniterent, subversioni proximos. Sed sicut illis denuntiatur supplicium et demonstratur remedium, ita Iudaei non debent desperare veniam, si saltem post Christi resurrectionem egerint poenitentiam. Ionas enim, idest columba, vel dolens, signum est eius super quem descendit spiritus sanctus in specie columbae, et qui dolores nostros portavit. Piscis qui Ionam devoravit in pelago, significat mortem quam Christus passus est in mundo. Tribus diebus et noctibus fuit ille in ventre ceti, et iste in sepulchro; ille eiectus est in aridam, iste resurrexit in gloriam. Raban.: He shews that the Jews were as criminal as the Ninevites, and that unless they repented they would be destroyed. But like as punishment was denounced against the Ninevites, and at the same time a remedy was set before them, so neither should the Jews despair of pardon, if at least after Christ's resurrection they should do penitence. For Jonah, that is The Dove, or The mourner, is a sign of Him on whom the Holy Spirit descended in the form of a Dove, and "who bare our sorrows." [Isa 53:4] The fish which swallowed Jonas in the sea, shews forth the death which Christ suffered in the world. Three days and nights was the one in the whale's belly, the other in the tomb; the one was cast up on dry land, the other arose in glory. Augustinus de Cons. Evang: Quidam autem modum locutionis Scripturae nescientes, noctem voluerunt advertere tres illas horas a sexta usque ad nonam, quibus sol obscuratus est; et diem tres horas alias, quibus iterum terris est redditus, idest a nona usque ad eius occasum. Sequitur enim nox futura sabbati, qua cum suo die computata, erunt iam duae noctes et duo dies. Porro autem post sabbatum sequitur nox primae sabbati, idest illucescentis diei dominici, in qua tunc dominus resurrexit. Erunt ergo duae noctes et duo dies et una nox, etiam si tota posset intelligi; nec ostenderemus quod illud diluculum pars eius extrema sit; quapropter nec annumeratis illis sex horis quarum tribus tenebratus est et tribus illuxit, constabit ratio trium dierum et trium noctium. Restat ergo ut hoc inveniatur illo Scripturarum usitato loquendi modo, quo a parte totum intelligitur. Aug., De Cons., Ev., iii, 24: Some, not knowing the Scripture manner of speaking, would interpret as one night those thee hours of darkness when the sun was darkened from the sixth to the ninth hour; and as a day in like manner these other three hours in which it was [p. 468] again restored to the world, from the ninth hour till sunset. Then follows the night preceding the sabbath, which if we reckon with its own day we shall have thus two days and two nights. Then after the sabbath follows the night of the sabbath prime, that is of the dawning of the Lord's day on which the Lord arose. Thus we shall only get two nights and two days, with this one night to be added if we might understand the whole of it, and it could not be shewn that that dawn was indeed the latter part of the night. So that not even by taking in those six hours, three of darkness, and three of restored light, can we establish the computation of three days and three nights. It remains therefore that we find the explanation in that usual manner of Scripture of putting a part for the whole. Hieronymus: Non quod omnes tres dies et tres noctes in Inferno fuerit, sed quod in parte parasceves, et dominicae, et tota die sabbati, tres dies et tres noctes intelligantur. Jerome: Not that He remained three whole days and three nights in hell, but that this be understood to imply a part of the preparation day, and of the Lord's day, and the whole sabbath day. Augustinus de Trin: Ipsum enim triduum non plenum et totum fuisse Scriptura testis est, sed primus dies a parte extrema totus annumeratus est; dies vero tertius a parte prima et ipse totus; medius autem inter eos, idest secundus dies, absolute totus vigintiquatuor horis suis, duodecim nocturnis et duodecim diurnis: nox enim usque ad diluculum, quo domini resurrectio declarata est, ad tertium pertinet diem. Sicut enim primi dies propter futurum hominis lapsum a luce in noctem, ita isti propter hominis reparationem a tenebris in lucem computantur. Aug., De Trin., iv. 6: For that the three days were not three full and entire days, Scripture witnesses; the first day is reckoned because the latter end of it comes in; and the third day is likewise reckoned, because the first part of it is included; while the day between, that is the second day, appears in all its twenty-four hours, twelve of the night and twelve of the day. For the succeeding night up to the dawn when the Lord's resurrection was made known, belongs to the third day. For as the first days of creation were, because of man's coming fall, computed from morning to night; so these days are because of man's restoration computed from night to morning. Chrysostomus in Matth: Non autem manifeste dixit quod resurgeret, quia eum derisissent; sed occulte insinuat, ut et illi crederent quod praescivit. Non autem dixit: in terra, sed in corde terrae, ut et sepulchrum ostenderet, et quod nullus solam mortis apparentiam suspicetur. Et tres dies propter hoc posuit, ut credatur quod mortuus est. Sed ipsa figura veritatem demonstrat: non enim fuit Ionas in ventre ceti in phantasia, sed in veritate; neque figura fuit in veritate, et veritas in imaginatione. Propter quod manifestum est quod filii sunt Diaboli Marcionem sequentes, qui Christi passionem phantasticam esse asseruit; et quod pro eis esset passurus, licet eis non proficeret, ostendit per hoc quod innuit quod illi generationi signum daretur Ionae prophetae. Chrys.: He said not openly that He should rise again, because they would have derided him, but hints it distantly that even they might believe that He foreknew it. He said not in the earth, but in the heart of the earth, therein declaring His tomb, and that none might suspect that there was only the semblance of death. Therefore also He spake of three days, that it should be believed that He was dead. But the sign itself proves the truth of it; for Jonas was in the whale's belly not in figure but in deed; and surely the sign did not happen in very deed, if the thing signified happened only in figure. Wherefore it is manifest that they are children of the Devil who follow [p. 469] Marcion asserting that the passion of Christ was only a phantasy. And that He should suffer for them also, though they would not profit by it, is shewn by that which He speaks, that to this generation should be given the sign of Jonas the Prophet.
Lectio 13 41 ἄνδρες νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν: ὅτι μετενόησαν εἰς τὸ κήρυγμα ἰωνᾶ, καὶ ἰδοὺ πλεῖον ἰωνᾶ ὧδε. 42 βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν: ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν σολομῶνος, καὶ ἰδοὺ πλεῖον σολομῶνος ὧδε.
41. "The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. 42. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here."
Chrysostomus in Matth: Ne aliquis aestimaret quod talia deinceps futura essent in Iudaeis qualia Ninivitis contigerant, ut sicut Ionas illos convertit, et civitas fuit a periculo liberata, ita isti post resurrectionem converterentur; dominus nunc totum contrarium ostendit, quoniam scilicet ex beneficio passionis nullum fructum perceperunt; sed et gravia patientur, ut infra ostendit per exemplum Daemonis. Interim autem ostendit quod iuste patientur, dicens viri Ninivitae surgent in iudicio cum generatione ista. Chrys.: That none should think that the same things would come to pass now among the Jews, as had of old been among the Ninevites; that as Jonas converted them and their city was delivered out of danger, so the Jews should be converted after the resurrection, the Lord now shews the contrary, that they should have no fruit of the benefit of the passion, but should suffer moreover grievous things, as He signifies below in the example of the daemon. But now He first shews what just punishment they shall suffer, saying, "The men of Nineveh shall rise in judgment with this generation." Remigius: Ostendit autem dominus his verbis unam esse malorum et bonorum resurrectionem futuram, contra quosdam haereticos, qui dixerunt unam esse resurrectionem bonorum, et alteram malorum. Destruitur etiam his verbis fabula Iudaeorum, qui solent dicere, quod ante iudicium mille annis celebretur resurrectio; aperte his verbis ostendens quia mox ut celebrabitur resurrectio, celebrabitur et iudicium. Et condemnabunt eam. Remig.: The Lord shews in these words that there shall be one resurrection of the good and the bad against certain heretics, who said that there should be two, one of the good, another of the bad. These words likewise overthrow that fable of the Jews, who use to say that the Resurrection shall be held a thousand years before the Judgment; these words clearly proving that the Judgment shall ensue straight upon the Resurrection. "And shall condemn it. Hieronymus: Non sententiae potestate, sed comparationis exemplo: unde subditur quia poenitentiam egerunt in praedicatione Ionae; et ecce plusquam Ionas hic. Hic adverbium loci, non pronomen intelligas. Ionas, secundum Septuaginta interpretes, triduum praedicavit: ego tanto tempore; ille Assyriis genti incredulae, ego Iudaeis populo Dei. Ille voce locutus est simplici, nihil signorum faciens, ego tanta faciens, Beelzebub calumniam sustineo. Jerome: Not by a sentence of judgment, but by the comparison of their example; as He adds, "For they repented at the preaching of Jonas; and, behold, a greater than Jonas is here." This word 'hic' is to be taken as an adverb [p. 470] of place, not as a pronoun. Jonas (according to the LXX) preached for three days, I for this so long time; he to the Assyrians an unbelieving nation, I to God's own people the Jews; he preached with his voice only, doing no miracles, I, doing so many wonders, am falsely accused as Beelzebub. Chrysostomus in Matth: Non autem hic stat dominus, sed et aliam Annuntiationem adiungit dicens regina Austri surget in iudicio cum generatione ista, et condemnabit eam: quia venit a finibus terrae audire sapientiam Salomonis. Istud plus fuit quam prius. Ionas enim ad illos abiit; regina autem Austri non expectavit Salomonem ad ipsam ire, sed ipsa ad eum accessit: et mulier, et barbara, et tantum remota, non mortem formidans, sola cupidine verborum sapientium. Ibi ergo mulier advenit, hic ego veni; et ipsa quidem a finibus terrae surrexit, ego autem civitates et castra circumeo; et ille quidem de arboribus et lignis disputavit, ego autem de ineffabilibus mysteriis. Chrys.: Yet does not the Lord stay here, but adds another denunciation, saying, "The queen of the south shall rise in the judgment with this generation, and shall condemn it, for she came from the ends of the earth to hear the wisdom of Solomon." This was yet more than that first. Jonas went to them; the queen of the south waited not for Solomon to come to her, but herself sought him. Both a woman and a barbarian, and dwelling so far away, she was not afraid of death in her desire to hear his wise words. This woman went to Solomon, I came hither; she rose up from the ends of the earth, I go round about your towns and villages; he spake of trees and wood, I of unspeakable mysteries. Hieronymus: Eodem ergo modo condemnabit regina Austri populum Iudaeorum, quo condemnabunt viri Ninivitae Israelem incredulum. Ista est regina Saba, de qua in regum volumine et in Paralipomenon legimus, quae per tantas difficultates, gente sua et imperio derelictis, venit in Iudaeam sapientiam audire Salomonis, et ei multa munera obtulit. In Ninive autem et in regina Saba occulte fides nationum praefertur Israeli. Jerome: So the queen of the south will condemn the Jews in the same manner as the men of Nineveh will condemn unbelieving Israel. This is the queen of Saba, of whom we read in the book of Kings and Chronicles, who leaving her nation and kingdom came through so many difficulties to hear the wisdom of Solomon, and brought him many gifts. Also in these instances of Nineveh and the queen of Saba, the faith of the Gentiles is significantly set above that of Israel. Rabanus: Ninivitae significant eos qui peccare desistunt, regina vero eos qui peccare nesciunt: poenitentiam enim peccatum abolet, sapientia cavet. Raban.: The Ninevites typify those who cease from sin—the queen those that know not to sin; for penitence puts away sin, wisdom shuns it. Remigius: Pulchre autem Ecclesia de gentibus congregata regina dicitur, quia mores suos regere novit: de qua Psalmista: astitit regina a dextris tuis. Austri autem regina est, quia ardore spiritus sancti superabundat: Auster enim ventus calidus significat spiritum sanctum. Salomon autem, qui interpretatur pacificus, significat ipsum de quo dictum est: ipse est pax nostra. Remig.: Beautifully is the Church gathered out of the Gentiles spoken of as a queen who honours how to rule her ways. Of her the Psalmist speaks; "The queen stood on, thy right hand." [Ps 45:9] She is the queen of the south because she abounds in the fervour of the Holy Spirit. Solomon, interpreted 'peaceful,' signifies Him of whom it is said, "He is our peace." [Eph 2:14]
Lectio 14 43 ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι' ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν, καὶ οὐχ εὑρίσκει. 44 τότε λέγει, εἰς τὸν οἶκόν μου ἐπιστρέψω ὅθεν ἐξῆλθον: καὶ ἐλθὸν εὑρίσκει σχολάζοντα σεσαρωμένον καὶ κεκοσμημένον. 45 τότε πορεύεται καὶ παραλαμβάνει μεθ' ἑαυτοῦ ἑπτὰ ἕτερα πνεύματα πονηρότερα ἑαυτοῦ, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ: καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων. οὕτως ἔσται καὶ τῇ γενεᾷ ταύτῃ τῇ πονηρᾷ.
43. "When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. [p. 471] 44. Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. 45. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation."
Chrysostomus in Matth: Quia dominus dixerat Iudaeis: viri Ninivitae surgent in iudicio, et condemnabunt generationem istam, ne propter temporis tardationem contemnerent et fierent pigriores, ostendit quod non solum in futuro saeculo, sed et hic gravissima patientur, futuram in eis poenam sub quodam aenigmate subdens; unde dicit cum autem immundus spiritus exierit ab homine. Chrys.: The Lord had said to the Jews, "The men of Nineveh shall rise in the judgment with this generation, and shall condemn it;" that they should not therefore be careless, He tells them that not only in the world to come but here also they should suffer grievous things; setting forth in a sort of riddle the punishment that should fall upon them whence He says, "When, the unclean spirit has gone out of a man." Hieronymus: Quidam istum locum de haereticis dictum putant: quod immundus spiritus, qui in eis ante habitaverat, quando gentiles erant, ad confessionem verae fidei eiciatur; postea vero cum se ad haeresim transtulerint, et simulatis virtutibus ornaverint domum suam, tunc aliis septem nequam spiritibus adiunctis, revertatur ad eos Diabolus, et habitet in illis; fiantque novissima eorum peiora prioribus. Multo quidem peiori conditione sunt haeretici quam gentiles: quia in illis spes fidei, in istis est pugna discordiae; cum haec intelligentia plausum quemdam et colorem doctrinae praeferat, nescio an habeat veritatem; ex eo enim quod, finita vel parabola vel exemplo, sequitur, sic erit generationi huic pessimae, compellimur non ad haereticos et quosque homines, sed ad Iudaeorum populum referre parabolam, ut contextus loci non passim et vagus in diversum fluctuet atque insipientium more turbetur, sed haerens sibi vel ad priora vel ad posteriora respondeat. Unde immundus spiritus exiit a Iudaeis quando acceperunt legem; expulsus autem a Iudaeis, ambulavit per gentium solitudines: unde sequitur ambulat per loca arida, quaerens sibi requiem. Jerome: Some suppose that this place is spoken of heretics, because the unclean spirit who dwelt in them before when they were Gentiles, is cast out before the confession of the true faith; when after they went over to heresy, and garnished their house with feigned virtues, then it is that the Devil, having taken to him other seven evil spirits, returns and dwells in them; and their last state becomes worse than their first. And indeed heretics are in a much worse condition than the Gentiles; for in the heretics was a hope of faith, in the Gentiles a war of discord. Yet though this exposition has a plausibility and a shew of learning, I am doubtful of its truth. For by the concluding words of this, whether it be parable or example, "Thus shall it be to this evil generation," we are compelled to refer it, not to heretics, or to men in general, but to the Jewish people. So the context of the passage may not shift about loosely and vaguely, and be like unmeaning speeches, but may be consistent with itself from first to last. The unclean spirit then went out from the Jews when they received the Law; and being cast out of the Jews, he walked through the wilderness of the Gentiles; as it follows, "He walketh through dry places seeking rest." Remigius: Loca arida appellat corda gentium ab omni humore salutarium aquarum, hoc est sanctarum Scripturarum et spiritualium donorum, et ab infusione sancti spiritus aliena. Remig.: He calls the hearts of the Gentiles, "dry places," as lacking all the moisture of wholesome waters, that is of the [p. 472] holy Scriptures, and of spiritual gifts, and strangers to the pouring in of the Holy Spirit. Rabanus: Vel loca arida sunt corda fidelium, quae a mollitie fluxae cogitationis expurgata, callidus insidiator explorat, si quos gressus ibi figere possit; sed castas mentes effugiens Diabolus in solo corde pravorum gratam sibi potest invenire quietem; unde sequitur et non invenit. Raban.: Or, the "dry places" are the hearts of the faithful, which after they have been purged from the weakness of loose thoughts, the crafty lier-in-wait tries if by any means he may fix his footsteps there; but lying from the chaste spirit, the Devil finds no resting place to his mind but in the heart of the wicked; as it follows, "and findeth none." Remigius: Putabat autem Diabolus se perpetuam quietem posse habere in gentili populo: sed subditur et non invenit, quia apparente Dei filio per mysterium incarnationis suae, gentilitas credidit. Remig.: The Devil supposed he should have rest for ever among the Gentiles, but it is added, "and findeth none," because when the Son of God appeared in the mystery of His Incarnation, the Gentiles believed. Hieronymus: Quae cum domino credidisset, ille non invento loco in nationibus, dixit revertar in domum meam unde exivi. Habeo Iudaeos quos ante dimiseram. Et veniens invenit eam vacantem, scopis mundatam et ornatam. Vacabat enim templum Iudaeorum et Christum hospitem non habebant dicentem: surgite et abeamus hinc. Quia igitur et Dei et Angelorum praesidia non habebant, et ornati erant superfluis observationibus legis, et traditionibus Pharisaeorum, revertitur Diabolus ad sedem suam pristinam, et septenario numero sibi addito Daemonum, habitat pristinam domum: et fiunt novissima illius populi peiora prioribus; multo enim nunc maiore Daemonum numero possidentur, blasphemantes in synagogis suis Christum Iesum, quam in Aegypto possessi fuerant ante legis notitiam: quia aliud est venturum non credere, aliud non suscepisse qui venerit.
Septenarium autem numerum adiunctum Diabolo, vel propter sabbatum intellige, vel propter numerum spiritus sancti: ut quomodo in Isaia super florem qui de radice Iesse descendit, septem spiritus virtutum descendisse narrantur, ita e contrario vitiorum numerus in Diabolo consecratus sit. Pulchre ergo septem spiritus assumi dicuntur, vel propter violationem sabbati, vel propter criminalia peccata quae contraria sunt septem donis spiritus sancti.
Jerome: And when they believed on the Lord, the Devil, finding no place among the nations, said, "I will return into my house whence I came out;" I have the Jews from whom I formerly departed. "And when he is come, he findeth it empty, swept, and garnished." [John 14:31] For the temple of the Jews was empty, and had not Christ to dwell therein, He having said, "Arise, let us go hence." Seeing then they had not the protection of Angels, and were burdened with the useless observances of the Law, and the traditions of the Pharisees, the Devil returns to his former dwelling, and, taking to him seven other daemons, inhabits it as before. And the last state of that nation is worse than the first, for they are now possessed by a larger number of daemons in blaspheming Jesus Christ in their synagogues, than they were possessed with in Egypt before they had knowledge of the Law; for it is one thing to have no belief that He should come, another not to receive Him when He is come.
A number seven-fold is joined with the Devil, either because of the sabbath, or from the number of the Holy Spirit; that as in Isaiah [margin note: Isa 11:2] upon the bud which comes from the root of Jesse, seven spirits of virtues are related to have descended; so on the other hand an equal number of vices should he poured forth upon the Devil. Beautifully then are seven spirits said to be taken to him, either because of the breaking of the sabbath, or because of the heinous sins which are contrary to the seven gifts of the Holy Spirit.
Chrysostomus in Matth: Vel hic poenam eorum demonstrat: dicit enim quod sicut cum daemoniaci liberati fuerint ab infirmitate, si desidiores efficiantur, graviorem attrahunt adversus se phantasiam, ita et in vobis fiet: etenim ante detinebamini a Daemone, quando idola adorabatis, et filios vestros Daemonibus occidebatis; sed tamen non dereliqui vos; sed expuli Daemonem illum per prophetas, et per memetipsum rursus veni, amplius expurgare vos volens. Quia igitur non vultis attendere, sed in maiorem excidistis nequitiam (gravius enim est occidere Christum quam prophetas), propter hoc difficiliora patiemini. Quae enim sub Vespasiano et Tito contigerunt eis, multo graviora fuerunt his quae passi sunt in Aegypto et in Babylone et sub Antiocho. Nec hoc solum ostendit, sed quoniam ab omni virtute erunt desolati, et Daemonum actibus occupabiles magis quam ante. Haec autem non solum ad illos, sed ad nos etiam dicta esse, rationem habet; si illuminati et a prioribus eruti malis, rursus ab eadem possideamur nequitia: etenim difficilior iam erit poena posteriorum peccatorum: propter quod paralytico Christus dicit: ecce sanus factus es: noli peccare, ne deterius tibi aliquid contingat.
Chrys.: Or, herein He may be shewing forth their punishment. As when daemoniacs have been loosed from their infirmity, if they after become remiss, they draw upon themselves more grievous illusions, so shall it be among you—before ye were [p. 473] possessed by a daemon, when you worshipped idols, and slew your sons to daemons; yet I forsook you not, but cast out that daemon by the Prophets, and afterwards came Myself seeking to purify you altogether. Since then ye would not hearken to me, but have fallen into more heinous crime, (as it is greater wickedness to slay Christ than to slay the Prophets,) therefore ye shall suffer more heavy calamities. For what befel them under Vespasian and Titus, were much more grievous than they had suffered in Egypt, in Babylon, and under Antiochus. And this indeed is not all He shews concerning them, but also that since they were destitute of every virtue, they were more fit for the habitation of daemons than before. It is reasonable to suppose that these things were said not to them only, but also to us. If after being enlightened and delivered from our former evils, we are again possessed by the same wickedness, the punishment of these latter sins will be greater than of the first; as Christ spake to the paralytic, "Behold, thou art made whole, sin not, lest a worse thing come upon thee." [John 5:14]
Rabanus: Homo enim quilibet ad fidem conversus est, a quo Diabolus per Baptismum eicitur, qui eiectus inde loca arida peragrat, idest corda fidelium. Raban,: For when any one is converted to the faith, the Devil is cast out of him in Baptism, who driven thence wanders up and down through the dry places, that is, the hearts of the faithful. Gregorius Moralium: Loca enim arentia atque inaquosa sunt corda iustorum, quae per disciplinae fortitudinem ab omni carnalis concupiscentiae humore siccantur. Loca vero humentia sunt terrenorum hominum mentes, quas humor carnalis concupiscentiae, quia replet, fluidas facit: in quibus Diabolus iniquitatis suae vestigia tanto altius imprimit quanto in eisdem mentibus per transitus illius, quasi in fluxa terra, descendit. Greg., Mor., xxxiii, 3: The dry places where no water is are the hearts of the righteous, which by the power of discipline are dried from all humours of carnal lust. The wet places are the minds of worldly men, which the humour of carnal lust fills, and makes watery; in such the Devil imprints his footsteps the more deeply, inasmuch as in his wanderings he comes down upon such hearts as upon low and marshy ground. Rabanus: Rediens autem ad domum suam unde exierat, invenit eam vacantem a bonis actibus per negligentiam; scopis mundatam, scilicet a vitiis pristinis per Baptismum; ornatam simulatis virtutibus per hypocrisim. Raban.: And returning to his house whence he had gone out, "he findeth it empty," of good works through slothfulness, "swept," that is, of its old vices by Baptism, and "garnished" with feigned virtues through hypocrisy. Augustinus de quaest. Evang: Unde per haec verba signat dominus quosdam ita credituros, ut non possint ferre laborem continentiae, et ad saeculum redituri sint. Quod dicit assumit secum alios septem, intelligitur, quia cum quis ceciderit de iustitia, etiam simulationem habebit. Cupiditas enim carnis expulsa per poenitentiam consuetis operibus, cum non invenerit in quibus delectationibus conquiescat, avidius redit, et rursus occupat mentem hominis, si negligentia subsecuta est, ut non introduceretur tamquam habitator mundatae domus sermo Dei per sanam doctrinam; et quoniam non solum habebit illa septem vitia quae septem virtutibus sunt contraria spiritualibus, sed etiam per hypocrisim se ipsas habere virtutes simulabit, propterea assumptis secum septem aliis nequioribus, hoc est ipsa septenaria simulatione, redit ipsa concupiscentia, ut sint novissima hominis illius peiora prioribus. Aug., Quaest. Ev., i, 8: So that in these words the Lord signifies that some shall so believe as not to have strength for the work of continence, and shall return to the world. "He taketh unto him other seven," is to be understood that when any has fallen from righteousness, he shall also have hypocrisy. For the lust of the flesh being cast out of its wonted works by penitence, when it finds not any delights in which it may rest, returns the more greedily, and again takes possession of [p. 474] the goal, if carelessness has ensued, and there has not been introduced as the dweller in the cleansed abode the word of God in sound doctrine. And as he will not only have the seven vices which are the contraries of the spiritual virtues, but will hypocritically feign that he has the virtues, therefore his old lust, taking to itself seven other worse, that is, this seven-fold hypocrisy, returns to him so as to make the last state of that man worse than the former. Gregorius Moralium: Plerumque etiam fit ut cum mens ex ipso exordio sui profectus extollitur, cumque se iam quasi de virtutibus erigit, saevienti contra se adversario aditum pandat: tantoque se vehementius in eius confractione exhibet, quanto et gravius, quia vel ad modicum fuerat proiectus, dolet. Greg., Mor., vii, 17: For it often happens that the soul in the commencement of its progress is lifted up, and prides itself on its virtues, that it opens an entrance to the adversary who is raging against it, and who shews himself the more violent in breaking into it, by how much he was grieved at being cast out, though but for a short space.
Lectio 15 46 ἔτι αὐτοῦ λαλοῦντος τοῖς ὄχλοις ἰδοὺ ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ εἱστήκεισαν ἔξω ζητοῦντες αὐτῷ λαλῆσαι. 47 [εἶπεν δέ τις αὐτῷ, ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ἑστήκασιν ζητοῦντές σοι λαλῆσαι.] 48 ὁ δὲ ἀποκριθεὶς εἶπεν τῷ λέγοντι αὐτῷ, τίς ἐστιν ἡ μήτηρ μου, καὶ τίνες εἰσὶν οἱ ἀδελφοί μου; 49 καὶ ἐκτείνας τὴν χεῖρα αὐτοῦ ἐπὶ τοὺς μαθητὰς αὐτοῦ εἶπεν, ἰδοὺ ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου: 50 ὅστις γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς αὐτός μου ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ἐστίν.
46. While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. 47. Then one said unto him, "Behold, thy mother and thy brethren stand without, desiring to speak with thee." 48. But he answered and said unto him that told him, "Who is my mother? and who are my brethren?" 49. And he stretched forth his hand toward his disciples, and said, "Behold my mother and my brethren! 50. For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother."
Hilarius in Matth.: Quia praedicta omnia in paternae maiestatis virtute loquebatur, nuntianti sibi, quod foris a matre atque fratribus expectaretur, quid responderit Evangelista demonstrat subdens adhuc eo loquente ad turbas, ecce mater eius et fratres foris stabant, quaerentes loqui ei. Hilary: Because He had spoken all the aforesaid things in the power of His Father's majesty, therefore the Evangelist proceeds to tell what answer He made to one that told Him that His mother and His brethren waited for Him without; "While he yet spake unto the people, his mother and brethren stood without desiring to see him." Augustinus de Cons. Evang: Hoc sine dubio convenienter gestum intelligere debemus: praemisit enim cum ad hoc narrandum transiret adhuc eo loquente ad turbas. Quid est autem adhuc, nisi quando illud loquebatur? Nam et Marcus post illud quod de blasphemia spiritus sancti retulerat, dixit: et veniunt mater eius et fratres. Lucas autem non huius rei gestae ordinem tenuit, sed praeoccupavit hoc, et recordatum ante narravit. Aug., De Cons. Ev., ii, 40: We are to understand without doubt that this happened close upon the foregoing; for he begins to tell it with the words, [p. 475] "And while he yet spake." What can that "yet" mean but that it was at the very time He spake the foregoing things? Mark also follows up that which He had said concerning blasphemy against the Holy Ghost, by saying, "And there came his mother and his brethren." [Mark 3:31] Luke has not observed the order of action here, but has placed this earlier as he happened to recollect it. Hieronymus contra Helvidium: Hinc Helvidii una propositio sumitur, ex hoc quod fratres domini in Evangelio nominantur. Unde, inquit, fratres domini dicti sunt qui non erant fratres? Sed iam nunc sciendum est quatuor modis in Scripturis divinis fratres dici: natura, gente, cognatione, et affectu. Natura, ut Esau et Iacob. Gente, ut omnes Iudaei fratres inter se vocantur, ut in Deuteronomio: non poteris constituere super te hominem alienum qui non est frater tuus. Porro cognatione fratres vocantur qui sunt de una familia, sicut in Genesi: dixit Abraham ad Lot: non sit rixa inter te et me, quoniam fratres sumus. Affectu etiam fratres dicuntur: quod in duo dividitur: in speciali et in communi: in speciali, quia omnes Christiani fratres dicuntur, ut salvator dicit: vade, dic fratribus meis; porro in communi, quia omnes homines ex uno patre nati, pari inter nos germanitate coniungimur, sicut ibi: dicite his qui oderunt vos: fratres nostri vos estis.
Interrogo ergo, iuxta quem modum fratres domini in Evangelio appellentur. Iuxta naturam? Sed Scriptura non dicit, nec Mariae eos vocans filios, nec Ioseph. Iuxta gentem? Sed absurdum est ut pauci ex Iudaeis vocati sint fratres, cum omnes qui ibi fuerunt Iudaei, fratres potuerint appellari. Iuxta affectum humani iuris, et spiritus? Verum sit: qui magis erant fratres quam apostoli, quos dominus docebat intrinsecus? Aut si omnes quia homines, sunt fratres, stultum fuit nuntiare quasi proprium: ecce fratres tui quaerunt te. Restat igitur ut fratres eos intelligas appellatos cognatione, non affectu, non gentis privilegio, non natura.
Jerome: From this is taken one of Helvidius' propositions [margin note: Hieron. cont. Helvid. 14, et seq.], on the ground that mention is made in the Gospel of the brethren of the Lord. How says he, are they called brethren of the Lord, if they were not his brethren? But now it should be known that in divine Scripture men are said to be brethren in four different ways, by nature, by nation, by kindred, and by affection. By nature, as Esau and Jacob. By nation, as all Jews are called brethren, as in Deuteronomy, "Thou shalt not set over thee a foreigner who is not thy brother." [Deut 17:15] They are called brethren by kindred who are of one family, as in Genesis, "Abraham said unto Lot, Let there not be strife between thee and we, for we are brethren." [Gen 13:8] Also men are called brethren by affection; which is of two kinds, special and general. Special, as all Christians are called brethren, as the Saviour says, "Go tell my brethren." [John 20:17] General, inasmuch as all men are born of one father, we are bound together by a tie of consanguinity, as in that, "Say unto them that hate you, Ye are our brethren." [Isa 66:5]
I ask then, after which manner these are called the Lord's brethren in the Gospel? According to nature? But Scripture saith not, neither calling them sons of Mary nor of Joseph. By nation? But it is absurd that some few out of all the Jews should be called brethren, seeing that all the Jews who were there might have thus been called brethren. By affection, either of a human sort, or of the Spirit? If that be true, yet how were they more His brethren than the Apostles, whom He instructed in the inmost mysteries. Or if because they were men, and all men are brethren, it was foolish to say of them in particular, Behold, thy brethren seek thee. It only remains then that they should be His brethren by kindred, not by affection, not by privilege of nation, not by nature.
Hieronymus super MatthQuidam vero fratres domini de alia uxore Ioseph filios suspicantur, sequentes deliramenta apocryphorum, et quamdam Escham mulierculam confingentes. Nos autem fratres domini, non filios Ioseph, sed consobrinos salvatoris, sororis Mariae materterae domini filios intelligimus: quae esse dicitur mater Iacobi minoris et Ioseph et Iudae, quos in alio Evangelii loco fratres domini legimus appellatos. Fratres autem consobrinos dici omnis Scriptura demonstrat. Jerome, Hieron. in loc.: But some suspect the brethren of the Lord to be sons of Joseph by another wife, following the idle fancies of apocryphal [p. 476] writers, who have coined a certain woman called Esca. But we understand by the brethren of the Lord, not the sons of Joseph, but cousins of the Saviour, sons of a sister of Mary, [margin note: Mark 6:3] an aunt of Our Lord, who is said to be the mother of James the Less, and Joseph, and Jude, whom in another place of the Gospel we find called the brethren of the Lord. And that cousins are called brethren, appears from every part of Scripture. Chrysostomus in Matth: Vide autem et fratrum eius elationem: cum enim deceret eos ingredi, et audire cum turba; vel si hoc non vellent, expectare finem sermonis, et tunc eum adire: hi extra eum vocant; et coram omnibus hoc faciunt; et superfluum honoris amorem ostendentes, et monstrare volentes quod cum omni potestate Christo aliquid iniungunt: quod et Evangelista ostendit, hoc ipsum obscure insinuans, cum dicit adhuc eo loquente; ac si diceret: numquid non erat tempus aliud? Quid autem et loqui volebant? Si pro veritatis dogmatibus, communiter hoc proponere oportebat, ut et alios lucrarentur; si autem de aliis sibiipsis pertinentibus, non oportebat ita festinanter vocare: unde manifestum est quoniam solum ex vana gloria hoc faciebant. Chrys., Hom., xliv: But mark the loftiness of His brethren [ed. note: The text of S. Chrys. has ὅρα γουν και αυτης και ἐκεινων την ἀπονοιαν] when they should have come in and hearkened with the crowd, or if they would not this, to have waited the end of His speech, and then to have approached Him—they on the contrary call Him out to them, and do this before the multitude, therein shewing their superabundant love of honour, and also, that with all authority they lay their commands upon Christ. This the Evangelist covertly hints when he says, "While he yet spake;" as much as to say, Was there no other time? But what did they seek to say? Was it aught of the dogmas of truth? then should they have brought it forth before all, that all might profit thereby. But if of other things that concerned themselves alone, they should not have called Him in such haste, whence it is plain that they did this out of vain glory. Augustinus de natura et gratia: Sed quidquid dicatur de fratribus, de sancta virgine Maria, propter honorem Christi, nullam prorsus, cum de peccatis agitur, habere volo quaestionem. Inde enim scimus quod ei plus gratiae collatum fuerit ad vincendum omni ex parte peccatum, quod concipere et parere meruit eum quem constat nullum habuisse peccatum. Sequitur dixit autem ei quidam: ecce mater tua et fratres tui foris stant, quaerentes te. Aug., De Nat. et Grat., 36: But whatever may be decided concerning these brethren, yet concerning the holy Virgin Mary, (for the honour of Christ,) when sin in her is in question, I would not have it brought into doubt. For from this only we might know that more abundant grace was conferred upon her that she should overcome sin on all sides, because she merited to conceive and bring forth Him Who it is clear had no sin. It follows; "Then said one unto him, Behold, thy mother and thy brethren stand without seeking thee." Hieronymus: Videtur mihi iste qui nuntiat, non fortuito et simpliciter nuntiare, sed insidias tendere, utrum spirituali operi carnem et sanguinem praeferat: unde et dominus non quod matrem negaret et fratres, exire contempsit, sed quod responderet insidianti. Jerome: He that delivers this message, seems to me not to do it casually and without meaning, but as setting a snare for Him, whether He would prefer flesh and blood to the spiritual work; and thus the Lord refused to go out, not because He disowned His mother and His brethren, but that He might confound him that had laid this snare for Him. Chrysostomus in Matth: Neque autem dixit: vade, dic ei quoniam non est mater mea; sed ad eum qui nuntiaverat extendit sermonem: sequitur enim at ipse respondens dicenti sibi ait: quae est mater mea et qui sunt fratres mei? Chrys.: For He said not, Go and say unto her, She is not My mother, but continues His discourse to him that had brought Him word; as it follows; "But he answered and said unto him [p. 477] that told him, Who in my mother? and who are my brethren?" Hilarius in Matth.: Non autem fastidiose de matre sua sensisse existimandus est, cui in passione positus maximae sollicitudinis tribuit affectum. Hilary: And He cannot be held to have thought meanly of His mother, seeing that in His passion He evinced the most extreme carefulness for her. Chrysostomus in Matth: Quod si negare vellet matrem, tunc utique negasset quando Iudaei exprobrabant ei de matre. Chrys.: But had He desired to disown His mother, He would have done it at the time when the Jews cast His birth in His teeth. Hieronymus: Non ergo, iuxta Marcionem et Manichaeum, matrem negavit, ut natus de phantasmate putaretur, sed apostolos cognationi praetulit, ut et nos in comparatione dilectionis, carni spiritum praeferamus; nec maternum refutat obsequium pietatis, cuius praeceptum est: honora patrem tuum et matrem tuam, sed paternis se mysteriis vel affectibus amplius quam maternis debere demonstrat: unde sequitur et extendens manum in discipulos dixit: ecce mater mea et fratres mei. Jerome: He did not then, as Marcion and Manichaeus say, disown His mother, so as to be thought to be born of a phantasm, but He preferred His Apostles to His kindred, that we also in a comparison of our affections should set the spirit before the flesh. Ambrose, Ambros. in Luc. 8, 21: Nor does He overthrow the duty of filial submission, which is conveyed in the command, "Honour thy father and thy mother," [Ex 20:12] but shews that He owes more to the mysteries and relationship of His Father, than of His mother; as it follows, "And stretching out his hand to his disciples, he said, Behold my mother and my brethren." Gregorius in Evang: Fideles quidem discipulos fratres nominare dignatus est dominus, dicens: ite, nuntiate fratribus meis. Qui ergo frater domini fieri ad fidem veniendo potuit, quaerendum est quomodo etiam esse possit mater. Sed sciendum nobis est, quia qui Christi frater vel soror est in credendo, mater efficitur praedicando: quasi enim parit dominum, quem cordi audientis infundit; et mater eius efficitur, si per eius vocem amor domini in proximi mente generatur. Greg., Hom. in Ev., iii, 2: The Lord deigned to call faithful disciples His brethren, saying, "Go, tell my brethren." Since then a man may be made a brother of the Lord by coming to the faith, it should be enquired how one may become also His mother. Be it known by us then, that he that by believing is made brother or sister of Christ, becomes His mother by preaching; for in pouring Him into the heart of the hearer, he may be said to beget the Lord; and he is made the Lord's mother, when by his word love of the Lord is begotten in the mind of his neighbour. Chrysostomus in Matth: Cum his autem quae dicta sunt et aliud nos docuit: videlicet in nulla cognatione confidentes, virtutem negligere. Si enim matri nihil prodest matrem esse, nisi virtus adesset, quis utique alius per cognationem salvabitur? Una enim nobilitas sola est Dei facere voluntatem: et ideo sequitur quicumque enim fecerit voluntatem patris mei, qui in caelis est, et cetera. Multae mulieres beatificaverunt sanctam virginem illam et eius uterum, et optaverunt tales fieri matres. Quid est igitur quod prohibeat? Ecce latam vobis constituit viam; et licet non mulieribus solum, sed et viris fieri matrem Dei. Chrys.: And besides what has been said, He taught also somewhat more, namely, that we should not neglect virtue relying on any kindred. For if it profited His mother nothing that she was such, if she had not had virtue, who is there that shall be saved by his kindred? For there is one only nobility, to do the will of God, and therefore it follows, "Whoso shall do the will of my Father which it in heaven, the same is my brother, and sister, and mother." Many women have blessed that holy Virgin and her womb, and have desired to be made such mothers. What is it then that hinders? Behold, He hath set before you a broad way, and not women only, but men likewise, may become the mother of God. Hieronymus: Dicamus autem et aliter. Salvator loquitur ad turbas: intrinsecus erudit nationes; mater eius et fratres, hoc est synagoga et populus Iudaeorum foris stant. Jerome: Let us also expound in another way. The Saviour is speaking to the multitude—that is, He teaches the Gentiles the inward mysteries; His mother and His brethren, that is the synagogue [p. 478] and the Jewish people, stand without. Hilarius: Cum itaque ingrediendi ad eum haberent, ut ceteri, potestatem, quia tamen in sua venit, et sui eum non receperunt, ingressu eius atque aditu abstinent. Hilary: Although they had like the rest power to come in, yet they abstain from all approach to Him, "for he came unto his own, and his own received him not." Gregorius in Evang: Unde et mater eius cum quasi non agnoscitur, foris stare perhibetur: quia videlicet synagoga idcirco ab auctore suo non recognoscitur, quia legis observationem tenens, spiritualem intellectum perdidit, et se ad custodiam litterae foris fixit. Gregory: Thus also His mother is declared to stand without, as though she was not acknowledged, because the synagogue is therefore not acknowledged by its Author, because it held to the observance of the Law, and having lost the spiritual discernment thereof, kept itself without to guard the letter. Hieronymus: Cumque rogaverint et quaesierint et nuntium miserint, responsum accipient, liberos eos esse arbitrii, et intrare posse, si velint et ipsi credere. Jerome: And when they shall have asked and enquired, and sent a messenger, they shall receive for answer, that their will is free, and that they can enter in, if they will believe.
Caput 13 Gospel of Matthew, Chapter 13 [p. 479] Lectio 1 1 ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ Ἰησοῦς τῆς οἰκίας ἐκάθητο παρὰ τὴν θάλασσαν: 2 καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει. 3 καὶ ἐλάλησεν αὐτοῖς πολλὰ ἐν παραβολαῖς λέγων, ἰδοὺ ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν. 4 καὶ ἐν τῷ σπείρειν αὐτὸν ἃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἐλθόντα τὰ πετεινὰ κατέφαγεν αὐτά. 5 ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πετρώδη ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθέως ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς. 6 ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. 7 ἄλλα δὲ ἔπεσεν ἐπὶ τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἔπνιξαν αὐτά. 8 ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα. 9 ὁ ἔχων ὦτα ἀκουέτω.
1. The same day went Jesus out of the house, and sat by the seaside. 2. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. 3. And he spake many things unto them in parables, saying, "Behold, a sower went forth to sow; 4. And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 5. Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6. And when the sun was up, they were scorched; and because they had no root, they withered away. 7. And some fell among thorns; and the thorns sprung up, and choked them: 8. But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirty fold. 9. Who hath ears to hear, let him hear.
Chrysostomus in Matth: Postquam increpaverat eum qui matris et fratrum praesentiam nuntiavit, dehinc fecit quod illi cupiebant: exiit scilicet domum, primo sanans aegritudinem vanae gloriae fratrum; secundo decentem honorem exhibens matri: unde dicitur in illo die exiens Iesus de domo, sedebat secus mare. Chrys.: When He had rebuked him that told Him of His mother and His brethren, He then did according to their request; He departed out of the house, having first corrected His brethren for their weak desire of vainglory; He then paid the honour due to His mother, as it is said, "The same day Jesus went forth out of the house, and not down by the [p. 480] sea aide. Augustinus de Cons. Evang: Cum dicit in illo die, satis indicat aut hoc consequenter gestum post praemissa, aut non multa interponi potuisse, nisi forte dies more Scripturarum tempus significet. Aug., De Cons. Ev., ii, 41: By the words, "The same day," he sufficiently shews that these things either followed immediately upon what had gone before, or that many things could not have intervened; unless indeed 'day' here after the Scripture manner signifies a period. Rabanus: Non solum autem verba et facta domini, verum etiam itinera ac loca in quibus virtutes operatur et praedicat, caelestibus sunt plena sacramentis. Post sermonem quippe in domo habitum, ubi nefanda blasphemia Daemonium habere dictus est, egrediens docebat ad mare, ut ostenderet se, relicta ob culpam perfidiae Iudaea, ad gentes salvandas esse transiturum. Gentilium enim corda diu superba et incredula merito tumidis amarisque fluctibus maris assimilantur; domum vero domini per fidem fuisse Iudaeam quis nesciat? Raban.: For not only the Lord's words and actions, but His journeyings also, and the places in which He works His mighty works and preaches, are full of heavenly sacraments. After the discourse held in the house, wherein with wicked blasphemy He had been said to have a daemon, He went out and taught by the sea, to signify that having left Judaea because of their sinful unbelief, He would pass to the salvation of the Gentiles. For the hearts of the Gentiles, long proud and unbelieving, are rightly likened to the swelling and bitter waves of the sea. And who knows not that Judaea was by faith the house of the Lord. Hieronymus: Considerandum etiam, quod populus domum Iesu non poterat intrare, nec esse ibi ubi apostoli audiebant mysteria: idcirco miserator dominus egreditur de domo sua, et sedet iuxta huius saeculi mare, ut congregentur ad eum multae turbae, et audiant in littore quae intus non merebantur audire: unde sequitur et congregatae sunt ad eum turbae multae, ita ut in naviculam ascendens sederet; et omnis turba stabat in littore. Jerome: For it must be considered, that the multitude could not enter into the house to Jesus, nor be there where the Apostles heard mysteries; therefore the Lord in mercy to them departed out of the house, and sat near the sea of this world, that great numbers might be gathered to Him, and that they might hear on the sea shore what they were not worthy to hear within; "And great multitudes were gathered unto him, so that he went into a ship, and sat down, and all the people stood on the shore." Chrysostomus in Matth: Hoc autem non simpliciter Evangelista posuit, sed ut monstraret quod dominus hoc fecerit, volens cum diligentia hoc spectaculum statuere, ut nullum dimittat post dorsum, sed omnes coram facie habeat. Chrys.: The Evangelist did not relate this without a purpose, but that he might shew the Lord's will therein, who desired so to place the people that He should have none behind Him, but all should be before His face. Hilarius in Matth.: Sedisse autem dominum in navi, et turbas foris stetisse, ex subiectis rebus est ratio. In parabolis enim erat locuturus; et facti ipsius genere significat eos qui extra Ecclesiam positi sunt, nullam divini sermonis posse capere intelligentiam. Navis enim Ecclesiae typum praefert, intra quam verbum vitae positum est, et praedicatum his qui extra sunt, et arenae modo steriles intelligere non possunt. Hilary: There is moreover a reason in the subject of His discourse why the Lord should sit in the ship, and the multitude stand on the shore. For He was about to speak in parables, and by this action signifies that they who were without the Church could have no understanding of the Divine Word. The ship offers a type of the Church, within which the word of life is placed, and is preached to those without, and who as being barren sand cannot understand it. Hieronymus: Iesus etiam in mediis fluctibus est: hinc inde mari tunditur, et in sua maiestate securus appropinquare facit terrae naviculam suam, ut populus nequaquam periculum sustinens, non tentationibus circumdatus, quas ferre non poterat, stet in littore fixo gradu, ut audiat quae dicuntur. Jerome: Jesus is in the midst of the waves; He is beaten to and fro by the waves, and, secure in His majesty, causes His vessel to come nigh the land, that the people not being in danger, not being surrounded by temptations which they could not endure, [p. 481] might stand on the shore with a firm step, to hear what was said. Rabanus: Vel quod ascendens navem sedebat in mari, significat quod Christus per fidem ascensurus erat in mentes gentilium et Ecclesiam collecturus in mari, idest in medio nationum contradicentium. Turba vero quae stabat in littore, quae neque in navi neque in mari erat, gerit figuram recipientium verbum Dei, et iam fide a mari, idest a reprobis, separatorum, sed necdum mysteriis caelestibus imbutorum. Sequitur et locutus est eis multa in parabolis. Raban.: Or, that He went into a ship and sat on the sea, signifies that Christ by faith should enter into the hearts of the Gentiles, and should gather together the Church in the sea, that is in the midst of the nations that spake against Him. And the crowd that stood on the sea shore, neither in the ship nor in the sea, offers a figure of those that receive the word of God, and are by faith separated from the sea, that is from the reprobate, but are not yet imbued with heavenly mysteries. It follows; "And he spake many things unto them in parables." Chrysostomus in Matth: Quamvis in monte ita non fecerit: non enim per parabolas sermonem contexit. Tunc enim turbae solae erant, et plebs incomposita; hic autem et Scribae et Pharisaei. Non propter hoc autem solum in parabolis loquitur, sed ut manifestiorem sermonem faciat, et ampliorem memoriam imponat, et sub visum res reducat. Chrys.: He had not done thus on the mount; He had not framed His discourse by parables. For there were the multitudes only, and a mixed crowd; but here the Scribes and Pharisees. But He speaks in parables not for this reason only, but to make His sayings plainer, and fix them more fully in the memory, by bringing things before the eyes. Hieronymus: Est notandum, quod non omnia locutus sit eis in parabolis, sed multa: si enim dixisset cuncta in parabolis, absque emolumento populi recessissent. Perspicua miscet obscuris: ut per ea quae intelligunt, provocentur ad eorum notitiam quae non intelligunt. Turba etiam non unius sententiae est, sed diversarum in singulis voluntatum: unde loquitur ad eam in multis parabolis: ut iuxta varias voluntates, diversas recipiant disciplinas. Jerome: And it is to be noted, that He spake not all things to them in parables, but "many things," for had He spoken all things in parables, the people would have departed without benefit. He mingles things plain with things dark, that by those things which they understand they may be incited to get knowledge of the things they understand not. The multitude also is not of one opinion, but of divers wills in divers matters, whence He speaks to them in many parables, that each according to their several dispositions may receive some portion of His teaching. Chrysostomus in Matth: Primam autem parabolam ponit eam quae faciebat auditorem attentiorem: quia enim sub aenigmate erat tractaturus, erigit mentes audientium per primam parabolam, dicens ecce exiit qui seminat seminare semen suum. Chrys.: He first sets forth a parable to make His hearers more attentive; and because He was about to speak enigmatically, He attracts the attention by this first parable, saying, "Behold, a sower went forth to sow his seed." Hieronymus: Significatur autem sator iste qui seminat, esse filius Dei, et patris in populis seminare sermonem. Jerome: By this sower is typified the Son of God, who sows among the people the word of the Father. Chrysostomus in Matth: Unde autem exiit qui ubique praesens est, vel qualiter exiit? Non loco, sed incarnatione propinquior factus nobis per habitum carnis: quia enim nos intrare non poteramus ad eum, peccatis nostris prohibentibus nobis ingressum, ipse ad nos egreditur. Chrys.: Whence then went out He who is every where present, and how went He out! Not in place; but by His incarnation being brought nearer to us by the garb of the flesh. Forasmuch as we because of our sins could not enter in unto Him, He therefore came forth to us. Rabanus: Vel exiit cum, relicta Iudaea, per apostolos ad gentes transivit. Raban.: Or, He event forth, when having left Judaea, He passed by the Apostles to the Gentiles. Hieronymus: Vel intus erat dum domi versabatur, et loquebatur discipulis sacramenta. Exiit ergo de domo sua, ut seminaret in turbis. Jerome: Or, He was within while He was yet in the house, and spake sacraments to His disciples. He went therefore forth from the house, [p. 482] that He might sow seed among the multitudes. Chrysostomus: Cum autem audieris, quoniam exiit qui seminat ut seminet, non aestimes esse identitatem sermonis. Egreditur enim multoties qui seminat et ad aliam rem: vel ut scindat terram, vel ut malas incidat herbas, vel ut spinas evellat, vel ut aliam talem quamdam diligentiam exhibeat: hic autem ad seminandum exivit. Quid igitur fit de semine isto? Tres depereunt partes, et una salvatur; et hoc non aequaliter, sed cum differentia quadam: unde sequitur et dum seminat, quaedam ceciderunt secus viam. Chrys.: When you hear the words, "the sower went out to sow," do not suppose that is a tautology. For the sower goes out oftentimes for other ends; as, to break up the ground, to pluck up noxious weeds, to root up thorns, or perform any other species of industry, but this man went forth to sow. What then becomes of that seed? three parts of it perish, and one is preserved; but not all in the same manner, but with a certain difference, as it follows, "And as he sowed, some fell by the wayside." Hieronymus: Hanc parabolam ad probandam haeresim suam Valentinus assumit, tres introducens esse naturas: spiritualem, naturalem vel animalem, atque terrenam; cum hic quatuor sint, una iuxta viam, alia petrosa, tertia plena spinis, quarta terra bona. Jerome: This parable Valentinus lays hold of to establish his heresy, bringing in three different natures; the spiritual, the natural or the animal, and the earthly. But there are here four named, one by the wayside, one stony, one thorny, and a fourth the good ground. Chrysostomus in Matth: Sed secundum hoc, qualiter haberet rationem inter spinas seminare, et super petram, et in via? In seminibus quidem et terra materialibus non haberet utique rationem: non enim est in potestate petrae fieri terram, neque viae non esse viam, neque spinae non esse spinam. In animabus autem et doctrinis multam habet hoc laudem: possibile enim est petram fieri terram pinguem, et viam non ultra conculcari et spinas destrui. Quod igitur plus seminis periit, non est ab eo qui seminat, sed a suscipiente terra, idest ab anima. Ipse enim qui seminat, non divitem, non pauperem discernit, non sapientem neque insipientem; sed omnibus loquebatur, quae a seipso erant complens, praevidens tamen quae futura erant, ut liceat ei dicere: quid me oportuit facere, et non feci?
Ideo autem non dicit manifeste, quoniam haec susceperunt desides, et perdiderunt: haec autem divites, et suffocaverunt; haec autem molles, et perdiderunt: quia non voluit eos vehementer tangere, ut non in differentiam mittat.
Per hanc etiam parabolam discipulos erudit, etsi plures audientium eos fuerint qui pereunt, ut non propter hoc desides sint: quia nec propter hoc dominus, qui omnia praevidit, destitit a seminando.
Chrys.: Next, how is it according to reason to sow seed among thorns, or on stony ground, or by the wayside? Indeed in the material seed and soil of this world it would not be reasonable; for it is impossible that rock should become soil, or that the way should not be the way, or that thorns should not be thorns. But with minds and doctrines it is otherwise; there it is possible that the rock be made rich soil, that the way should be no more trodden upon, and that the thorns should be extirpated. That the most part of the seed then perished, came not of him that sowed, but of the soil that received it, that is the mind. For He that sowed put no difference between rich and poor, wise or foolish, but spoke to all alike; filling up his own part, though foreseeing all things that should come to pass, so that He might say, "What ought I to have done that I have not done? [Isa 5:4]
He does not pronounce sentence upon them openly and say, this the indolent received and have lost it, this the rich and have choked it, this the careless and have lost it, because He would not harshly reprove them, that He might not alienate them altogether.
By this parable also He instructs His disciples, that though the greater part of those that heard them were such as perished, yet that they should not therefore be remiss; for the Lord Himself who foresaw all things, did not on this account desist from sowing.
Hieronymus: Observa autem hanc esse primam parabolam, quae cum interpretatione sua posita est: et cavendum est ubicumque dominus exponit sermones suos, ne vel aliud, vel quid plus, vel minus praesumas intelligere, quam ab eo expositum est. Jerome: Note that this is the first parable that has been given with its interpretation, and we must beware where the Lord expounds His own teaching [p. 483] that we do not presume to understand any thing either more or less, or any way otherwise than as so expounded by Him. Rabanus: Quae vero tacita nostrae intelligentiae dereliquit, perstringenda sunt breviter. Via est mens sedulo malarum cogitationum meatu trita atque arefacta: petram, duritiam protervae mentis; terram, levitatem animae obedientis; solem dicit fervorem persecutionis saevientis. Altitudo terrae est probitas animae disciplinis caelestibus institutae. In qua expositione diximus quia nequaquam ipsae res in una eademque significatione semper allegorice ponuntur. Raban.: But those things which He silently left to our understanding, should be shortly noticed. The wayside is the mind trodden and hardened by the continual passage of evil thoughts; the rock, the hardness of the self-willed mind; the good soil, the gentleness of the obedient mind; the sun, the heat of a raging persecution. The depth of soil, is the honesty of a mind trained by heavenly discipline. But in thus expounding them we should add, that the same things are not always put in one and the same allegorical signification. Hieronymus: Provocamur autem ad dictorum intelligentiam quoties his sermonibus commonemur qui sequuntur: qui habet aures audiendi, audiat. Jerome: And we are excited to the understanding of His words, by the advice which follows, "He that hath ears to hear, let him hear." Remigius: Aures audiendi sunt aures mentis, scil. intelligendi et faciendi quae iussa sunt. Remig.: These care to hear, are ears of the mind, to understand namely and do those things which are commanded.
Lectio 2 10 καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῷ, διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς; 11 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς ὅτι ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται. 12 ὅστις γὰρ ἔχει, δοθήσεται αὐτῷ καὶ περισσευθήσεται: ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ' αὐτοῦ. 13 διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν: 14 καὶ ἀναπληροῦται αὐτοῖς ἡ προφητεία ἠσαΐου ἡ λέγουσα, ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. 15 ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν: μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς. 16 ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν, καὶ τὰ ὦτα ὑμῶν ὅτι ἀκούουσιν. 17 ἀμὴν γὰρ λέγω ὑμῖν ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν.
10. And the disciples came, and said unto him, "Why speakest thou unto them in parables?" 11. He answered and said unto them, "Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 14. And in them is fulfilled thy prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15. For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed: lest at any time they should see with their eyes, and hear with their ears, and should understand [p. 484] with their heart, and should be converted, and I should heal them. 16. But blessed are your eyes, for they see: and your ears, for they hear. 17. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them."
Glossa: Intelligentes discipuli esse obscura quae a domino populo dicebantur, voluerunt domino intimare ne parabolice loqueretur: unde dicitur et accedentes discipuli dixerunt ei: quare in parabolis loqueris eis? Gloss., ap. Anselm: The disciples understanding that the things which were spoken by the Lord to the people were obscure, desired to hint to Him that He should not speak in parables to them. "And his disciples came to him, and said, Why speakest thou to them in parables?" Chrysostomus in Matth: Ubi dignum est admirari discipulos, quare discere cupientes, sciunt quando interrogare oporteat; non enim coram omnibus hoc faciunt. Et hoc ostendit Matthaeus cum dicit et accedentes; Marcus autem manifestius demonstrat dicens, quod singulariter accesserunt. Chrys., Hom. xiv: Wherein it is worthy admiration, that the disciples who desire to learn of Him, know when they ought to ask Him, for they do not this before the multitude. This Matthew declares, when he says, "And they came to him;" and Mark more expressly says, that "they came to him when he was alone." [Mark 4:10] Hieronymus: Quaerendum est autem quomodo accedant tunc ad eum, cum Iesus in navi sedeat: nisi forte intelligatur, quod dudum cum ipso navem conscenderint, et ibi stantes super interpretatione parabolae sciscitati sint. Jerome: We must enquire how they could come to Him at that time when Jesus was sitting in the ship; we may understand that they had at the first entered into the ship, and standing there, made this enquiry of Him. Remigius: Dicit ergo Evangelista accedentes, ut ostenderet quo sollicitati sunt; sive poterant accedere corpore, quamvis esset aliquod vel breve spatium inter eos. Remig.: The Evangelist therefore says, came to him, to express that they eagerly enquired of Him; or they might indeed approach Him bodily, though the space between them was small. Chrysostomus in Matth: Consideranda est autem et eorum rectitudo: qualiter multam pro aliis habent curam, et prius quae aliorum sunt quaerunt, et tunc quae sunt ipsorum: non enim dixerunt: in parabolis loqueris nobis; sed in parabolis loqueris illis. Qui respondens ait illis: quia vobis datum est nosse mysterium regni caelorum. Chrys.: And observe moreover their goodness, how great their thought for others, that they enquire about what concerns others, before what relates to themselves. For they say not, 'Why speakest thou to us in parables?' but "to them. And he answered and said unto them, Because it is given to you to know the mystery of the kingdom of heaven." Remigius: Vobis, inquam, qui mihi adhaeretis, et in me creditis. Mysterium autem regni caelorum appellat evangelicam doctrinam. Illis autem, scilicet qui foris sunt, et in eum credere nolunt, Scribis scilicet et Pharisaeis, et ceteris in infidelitate perseverantibus, non est datum. Accedamus ergo cum discipulis ad dominum puro corde, ut nobis evangelicam doctrinam interpretari dignetur, iuxta illud: qui appropinquant pedibus eius, accipient de doctrina ipsius. Remig.: To you, I say, who adhere to Me, and believe in Me. By the mystery of the kingdom of heaven, He intends the Gospel doctrine. "To them," that is, to them that are without, and who would not believe on Him, the Scribes namely and Pharisees, and to the rest who continue in unbelief, it is not given. Let us then, with the disciples, come unto the Lord with a pure heart, that He may think us worthy to interpret to us the evangelic teaching; according to that, "They who [p. 485] draw near to his feet, shall receive of his doctrine." [Deut 33:3] Chrysostomus in Matth: Hoc autem dixit, non necessitatem inducens, neque fatum, sed monstrans quoniam illi quibus non est datum, causa sibi sunt universorum malorum; et ostendere volens quoniam cognoscere divina mysteria donum Dei est, et gratia desuper data. Non tamen propter hoc liberum arbitrium destruitur: et hoc ex his quae sequuntur manifestum est: ut enim neque isti desperent neque illi pigritentur, audientes quoniam eis datum est: demonstrat a nobis principium horum esse, cum subdit qui enim habet, dabitur ei, et abundabit; qui autem non habet, et quod habet auferetur ab eo; ac si diceret: cum aliquis desiderium habuerit et studium, dabuntur ei universa quae a Deo sunt; cum autem his vacuus fuerit, et quae ad se pertinent non inferat, neque quae a Deo sunt, ei dantur; sed et quod habet auferetur ab eo, non Deo auferente, sed se indignum faciente his quae habet. Unde et nos si viderimus aliquem desidiose audientem, et exhortantes quod attendat, non ei persuaserimus, sileamus: quia si magis immorati fuerimus, intendetur ei desidia. Studentem autem discere allicimus, et multa effundimus. Et bene dixit, secundum Evangelistam, quod videtur habere: neque enim habet ipsum quod habet. Chrys.: In saying this, He does not imply any necessity or fate, but shews at once, that they, to whom it is not given, are the cause of all their own miseries, and yet that the knowledge of the Divine mysteries is the gift of God, and a grace given from above. Yet this does not destroy free will, as is manifest from what follows; for to prevent that either these should despair, or those be remiss, when they hear that "to you it is given," He shews that the beginning of all lays with ourselves, and then He adds, "For whoso hath, to him shall be given, and he shall abound; and whoso hath not, from him shall be taken what he hath." As much as to say, Whoso has the desire and the zeal, to him shall be given all those things which are of God; but whoso lacketh these, and does not contribute that part that pertains to him, to him neither are the things which are of God given, but even those things that he hath are taken from him; not because God takes them away, but because he hath made himself unworthy of those that he has. Wherefore we also, if we see any hearkening carelessly, and having exhorted him to attend, he do not heed us, let us be silent; for should we persevere in urging him, his slothfulness will be the more charged against him. Remigius: Qui etiam habet studium legendi, dabitur ei et facultas intelligendi; et qui non habet legendi studium, hoc quod per naturae bonum videtur habere, auferetur ab eo. Vel qui habet caritatem, dabuntur ei ceterae virtutes; et qui non habet, auferetur ab eo; quia absque caritate nullum bonum esse potest. But him that is zealous to learn, we draw onwards, pouring forth many things. And He well said according to another Evangelist, "That which he seemeth to have;" [Luke 8:18] for, in truth, he has not even that he has. Remig.: He that has a desire to read, shall have given to him power to understand, and whoso has not desire to read, that understanding which by the bounty of nature he seems to have, even that shall be taken from him. Or, whoso has charity, to him shall be given the other virtues also; and from him who has not charity, the other virtues likewise shall be taken away, for without charity there can be nothing good. Hieronymus: Vel apostolis in Christo credentibus conceditur; Iudaeis vero, qui non crediderunt in filium Dei, etiam si quid per naturae bonum possident, tollitur: neque enim possunt aliquid sapienter intelligere, quia sapientiae non habent caput. Jerome: Or, To the Apostles who believe in Christ there is given, but from the Jews who believed not on the Son of God there is taken away, even whatever good they might seem to have by nature. For they cannot understand any thing with wisdom, seeing they have not the head of wisdom. Hilarius in Matth.: Fidem etiam Iudaei non habentes, legem quoque quae habuerant perdiderunt; et ideo perfectum fides evangelica habet donum: quia suscepta, novis fructibus ditat; repudiata vero etiam veteris substantiae opes detrahit. Hilary: For the Jews not having faith, have lost also the Law which they had; and Gospel faith has the perfect gift, inasmuch as if received it enriches with new fruit, if [p. 486] rejected it subtracts from the riches of ancient possession. Chrysostomus in Matth: Ut autem manifestius quod dixerat fiat, subdit ideo in parabolis loquor eis, quia videntes non vident, et audientes non audiunt neque intelligunt. Et si quidem naturae haec excaecatio esset, aperire eorum oculos oportebat; quia vero voluntaria est haec excaecatio, propter hoc non dixit simpliciter: non vident; sed videntes non non vident. Viderunt enim Daemones exeuntes, et dixerunt: in Beelzebub eicit Daemonia. Audiebant quod ad Deum omnes attrahebat; et dicunt: non est hic homo a Deo. Quia ergo contraria his quae videbant et audiebant, enuntiabant, propter hoc ipsum videre et audire eis aufertur: nihil enim proficiunt, sed in iudicium magis incidunt: unde et a principio non eis parabolice loquebatur, sed cum multa certitudine. Quia autem audita et visa pervertunt, iam in parabolis loquitur. Chrys.: But that what He had said might be made more manifest He adds, "Therefore speak I unto them in parables, because seeing they see not, and hearing they hear not, neither do they understand." Had this been a natural blindness, He ought to have opened their eyes; but forasmuch as it is voluntary, therefore He said not simply, 'They see not,' but, "Seeing they see not." For they had seen the daemons going out, and they said, "He casts out daemons by Beelzebub;" they heard that He drew all men to God and they say, "This man is not of God." [John 9:16] Therefore because they spake the very contrary to what they saw and heard, to see and to hear is taken from them; for they profit nothing, but rather fall under judgment. For this reason He spake to them at first not in parables, but with much clearness; but because they perverted all they saw and heard, He now speaks in parables. Remigius: Et notandum est, quia non solum quae loquebatur, verum etiam quae faciebat, parabolae fuerunt, idest signa spiritualium rerum; quod liquido ostendit cum dicit ut videntes non videant; verba namque videri non poterant, sed audiri. Remig.: And it should be noted, that not only what He spake, but also what He did, were parables, that is, signs of things spiritual, which He clearly shews when He says, "That seeing they may not see;" but words are heard and not seen. Hieronymus: Haec de his loquitur qui stant in littore, et dividuntur a Iesu, et sonitu fluctuum perstrepente non audiunt ad liquidum quae dicuntur. Jerome: This He says of those who were standing on the shore, and separated from Jesus, and who because of the dashing of the waves, heard not distinctly what was said. Chrysostomus: Deinde ut non dicerent quoniam ut inimicus noster nobis detrahit, prophetam inducit eadem sentientem: unde sequitur ut impleatur in eis prophetia Isaiae dicentis: auditu audietis, et non intelligetis; et videntes videbitis, et non videbitis, idest auditu audietis verba, sed non intelligetis verborum arcana; videntes videbitis, carnem scilicet, et non videbitis: hoc est, non intelligetis divinitatem. Chrys.: And that they should not say, He slanders us as an enemy, He brings forward the Prophet declaring the same opinion, as it follows, "Thai there might be fulfilled in them the prophecy of Isaiah, who said, With the hearing ye shall hear and shall not understand, and seeing ye shall see and shall not behold." [Isa 6:9] Gloss., non occ.: That is; With the hearing ye shall hear words, but shall not understand the hidden meaning of those words; seeing ye shall see My flesh indeed, but shall not discern the divinity. Chrysostomus: Hoc autem dixit, quia ipsi sibi abstulerunt videre et audire, aures et oculos sibi claudentes, et cor incrassantes. Non enim solum non audiebant, sed et graviter audiebant: unde sequitur incrassatum est cor populi huius, et auribus graviter audierunt. Chrys.: This He said because they had taken away their own sight and hearing, shutting their eyes, and hardening their hearts. For not only did they not hear at all, but they heard obtusely, as it follows, "The heart of this people is waxed gross, and they have heard hardly with their ears." Rabanus: Incrassatum est enim cor Iudaeorum crassitudine malitiae, et abundantia peccatorum graviter verba domini audierunt, quia ingrati susceperunt. Raban.: The heart of the Jews is made gross with the grossness of wickedness, and through the abundance of their sins they hear hardly the Lord's words, because they have received them ungratefully. Hieronymus: Ac ne forte arbitremur crassitudinem cordis et gravitatem aurium naturae esse, non voluntatis, subiungit culpam arbitrii, et dicit et oculos suos clauserunt. Jerome: And that [p. 487] we should not suppose that this grossness of the heart and heaviness of the ears is of nature, and not of choice, He adds the fruit of their own wilfulness, "For they have shut their eyes." Chrysostomus in Matth: In hoc autem intensam eorum nequitiam ostendit, et aversionem cum studio. Ut autem attrahat eos, subdit et convertantur, et sanem eos. In quo demonstrat quia si converterentur, sanarentur; sicut si aliquis diceret: si rogatus essem, confestim donaturus eram, ostendit qualiter aliquis sibi reconcilietur, ita et hic cum dicit ne quando convertantur, et sanem eos, demonstrat quoniam et converti possibile est et poenitentiam agentes salvari. Chrys.: Herein He points out how extreme their wickedness, how determined their aversion. Again to draw them towards Him, He adds, "And be converted, and 1 should heal them;" which shews that if they would be converted, they should be healed. As if one should say, If he would ask me I would immediately forgive him, this would point out how he might be reconciled; so here when He says, "Lest they should be converted and I should heal them," He shews that it was possible they should be converted, and having done penitence should be saved. Augustinus de quaest. Evang: Vel aliter. Oculos suos clauserunt, ne quando oculis videant; idest, ipsi causa fuerunt ut Deus eis oculos clauderet. Alius enim Evangelista dicit: excaecavit oculos eorum. Sed utrum ut numquam videant, an vero ne vel sic aliquando videant, caecitate sua sibi displicentes, et se dolentes, et ex hoc humiliati atque commoti ad confitendum peccata sua, et pie quaerendum Deum? Si enim Marcus hoc dicit: ne quando convertantur, et dimittantur eis peccata. Ubi intelliguntur peccatis suis meruisse ut non intelligerent; et tamen hoc ipsum misericorditer eis factum ut peccata sua cognoscerent, et conversi veniam mererentur. Quod autem Ioannes hunc locum ita dicit: propterea non poterant credere, quia iterum dixit Isaias: excaecavit oculos eorum, et induravit cor eorum, ut non videant oculis, et non intelligant corde, et convertantur et sanem eos, adversari videtur huic sententiae, et omnino cogere ut quod hic dictum est, ne quando oculis videant, non accipiatur, ne vel sic aliquando oculis videant, sed prorsus ut non videant: quandoquidem aperte dicit: ita ut oculis non videant. Et quod ait: propterea non poterant credere, satis ostendit, non ideo factam excaecationem, ut ea commoti et dolentes se non intelligere, converterentur aliquando per poenitentiam: non enim possent hoc facere nisi prius crederent, ut credendo converterentur, et conversione sanarentur, et sanati intelligerent; sed ideo potius excaecatos ut non crederent: dicit enim apertissime: propterea non poterant credere.
Quod si ita est, quis non exurgat in defensionem Iudaeorum, ut eos extra culpam fuisse proclamet, quod non crediderunt? Propterea enim non poterant credere, quia excaecavit oculos eorum. Sed quoniam potius Deus extra culpam debet intelligi, cogimur fateri aliis quibusdam peccatis ita eos excaecari meruisse, qua tamen excaecatione non poterant credere: verba enim Ioannis ista sunt: non poterant credere, quia iterum dixit Isaias: excaecavit oculos eorum.
Frustra itaque conantur intelligere ideo fuisse caecatos ut converterentur; cum ideo converti non poterant, quia non credebant, et ideo credere non poterant, quia excaecati erant. An forte non absurde dicimus, quosdam Iudaeorum fuisse sanabiles; sed tanto tamen tumore superbiae periclitatos, ut eis expedierit primo non credere, ut non intelligerent dominum loquentem parabolas, quibus non intellectis non in eum crederent; non credentes autem cum ceteris desperatis crucifigerent eum; atque ita post eius resurrectionem converterentur, quando iam de reatu mortis domini amplius humiliati diligerent eum, a quo sibi tantum scelus dimissum esse gauderent: quoniam tanta eorum superbia tali humiliatione esset deicienda?
Quod incongrue dictum esse quilibet arbitretur, si non ita contigisse in actibus apostolorum manifeste legerit. Non ergo abhorret quod ait Ioannes: propterea non poterant credere, quia excaecavit oculos eorum, ut non videant, ab ea sententia qua intelligimus, ideo excaecatos ut converterentur; hoc est, ideo eis per obscuritates parabolarum occultatas sententias domini, ut post eius resurrectionem salubriori poenitentia resipiscerent; quia per obscuritatem sermonis excaecati, dicta domini non intellexerunt; et ea non intelligendo, non in eum crediderunt; non credendo, eum crucifixerunt; atque ita post resurrectionem miraculis, quae in eius nomine fiebant, exterriti, maioris criminis reatu compuncti sunt, et prostrati ad poenitentiam; deinde accepta indulgentia ad obedientiam flagrantissima dilectione conversi: quibusdam autem non profuit illa caecitas ad conversionem.
Aug., Quaest. in Matt., q. 14: Otherwise; "They have shut their eyes lest they should see with their eyes," that is, themselves were the cause that God shut their eyes. For another Evangelist says, "He hath blinded their eyes." But is this to the end that they should never see? Or that they should not see so much as this, that becoming discontent with their own blindness and bewailing themselves, should so be humbled, and moved to confession of their sins and pious seeking after God. For Mark thus expresses the same thing, "Lest they should be converted, and their sins should be forgiven them." From which we learn, that by their sins they deserved not to understand; and that yet this was allowed them in mercy that they should confess their sins, and should turn, and so merit to be forgiven. But when John relating this expresses it thus, "Therefore they could not believe because Esaias said again, He hath blinded their eyes and hardened their heart, that they should not see with their eyes, and understand with their heart, and be converted, and I should heal them," [John 12:39] this seems to be opposed to this interpretation, and to compel us to take what is here said, "Lest they should see with their eyes," not as though they might come to see after this fashion, but that they should never see at all; for he says it plainly, "That they should not see with their eyes." And that he says, "Therefore they could not believe," sufficiently shews that the blindness was not indicted, to the end that moved thereby, and grieving that they understood not, they should be converted through penitence; for that they could not, unless [p. 488] they had first believed, and by believing had been converted, and by conversion had been healed, and having been healed understood; but it rather shews that they were therefore blinded that they should not believe. For he speaks most clearly, "Therefore they could not believe."
But if it be so, who would not rise up in defence of the Jews, and pronounce them to be free from all blame for their unbelief? For, "Therefore they could not believe, because he hath blinded their eyes." But because we must rather believe God to be without fault, we are driven to confess that by some other sins they had thus deserved to be blinded, and that indeed this blinding prevented them from believing; for the words of John are these, "They could not believe, because that Elias said again, He hath blinded their eyes."
It is in vain then to endeavour to understand it that they were therefore blinded that they should be converted; seeing they could not be converted because they believed not; and they could not believe because they were blinded. Or perhaps we should not say amiss thus—that some of the Jews were capable of being healed, but that being puffed up with so great swelling pride, it was good for them at first that they should not believe, that they might understand the Lord speaking in parables, which if they did not understand they would not believe; and thus not believing on Him, they together with the rest who were past hope crucified Him; and at length after His resurrection, they were converted, when humbled by the guilt of His death they loved Him the more because of the heavy guilt which had been forgiven them; for their so great pride needed such an humiliation to overcome it.
This might indeed be thought an inconsistent explanation, did we not plainly read in the Acts of the Apostles [margin note: Acts 2:37] that thus it was. This then that John says, "Therefore they could not believe, because he hath blinded their eyes that they should not see," is not repugnant to our holding that they were therefore blinded that they should be converted; that is to say, that the Lord's meaning was therefore purposely clothed in the obscurities of parables, that after His resurrection they might turn them to wisdom with a more healthy penitence. For by reason of the darkness of His discourse, they being blinded did not understand the Lord's sayings, and not [p. 489] understanding them, they did not believe on Him, and not believing on Him they crucified Him; thus after His resurrection, terrified by the miracles that were wrought in His name, they had the greater compunction for their great sin, and were more prostrated in penitence; and accordingly after indulgence granted they turned to obedience with a more ardent affection. Notwithstanding, some there were to whom this blinding profited not to conversion.
Remigius: Et quantum ad hoc potest haec sententia sic intelligi, ut in omnibus subaudiatur non hoc modo: ne quando oculis videant, et ne quando auribus audiant, et ne quando corde intelligant, et ne quando convertantur, et sanem eos. Remig.: In all the clauses the word 'not' must be understood; thus; That they should not see with their eyes, and should not hear with their ears, and should not understand with their heart, and should not be converted, and I should heal them. Glossa: Sic ergo oculi eorum qui vident, et nolunt credere, sunt miseri; vestri autem beati: unde sequitur vestri autem beati oculi quia vident, et aures vestrae quia audiunt. Gloss., ap. Anselm: So then the eyes of them that see, and will not believe, are miserable, but your eyes are blessed; whence it follows, "Blessed are your eyes, for they see, and your ears, for they hear." Hieronymus: Nisi autem supra legissemus auditores ad intelligentiam provocatos, salvatore dicente: qui habet aures audiendi, audiat, putaremus nunc oculos et aures, qui beatitudinem accipiunt, corporales intelligi. Sed mihi videntur oculi illi beati qui Christi possunt agnoscere sacramenta, et illae beatae aures de quibus Isaias loquitur: dominus apposuit mihi aurem. Jerome: If we had not read above that invitation to his hearers to understand, when the Saviour said, "He that hath ears to hear let him hear," we might here suppose that the eyes and ears which are now blessed are those of the body. But I think that those eyes are blessed which can discern Christ's sacraments, and those ears of which Isaiah speaks, "The Lord hath given me an ear." [Isa 50:4] Glossa: Mens enim est oculus, quia naturali vigore ad intelligendum aliquid dirigitur; auris, quia alio docente discit. Gloss. ord.: The mind is called an eye, because it is intently directed upon what is set before it to understand it; and an ear, because it learns from the teaching of another. Hilarius in Matth.: Vel apostolici temporis beatitudinem docet, quorum oculis atque auribus contingit Dei salutare videre et audire, prophetis atque iustis cupientibus videre et audire in plenitudine temporum destinatum: unde sequitur amen quippe dico vobis, quia multi prophetae et iusti cupierunt videre quae vos videtis, et non viderunt; et audire quae vos auditis, et non audierunt. Hilary: Or, He is speaking of the blessedness of the Apostolic times, to whose eyes and ears it was permitted to see and to hear the salvation of God, many Prophets and just men having desired to see and to hear that which was destined to be in the fulness of times; whence it follows; "Verily I say unto you, that many Prophets and just men have desired to see the things that ye see, and to hear the things that ye hear, and have not heard them." Hieronymus: Videtur autem huic loco illud esse contrarium quod alibi dicitur: Abraham cupivit videre diem meum: vidit et gavisus est. Jerome: This place seems to be contradicted by what is said elsewhere. "Abraham rejoiced to see my day, and he saw it, and was glad." [John 8:56] Rabanus: Isaias quoque et Michaeas et multi alii prophetae viderunt gloriam domini: qui etiam propterea videntes appellati sunt. Raban.: Also Isaiah and Micah, and many other Prophets, saw the glory of the Lord; and were thence called 'seers.' Hieronymus: Non autem dixit: prophetae et iusti, sed multi: inter multos enim potest fieri ut alii viderint, alii non viderint, licet et in hoc periculosa sit interpretatio, ut inter sanctorum merita discretionem quamlibet facere videamur, scilicet quantum ad fidem de Christo habitam; ergo Abraham vidit in aenigmate, non vidit in specie. Vos autem impraesentiarum tenetis et habetis dominum vestrum, et ad voluntatem interrogatis, et convescimini ei. Jerome: But He said not, 'The Prophets and the just men,' but "many;" for out of the whole number, it may be that some saw, and others saw not. But as this is a perilous interpretation, that we [p. 490] should seem to be making a distinction between the merits of the saints, at least as far as the degree of their faith in Christ, therefore we may suppose that Abraham saw in enigma, and not in substance. But ye have truly present with you, and hold, your Lord, enquiring of Him at your will, and eating with Him. [margin note: convescimini] Chrysostomus in Matth: Haec ergo quae apostoli viderunt et audierunt, praesentiam suam dicit, miracula, vocem et doctrinam. In hoc autem non solum malis, sed his qui boni fuerant eos praeponit: etenim antiquis iustis beatiores eos dicit: quoniam non solum quae Iudaei non viderant hi vident, sed et quae iusti et prophetae cupierunt videre et non viderunt. Illi enim fide solum consideraverunt; hi autem visu, et multo manifestius. Vides autem qualiter vetus testamentum copulat novo: non enim si prophetae alieni cuiusdam, et contrarii Dei servi fuissent, Christum cupivissent. Chrys.: These things then which the Apostles saw and heard, are such as His presence, His voice, His teaching. And in this He sets them before not the evil only, but even before the good, pronouncing them more blessed than even the righteous men of old. For they saw not only what the Jews saw not, but also what the righteous men and Prophets desired to see, and had not seen. For they had beheld these things only by faith, but these by sight, and even yet more clearly. You see how He identifies the Old Testament with the New, for had the Prophets been the servants of any strange or hostile Deity, they would not have desired to see Christ.
Lectio 3 18 ὑμεῖς οὖν ἀκούσατε τὴν παραβολὴν τοῦ σπείραντος. 19 παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρὸς καὶ ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ: οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς. 20 ὁ δὲ ἐπὶ τὰ πετρώδη σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ εὐθὺς μετὰ χαρᾶς λαμβάνων αὐτόν: 21 οὐκ ἔχει δὲ ῥίζαν ἐν ἑαυτῷ ἀλλὰ πρόσκαιρός ἐστιν, γενομένης δὲ θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζεται. 22 ὁ δὲ εἰς τὰς ἀκάνθας σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ ἡ μέριμνα τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου συμπνίγει τὸν λόγον, καὶ ἄκαρπος γίνεται. 23 ὁ δὲ ἐπὶ τὴν καλὴν γῆν σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιείς, ὃς δὴ καρποφορεῖ καὶ ποιεῖ ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα.
18. "Hear ye therefore the parable of the sower. 19. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21. Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty." [p. 491]
Glossa: Dixerat superius, quia Iudaeis non est datum nosse regnum Dei, sed apostolis, et ideo concludit dicens vos ergo audite parabolam seminantis, quibus scilicet committuntur caeli mysteria. Gloss., ap. Anselm: He had said above, that it was not given to Jews to know the kingdom of God, but to the Apostles, and therefore He now concludes, saying, "Hear ye therefore the parable of the sower, ye to whom are committed the mysteries of heaven." Augustinus super Genesim: Quod narravit Evangelista, factum est, dominum scilicet talia locutum fuisse; ipsius autem domini narratio parabola fuit, de qua nunquam exigitur ut etiam ad litteram facta monstrarentur quae sermone proferuntur. Aug., De Gen. ad lit., viii, 4: It is certain that the Lord spoke the things which the Evangelist has recorded; but what the Lord spake was a parable, in which it is never required that the things contained should have actually taken place. Glossa: Unde parabolam exponens subdit omnis qui audit verbum regni, idest praedicationem meam quae ad regnum caelorum adipiscendum valet, et non intelligit. Quomodo autem non intelligit, subiungit venit enim malus, idest Diabolus, et rapit quod seminatum est in corde eius. Omnis, inquam, qui talis est, hic est qui secus viam seminatus est. Notandum est autem, quod seminatum diversis modis accipitur. Dicitur enim et semen seminatum, et ager seminatus: quod utrumque hic invenitur. Ubi enim ait rapit quod seminatum est, de semine intelligendum est; ubi autem sequitur secus viam seminatus est, non de semine, sed de loco seminis intelligendum est, idest homine, qui est quasi ager divini verbi semine seminatus. Gloss, ap. Anselm: He proceeds then expounding the parable; "Every man who hears the word of the kingdom," that is, My preaching which avails to the acquiring the kingdom of heaven, "and understandeth it not;" how he understands it not, is explained by, "for the evil one"—that is the Devil—"cometh and taketh away that which is sown in his heart;" every such man is "that which is sown by the way side." And note that which is sown, is taken in different senses; for the seed is that which is sown, and the field is that which is sown, both of which are found here. For where He says "carrieth away that which is sown," we must understand it of the seed; that which follows, "is sown by the way side," is to be understood not of the seed, but of the place of the seed, that is, of the man, who is as it were the field sown by the seed of the Divine word. Remigius: His autem verbis exponit dominus quid sit semen: verbum scilicet regni, idest evangelicae doctrinae. Sunt enim nonnulli qui verbum Dei nulla cordis devotione suscipiunt; et ideo semen verbi Dei quod in eorum cordibus seminatur, Daemones quasi semen viae tritae subito auferunt. Sequitur qui autem est seminatus supra petram, hic verbum audit et cetera. Semen enim, seu verbum Dei, quod in petra, idest corde duro et indomito seminatur, fructificare non potest quia multa est eius duritia, et parvum caeleste desiderium: unde propter nimiam duritiam non habet in se radicem. Remig.: In these words the Lord explains what the seed is, to wit, the word of the kingdom, that is of the Gospel teaching. For there are some that receive the word of the Lord with no devotion of heart, and so that seed of God's word which is sown in their heart, is by demons straightway carried off, as it were the seed dropped by the way side. It follows, "That which is sown upon the rock, is he that heareth the word, &c." For the seed or word of God, which is sown in the rock, that is, in the hard and untamed heart, can bring forth no fruit, inasmuch as its hardness is great, and its desire of heavenly things small; and because of this great hardness, it has no root in itself. Hieronymus: Attende autem quod dictum sit continuo scandalizatur. Est ergo aliqua distantia inter eum qui multis tribulationibus poenisque compellitur Christum negare, et eum, qui ad primam persecutionem statim scandalizatur et corruit: de qua hic loquitur. Sequitur qui autem seminatus est in spinis. Mihi videtur et illud quod iuxta litteram ad Adam dicitur: inter spinas et tribulos panem tuum manducabis, hic significare mystice, quod quicumque saeculi se dederit voluptatibus, curisque istius mundi, panem caelestem et cibum verum inter spinas comedit. Jerome: Note that which is said, "is straightway offended." There is then some difference between him who, by many tribulations and torments, is driven to deny Christ, and him who at the first persecution is offended, and falls away, of which He proceeds to speak, "That which is sown among thorns." To me He seems here to express figuratively that [p. 492] which was said literally to Adam; "Amidst briers and thorns thou shalt eat they bread," [Gen 3:18] that he that has given himself up to the delights and the cares of this world, eats heavenly bread and the true food among thorns. Rabanus: Recte autem spinae vocantur, quia cogitationum suarum punctionibus mentem lacerant, et quasi strangulando, spirituales virtutum fructus gignere non permittunt. Raban.: Rightly are they called thorns, because they lacerate the soul by the prickings of thought, and do not suffer it to bring forth the spiritual fruit of virtue. Hieronymus: Et eleganter adiunxit fallacia divitiarum suffocat verbum: blandae enim sunt divitiae, aliud agentes, aliud pollicentes. Lubrica est illarum possessio, dum huc illucque circumferuntur, et instabili gradu vel habentes deserunt, vel non habentes reficiunt. Unde et dominus divites asserit difficulter intrare in regnum caelorum, suffocantibus divitiis verbum Dei, et vigorem virtutum emollientibus. Jerome: And it is elegantly added, "The deceitfulness of riches choke the word;" for riches are treacherous, promising one thing and doing another. The tenure of them is slippery as they are borne hither and thither, and with uncertain step forsake those that have them, or revive those that have them not. Whence the Lord asserts, that rich men hardly enter into the kingdom of heaven, because their riches choke the word of God, and relax the strength of their virtues. Remigius: Et sciendum, quia his tribus generibus terrae nequam comprehenduntur omnes qui verbum Dei audire possunt, sed tamen ad salutem perducere non valent. Excipiuntur gentiles, qui nec audire meruerunt. Sequitur qui vero in terram bonam seminatus est. Terra bona est fidelis conscientia electorum, sive mens sanctorum, quae verbum Dei cum gaudio et desiderio et cordis devotione suscipit, et inter prospera et adversa viriliter conservat, et ad fructum perducit: unde sequitur et facit fructum, aliud centesimum, aliud sexagesimum, aliud vero tricesimum.
Remig.: And it should be known, that in these three sorts of bad soil are comprehended all who can hear the word of God, and yet have not strength to bring it forth unto salvation. The Gentiles are excepted, who were not worthy even to hear it. It follows, "That which is sown on the good ground." The good ground is the faithful conscience of the elect, or the spirit of the saints which receives the word of God with joy and desire and devotion of heart, and manfully retains it amid prosperous and adverse circumstances, and brings it forth in fruit; as it follows, "And brings forth fruit, some a hundred fold, some sixty fold, some thirty fold."
Hieronymus: Et notandum, quod sicut in terra mala tres fuere diversitates, scilicet secus viam, et petrosa, et spinosa loca; sic in terra bona trina diversitas est, centesimi, sexagesimi, et fructus tricesimi. Et in illa autem et in ista non mutatur substantia, sed voluntas; et tam incredulorum quam credentium corda sunt qui semen recipiunt: unde primo dixit venit malus, et rapit quod seminatum est in corde eius; et secundo et tertio ait hic est qui verbum audit. In expositione quoque terrae bonae, iste est qui audit verbum. Primum ergo debemus audire, deinde intelligere, post intelligentiam fructus reddere doctrinarum, et facere vel centesimum fructum vel sexagesimum sive tricesimum. Jerome: And it is to be noted, that as in the bad ground there were three degrees of difference, to wit, that by the way side, the stony and the thorny ground; so in the good soil there is a three-fold difference, the hundred-fold, the sixty-fold, and the thirty- fold. And in this as in that, not the substance but the will is changed, and the hearts as well of the unbelieving as the believing receive seed; as in the first case He said, "Then cometh the wicked one, and carrieth off that which is sown in the heart;" and in the second and third case of the bad soil He said, "This is he that heareth the word." So also in the exposition of the good soil, "This is he that heareth the word." Therefore we ought first to hear, then to understand, and after understanding to bring forth the fruits of teaching, either an hundred-fold, or sixty, or thirty. [p. 493] Augustinus de Civ. Dei: Quidam putant hoc sic esse intelligendum quod sancti pro suorum diversitate meritorum, alii tricenos homines liberent, alii sexagenos, alii centenos: quod in die iudicii futurum suspicari solent, non post iudicium. Qua opinione quidam cum videret homines impunitatem perversissime pollicentes, eo quod omnes isto modo ad liberationem pertinere posse videantur, respondit bene potius esse vivendum, ut inter eos quisque reperiatur qui pro aliis intercessuri sunt liberandis: ne tam pauci sint, ut cito ad numerum suum pervenientes, multi remaneant qui erui iam de poenis illorum intercessione non possint, et in eis inveniatur quisquis sibi spem fructus alieni temeritate vanissima pollicetur. Aug., City of God, book xxi, ch. 27: Some think that this is to be understood as though the saints according to the degree of their merits delivered some thirty, some sixty, some an hundred persons; and this they usually suppose will happen on the day of judgment, not after the judgment. But when this opinion was observed to encourage men in promising themselves impunity, because that by this means all might attain to deliverance, it was answered, that men ought the rather to live well, that each might be found among those who were to intercede for the liberation of others, lest these should be found to be so few that they should soon have exhausted the number allotted to them, and thus there would remain many unrescued from torment, among whom might be found all such as in most vain rashness had promised themselves to reap the fruits of others. Remigius: Tricesimum ergo fructum facit qui fidem sanctae Trinitatis docet; sexagesimum vero qui perfectionem bonorum operum commendat (senario enim numero omnis mundi ornatus completus est); centesimum autem fructum facit qui vitam aeternam promittit: centenarius enim de laeva transit ad dexteram: per laevam autem vita praesens designatur, per dexteram futura. Aliter: semen verbi Dei tricesimum fructum facit, quando bonam cogitationem gignit; sexagesimum quando bonam locutionem, centesimum quando ad fructum boni operis perducit. Remig.: The thirty-fold then is borne of him who teaches faith in the Holy Trinity; the sixty-fold of him who enforces the perfection of good works; (for in the number six this world was completed with all its equipments;) [margin note: Gen 2:1] while he bears the hundred-fold who promises eternal life. For the number one hundred passes from the left hand to the right; and by the left hand the present life is denoted, by the right hand the life to come. Otherwise, the seed of the word of God brings forth fruit thirty-fold when it begets good thoughts, sixty-fold when good speech, and an hundred-fold when it brings to the fruit of good works. Augustinus de quaest. Evang: Vel aliter. Centesimus fructus est martyrum propter sanctitatem vitae, vel contemptum mortis; sexagenarius virginum propter otium interius, quia non pugnant contra consuetudinem carnis: solet enim otium concedi sexagenariis post militiam, vel post actiones publicas; tricesimus vero coniugatorum, quia haec est aetas praeliantium, et ipsi habent acriorem conflictum, ne libidinibus superentur. Vel aliter. Confligendum est cum amore temporalium bonorum, ut ratio vincat; aut etiam edomitus subditusque esse debet, ut cum surgere coeperit, facile reprimatur; aut ita extinctus ut se omnino nulla ex parte commoveat. Ex quo fit ut ipsam etiam mortem propter veritatem alii fortiter spernant, alii aequanimiter, alii libenter: quae tria genera fructus sunt terrae, tricesimi et sexagesimi et centesimi. In horum aliquo genere inveniendus est tempore mortis suae, si quis de hac vita recte cogitat emigrare.
Aug., Quaest Ev., i, 9: Otherwise; There is fruit an hundred-fold of the martyrs because of their satiety of life or contempt of death; a sixty-fold fruit of virgins, because they rest not warring against the use of the flesh; for retirement is allowed to those of sixty years' age after service in war or in public business; and there is a thirty-fold fruit of the wedded, because theirs is the age of warfare, and their struggle is the more arduous, that they should not be vanquished by their lusts. Or otherwise; We must struggle with our love of temporal goods that reason may be master; it should either be so overcome and subject to us, that when it begins to rise it may be easily repressed, or so extinguished that it never arises in us at all. Whence it comes to pass, that death itself is despised for truth's sake, by some with brave endurance, by others with content, and by others with [p. 494] gladness—which three degrees are the three degrees of fruits of the earth—thirty-fold, sixty-fold, and an hundred-fold. And in one of these degrees must one be found at the time of his death, if any desires to depart well out of this life.
Hieronymus: Vel centesimus fructus virginibus, sexagesimus viduis et continentibus, tricesimus sancto matrimonio deputatur. Jerome, vid. Cyp. Tr. iv. 12: The hundred-fold fruit is to be ascribed to virgins, the sixty-fold to widows and continent persons, the thirty-fold to chaste wedlock. Idem: Nam ipsa digitorum coniunctio, et quasi molli se osculo complectens et foederans, maritum pingit et coniugem. Sexaginta ad viduas: eo quod in angustia et tribulatione sint positae: unde et inferiori digito deprimuntur; quia quanto maior est difficultas expertae quondam voluptatis illecebris abstinere, tanto maius est praemium. Porro centesimus numerus a sinistra transit ad dexteram; et iisdem quidem digitis, non eadem manu circulum faciens exprimit virginitatis coronam. Jerome, Hieron. Ep. 48, 2: For the joining together of the hands, as it were in the soft embrace of a kiss, represents husband and wife. The sixty-fold refers to widows, who as being set in narrow circumstances and affliction are denoted by the depression of the finger; for by how much greater is the difficulty of abstaining from the allurements of pleasure once known, so much greater is the reward. The hundredth number passes from the left to the right, and by its turning round with the same fingers, not on the same hand, it expresses the crown of virginity. [ed. note: ~ This alludes to the method of notation by the fingers described by Bede (with reference to this passage of S. Jerome,) in his treatise 'De Indigitatione,' vol i. 131. The expression, 'atque suos jam dextra computat annos,' Juv. will occur immediately to the classical reader.]
Lectio 4 24 ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων, ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ. 25 ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν. 26 ὅτε δὲ ἐβλάστησεν ὁ χόρτος καὶ καρπὸν ἐποίησεν, τότε ἐφάνη καὶ τὰ ζιζάνια. 27 προσελθόντες δὲ οἱ δοῦλοι τοῦ οἰκοδεσπότου εἶπον αὐτῷ, κύριε, οὐχὶ καλὸν σπέρμα ἔσπειρας ἐν τῷ σῷ ἀγρῷ; πόθεν οὖν ἔχει ζιζάνια; 28 ὁ δὲ ἔφη αὐτοῖς, ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν. οἱ δὲ δοῦλοι λέγουσιν αὐτῷ, θέλεις οὖν ἀπελθόντες συλλέξωμεν αὐτά; 29 ὁ δέ φησιν, οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον. 30 ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ: καὶ ἐν καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς, συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου.
24. Another parable put he forth unto them, saying, "The kingdom of heaven is likened unto a man which sowed good seed in his field: 25. But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field; from whence then hath it tares? 28. He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29. But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, [p. 495] Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn."
Chrysostomus in Matth: In praecedenti parabola locutus est dominus his qui verbum Dei non suscipiunt: hic autem de his qui suscipiunt corruptivum sermonem: etenim hoc est diabolicae machinationis veritati semper errorem inserere: unde dicitur aliam parabolam proposuit illis dicens. Chrys., Hom., xlvi: In the foregoing parable the Lord spoke to such as do not receive the word of God; here of those who receive a corrupting seed. This is the contrivance of the Devil, ever to mix error with truth. Hieronymus: Proposuit autem aliam parabolam, quasi dives paterfamilias invitatos diversis reficiens cibis, ut unusquisque secundum naturam sui stomachi varia alimenta susciperet. Non autem dixit alteram, sed aliam: si enim proposuisset alteram, expectare tertiam non poteramus. Praemisit aliam ut plures sequantur. Quae autem sit parabola, ostenditur cum subditur simile factum est regnum caelorum. Jerome: He set forth also this other parable, as it were a rich householder refreshing his guests with various meats, that each one according to the nature of his stomach might find some food adapted to him. He said not 'a second parable,' but "another;" for had He said 'a second,' we could not have looked for a third; but another prepares us for many more. Remigius: Regnum caelorum appellat ipsum filium Dei: quod regnum simile dicitur esse homini qui seminavit bonum semen in agro suo. Remig.: Here He calls the Son of God Himself the kingdom of heaven; for He saith, "The kingdom of heaven is like unto a man that sowed good seed in his field." Chrysostomus in Matth: Deinde modum insidiarum Diaboli ostendit, dicens cum autem dormirent homines, venit inimicus eius, et superseminavit zizania in medio tritici, et abiit. Demonstrat hic quod error post veritatem existit: quod et rerum exitus testatur: etenim post prophetas fuerunt pseudoprophetae, et post apostolos pseudoapostoli, et post Christum Antichristus. Nisi enim Diabolus viderit quid imitetur, vel quibus insidietur, non tentat. Quia igitur vidit quod hic reddit in fructu centum, ille sexaginta, alius triginta, et non poterat rapere et suffocare quod radicatum erat, per aliam deceptionem insidiatur, interserens sua, multis ea similitudinibus colorans, ut facile surripiat his qui habiles sunt ad deceptionem. Propter hoc non dicit quod seminet aliquod aliud semen, sed zizania, quae secundum visum assimilantur quodammodo frumento. Hinc etiam apparet Diaboli malignitas: tunc enim seminavit quando universa erant completa, ut magis noceret agricolae studio. Chrys.: He then points out the manner of the Devil's snares, saying, "While men slept, his enemy came and sowed tares in the midst of he wheat, and departed." He here shews that error arose after truth, as indeed the course of events testifies; for the false prophets came after the Prophets, the false apostles after the Apostles, and Antichrist after Christ. For unless the Devil sees somewhat to imitate, and some to lay in wait against, he does not attempt any thing. Therefore because he saw that this man bears fruit an hundred, this sixty, and this thirtyfold, and that he was not able to carry off or to choke that which had taken root, he turns to other insidious practices, mixing up his own seed, which is a counterfeit of the true, and thereby imposes upon such as are prone to be deceived. So the parable speaks, not of another seed, but of tares which bear a great likeness to wheat corn. Further, the malignity of the Devil is shewn in this, that he sowed when all else was completed, that he might do the greater hurt to the husbandman. Augustinus de quaest. Evang: Dicit autem cum dormirent homines: quia cum negligentius agerent praepositi Ecclesiae, aut dormitionem mortis acciperent apostoli, venit Diabolus, et superseminavit eos quos malos filios dominus interpretatur. Sed recte quaeritur utrum haeretici sint, aut male viventes Catholici. Sed quod dicit eos in medio tritici seminatos, quasi videntur illi significari qui unius communionis sunt. Verumtamen quoniam agrum ipsum non Ecclesiam, sed hunc mundum interpretatus est, bene intelliguntur haeretici, qui in hoc mundo permiscentur bonis; ut illis qui in eadem fide mali sint, palea potius quam zizania deputentur: quia palea etiam fundamentum habet cum frumento radicemque communem. Schismatici autem videntur spicis corruptis etiam similiores vel paleis aristarum fractis vel scissis, et de segete abiectis.
Nec tamen consequens est ut omnis haereticus vel schismaticus ab Ecclesia corporaliter separetur: multos enim portat Ecclesia, quia non ita defendunt falsitatem sententiae suae, ut intentam multitudinem faciant; quod si fecerint, tunc pelluntur. Cum ergo Diabolus sparsis pravis erroribus falsisque opinionibus superseminasset, hoc est praecedente nomine Christi, haereses superiecisset, magis ipse latuit, atque occultissimus factus est: hoc est enim quod dicit et abiit: quamquam in hac parabola dominus, sicut in expositione conclusit, non quaedam, sed omnia scandala, et eos qui faciunt iniquitatem, zizaniorum nomine significasse intelligatur.
Aug., Quaest in Matt., q. 11: He says, "While men slept," for while the heads of the Church were abiding in supineness, and after the Apostles had received the sleep of death, then came the Devil and sowed upon the rest those whom the Lord in His interpretation calls evil children. But we do well to enquire whether by such are meant heretics, or [p. 496] Catholics who lead evil lives. That He says, that they were sown among the wheat, seems to point out that they were all of one communion. But forasmuch as He interprets the field to mean not the Church, but the world, we may well understand it of the heretics, who in this world are mingled with the good; for they who live amiss in the same faith may better be taken of the chaff than of the tares, for the chaff has a stem and a root in common with the grain. While schismatics again may move fitly be likened to ears that have rotted, or to straws that are broken, crushed down, and cast forth of the field.
Indeed it is not necessary that every heretic or schismatic should be corporally severed from the Church; for the Church bears many who do not so publicly defend their false opinions as to attract the attention of the multitude, which when they do, then are they expelled. When then the Devil had sown upon the true Church divers evil errors and false opinions; that is to say, where Christ's name had gone before, there he scattered errors, himself was the rather hidden and unknown; for He says, "And went his way." Though indeed in this parable, as we learn from His own interpretation, the Lord may be understood to have signified under the name of tares all stumbling-blocks and such as work iniquity.
Chrysostomus in Matth: Ex posterioribus autem diligenter haereticorum formam describit, dicens cum autem crevisset herba, et fructum fecisset, tunc apparuerunt et zizania. In principio enim haeretici obumbrant seipsos; cum autem multam acceperint libertatem, et sermone aliquis cum eis participaverit, tunc venenum effundunt. Chrys.: In what follows He more particularly draws the picture of an heretic, in the words, "When the blade grew, and put forth fruit, then appeared the tares also." For heretics at first keep themselves in the shade; but when they have had long license, and when men have held communication with them in discourse, then they pour forth their venom. Augustinus de quaest. Evang: Vel aliter. Cum homo spiritalis esse coeperit diiudicans omnia, tunc ei errores incipiunt apparere: discernit enim quidquid audierit aut legerit abhorrere a regula veritatis; sed donec in eisdem perficiatur spiritualibus, potest eum movere quare sub nomine Christiano tam multae haereticorum extitere falsitates; unde sequitur accedentes autem servi patrisfamilias dixerunt ei: domine, nonne bonum semen seminasti in agro tuo? Unde ergo habet zizania? Utrum autem ipsi sint servi quos postea messores appellat, an quia in expositione parabolae messores dicit esse Angelos; nec quisquam dicere facile ausus fuerit Angelos nescisse quis zizania superseminaverit; magis oportet intelligi, homines ipsos fideles servorum nomine hoc loco signatos. Nec mirum si et bonum semen ipsi dicuntur: ex diversis enim significationibus una res diversas similitudines recipit: sicut et de se ait, quod ipse sit ianua, quod ipse sit pastor. Aug., Quaest in Matt., q. 12: Or otherwise; When a man begins to be spiritual, discerning between things, then he begins to see errors; for he judges concerning whatsoever he hears or reads, whether it departs from the rule of truth; but until he is perfected in the same spiritual things, he might be disturbed at so many false heresies having existed under the Christian name, whence it follows, "And the servants of the householder coming to him said unto him, Didst thou not sow good seed in thy field? whence then hath it tares? Are these servants then the same as those whom He afterwards calls reapers? Because in His exposition of the parable, He [p. 497] expounds the reapers to be the Angels, and none would dare to say that the Angels were ignorant who had sowed tares, we should the rather understand that the faithful are here intended by the servants. And no wonder if they are also signified by the good seed; for the same thing admits of different likenesses according to its different significations; as speaking of Himself He says that He is the door, He is the shepherd. Remigius: Accedunt autem ad Deum sine corpore, sed corde et mentis desiderio: quo docente intelligunt, Diaboli calliditate hoc esse factum: unde sequitur et ait illis: inimicus homo hoc fecit. Remig.: They came to the Lord not with the body, but with the heart and desire of the soul; and from Him they gather that this was done by the craft of the Devil, whence it follows, "And he saith unto them, An enemy hath done this." Hieronymus: Diabolus propterea inimicus homo appellatur, quia Deus esse desiit: et in Psalmo 9, 20 scriptum est de eo: exsurge, domine, non confortetur homo. Quamobrem non dormiat qui Ecclesiae praepositus est, ne per illius negligentiam inimicus homo superseminet zizania, hoc est haereticorum dogmata. Jerome: The Devil is called a man that is an enemy because he has ceased to be God; and in the ninth Psalm it is written of him, "Up, Lord, and Let not man have the upper hand." [Ps 9:19] Wherefore let not him sleep that is set over the Church, lest through his carelessness the enemy should sow therein tares, that is, the dogmas of the heretics. Chrysostomus in Matth: Inimicus autem vocatur propter iacturam quam infert hominibus: vexatio enim Diaboli adversus nos est: principium autem vexationis factum est non ab inimicitia quae est ad nos, sed quae est ad Deum. Chrys.: He is called the enemy on account of the losses he inflicts on men; for the assaults of the Devil are made upon us, though their origin is not in his enmity towards us, but in his enmity towards God. Augustinus de quaest. Evang: Cum autem servi Dei cognoverint hanc excogitasse Diabolum fraudem, cum contra tanti nominis auctorem nihil se valere sentiret, ut fallacias suas eodem nomine obtegeret; potest sibi suboriri voluntas ut tales homines de rebus humanis auferant, si aliquam temporis habeant facultatem; sed utrum facere debeant, iustitiam Dei consulunt: unde sequitur servi autem dixerunt: vis imus et colligimus ea? Aug.: And when the servants of God knew that it was the Devil who had contrived this fraud, whereby when he found that he had no power in open warfare against a Master of such great name, he had introduced his fallacies under cover of that name itself, the desire might readily arise in them to remove such men from out of human affairs if opportunity should be given them; but they first appeal to God's justice whether they should so do; "The servants said, Wilt thou we go and gather them out?" Chrysostomus: Ubi intuenda est servorum diligentia et dilectio: etenim festinant zizania evellere: quod monstrat eorum de semine sollicitudinem: ad hoc enim solum respiciunt, non ut aliquis puniatur, sed ut seminata non pereant. Quid autem dominus responderit subditur et ait: non. Chrys.: Wherein observe the thoughtfulness and affection of the servants; they hasten to root up the tares, thus shewing their anxiety about the good seed; for this is all to which they look, not that any should be punished, but that which is sown should not perish. The Lord's answer follows, "And he saith unto them, Nay." Hieronymus: Datur enim locus poenitentiae; et monemur, ne cito amputemus fratrem: quia fieri potest ut ille qui hodie noxio depravatus est dogmate, cras resipiscat, et defendere incipiat veritatem: unde subditur ne forte colligentes zizania, eradicetis simul et triticum. Jerome: For room for repentance is left, and we are warned that we should not hastily cut off a brother, since one who is today corrupted with an erroneous dogma, may grow wiser tomorrow, and begin to defend the truth; wherefore it is added, "Lest in gathering together the tares ye root out the [p. 498] wheat also. Augustinus de quaest. Evang: In quo eos patientissimos et tranquillissimos reddit: hoc enim dicitur, quia boni dum adhuc infirmi sunt, opus habent in quibusdam malorum commixtione; sive ut per eos exerceantur, sive ut eorum comparatione magna illis exhortatio fiat, et invitentur ad melius. Aut forte simul eradicatur triticum cum auferuntur zizania: quia multi primo zizania sunt, et postea triticum fiunt; qui nisi patienter, cum mali sint, tolerentur, ad laudabilem mutationem non perveniunt. Itaque si evulsi fuerint, simul eradicatur et triticum, quod futuri essent, si eis parceretur. Ideo dicit tales non esse auferendos de hac vita, ne cum malos conatur interficere, bonos interficiat, quod forte futuri sint; aut bonis obsit, quibus et invitis utiles sunt. Sed tunc opportune hoc fiet cum iam in fine non restat vel tempus commutandae vitae, vel proficiendi ad veritatem ex occasione atque comparatione alieni erroris: et ideo subdit sinite utraque crescere usque ad messem, idest usque ad iudicium. Aug., Quaest. in Matt., q. 12: Wherein He renders them more patient and tranquil. For this He says, because good while yet weak, have need in some things of being mixed up with bad, either that they may be proved by their means, or that by comparison with them they may be greatly stimulated and drawn to a better course. Or perhaps the wheat is declared to be rooted up if the tares should be gathered out of it, on account of many who though at first tares would after become wheat; yet they would never attain to this commendable change were they not patiently endured while they were evil. Thus were they rooted up, that wheat which they would become in time if spared, would be rooted up in them. It is then therefore He forbids that such should be taken away out of this life, lest in the endeavour to destroy the wicked, those of them should be destroyed among the rest who would turn out good; and lest also that benefit should be lost to the good which would accrue to them even against their will from mixing with the wicked. But this may be done seasonably when, in the end of all, there remains no more time for a change of life, or of advancing to the truth by taking opportunity and comparison of others' faults; therefore He adds, "Let both grow together until the harvest," that is, until the judgment. Hieronymus: Videtur autem hoc esse contrarium illi praecepto: auferte malum de medio vestrum. Si enim prohibetur eradicatio, et usque ad messem tenenda est patientia, quomodo eiciendi sunt quidam de medio nostrum? Sed inter triticum et zizania (quod nos appellamus lolium) quamdiu herba est et nec dum calamus venit ad spicam, grandis similitudo est, et in discernendo aut nulla, aut difficilis distantia. Primo monet ergo dominus, ne verbi, quod ambiguum est, cito sententiam proferamus, sed Deo iudici reservemus: ut cum dies iudicii venerit, ille non suspicionem criminis, sed manifestum reatum de sanctorum coetu eiciat. Jerome: But this seems to contradict that command, "Put away the evil from among you." [1 Cor 5:13] For if the rooting up be forbidden, and we are to abide in patience till the harvest-time, how are we to cast forth any from among us? But between wheat and tares (which in Latin we call, 'lolium') so long as it is only in blade, before the stalk has put forth an ear, there is very great resemblance, and none or little difference to distinguish them by. The Lord then warns us not to pass a hasty sentence on an ambiguous word, but to reserve it for His judgment, that when the day of judgment shall come, He may cast forth from the assembly of the saints no longer on suspicion but on manifest guilt. Augustinus contra Epist. Parmeniani: Cum enim quisque Christianorum intus in Ecclesia constitutorum in aliquo tali peccato fuerit deprehensus ut anathemate dignus habeatur, fiat hoc (ubi periculum schismatis non timetur) cum dilectione non ad eradicandum, sed ad corrigendum. Quod si se non agnoverit, neque poenitendo correxerit, ipse foris exiet, et per propriam voluntatem ab Ecclesiae communione dirimetur: unde dominus, cum dixisset sinite utraque crescere usque ad messem, subiunxit causam, dicens ne forte cum vultis colligere zizania, eradicetis simul et triticum; ubi satis ostendit, cum metus iste non subest, sed omnino de frumentorum stabilitate certa securitas manet; idest, quando ita cuiusque crimen notum est et omnibus execrabile apparet ut vel nullos prorsus vel non tales habeat defensores per quos possit schisma contingere; non dormiat severitas disciplinae: in qua tanto est efficacior emendatio pravitatis, quanto diligentior fuerit observatio caritatis. Cum vero idem morbus plurimos occupaverit, nihil aliud boni restat quam dolor et gemitus. Sic igitur misericorditer corripiat homo quod potest; quod autem non potest, patienter ferat, et ex dilectione gemat atque lugeat, donec ille desuper emendet et corrigat; atque usque ad messem differat eradicare zizania, et paleam ventilare. Turba autem iniquorum, cum facultas est in populis promendi sermonem, generali obiurgatione ferienda est; et maxime si occasionem atque opportunitatem praebuerit aliquod domini desuper flagellum, quo eos appareat pro suis meritis vapulare: tunc enim aures humiles praebet emendantis sermoni calamitas auditorum, et facilius in gemitum confitendi, quam in murmura resistendi afflicta corda compellit; quamquam etsi nulla calamitas tribulationis premat, cum facultas detur, utiliter corripitur in multitudine multitudo: nam sicut separata saevire, sic in ipsa congregatione obiurgata gemere consuevit.
Aug., Cont. Ep. Parm., iii. 2: For when any one of the number of Christians included in the Church is found in such sin as to incur an anathema, this is done, where danger of schism is not apprehended, with tenderness, not for his rooting out, but for his correction. But if he be not conscious of his sin, nor correct it by penitence, he will of his [p. 499] own choice go forth of the Church and be separated from her communion; whence when the Lord commanded, "Suffer both to grow together till the harvest," He added the reason, saying, "Lest when ye would gather out the tares ye root up the wheat also." This sufficiently shews, that when that fear has ceased, and when the safety of the crop is certain, that is, when the crime is known to all, and is acknowledged as so execrable as to have no defenders, or not such as might cause any fear of a schism, then severity of discipline does not sleep, and its correction of error is so much the more efficacious as the observance of love had been more careful. But when the same infection has spread to a large number at once, nothing remains but sorrow and groans. Therefore let a man gently reprove whatever is in his power; what is not in let him bear with patience, and mourn over with affection, until He from above shall correct and heal, and let him defer till harvest-time to root out the tares and winnow the chaff. But the multitude of the unrighteous is to be struck at with a general reproof, whenever there is opportunity of saying aught among the people; and above all when any scourge of the Lord from above gives opportunity, when they feel that they are scourged for their deserts; for then the calamity of the hearers opens their ears submissively to the words of their reprover, seeing the heart in affliction is ever more prone to the groans of confession than to the murmurs of resistance. And even when no tribulation lays upon them, should occasion serve, a word of reproof is usefully spent upon the multitude; for when separated it is wont to be fierce, when in a body it is wont to mourn.
Chrysostomus in Matth: Hoc autem dixit dominus prohibens occisiones fieri: neque enim oportet interficere haereticum: quia praelium inexplicabile in orbe terrarum induceretur: et ideo dicit ne eradicetis simul cum eis frumentum; idest, si moveritis arma, et occideritis haereticos, necesse est multos sanctorum simul submitti. Non ergo detinere haereticos et abscindere liberam eorum propalationem et synodos et studia dissolvere prohibet, sed interficere et occidere. Chrys.: This the Lord spake to forbid any putting to death. For we ought not to kill an heretic, seeing that so a neverending war would be introduced into the world; and therefore He says, "Lest ye root out with them the wheat also;" that is, if you draw the sword and put the heretic to death, it must needs be that many of the saints will fall with them. Hereby He does not indeed forbid all restraint upon heretics, that their freedom of speech should be cut off, that their synods and their confessions should be broken up—but only forbids that they should be put to death. Augustinus ad Vincentium: Haec autem primitus mea sententia erat, neminem ad unitatem Christi esse cogendum: verbo enim agendum, disputatione pugnandum, ratione vincendum, ne fictos Catholicos haberemus quos apertos haereticos noveramus. Sed haec opinio mea non contradicentium verbis, sed demonstrantium superabatur exemplis: harum enim legum terror quibus promulgandis reges serviunt domino in timore, ita profuit, ut nunc alii dicant: iam hoc volebamus; sed Deo gratias, qui nobis occasionem praebuit, et dilationum morulas amputavit. Alii dicant: hoc esse verum iam sciebamus; sed nescio qua consuetudine tenebamur: gratias Deo, qui vincula nostra disrupit.
Alii dicant: nesciebamus hoc esse veritatem, nec eam discere volebamus, sed ad eam cognoscendam metus fecit intentos: gratias domino, qui negligentiam nostram stimulo terroris excussit.
Alii dicant: nos falsis rumoribus terrebamur intrare, quos falsos esse nesciremus nisi intraremus, nec intraremus nisi cogeremur: gratias Deo qui praedicationem nostram flagello abstulit, expertos docuit, quam vana et inania de Ecclesia sua mendax fama iactaverit.
Alii dicant: putabamus quidem nihil interesse, ubi fidem Christi teneremus; sed gratias domino, qui nos a divisione collegit, et hoc uni Deo congruere ut in unitate colatur, ostendit. Serviant ergo reges terrae Christo, leges edendo pro Christo.
Aug., Ep. 93, 17: This indeed was at first my own [p. 500] opinion, that no man was to be driven by force into the unity of Christ; but he was to be led by discourse, contended with in controversy, and overcome by argument, that we might not have men feigning themselves to be Catholics whom we knew to be declared heretics. But this opinion of mine was overcome not by the authority of those who contradicted me, but by the examples of those that shewed it in fact; for the tenor of those laws in enacting which Princes serve the Lord in fear, has had such good effect, that already some say, This we desired long ago; but now thanks be to God who has made the occasion for us, and has cut off our pleas of delay. Others say, This we have long known to be the truth; but we were held by a kind of old habit, thanks be to God who has broken our chains.
Others again; We knew not that this was true, and had no desire to learn it, but fear has driven us to give our attention to it, thanks be to the Lord who has banished our carelessness by the spur of terror.
Others, We were deterred from entering in by false rumours, which we should not have known to be false had we not entered in, and we should not have entered in had we not been compelled; thanks be to God who has broken up our preaching by the scourge of persecution, and has taught us by experience how empty and false things lying fame had reported concerning His Church.
Others say, We thought indeed that it was of no importance in what place we held the faith of Christ; but thanks be to the Lord who has gathered us together out of our division, and has shewn us that it is consonant to the unity of God that He should be worshipped in unity. Let then the Kings of the earth shew themselves the servants of Christ by publishing laws in Christ's behalf.
Augustinus ad Bonifacium comitem: Quis autem vestrum velit non solum aliquem haereticorum perire, verum etiam aliquid perdere? Sed aliter non meruit habere pacem domus David, nisi Absalon filius eius in bello quod contra patrem gerebat, fuisset extinctus: quamvis magna cura mandaverit suis ut eum quantum possent vivum salvumque servarent, et esset cui poenitenti paternus affectus ignosceret. Quid autem ei restitit nisi perditum flere, et sui regni pace acquisita, suam moestitiam consolari? Sic ergo Catholica mater Ecclesia, si aliquorum perditione tam multos ceteros colligit, dolorem materni cordis lenit, et sanat tantorum liberatione populorum. Ubi est autem quod isti clamare consueverunt: liberum est credere vel non credere? Cui vim Christus intulit? Quem coegit? Ecce habent apostolum Paulum: agnoscant in eo prius cogentem Christum, et postea docentem; prius ferientem, et postea consolantem. Mirum autem est quomodo ille qui poena corporis ad Evangelium coactus intravit, plus illis omnibus qui solo verbo vocati sunt, in Evangelio laboravit. Cur ergo non cogeret Ecclesia perditos filios ut redirent, si perditi filii coegerunt alios ut perirent? Sequitur et in tempore messis dicam messoribus: colligite primum zizania, et alligate ea in fasciculos ad comburendum.
Aug., Ep. 185, 32 et 22: But who is there Of you who has any wish that a heretic should perish, nay, that he should so much as lose aught? Yet could the house of David have had peace in no other way, but by the death of Absalom in that war which he waged against his father; notwithstanding his father gave strict commands to his servants that they should save him alive and unhurt, that on his repentance there might be room for fatherly affection to pardon; what then remained for him but to mourn over him when lost, and to console his domestic [p. 501] affliction by the peace which it had brought to his kingdom. Thus our Catholic mother the Church, when by the loss of a few she gains many, soothes the sorrow of her motherly heart, healing it by the deliverance of so many people. Where then is that which those are accustomed to cry out, That it is free to all to believe? Whom hath Christ done violence to? Whom hath He compelled? Let them take the Apostle Paul; let them acknowledge in him Christ first compelling and afterwards teaching; first smiting and afterwards comforting. And it is wonderful to see him who entered into the Gospel by the force of a bodily infliction labouring therein more than all those who are called by word only. [margin note: 1 Cor 15:10] Why then should not the Church constrain her lost sons to return to her, when her lost sons constrained others to perish?
Remigius: Messis autem appellatur tempus metendi; per messem vero designatur dies iudicii, in quo separandi sunt boni a malis. Remig.: It follows, "And in the time of harvest I will say to the reapers, Gather together first the tares, and bind them in bundles to burn them." The harvest is the season of reaping which here designates the day of judgment, in which the good are to be separated from the bad. Chrysostomus in Matth: Sed propter quid dicit colligite primum zizania? Ut non timeant boni, quasi simul cum zizaniis tollatur frumentum. Chrys.: But why does He say, Gather first the tares? That the good should have no fears lest the wheat should be rooted up with them. Hieronymus: Quod autem dicit zizaniorum fasciculos igni tradi, et triticum congregari in horrea, manifestum est, haereticos quosque et hypocritas Gehennae ignibus concremandos; sanctos vero, qui appellantur triticum, horreis, idest caelestibus mansionibus, recipi. Jerome: In that He says that the bundles of tares are to be cast into the fire, and the wheat gathered into barns, it is clear that heretics also and hypocrites are to be consumed in the fires of hell, while the saints who are here represented by the wheat are received into the barns, that is into heavenly mansions. Augustinus de quaest. Evang: Quaeri autem potest cur non unum fascem aut unum acervum zizaniorum fieri dixerit; nisi forte propter varietatem haereticorum, non solum a tritico, sed etiam a seipsis discrepantium, ipsas uniuscuiusque haereses, in quibus sigillatim sua communione disiuncti sunt, nomine fasciculorum designavit: ut etiam tunc incipiant alligari ad comburendum, cum a Catholica communione segregati, suas proprias quasi Ecclesias habere coeperint, ut combustio eorum sit in fine saeculi, non alligatio fasciculorum. Sed si ita esset non tam multi resipiscendo, et in Catholicam Ecclesiam remeando ab errore discederent. Quapropter alligatio fasciculorum in fine profutura est, ut non confuse, sed pro modo perversitatis suae uniuscuiusque erroris pertinacia puniatur. Aug., Quaest in Matt., q. 12: It may be asked why He commands more than one bundle or heap of tares to be formed? Perhaps because of the variety of heretics differing not only from the wheat, but also among themselves, each several heresy, separated from communion with all the others, is designated as a bundle; and perhaps they may even then begin to be bound together for burning, when they first sever themselves from the Catholic communion, and begin to have their independent church; so that it is the burning and not the binding into bundles that will take place at the end of the world. But were this so, there would not be so many who would become wise again, and return from error into the [p. 502] Catholic Church. Wherefore we must understand the binding into bundles to be what shall come to pass in the end, that punishment should fall on them not promiscuously, but in due proportion to the obstinacy and wilfulness of each separate error. Rabanus: Et notandum, quod ubi dicit seminavit bonum semen, notat bonam voluntatem, quae in electis est; ubi vero dicit inimicus venit, etc., cautelam habendam intimare voluit; quando autem crescentibus zizaniis, quasi patienter ferens ait inimicus homo hoc fecit, patientiam nobis commendavit; ubi vero ait ne forte colligentes zizania, donavit nobis discretionis exemplum; quando autem subiungit sinite utraque crescere usque ad messem, commendavit longanimitatem; ad ultimum iustitiam, cum dicit alligate ea in fasciculos ad comburendum. Raban.: And it should be noted that, when He says, "Sowed good seed," He intends that good will which is in the elect; when He adds, "An enemy came," He intimates that watch should be kept against him; when as the tares grow up, He suffers it patiently, saying, "An enemy hath done" this, He recommends to us patience; when He says, "Lest haply in gathering the tares, &c." He sets us an example of discretion; when He says, "Suffer both to grow together till the harvest," He teaches us long-suffering; and, lastly, He inculcates justice, when He says, "Bind them into bundles to burn."
Lectio 5 31 ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων, ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῷ ἀγρῷ αὐτοῦ: 32 ὃ μικρότερον μέν ἐστιν πάντων τῶν σπερμάτων, ὅταν δὲ αὐξηθῇ μεῖζον τῶν λαχάνων ἐστὶν καὶ γίνεται δένδρον, ὥστε ἐλθεῖν τὰ πετεινὰ τοῦ οὐρανοῦ καὶ κατασκηνοῦν ἐν τοῖς κλάδοις αὐτοῦ.
3l. Another parable put he forth unto them, saying, "The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: 32. Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof."
Chrysostomus in Matth: Quia dominus dixerat, quod de semine tres partes pereunt, et salvatur una; et in ipsa rursus quae salvatur, multa efficitur iactura, propter zizania quae superseminantur; ne dicerent: qui ergo erunt et quanti fideles? Consequenter hunc timorem aufert per parabolam sinapis: et ideo dicitur aliam parabolam proposuit eis, dicens: simile est regnum caelorum grano sinapis. Chrys.: Seeing the Lord had said above that three parts of the seed perish, and one only is preserved, and of that one part there is much loss by reason of the tares that are sown upon it; that none might say, Who then and how many shall they be that believe; He removes this cause of fear by the parable of the mustard seed. Therefore it is said, "Another parable put he forth unto them, saying, The kingdom of heaven is like unto a grain of mustard seed." Hieronymus: Regnum caelorum praedicatio Evangelii est, et notitia Scripturarum quae ducit ad vitam: de qua dicitur ad Iudaeos: auferetur a vobis regnum Dei. Huiusmodi ergo regnum caelorum est simile grano sinapis. Jerome: The kingdom of heaven is the preaching of the Gospel, and the knowledge of the Scriptures which leads to life, concerning which it is said to the Jews, "The kingdom of God shall be taken from you." [Matt 21:43] It is the kingdom of heaven thus understood which is likened to a grain of mustard seed. Augustinus de quaest. Evang: Granum namque sinapis ad fervorem fidei pertinet, vel eo quod dicatur venena expellere. Sequitur quod accipiens homo seminavit in agro suo. Aug., Quaest in Ev., i, 11: A grain of mustard seed may allude to the warmth of faith, [p. 503] or to its property as antidote to poison. It follows; "Which a man took and sowed in his field." Hieronymus: Homo qui seminat in agro suo, a plerisque salvator intelligitur, qui in animis credentium seminat; ab aliis ipse homo seminans in agro suo, idest in corde suo. Quis autem est iste qui seminat nisi sensus noster et animus, qui suscipiens granum praedicationis, et fovens sementem humore fidei, facit in agro sui pectoris pullulare? Sequitur quod minimum quidem est omnibus seminibus. Praedicatio Evangelii minima est omnibus disciplinis: ad primam quidem doctrinam fidem non habet veritatis, hominem Deum, Deum mortuum, et scandalum crucis praedicans. Confer huiusmodi doctrinam dogmatibus philosophorum, et libris eorum, et splendori eloquentiae, compositionique sermonum; et videbis quanto minus sit ceteris seminibus semen Evangelii.
Jerome: The man who sows is by most understood to be the Saviour, who sows the seed in the minds of believers; by others the man himself who sows in his field, that is, in his own heart. Who indeed is he that soweth, but our own mind and understanding, which receiving the grain of preaching, and nurturing it by the dew of faith, makes it to spring up in the field of our own breast? "Which is the least of all seeds." The Gospel preaching is the least of all the systems of the schools; at first view it has not even the appearance of truth, announcing a man as God, God put to death, and proclaiming the offence of the cross. Compare this teaching with the dogmas of the Philosophers, with their books, the splendour of their eloquence, the polish of their style, and you will see how the seed of the Gospel is the least of all seeds.
Chrysostomus in Matth: Vel minimum est semen Evangelii, quia discipuli universis erant imbecilliores; sed tamen quia magna erat virtus in eis, expansa est eorum praedicatio ubique terrarum: et ideo sequitur cum autem creverit, maius est omnibus oleribus, idest dogmatibus. Chrys.: Or; The seed of the Gospel is the least of seeds, because the disciples were weaker than the whole of mankind; yet forasmuch as there was great might in them, their preaching spread throughout the whole world. And therefore it follows, "But when it is grown it is the greatest among herbs," that is among dogmas. Augustinus de quaest. Evang: Dogmata autem sunt placita sectarum, idest ut placuit sectis. Aug.: Dogmas are the decisions of sects [margin note: placita sectarum], the points, that is, that they have determined. Hieronymus: Philosophorum enim dogmata cum creverint, nihil mordax, nihil vitale demonstrant: totum flaccidum marcidumque ebullit in olera et in herbas, quae cito arescunt et corruunt. Praedicatio autem evangelica, quae parva videbatur in principio, cum vel in animam credentis, vel in totum mundum sata fuerit, non exurgit in olera, sed crescit in arborem, ita ut volucres caeli (quas vel animas credentium, vel fortitudines Dei servitio mancipatas sentire debemus) veniant, et habitent in ramis eius: unde sequitur et fit arbor, ita ut volucres caeli veniant et habitent in ramis eius. Ramos puto evangelicae arboris, qui de grano sinapis creverunt, dogmatum esse diversitates, in quibus supradictarum volucrum unaquaeque requiescit. Assumamus et nos pennas columbae, ut ad altiora volitantes, possimus habitare in ramis huius arboris, et nidos nobis facere doctrinarum, terrenaque fugientes ad caelestia festinare. Jerome: For the dogmas of Philosophers when they have grown up, shew nothing of life or strength, but watery and insipid they grow into grasses and other greens, which quickly dry up and wither away. But the Gospel preaching, though it seem small in its beginning, when sown in the mind of the hearer, or upon the world, comes up not a garden herb, but a tree, so that the birds of the air (which we must suppose to be either the souls of believers or the Powers of God set free from slavery) come and abide in its branches. The branches of the Gospel tree which have grown of the grain of mustard seed, I suppose to signify the various dogmas in which each of the birds (as explained above) takes his rest. [margin note: Ps 55:6] Let us then take the wings of the dove, that flying aloft we may dwell in the branches of this tree, and may make ourselves nests of doctrines, and soaring above earthly things may hasten towards heavenly. Hilarius in Matth.: Vel grano sinapis seipsum dominus comparavit, acri semini, et omnium seminum minimo, cuius virtus pressuris accenditur. Hilary: Or; The Lord compares Himself to a grain of mustard seed, [p. 504] sharp to the taste, and the least of all seeds, whose strength is extracted by bruising. Gregorius Moralium: Ipse quidem est granum sinapis, qui in horto sepulturae plantatus, arbor magna surrexit: granum namque fuit cum moreretur, arbor cum resurgeret; granum per humilitatem carnis, arbor per potentiam maiestatis. Greg., Mor., xix, 1: Christ Himself is the grain of mustard seed, who, planted in the garden of the sepulchre, grew up a great tree; He was a grain of seed when He died, and a tree when He rose again; a grain of seed in the humiliation of the flesh, a tree in the power of His majesty. Hilarius in Matth.: Granum igitur hoc postquam in agro seminatum fuit, idest ubi a populo comprehensus et traditus morti, tamquam in agro fuit satione quadam corporis consepultus, ultra mensuram omnium olerum excrevit et universam prophetarum gloriam excedit. Oleris enim vice tamquam aegroto Israel data est praedicatio prophetarum; sed iam in ramis arboris caeli volucres inhabitant. Apostolos scilicet ex Christi virtute protensos, et mundum inumbrantes in ramis intelligimus, in quo gentes in spem vitae advolabunt, et aurarum turbine, idest Diaboli spiritu flatuque vexatae, tamquam in ramis arboris conquiescent. Hilary: This grain then when sown in the field, that is, when seized by the people and delivered to death, and as it were buried in the ground by a sowing of the body, grew up beyond the size of all herbs, and exceeded all the glory of the Prophets. For the preaching of the Prophets was allowed as it were herbs to a sick man; but now the birds of the air lodge in the branches of the tree. By which we understand the Apostles, who put forth of Christ's might, and overshadowing the world with their boughs, are a tree to which the Gentiles flee in hope of life, and having been long tossed by the winds, that is by the spirits of the Devil, may have rest in its branches. Gregorius Moralium: In istis etiam ramis volucres requiescunt; quia sanctae animae, quae quibusdam virtutum pennis a terrena cogitatione se sublevant, in eorum dictis atque consolationibus ab huiusmodi fatigatione vitae respirant. Greg.: "The birds lodge in its branches," when holy souls that raise themselves aloft from thoughts of earth on the wings of the virtues, breathe again from the troubles of this life in their words and comfortings.
Lectio 6 33 ἄλλην παραβολὴν ἐλάλησεν αὐτοῖς: ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον.
33. Another parable spake he unto them; "The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened."
Chrysostomus in Matth: Ad idem ostendendum dominus apponit parabolam de fermento: unde dicitur aliam parabolam locutus est eis: simile est regnum caelorum fermento; quasi dicat: sicut fermentum multam farinam transmutat in suam virtutem, ita et vos totum mundum transmutabitis. Et vide Christi prudentiam: ea enim quae sunt naturae inducit, demonstrans quoniam sicut illa possibile est fieri, ita et hoc. Non autem dixit quod posuit simpliciter, sed abscondit; ac si diceret: ita et vos cum subiecti fueritis impugnatoribus vestris, tunc eos superabitis. Et sicut fermentum suffoditur quidem, non autem destruitur, sed paulatim ad suum habitum omnia transmutat, sic et in praedicatione vestra continget. Non itaque quia multas dixi superventuras vobis vexationes timeatis; ita enim fulgebitis et omnes superabitis. Tria autem sata hic pro multis posuit: hunc enim numerum determinatum pro multitudine indeterminata accepit. Chrys.: The same thing the Lord sets forth in this parable of the leaven; as much as to say to His disciples, As leaven changes into its own kind much wheat-flour, so shall ye change the whole world. Note here the wisdom of the Saviour; He first brings instances from nature, proving that as the one is possible so is the other. And He says not simply 'put,' but "hid;" as much as to say, So ye, when ye shall be cast down by your enemies, then ye shall overcome them. And so leaven is kneaded in, without being destroyed, but gradually changes all things into its own nature; so shall it come to pass with your preaching. Fear ye not then because I said that many tribulations shall come upon you, for so shall ye shine forth, and shall overcome [p. 505] them all. He says, "three measures," to signify a great abundance; that definite number standing for an indefinite quantity. Hieronymus: Satum autem est genus mensurae iuxta morem provinciae Palaestinae, unum modium et dimidium accipiens. Jerome: The 'saturn' is a kind of measure in use in Palestine containing one modius and a half. Augustinus de quaest. Evang: Vel fermentum dicit dilectionem, eo quod fervescere facit, et excitat; mulierem, sapientiam dicit. In farinae autem satis tribus intelligitur vel tria illa in homine, ex toto corde, ex tota anima, et ex tota mente; vel tria illa fructifera, centesimum, sexagesimum, et tricesimum; vel tria illa genera hominum: Noe, Daniel et Iob. Aug. Quaest. Ev., i, 12: Or, The leaven signifies love, because it causes activity and fermentation; by the woman He means wisdom. By the three measures He intends either those three things in man, with the whole heart, with the whole soul, with the whole mind; or the three degrees of fruitfulness, the hundred-fold, the sixty-fold, the thirty-fold; or those three kinds of men, Noe, Daniel, and Job. Rabanus: Dicit autem donec fermentatum est totum, quia caritas in nostra mente recondita eo usque crescere debet ut totam mentem in sui perfectionem commutet: quod hic quidem inchoatur, in futuro vero perficitur. Raban.: He says, "Until the whole was leavened," because that love implanted in our mind ought to grow until it changes the whole soul into its own perfection; which is begun here, but is completed hereafter. Hieronymus: Vel aliter. Mulier ista, quae fermentum accipit et abscondit, praedicatio mihi videtur apostolica, vel Ecclesia de diversis gentibus congregata. Haec tollit fermentum, intelligentiam scilicet Scripturarum, et abscondit illud in farinae satis tribus, ut spiritus, anima et corpus in unum redacta, non discrepent inter se. Vel aliter. Legimus in Platone tria esse in anima: rationale, irascibile et concupiscibile; et nos ergo si acceperimus fermentum evangelicum sacrarum Scripturarum, in ratione possideamus prudentiam, in ira odium contra vitia, in desiderio cupiditatem virtutum: et hoc totum fiet per evangelicam doctrinam, quam nobis mater Ecclesia praestitit. Dicam et quorumdam intelligentiam: mulierem istam et ipsi Ecclesiam interpretantur, quae fidem hominis farinae satis tribus commiscuit, scilicet credulitati patris et filii et spiritus sancti: cum in unum fuerit fermentata, non nos ad triplicem Deum, sed ad unius divinitatis perducit notitiam. Pius quidem sensus: sed nunquam parabolae et dubia aenigmatum intelligentia possunt ad auctoritatem dogmatum proficere.
Jerome: Or otherwise; The woman who takes the leaven and hides it, seems to me to be the Apostolic preaching, or the Church gathered out of divers nations. She takes the leaven, that is, the understanding of the Scriptures, and hides it in three measures of meal, that the three, spirit, soul, and body, may be brought into one, and may not differ among themselves. Or otherwise; We read in Plato [margin note: R. P., iv. 439. λογιστικον, ἐπιθυμητικον, θυμοειδες] that there are three parts in the soul, reason, anger, and desire; so we also if we have received the evangelic leaven of Holy Scripture, may possess in our reason prudence, in our anger hatred against vice, in our desire love of the virtues, and this will all come to pass by the Evangelic teaching which our mother Church has held out to us. I will further mention an interpretation of some; that the woman is the Church, who has mingled the faith of man in three measures of meal, namely, belief in the Father, the Son, and the Holy Spirit; which when it has fermented into one lump, brings us not to a threefold God, but to the knowledge of one Divinity. This is a pious interpretation; but parables and doubtful solutions of dark things, can never bestow authority on dogmas.
Hilarius in Matth.: Vel aliter. Fermento se dominus comparavit: fermentum enim de farina est, quod virtutem acceptam acervo sui generis reddit. Hoc autem fermentum acceptum mulier, synagoga scilicet, per iudicium mortis abscondit: hoc autem in farinae mensuris tribus, idest legis, prophetarum, Evangeliorum aequalitate coopertum, omnia unum fecit: ut quod lex constituit, prophetae nuntiaverunt, idipsum Evangeliorum profectionibus expleatur, quamquam ad trium gentium vocationem, ex Sem, Cham et Iaphet, tres mensuras farinae esse referendas sensisse multos memini. Sed nescio an hoc ita opinari ratio permittat; cum etsi omnium gentium vocatio sit, in his tamen Christus non absconsus sit, sed ostensus; et in tanta infidelium multitudine non fermentatum sit totum. Hilary: Or otherwise; The Lord compares Himself to leaven; for leaven is produced from meal, and communicates the power that it has received to a heap of its own kind. The woman, that is the Synagogue, taking this leaven hides it, that is by the sentence of death; but it working in the three measures [p. 506] of meal, that is equally in the Law, the Prophets, and the Gospels, makes all one; so that what the Law ordains, that the Prophets announce, that is fulfilled in the developments of the Gospels. But many, as I remember, have thought that the three measures refer to the calling of the three nations, out of Shem, Ham, and Japhet. But Ι hardly think that the reason of the thing will allow this interpretation; for though these three nations have indeed been called, yet in them Christ is shewn and not hidden, and in so great a multitude of unbelievers the whole cannot be said to be leavened.
Lectio 7 34 ταῦτα πάντα ἐλάλησεν ὁ Ἰησοῦς ἐν παραβολαῖς τοῖς ὄχλοις, καὶ χωρὶς παραβολῆς οὐδὲν ἐλάλει αὐτοῖς: 35 ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος, ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς [κόσμου].
34. All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them. 35. That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.
Chrysostomus in Matth: Post praemissas parabolas, ne aliquis opinaretur quod Christus nova induceret, induxit Evangelista prophetam etiam hunc praedicentem doctrinae modum; et ideo dicit haec omnia locutus est Iesus in parabolis ad turbas. Marcus autem ait: quoniam sicut poterant audire, loquebatur eis sermonem in parabolis. Unde non mireris si de regno disputans, grani et fermenti meminit: hominibus enim loquebatur idiotis et indigentibus ab his induci. Chrys., Hom., xlvii: After the foregoing parables, that none might think that Christ was bringing forward any thing new, the Evangelist quotes the Prophet, foretelling even this His manner of preaching: Mark's words are, "And with many such parables spake he the word unto them, as they were able to hear it." [Mark 4:33] So marvel not that, in speaking of the kingdom, He uses the similitudes of a seed, and of leaven; for He was discoursing to common men, and who needed to be led forward by such aids. Remigius: Parabola Graece, Latine dicitur similitudo, per quam veritas demonstratur. Ostendit quippe in ipsa similitudine quasdam figuras verborum, et imagines veritatis. Remig.: The Greek word 'Parable,' is rendered in Latin 'Similitude,' by which truth is explained; and an image or representation of the reality is set forth. Hieronymus: Non autem discipulis, sed turbis parabolas loquebatur: et usque hodie turbae in parabolis audiunt: et ideo dicitur et sine parabolis non loquebatur eis. Jerome: Yet He spoke not in parables to the disciples, but to the multitude; and even to this day the multitude hears in parables; and therefore it is said, "And without a parable spake he not unto them." Chrysostomus in Matth: Quamvis enim multa sine parabolis non turbis dixerit, sed tamen tunc nihil. Chrys.: For though He had spoken many things not in parables, when not speaking before the multitudes, yet at this time spake He nothing without a parable. Augustinus de quaest. Evang: Vel hoc dicitur non quia nihil proprie locutus est: sed quia nullum fere sermonem explicavit, ubi non per parabolam aliquid significaverit; quamvis in eo aliqua et proprie dixerit: ita ut saepe inveniatur totus sermo eius parabolis explicatus, totus autem proprie dictus nullus inveniatur. Explicatos autem sermones dico, quando ex aliqua occasione rerum incipit loqui quousque terminet quidquid ad ipsam rem pertinet, et transeat ad aliud. Nonnunquam sane alius Evangelista contexit quod alius diversis temporibus dictum indicat: non enim omnino secundum rerum gestarum ordinem, sed secundum suae quisque recordationis facultatem, narrationem quam exorsus est, ordinavit. Quare autem in parabolis loqueretur, manifestat Evangelista, cum subdit ut adimpleretur quod dictum est per prophetam dicentem: aperiam in parabolis os meum, eructabo abscondita a constitutione mundi. Aug., Quaest. in Matt., q. 15: Or, this is said, not in Matt that He uttered nothing in plain words but that He [p. 507] concluded no one discourse without introducing a parable in the course of it, though the chief part of the discourse might consist of matter not figurative. And we may indeed find discourses of His parabolical throughout, but none direct throughout. And by a complete discourse, I mean, the whole of what He says on any topic that may be brought before Him by circumstances, before He leaves it, and passes to a new subject. For sometimes one Evangelist connects what another gives as spoken at different times; the writer having in such a case followed not the order of events, but the order of connexion in his own memory. The reason why He spake in parables the Evangelist subjoins, saying, "That it might be fulfilled that was spoken by the Prophet, saying, I will open my mouth. in parables, I will utter things kept secret from the foundation of the world." [Ps 78:2] Hieronymus: Hoc testimonium de Psalmo 77, 2 sumptum est. Legi in nonnullis codicibus eo loco ubi nos posuimus et vulgata editio habet ut adimpleretur quod dictum est per prophetam dicentem, ubi scriptum est: per Isaiam prophetam dicentem. Jerome: This passage is taken from the seventy-seventh Psalm. I have seen copies which read, 'by Esaias the Prophet,' instead of what we have adopted, and what the common text has by the Prophet. Remigius: Unde Porphyrius obiecit fidelibus: Evangelista vester tantae insipientiae fuit ut quod reperitur in Psalmis, ipse deputaverit Isaiae. Remig.: From which reading Porphyry took an objection to the believers; Such was your Evangelist's ignorance, that he imputed to Isaiah what is indeed found in the Psalms. Hieronymus: Quia ergo minime inveniebatur in Isaia, arbitror postea a prudentibus viris esse sublatum; sed mihi videtur in principio ita editum: quod scriptum est per Asaph prophetam dicentem: septuagesimus enim septimus Psalmus de quo sumptum est hoc testimonium, Asaph prophetae inscribitur, et primum scriptorem non intellexisse Asaph, et putasse scriptoris vitium, atque emendasse nomen Isaiae, cuius vocabulum manifestius erat. Sciendum est itaque, quod non solum David, sed etiam ceteri (quorum in Psalmis et hymnis et canticis Dei, praescripta sunt nomina) prophetae sunt appellandi, Asaph videlicet et Idithum, et Heman Ephraites, et reliqui quos Scriptura commemorat; quodque in persona domini dicitur aperiam in parabolis os meum, considerandum attentius et inveniendum describi egressum Israelis ex Aegypto, et omnia signa narrari quae in Exodi continentur historia. Ex quo intelligimus universa illa quae ibi scripta sunt, parabolice sentienda, et manifestare abscondita sacramenta: hoc enim salvator edicturum se esse promittit, dicens aperiam in parabolis os meum.
Jerome: But because the text was not found in Isaiah, his name was, I suppose, therefore erased by such as had observed that. But it seems to me that it was first written thus, 'As was written by Asaph the Prophet, saying,' for the seventy-seventh Psalm out of which this text is taken is ascribed to Asaph the Prophet; and that the copyist not understanding Asaph, and imputing it to error in the transcription, substituted the better known name Isaiah. For it should be known that not David only, but those others also whose names are set before the Psalms, and hymns, and songs of God, are to be considered prophets, namely, Asaph, Idithum, and Heman the Esraite, and the rest who are named in Scripture. And so that which is spoken in the Lord's person, "I will open my mouth in parables," if considered attentively, will be found to be a description of the departure of Israel out of Egypt, and a relation of all the wonders contained in the history of Exodus. By which we learn, that all that is there written may be taken in a [p. 508] figurative way, and contains hidden sacraments; for this is what the Saviour is there made to preface by the words, "I will open my mouth in parables."
Glossa: Quasi dicat: qui prius locutus sum per prophetas, modo in propria persona aperiam os meum in parabolis, et eructabo de thesauro mei secreti; emittam mysteria quae abscondita erant a constitutione mundi. Gloss., ap Anselm: As though He had said, I who spoke before by the Prophets, now in My own person will open My mouth in parables, and will bring forth out of My secret store mysteries which have been hidden ever since the foundation of the world.
Lectio 8 36 τότε ἀφεὶς τοὺς ὄχλους ἦλθεν εἰς τὴν οἰκίαν. καὶ προσῆλθον αὐτῷ οἱ μαθηταὶ αὐτοῦ λέγοντες, διασάφησον ἡμῖν τὴν παραβολὴν τῶν ζιζανίων τοῦ ἀγροῦ. 37 ὁ δὲ ἀποκριθεὶς εἶπεν, ὁ σπείρων τὸ καλὸν σπέρμα ἐστὶν ὁ υἱὸς τοῦ ἀνθρώπου: 38 ὁ δὲ ἀγρός ἐστιν ὁ κόσμος: τὸ δὲ καλὸν σπέρμα, οὗτοί εἰσιν οἱ υἱοὶ τῆς βασιλείας: τὰ δὲ ζιζάνιά εἰσιν οἱ υἱοὶ τοῦ πονηροῦ, 39 ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος: ὁ δὲ θερισμὸς συντέλεια αἰῶνός ἐστιν, οἱ δὲ θερισταὶ ἄγγελοί εἰσιν. 40 ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ [κατα]καίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος: 41 ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν, 42 καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός: ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 43 τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. ὁ ἔχων ὦτα ἀκουέτω.
36. Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, "Declare unto us the parable of the tares of the field." 37. He answered and said unto them, "He that soweth the good seed is the Son of man; 38. The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; 39. The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 41. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 42. And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear."
Chrysostomus in Matth: Locutus fuerat dominus turbis in parabolis, ut eos ad interrogandum induceret; et quamvis multa in parabolis dixisset, nullus tamen eum interrogavit; et ideo eos dimisit: unde sequitur tunc dimissis turbis venit in domum. Nullus autem eum Scribarum sequitur: unde manifestum est quod propter nihil aliud prius sequebantur quam ut eum caperent in sermone. Chrys.: The Lord had spoken to the multitude in parables, that He might induce them to ask Him of their meaning; yet, though He had spoken so many things in parables, no man had yet asked Him aught, and therefore He sends them away; "Then Jesus sent the multitude away, and went into the house." None of the Scribes followed Him here, from [p. 509] is which it is clear that they followed Him for no other purpose than that they might catch Him in His discourse. Hieronymus: Dimittit autem turbas Iesus, et domum revertitur, ut accedant ad eum discipuli, et secreto interrogent quae populus nec merebatur audire nec poterat. Jerome: The Lord sends away the multitude, and enters the house that His disciples might come to Him and ask Him privately of those things which the people neither deserved to hear, nor were able. Rabanus: Mystice autem dimissa turba tumultuantium Iudaeorum, ingreditur Ecclesiam gentium, et ibi fidelibus exponit sacramenta caelestia: unde sequitur et accesserunt ad eum discipuli eius dicentes: edissere nobis parabolam zizaniorum agri. Raban.: Figuratively; Having sent away the multitude of unquiet Jews, He enters the Church of the Gentiles, and there expounds to believers heavenly sacraments, whence it follows, "And his disciples came to him, saying, Explain to us the parable of the tares of the field." Chrysostomus in Matth: Cum aliquando volentes discere formidaverint interrogare, nunc libere interrogant, et confisi sunt, quoniam audierant: vobis datum est nosse mysterium regni Dei; ideoque singulariter interrogant, non multitudinem aemulantes, quibus non erat datum. Dimittunt autem parabolam fermenti et sinapis, ut manifestiores; interrogant autem de parabola zizaniorum, quia habet convenientiam ad praemissam parabolam de semine, et aliquid amplius ostendit. Dominus autem quae esset parabola exponit: unde sequitur qui respondens ait eis: qui seminat bonum semen, est filius hominis. Chrys.: Before, though desirous to learn, they had feared to ask; but now they ask freely and confidently because they had heard, "To you it is given to know the mystery of the kingdom of heaven;" and therefore they ask when alone, not envying the multitude to whom it was not so given. They pass over the parables of the leaven and the mustard-seed as plain; and ask concerning the parable of the tares, which has some agreement with the foregoing parable concerning the seed, and shews somewhat more than that. And accordingly the Lord expounds it to them, as it follows, "He answered and said unto them, He that sows the good seed is the Son of man." Remigius: Ideo autem dominus se filium hominis appellavit, ut hoc indicio nobis exemplum humilitatis relinqueret; sive quia futurum erat ut haeretici negarent eum verum hominem esse; sive ut per humanitatis fidem possimus conscendere ad divinitatis cognitionem. Sequitur ager autem est mundus. Remig.: The Lord styles Himself the Son of Man, that in that title He might set an example of humility; or perhaps because it was to come to pass that certain heretics would deny Him to be really man; or that through belief in His Humanity we might ascend to knowledge of His Divinity. Glossa: Cum autem ipse sit qui seminat agrum suum, manifestum est quia praesens mundus est eius. Sequitur bonum vero semen hi sunt filii regni. Chrys.: "The field is the world." Seeing it is He that sows His own field, it is plain that this present world is His. It follows, "The good seed are the children of the kingdom." Remigius: Idest sancti et electi viri, qui inter filios regni computantur. Remig.: That is, the saints, and elect men, who are counted as sons. Augustinus contra Faustum: Zizania autem exponit dominus non aliqua falsa veris Scripturis immissa, sicut Manichaeus interpretatur; sed omnes filios maligni, idest, imitatores diabolicae falsitatis: unde sequitur zizania autem sunt filii nequam; per quos omnes impios et malignos vult intelligi. Aug., Cont. Faust., xviii, 7: The tares the Lord expounds to mean, not as Manichaeus interprets, certain spurious parts inserted among the true Scriptures, but all the children of the Evil one, that is, the imitators of the fraud of the Devil. As it follows, "The tares are the children of the evil one," by whom He would have us understand all the wicked and impious. Augustinus de quaest. Evang: Omnis autem immunditia in segete zizania dicuntur. Sequitur inimicus autem qui seminavit ea, est Diabolus. Aug., Quaest. Ev., i, 10: For all weeds among corn are called tares. Aug.: It follows, "The enemy who sowed this is the Devil." Chrysostomus in Matth: Etenim hoc diabolicae est machinationis, veritati semper inserere errorem. Sequitur messis vero consummatio saeculi est. Alio autem loco ait, de Samaritanis loquens: levate oculos vestros, et considerate regiones, quoniam iam albae sunt ad messem; et rursus: messis quidem multa, operarii autem pauci: in quibus verbis messem dicit iam adesse. Qualiter ergo hic eam dicit esse futuram? Sed sciendum, quod in alia significatione messem dicit: unde et ibi dicit, quod alius est qui seminat, et alius qui metit; hic autem eumdem dicit esse qui seminat et qui metit: quoniam ibi non ad sui differentiam, sed apostolorum, prophetas induxit: etenim ipse Christus per prophetas seminavit in Iudaeis et Samaritanis. Idem ergo nominat semen et messem secundum aliud et aliud. Cum enim de obedientia loquatur, et persuasione ad fidem, tunc vocat messem, sicut in quo totum perficitur: sed cum inquirit de fructu auditionis verbi Dei, tunc consummationem dicit messem, sicut hic. Chrys.: For this is part of the wiles of the Devil, to be ever mixing [p. 510] up truth with error. "The harvest is the end of the world." In another place He says, speaking of the Samaritans, "Lift up your eyes, and consider the fields that they are already white for the harvest;" [John 4:35] and again, "The harvest truly is great, but the labourers are few," [Luke 10:2] in which words He speaks of the harvest as being already present. How then does He here speak of it as something yet to come? Because He has used the figure of the harvest in two significations;, as He says there that it is one that soweth, and another that reapeth; but here it is the same who both sows and reaps; indeed there He brings forward the Prophets, not to distinguish them from Himself, but from the Apostles, for Christ Himself by His Prophets sowed among the Jews and Samaritans. The figure of harvest is thus applied to two different things. Speaking of first conviction and turning to the faith, He calls that the harvest, as that in which the whole is accomplished; but when He enquires into the fruits ensuing upon the hearing the word of God, then He calls the end of the world the harvest, as here. Remigius: Per messem enim designatur dies iudicii, in quo separandi sunt boni a malis; quod fiet ministerio Angelorum: unde infra dicitur, quod veniet filius hominis cum Angelis suis iudicare: propter quod sequitur messores autem Angeli sunt. Sequitur sicut ergo zizania colliguntur et igni comburuntur, sic erit in consummatione saeculi: mittet filius hominis Angelos suos, et colligent de regno eius omnia scandala et eos qui faciunt iniquitatem. Remig.: By the harvest is denoted the day of judgment, in which the good are to be separated from the evil; which will be done by the ministry of Angels, as it is said below, that the Son of Man shall come to judgment with His Angels. "As then the tares are gathered and burned in the fire, so shall it be in the end of this world. The Son of man shall send forth his Angels, and they shall gather out of his kingdom all offences, and them which do iniquity." Augustinus de Civ. Dei: Numquid de regno illo ubi sunt nulla scandala? De regno ergo isto eius quod est hic, scilicet Ecclesia, colligentur. Aug., City of God, book xx, ch. 9: Out of that kingdom in which are no offences? The kingdom then is His kingdom which is here, namely, the Church. Augustinus de quaest. Evang: Quod autem primo separantur zizania, hoc est quia tribulatione praecedente separabuntur impii a piis: quod per bonos Angelos intelligitur fieri, quia officia vindictae possunt implere boni bono animo, quomodo lex, quomodo iudex; officia vero misericordiae mali implere non possunt. Aug., Quaest. Ev., i, 10: That the tares are first separated, signifies that by tribulation the wicked shall be separated from the righteous; and this is understood to be performed by good Angels, because the good can discharge duties of punishment with a good spirit, as a judge, or as the Law, but the wicked cannot fulfil offices of mercy. Chrysostomus in Matth: Vel potest intelligi de regno caelestis Ecclesiae; et tunc ostenditur hic duplex poena: videlicet quod excidunt a gloria, in hoc quod dicit et colligent de regno eius omnia scandala, scilicet ne scandala in regnum eius intrent; et quod comburuntur, in hoc quod subdit et mittent eos in caminum ignis. Chrys.: Or we may understand it of the kingdom of the heavenly Church; and then there will be held out here a two-fold punishment; first that they fall from glory as that is said, "And they shall gather out of his kingdom all offences," to the end, that no offences should be seen in His kingdom; and then that they [p. 511] are burned. "And they shall cast them into a furnace of fire." Hieronymus: Omnia autem scandala referuntur ad zizania. Hoc autem quod dicit et colligent de regno eius omnia scandala et eos qui faciunt iniquitatem, inter haereticos et schismaticos qui faciunt iniquitatem, voluit distinguere: ut per eos qui faciunt scandala intelligantur haeretici; per eos vero qui faciunt iniquitatem, intelligantur schismatici. Jerome: The offences are to be referred to the tares. Gloss., non occ.: "The offences", and, "them that do iniquity," are to be distinguished as heretics and schismatics; the "offences" referring to heretics; while by "them that do iniquity" are to be understood schismatics. Glossa: Vel aliter. Per scandala possunt intelligi illi qui praebent proximo occasionem offensionis, aut ruinae; per facientes iniquitatem quoscumque peccantes. Otherwise; By "offences" may be understood those that give their neighbour an occasion of falling, by "those that do iniquity" all other sinners. Rabanus: Observa quod dicit et eos qui faciunt iniquitatem: non qui fecerunt, quia non qui conversi sunt ad poenitentiam, sed solum qui permanent in peccatis, aeternis cruciatibus mancipandi sunt. Raban.: Observe, He says, "Those that do iniquity," not, those who have done; because not they who have turned to penitence, but they only that abide in their sins are to be delivered to eternal torments. Chrysostomus in Matth: Vide autem ineffabilem Dei amorem ad homines; est enim ad beneficia promptus, et ad poenam tardus: cum enim seminat, per seipsum seminat; cum autem punit, per alios: mittit enim ad hoc Angelos suos. Sequitur ibi erit fletus et stridor dentium. Chrys.: Behold the unspeakable love of God towards men! He is ready to shew mercy, slow to punish; when He sows, He sows Himself; when He punishes, He punishes by others, sending His Angels to that. It follows, "There shall be weeping and gnashing of teeth." Remigius: His verbis demonstratur vera corporum resurrectio: nihilominus ostenditur per hoc duplex poena Inferni, scilicet nimii caloris, et nimii frigoris. Sicut autem scandala referuntur ad zizania, ita iusti reputantur in filios regni; de quibus sequitur tunc iusti fulgebunt sicut sol in regno patris eorum. In praesenti enim saeculo fulget lux sanctorum coram hominibus, post consummationem autem mundi ipsi iusti fulgebunt sicut sol in regno patris sui. Remig.: In these words is shewn the reality of the resurrection of the body; and further, the twofold pains of hell, extreme heat, and extreme cold. And as the offences are referred to the tares, so the righteous are reckoned among the children of the kingdom; concerning whom it follows, "Then the righteous shall shine as the sun in the kingdom of their Father." For in the present world the light of the saints shines before men, but after the consummation of all things, the righteous themselves shall shine as the sun in the kingdom of their Father. Chrysostomus in Matth: Non quia ita solum sicut sol; sed quia hoc sidere aliud magis luculentum non noscimus, cognitis nobis utitur exemplis. Chrys.: Not that they shall not shine with higher brightness, but because we know no degree of brightness that surpasses that of the sun, therefore He uses an example adapted to our understanding. Remigius: Quod autem dicit tunc fulgebunt, intelligendum est quia et nunc fulgent in exemplum aliorum; sed tunc fulgebunt sicut sol ad laudandum Deum. Sequitur qui habet aures audiendi audiat. Remig.: That He says, "Then shall they shine," implies that they now shine for an example to others, but they shall then shine as the sun to the praise of God. "He that hath ears to hear, let him hear." Rabanus: Idest, qui habet intellectum intelligat, quia mystice haec omnia intelligenda sunt. Raban.: That is, Let him understand who has understanding, because all these things are to be understood mystically, and not literally.
Lectio 9 44 ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῷ κεκρυμμένῳ ἐν τῷ ἀγρῷ, ὃν εὑρὼν ἄνθρωπος ἔκρυψεν, καὶ ἀπὸ τῆς χαρᾶς αὐτοῦ ὑπάγει καὶ πωλεῖ πάντα ὅσα ἔχει καὶ ἀγοράζει τὸν ἀγρὸν ἐκεῖνον.
44. "Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field." [p. 512]
Chrysostomus in Matth: Parabolae quas supra dominus posuerat de fermento et sinapi, ad virtutem evangelicae praedicationis referuntur, quoniam superavit orbem terrarum; nunc autem ut pretiositatem et magnificentiam eiusdem ostenderet, proponit parabolam de thesauro et margarita, dicens simile est regnum caelorum thesauro abscondito in agro. Praedicatio enim Evangelii occultata est in mundo, et si non vendideris omnia, non emes eam; et cum gaudio hoc oportet facere: unde sequitur quem qui invenit homo abscondit. Chrys.: The foregoing parables of the leaven, and the grain of mustard-seed, are referred to the power of the Gospel preaching, which has subdued the whole world; in order to shew its value and splendour, He now puts forth parables concerning a pearl and a treasure, saying, "The kingdom of heaven is like unto treasure hid in a field." For the Gospel preaching is hidden in this world; and if, you do not sell your all you will not purchase it; and this you ought to do with joy. Wherefore it follows, "which when a man hath found, he hideth it." Hilarius in Matth.: Hic quidem thesaurus gratis invenitur. Evangeliorum enim praedicatio in abscondito est; sed utendi et possidendi huiusmodi thesauri cum agro potestas non potest esse sine pretio: quia caelestes divitiae non sine damno saeculi possidentur. Hilary: This treasure is indeed found without cost; for the Gospel preaching is open to all, but to use and possess the treasure with its field we may not without price, for heavenly riches are not obtained without the loss of this world. Hieronymus: Quod autem abscondit, non de invidia facit; sed more servantis et nolentis prodere, abscondit in corde, quem pristinis praetulit facultatibus. Jerome: That he hides it, does not proceed of envy towards others, but as one that treasures up what he would not lose, he hides in his heart that which he prizes above his former possessions. Gregorius in Evang: Vel aliter. Thesaurus in agro absconditus est caeleste desiderium; ager vero in quo thesaurus absconditur, est disciplina studii caelestis: quem scilicet thesaurum cum invenit homo abscondit, scilicet ut servet: quia studium caelestis desiderii a malignis spiritibus custodire non sufficit ei qui hoc ab humanis laudibus non abscondit. In praesenti etenim vita quasi in via sumus, qua ad patriam pergimus. Maligni autem spiritus iter nostrum quasi quidam latrunculi obsident. Depraedari ergo desiderant qui thesaurum publice portant in via. Hoc autem dico, non ut proximi nostri opera nostra non videant; sed ut per hoc quod agimus, laudes exterius non quaeramus. Caelorum autem regnum idcirco terrenis rebus simile dicitur, ut ex his quae animus novit, surgat ad incognita; ut per hoc quod scit notum diligere, discat ignotum amare. Sequitur et prae gaudio illius vadit, et vendit universa quae habet et emit agrum illum. Agrum profecto venditis omnibus comparat qui voluptatibus carnis renuntians, cuncta sua terrena desideria per disciplinae caelestis custodiam calcat.
Greg., Hom. in Ev., xi, 1: Otherwise; The treasure hidden in the field is the desire of heaven; the field in which the treasure is hidden is the discipline of heavenly learning; this, when a man finds, he hides, in order that he may preserve it; for zeal and affections heavenward it is not enough that we protect from evil spirits, if we do not protect from, human praises. For in this present life we are in the way which leads to our country, and evil spirits as robbers beset us in our journey. Those therefore who carry their treasure openly, they seek to plunder in the way. When I say this, I do not mean that our neighbours should not see our works, but that in what we do, we should not seek praise from without. The kingdom of heaven is therefore compared to things of earth, that the mind may rise from things familiar to things unknown, and may learn to love the unknown by that which it knows is loved when known. It follows, "And for joy thereof he goeth and selleth all that he hath, and buyeth that field." He it is that selleth all he hath and buyeth the field, who, renouncing fleshly delights, tramples upon all his worldly desires in his anxiety for the heavenly discipline. [margin note: Col 2:3]
Hieronymus: Vel thesaurus iste, in quo sunt omnes thesauri sapientiae et scientiae absconditi, aut Deus verbum est, qui in carne Christi videtur absconditus; aut sanctae Scripturae, in quibus reposita est notitia salvatoris. Jerome: Or, That treasure "in which are hid all the treasures of wisdom and knowledge," is either God the Word, who seems hid in Christ's flesh, or the Holy [p. 513] Scriptures, in which are laid up the knowledge of the Saviour. Augustinus de quaest. Evang: Hunc autem thesaurum dixit in agro absconditum, scilicet duo testamenta in Ecclesia; quae cum quis ex parte intellectus attigerit, sentit illic magna latere; et vadit, et vendit omnia sua, et emit illum; idest, contemptu temporalium comparat sibi otium, ut sit dives cognitione Dei. Aug., Quaest. in Ev., i, 13: Or, He speaks of the two testaments in The Church, which, when any hath attained to a partial understanding of, he perceives how great things lie hid there, and "goeth and selleth all that he hath, and buyeth that;" that is, by despising temporal things he purchases to himself peace, that he may be rich in the knowledge of God.
Lectio 10 45 πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ ἐμπόρῳ ζητοῦντι καλοὺς μαργαρίτας: 46 εὑρὼν δὲ ἕνα πολύτιμον μαργαρίτην ἀπελθὼν πέπρακεν πάντα ὅσα εἶχεν καὶ ἠγόρασεν αὐτόν.
45. "Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: 46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it."
Chrysostomus in Matth: Evangelica praedicatio non solum lucrum multiplex praebet ut thesaurus, sed et pretiosa est ut margarita: unde post parabolam de thesauro ponit parabolam de margarita, dicens iterum simile est regnum caelorum homini negotiatori, et cetera. In praedicatione enim duo oportet adesse: scilicet ab huius vitae negotiis separari, et vigilantes esse; quod negotiatio designat. Una autem est veritas et non partita; et propter hoc una margarita dicitur inventa. Et sicut qui margaritam habet, ipse quidem novit quod dives est, aliis vero non est cognitus, multoties eam manu detinens propter eius parvitatem, ita est in praedicatione Evangelii: qui enim eam detinent, sciunt se divites esse; infideles autem hunc thesaurum nescientes, divitias nostras ignorant. Chrys.: The Gospel preaching not only offers manifold gain as a treasure, but is precious as a pearl; wherefore after the parable concerning the treasure, He gives that concerning the pearl. And in preaching, two things are required, namely, to be detached from the business of this life, and to be watchful, which are denoted by this merchant- man. Truth moreover is one, and not manifold, and for this reason it is one pearl that is said to be found. And as one who is possessed of a pearl, himself indeed knows of his wealth, but is not known to others, ofttimes concealing it in his hand because of its small bulk, so it is in the preaching of the Gospel; they who possess it know that they are rich, the unbelievers, not knowing of this treasure, know not of our wealth. Hieronymus: Bonae autem margaritae possunt intelligi lex et prophetae. Audi ergo, Marcion et Manichaee, quod bonae margaritae sunt lex et prophetae. Una ergo pretiosissima margarita est scientia salvatoris, et sacramentum passionis et resurrectionis illius; quod cum invenerit homo negotiator, similis Pauli apostoli, omnia legis prophetarumque mysteria, et observationes pristinas, in quibus inculpate vixerat, quasi purgamenta contemnit, ut Christum lucrifaciat; non quod inventio bonae margaritae condemnatio sit veterum margaritarum; sed quod comparatione eius omnis alia gemma sit vilior. Jerome: By the goodly pearls may be understood the Law and the Prophets. Hear then Marcion and Manichaeus; the good pearls are the Law and the Prophets. One pearl, the most precious of all, is the knowledge of the Saviour and the sacrament of His passion and resurrection, which when the merchantman has found, like Paul the Apostle, he straightway despises all the mysteries of the Law and the Prophets and the old observances in which he had lived blameless, counting them as dung that he may win Christ. [margin note: Phil 3:8] Not that the finding of a new pearl is the condemnation of the old pearls, but that in comparison of that, all other pearls are worthless. Gregorius in Evang: Vel per margaritam pretiosam intelligitur caelestis vitae dulcedo, quam inventam omnia vendens emit: quia qui caelestis vitae dulcedinem, inquantum possibilitas admittit, perfecte cognoverit, ea quae in terris amaverat, libenter cuncta derelinquit: deforme conspicitur quicquid de terrenae rei placebat specie, quia sola pretiosae margaritae claritas fulget in mente. Gregory, Hom. in Ev., xi, 2: Or by [p. 514] the pearl of price is to be understood the sweetness of the heavenly kingdom, which, he that hath found it, selleth all and buyeth. For he that, as far as is permitted, has had perfect knowledge of the sweetness of the heavenly life, readily leaves all things that he has loved on earth; all that once pleased him among earthly possessions now appears to have lost its beauty, for the splendour of that precious pearl is alone seen in his mind. Augustinus de quaest. Evang: Vel homo cum quaerat bonas margaritas, invenit unam pretiosam: quia quaerens homines bonos, cum quibus utiliter vivat, invenit unum sine peccato Iesum Christum; aut praecepta quaerens, quibus servatis, cum hominibus recte conversetur, invenit dilectionem proximi (in quo uno dicit apostolus omnia contineri); aut bonos intellectus quaerens, invenit illud verbum quo cuncti continentur: in principio erat verbum, quod est lucidum candore veritatis, et solidum firmitate aeternitatis, et undique sibi simile pulchritudine veritatis; qui Deus penetrata testudine intelligendus est. Quodlibet illorum vero trium sit, vel si aliud occurrere potuerit quod margaritae unius pretiosae nomine significetur; pretium eius est nos ipsi, qui ad eam possidendam non sumus liberi, nisi omnibus pro nostra liberatione contemptis quae temporaliter possidentur. Venditis enim rebus nostris, nullum aliud pretium maius accipimus quam nos ipsos (quia talibus implicati, nostri non eramus), ut rursus nos pro illa margarita demus: non quia tantum valet, sed quia plus dare non possumus. Aug., Quaest. in Matt., q. 13: Or, A man seeking goodly pearls has found one pearl of great price; that is, he who is seeking good men with whom he may live profitably, finds one alone, Christ Jesus, without sin; or, seeking precepts of life, by aid of which he may dwell righteously among men, finds love of his neighbour, in which one rule, the Apostle says [margin note: Rom 13:9], are comprehended all things; or, seeking good thoughts, he finds that Word in which all things are contained, "In the beginning was the Word," [John 1:1] which is lustrous with the light of truth, stedfast with the strength of eternity, and throughout like to itself with the beauty of divinity, and when we have penetrated the shell of the flesh, will be confessed as God. But whichever of these three it may be, or if there be any thing else that can occur to us, that can be signified under the figure of the one precious pearl, its preciousness is the possession of ourselves, who are not free to possess it unless we despise all things that can be possessed in this world. For having sold our possessions, we receive no other return greater than ourselves, (for while we were involved in such things we were not our own,) that we may again give ourselves for that pearl, not because we are of equal value to that, but because we cannot give any thing more.
Lectio 11 47 πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν σαγήνῃ βληθείσῃ εἰς τὴν θάλασσαν καὶ ἐκ παντὸς γένους συναγαγούσῃ: 48 ἣν ὅτε ἐπληρώθη ἀναβιβάσαντες ἐπὶ τὸν αἰγιαλὸν καὶ καθίσαντες συνέλεξαν τὰ καλὰ εἰς ἄγγη, τὰ δὲ σαπρὰ ἔξω ἔβαλον. 49 οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος: ἐξελεύσονται οἱ ἄγγελοι καὶ ἀφοριοῦσιν τοὺς πονηροὺς ἐκ μέσου τῶν δικαίων 50 καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός: ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
47. "Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: 48. Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. 49. So shall it be at the end of the world: the [p. 515] angels shall come forth, and sever the wicked from the just, 50. And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth."
Chrysostomus in Matth: Postquam per praedictas parabolas evangelicam praedicationem commendaverat, ut non confidamus in praedicatione solum, neque fidem nobis aestimemus sufficere ad salutem, aliam parabolam terribilem subdit, dicens iterum simile est regnum caelorum sagenae missae in mare. Chrys.: In the foregoing parables He has commended the Gospel preaching; now, that we may not trust in preaching only, nor think that faith alone is sufficient for our salvation, He adds another fearful parable, saying, "Again, the kingdom of heaven is like unto a net cast into the sea." Hieronymus: Impleto enim Ieremiae vaticinio dicentis: ecce ego mittam ad vos piscatores multos, postquam autem audierunt Petrus et Andreas, Iacobus et Ioannes: sequimini me: faciam vos piscatores hominum, contexuerunt sibi ex veteri et ex novo testamento sagenam evangelicorum dogmatum, et miserunt eam in mare huius saeculi; quae usque hodie in mediis fluctibus tenditur, capiens de salsis et amaris gurgitibus quicquid inciderit, idest bonos homines et malos; et hoc est quod subdit ex omni genere piscium congreganti. Jerome: In fulfilment of that prophecy of Hieremias, who said, "I will send unto you many fishers," [Jer 16:16] when Peter and Andrew, James and John, heard the words, "Follow me, I will make you fishers of men," they put together a net for themselves formed of the Old and New Testaments, and cast it into the sea of this world, and that remains spread until this day, taking up out of the salt and bitter and whirlpools whatever falls into it, that is good men and bad; and this is that He adds, "And gathered of every kind." Gregorius in Evang: Vel aliter. Sancta Ecclesia sagenae comparatur, quia et piscatoribus est commissa, et per eam quisque ad aeternum regnum a praesentis saeculi fluctibus trahitur, ne aeternae mortis profundo mergatur: quae ex omni genere piscium congregat, quia ad peccatorum veniam sapientes et fatuos, liberos et servos, divites et pauperes, fortes et infirmos vocat: quae sagena scilicet tunc universaliter impletur, cum in fine suo humani generis summa concluditur: unde sequitur quam, cum impleta esset educentes et secus littus sedentes, elegerunt bonos in vasa, malos autem foras miserunt. Sicut enim mare saeculum, ita saeculi finem significat littus maris: in quo scilicet fine, boni pisces in vasis eliguntur, mali proiciuntur foras: quia et electus quisque in tabernacula aeterna recipitur, et interni regni luce perdita, ad exteriores tenebras reprobi protrahuntur. Nunc enim malos bonosque communiter quasi permixtos pisces fidei sagena continet; sed littus indicat sagena Ecclesiae quid trahebat. Gregory, Hom. in Ev., xi. 4: Or otherwise; The Holy Church is likened to a net, because it is given into the hands of fishers, and by it each man is drawn into the heavenly kingdom out of the waves of this present world, that he should not be drowned in the depth of eternal death. This net gathers of every kind of fishes, because the wise and the foolish, the free and the slave, the rich and the poor, the strong and the weak, are called to forgiveness of sin; it is then fully filled when in the end of all things the sum of the human race is completed. As it follows, "which, when it was filled, they drew out, and sitting down on the shore gathered the good into vessels, but the bad they cast away." For as the sea signifies the world, so the sea shore signifies the end of the world; and as the good are gathered into vessels, but the bad cast away, so each man is received into eternal abodes, while the reprobate having lost the light of the inward kingdom are cast forth into outer darkness. But now the net of faith holds good and bad mingled together in one; but the shore shall discover what the net of the Church has brought to land. Hieronymus: Dum enim sagena extrahetur ad littus, tunc verum secernendorum piscium indicium demonstrabitur. Jerome: For when the net shall be [p. 516] drawn to the shore, then shall be shewn the true test for separating the fishes. Chrysostomus in Matth: Quid autem distat haec parabola a parabola zizaniorum? Etenim illic hi quidem salvantur, hi autem pereunt, sicut et hic. Sed illic quidem propter pravorum dogmatum haeresim, et in anteriori parabola de semine, quia non attendebant quae dicebantur; hic autem propter vitae nequitiam, propter quam quamvis et piscatione capti, idest cognitione Dei fruentes, non possunt salvari. Ne autem audiens quoniam malos foras miserunt, aestimes hanc poenam non esse periculosam, per expositionem eius gravitatem ostendit, dicens: sic erit in consummatione saeculi: exibunt Angeli, et cetera. Quamvis alibi dicat, quod ipse segregabit eos sicut separat pastor oves, hic Angelos hoc facere dicit, sicut et in parabola zizaniorum. Chrys.: Wherein does this parable differ from the parable of the tares? There, as here, some perish and some are saved; but there, because of their heresy of evil dogmas; in the first parable of the sower, because of their not attending to what was spoken; here, because of their evil life, because of which, though drawn by the net, that is, enjoying the knowledge of God, they cannot be saved. And when you hear that the wicked are cast away, that you may not suppose that this punishment may be risked, He adds an exposition shewing its severity, saying, "These shall it be in the end of the world; the angels shall come forth and sever the wicked from among the just, and shall cast them into the furnace of fire, there shall be wailing and gnashing of teeth." Though He elsewhere declares, that He shall separate them as a shepherd separates the sheep from the goats; He here declares, that the Angels shall do it, as also in the parable of the tares. Gregorius in Evang: Timendum est autem hoc potius quam exponendum: aperta enim voce tormenta peccantium dicta sunt, ne quis ad ignorantiae suae excusationem recurreret, si quid de aeterno supplicio obscure diceretur. Gregory: To fear becomes us here, rather than to expound; for the torments of sinners are pronounced in plain terms, that none might plead his ignorance, should eternal punishment be threatened in obscure sayings. Rabanus: Cum enim venerit finis mundi, tunc verum secernendorum piscium indicium demonstrabitur; et quasi in quodam quietissimo portu boni mittentur in vasa caelestium mansionum; malos autem torrendos et exsiccandos, Gehennae flamma suscipiet. Jerome: For when the end of the world shall be come, then shall be shewn the true test of separating the fishes, and as in a sheltered harbour the good shall be sent into the vessels of heavenly abodes, but the flame of hell shall seize the wicked to be dried up and withered.
Lectio 12 51 συνήκατε ταῦτα πάντα; λέγουσιν αὐτῷ, ναί. 52 ὁ δὲ εἶπεν αὐτοῖς, διὰ τοῦτο πᾶς γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά.
51. Jesus saith unto them, "Have ye understood all these things?" They say unto him, "Yea, Lord." 52. Then said he unto them, "Therefore every Scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old."
Chrysostomus in Matth: Recedentibus turbis, dominus discipulis in parabolis loquitur; ex quibus sapientiores sunt facti, ita quod intelligunt quae dicuntur: quocirca dicit eis intellexistis haec omnia? Dicunt ei: etiam. Gloss., non occ.: When the multitude had departed, the Lord spoke to His disciples in parables, by which they were instructed only so far as they understood them; wherefore [p. 517] He asks them, "Have ye understood all these things? They say unto him, Yea, Lord." Hieronymus: Ad apostolos enim proprie sermo est, quos non vult audire tantum ut populum, sed etiam intelligere ut magistros futuros. Jerome: For this is spoken especially to the Apostles, whom He would have not to hear only as the multitude, but to understand as having to teach others. Chrysostomus in Matth: Deinde quia intellexerunt, rursus eos laudat: unde sequitur ait illis: ideo omnis Scriba doctus in regno caelorum similis est homini patrifamilias, qui profert de thesauro suo nova et vetera. Chrys.: Then He praises them because they had understood; He saith unto them; "Therefore every Scribe instructed in the kingdom of heaven is like unto an householder who bringeth out of his treasure things new and old." Augustinus de Civ. Dei: Non dixit: vetera et nova: quod utique dixisset, nisi maluisset meritorum ordinem servare quam temporum. Manichaei etiam dum sola Dei promissa nova tenere se arbitrantur, remanent in vetustate carnis, et novitatem inducunt erroris. Aug., City of God, book xx, ch. 4: He said not 'old and new,' as He surely would have said had He not preferred to preserve the order of value rather than of time. But the Manichaeans while they think they should keep only the new promises of God, remain in the old man of the flesh, and put on newness of error. Augustinus de quaest. Evang: Utrum autem ista conclusione exponere voluit quem dixerit thesaurum in agro absconditum (quoniam sanctae Scripturae intelliguntur, quae nomine duorum testamentorum novi et veteris concluduntur); an ostendere voluit, eum doctum habendum in Ecclesia qui etiam Scripturas veteres parabolis explicatas intellexerit, ab istis novis accipiens regulas, quia et ista dominus per parabolas enuntiavit; ut si ipse, in quo illa complentur et manifestantur, per parabolas adhuc loquitur, donec passio eius velum discindat, ut nihil sit occultum quod non reveletur; multo magis illa quae tam longe de illo scripta sunt, parabolis operta esse noverimus: quae cum Iudaei ad litteram accipiant, noluerunt esse docti in regno caelorum. Aug., Quaest. in Matt., q. 16: By this conclusion, whether did He desire to shew whom He intended by the treasure hid in the field—in which case we might understand the Holy Scriptures to be here meant, the two Testaments by the things new and old—or did He intend that he should be held learned in the Church who understood that the Old Scriptures were expounded in parables, taking rules from these new Scriptures, seeing that in them also the Lord proclaimed many things in parables. If He then, in whom all those old Scriptures have their fulfilment and manifestation, yet speaks in parables until His passion shall rend the vail, when there is nothing hid that shall not be revealed; much more those things which were written of Him so long time before we see to have been clothed in parables; which the Jews took literally, being unwilling to be learned in the kingdom of heaven. Gregorius in Evang: Sed si per novum et vetus quod dicitur, utrumque testamentum accipimus, Abraham doctum fuisse denegamus, qui novi et veteris testamenti etsi facta novit, minime verba nuntiavit. Moysen quoque docto patrifamilias comparare non possumus: quia etsi testamentum edocuit vetus, novi tamen dicta non protulit. Sed in eo quod hic dicitur, intelligi valet quia non de his qui fuerant, sed de his qui esse in Ecclesia poterant, loquebatur; qui tunc nova et vetera proferunt, cum utriusque testamenti praedicamenta vocibus et moribus loquuntur. Gregory: But if by things "new and old" in this passage we understand the two Testaments, we deny Abraham to have been learned, who although he knew indeed some deeds of the Old Testament, yet had not read the words. Neither Moses may we compare to a learned householder, for although he composed the Old Testament, yet had he not the words of the New. But what is here said may be understood as meant not of those who had been, but of such as might hereafter be in the Church, who then "bring forth things new and old" when they speak the preachings of both Testaments, in their words and in their lives. Hilarius in Matth.: Discipulis enim est locutus, quos Scribas propter scientiam nuncupat, eo quod intellexerint ea quae ille nova et vetera, idest in Evangeliis et lege protulit, quae sunt et eiusdem patrisfamilias, uniusque utraque thesauri: ipsos etiam sub patrisfamilias nomine sibi comparat, eo quod doctrinam de spiritus sancti thesauro suo novorum ac veterum sunt adepti. Hilary: Speaking to His disciples, He calls them Scribes [p. 518] on account of their knowledge, because they understood the things that He brought forward, both new and old, that is from the Law and from the Gospels; both being of the same householder, and both treasures of the same owner. He compares them to Himself under the figure of a householder, because they had received doctrine of things both new and old out of His treasury of the Holy Spirit. Hieronymus: Vel apostoli instructi Scribae dicuntur, quasi notarii salvatoris, qui verba illius et praecepta signabant in tabulis cordis carnalibus rerum caelestium sacramentis, et pollebant opibus patrisfamiliae, eicientes de thesauro doctrinarum suarum nova et vetera: ut quicquid in Evangelio praedicabant, legis et prophetarum vocibus comprobarent. Unde et sponsa dicit in cantico canticorum: nova cum veteribus, dilecte mi, servavi tibi. Jerome: Or the Apostles are called Scribes instructed, as being the Saviour's notaries who wrote His words and precepts on fleshly tables of the heart with the sacraments of the heavenly kingdom, and abounded in the wealth of a householder, bringing forth out of the stores of their doctrine things new and old; whatsoever they preached in the Gospels, that they proved by the words of the Law and the Prophets. Whence the Bride speaks in the Song of Songs [7:13]; "I have kept for thee my beloved the new with the old." Gregorius in Evang: Vel aliter. Vetus est ut pro culpa humanum genus in aeterna poena intereat, et novum ut conversus in regnum vivat. Prius autem de regni similitudine thesaurum inventum ac margaritam bonam protulit; postmodum Inferni poenas de malorum combustione narravit: atque in conclusione subiungit ideo doctus Scriba, etc.; ac si dicat: ille in sancta Ecclesia doctus praedicator est qui et nova scit proferre de suavitate regni, et vetusta dicere de terrore supplicii: ut vel poenae terreant quos praemia non invitant. Gregory: Otherwise; The things old are, that the human race for its sin should suffer in eternal punishment; the things new, that they should be converted and live in the kingdom, First, He brought forward a comparison of the kingdom to a treasure found and a pearl of price; and after that, narrated the punishment of hell in the burning of the wicked, and then concluded with "Therefore every Scribe, &c." as if He had said, He is a learned preacher in the Church who knows to bring forth things new concerning the sweetness of the kingdom, and to speak things old concerning the tenor of punishment; that at least punishment may deter those whom rewards do not excite.
Lectio 13 53 καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τὰς παραβολὰς ταύτας, μετῆρεν ἐκεῖθεν. 54 καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε ἐκπλήσσεσθαι αὐτοὺς καὶ λέγειν, πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις; 55 οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται μαριὰμ καὶ οἱ ἀδελφοὶ αὐτοῦ ἰάκωβος καὶ ἰωσὴφ καὶ σίμων καὶ Ἰούδας; 56 καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσιν; πόθεν οὖν τούτῳ ταῦτα πάντα; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς, οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 58 καὶ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς διὰ τὴν ἀπιστίαν αὐτῶν.
53. And it came to pass, that when Jesus had finished these parables, he departed thence. 54. And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? 55. Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? [p. 519] 56. And his sisters, are they not all with us? Whence then hath this man all these things? 57. And they were offended in him. But Jesus said unto them, "A prophet is not without honour, save in his own country, and in his own house." 58. And he did not many mighty works there because of their unbelief.
b>Hieronymus: Post parabolas quas dominus ad populum est locutus, et quas soli apostoli intelligunt, transit in patriam suam, ut ibi apertius doceat: et hoc est quod dicitur et factum est, cum consummasset Iesus parabolas istas transiit inde; et veniens in patriam suam docebat eos in synagogis eorum. Jerome: After the parables which the Lord spake to the people, and which the Apostles only understand, He goes over into His own country that He may teach there also [in their synagogues]. Augustinus de Cons. Evang: A superiori sermone parabolarum istarum sic transit ut non ostendat consequentis ordinis necessitatem; praesertim quia Marcus ab istis parabolis non in quod Matthaeus, sed in aliud intendens, in quod et Lucas, ita contexuit narrationem ut credibilius ostendatur hoc esse potius consequenter gestum quod ipsi duo consequenter adiungunt, de navi scilicet in qua dormiebat Iesus, et de miraculo expulsorum Daemoniorum; quae Matthaeus superius recolens interposuit. Aug., De Cons. Ev., ii, 42: From the foregoing discourse consisting of these parables, He passes to what follows without any very evident connexion between them. Besides which, Mark passes from these parables to a different event from what Matthew here gives; and Luke agrees with him, so continuing the thread of the story as to make it much more probable that that which they relate followed here, namely, about the ship in which Jesus slept, and the miracle of the daemons cast out; which Matthew has introduced above. Chrysostomus in Matth: Patriam autem eius hic Nazareth vocat: non enim fecit ibi virtutes multas, ut infra dicitur, sed in Capharnaum fecit multa signa; sed doctrinam eis ostendit non minorem admirationem habentem quam signa. Chrys., Hom., xlviii: By "his own country" here, He means Nazareth; for it was not there but in Capharnaum that, as is said below, He wrought so many miracles; but to these He shews His doctrine, causing no less wonder than His miracles. Remigius: In synagogis autem docebat, ubi plurimi conveniebant: quia propter multorum salutem de caelis descendit ad terras. Sequitur ita ut mirarentur et dicerent: unde huic sapientia haec et virtutes? Sapientia refertur ad doctrinam; virtutes vero ad miraculorum operationem. Remig.: He taught in their synagogues where great numbers were met, because it was for the salvation of the multitude that He came from heaven upon earth. It follows; "So that they marvelled, and said, Whence hath this man this wisdom, and these many mighty works?" His wisdom is referred to His doctrine, His mighty works to His miracles Hieronymus: Mira stultitia Nazaraeorum. Mirantur unde habeat sapientiam sapientia, et virtutes virtus; sed error in promptu est, quia fabri filium suspicantur: unde et dicunt nonne hic est fabri filius? Jerome: Wonderful folly of the Nazarenes! They wonder whence Wisdom itself has wisdom, whence Power has mighty works! But the source of their error is at hand, because they regard Him as the Son of a carpenter; as they say, "Is not this the carpenter's son?" Chrysostomus in Matth: Per omnia ergo erant insensati, vilipendentes eum ab eo qui aestimabatur esse pater; quamvis multa horum exempla habentes in antiquis temporibus, et patrum ignobilium nobiles videntes filios: etenim David cuiusdam agricolae Iesse fuit filius, et Amos cuiusdam pastoris, et ipse pastor. Oportebat enim propter hoc maxime eum honorare, quoniam a talibus existens talia loquebatur. Et hoc enim manifestum quoniam non ex humana diligentia erat, sed ex divina gratia. Chrys.: Therefore were they in all things insensate, seeing they lightly esteemed Him on account of him who was regarded as His father, notwithstanding the many instances in old times of sons illustrious sprung from ignoble fathers; as David was the son of a husbandman, [p. 520] Jesse; Amos the son of a shepherd, himself a shepherd. And they ought to have given Him more abundant honour, because, that coming of such parents, He spake after such manner; clearly shewing that it came not of human industry, but of divine grace Augustinus in Serm. Dom. infra Oct. Epiph.: Est autem pater Christi faber Deus, qui totius mundi opera fabricatus est, arcam Noe disposuit, Moysi tabernaculum ordinavit, arcam testamenti instituit. Fabrum dixerim, qui mentem rigidam explanat, ac cogitationes superbas excidit. Pseudo-Aug., non occ., cf. Serm. 135: For the Father of Christ is that Divine Workman who made all these works of nature, who set forth Noah's ark, who ordained the tabernacle of Moses, and instituted the Ark of the covenant; that Workman who polishes the stubborn mind, and cuts down the proud thoughts. Hilarius in Matth.: Fabri etiam hic erat filius, ferrum ignea vincentis ratione, saeculi virtutem iudicio decoquentis, massamque formantis in omne opus utilitatis humanae; formam scilicet corporum nostrorum in diversa membrorum ministeria, et ad omnia aeternae vitae opera fingentis. Hilary: And this was the carpenter's son who subdues iron by means of fire, who tries the virtue of this world in the judgment, and forms the rude mass to every work of human need; the figure of our bodies, for example, to the divers ministrations of the limbs, and all the actions of life eternal. Hieronymus: Cum autem errent in patre, non est mirandum si errent in fratribus: unde subditur nonne eius mater dicitur Maria, et fratres eius Iacobus et Ioseph et Simon et Iudas? Et sorores eius nonne apud nos omnes sunt? Jerome: And when they are mistaken in His Father, no wonder if they are also mistaken in His brethren. Whence it is added, "Is not his mother Mary, and his brethren, James, and Joseph, and Simon, and Judas? And his sisters, are they not all with us? Hieronymus contra Helvidium: Fratres domini hic appellantur filii materterae eius Mariae; et haec est mater Iacobi et Ioseph, idest Maria Cleophae uxor Alphaei; et haec dicta est Maria mater Iacobi minoris. Jerome, Hieron. in Helvid., 14: Those who are here called the Lord's brethren, are the sons of a Mary, His Mother's sister; she is the mother of this James and Joseph, that is to say, Mary the wife of Cleophas, and this is the Mary who is called the mother of James the Less. Augustinus de quaest. Evang: Non ergo mirum est dictos esse fratres domini ex materno genere quoscumque cognatos: cum etiam ex cognatione Ioseph dici potuerint fratres eius ab illis qui eum patrem domini esse arbitrabantur. Aug., Quaest. in Matt., q. 17: No wonder then that any kinsmen by the mother's side should be called the Lord's brethren, when even by their kindred to Joseph some are here called His brethren by those who thought Him the son of Joseph. Hilarius in Matth.: Inhonoratur ergo dominus a suis; et quamquam docendi prudentia et operandi virtus admirationem commoveret, non tamen credunt haec in nomine domini agere, et paternae artis quodam opprobrio lacessunt. Inter tot ergo magnifica quae gerebat, corporis eius contemplatione commovebantur; et ideo dicunt unde huic omnia ista? Sequitur et sic scandalizabantur in eo. Hilary: Thus the Lord is held in no honour by His own; and though the wisdom of His teaching, and the power of His working raised their admiration, yet do they not believe that He did these things in the name of the Lord, and they cast His father's trade in His teeth. Hieronymus: Error Iudaeorum salus nostra est, et haereticorum condemnatio: intantum enim cernebant hominem Iesum Christum ut putarent filium fabri. Amid all the wonderful works which He did they were moved with the contemplation of His Body, and hence they ask, "Whence hath this man these things? And thus they were offended in him." Jerome: This error of the Jews is our salvation, and the condemnation of the heretics, for they perceived Jesus Christ to be man so far as to think Him the son of a carpenter. Chrysostomus in Matth: Intuere enim Christi mansuetudinem: conviciatus est; sed cum multa mansuetudine respondit: unde sequitur Iesus autem dixit eis: non est propheta sine honore nisi in patria sua et in domo sua. Chrys.: Observe Christ's mercifulness; He is evil spoken of, yet He answers [p. 521] with mildness; "Jesus said unto them, A prophet is not without honour, but in his own country, and in his own house." Remigius: Prophetam seipsum appellat; quod et Moyses manifestat cum dicit: prophetam suscitabit Deus de fratribus vestris vobis. Et hoc sciendum, quia non solum Christus, qui est caput omnium prophetarum, sed etiam Ieremias, Daniel, et ceteri minores prophetae maioris honoris et dignitatis fuerunt apud exteros quam apud suos. Remig.: He calls Himself a Prophet, as Moses also declares, when he says, "A Prophet shall God raise up unto you of your brethren. [Deut 18:18] And it should be known, that not Christ only, who is the Head of all the Prophets, but Jeremiah, Daniel, and the other lesser Prophets, had more honour and regard among strangers than among their own citizens. Hieronymus: Propemodum enim naturale est cives semper civibus invidere: non enim considerant praesentia viri opera, sed fragilis recordantur infantiae: quasi non et ipsi per eosdem aetatum gradus ad maturam aetatem venerint. Jerome: For it is almost natural for citizens to be jealous towards one another; for they do not look to the present works of the man, but remember the frailties of his childhood; as if they themselves had not passed through the very same stages of age to their maturity. Hilarius in Matth.: Inhonorabilem etiam prophetam in patria sua esse respondit, quia in Iudaea esset usque ad crucis sententiam condemnandus, et quia penes solos fideles Dei virtus est: et propter eorum incredulitatem operibus divinae virtutis abstinuit: unde sequitur et non fecit ibi virtutes multas propter incredulitatem eorum. Hilary: Further, He makes this answer, that a Prophet is without honour in his own country, because it was in Judea that He was to be condemned to the sentence of the cross; and forasmuch as the power of God is for the faithful alone, He here abstained from worlds of divine power because of their unbelief. Whence it follows, "And he did not there many mighty works because of their unbelief." Hieronymus: Non quod etiam incredulis illis facere non potuit virtutes multas; sed quod ne multas faciens virtutes, cives incredulos condemnaret. Jerome: Not that because they did not believe He could not do His mighty works; but that He might not by doing them be condemning His fellow-citizens in their unbelief. Chrysostomus in Matth: Si autem admiratio ei adveniebat ex miraculis, quare non multa fecit? Quia non ad ostentationem suam inspiciebat, sed ad ea quae aliis erant utilia. Hoc igitur non proveniente, despexit quod erat sui ipsius, ut non poenam eis augeat. Cur igitur vel pauca fecit signa? Ut non dicant: si utique facta essent signa, nos credidissemus. Chrys.: But if His miracles raised their wonder, why did He not work many? Because He looked not to display of Himself, but to what would profit others; and when that did not result, He despised what pertained only to Himself that He might not increase their punishment. Why then did He even these few miracles? That they should not say, We should have believed had any miracles been done among us. Hieronymus: Potest etiam aliter intelligi: quod Iesus despiciatur in domo, et in patria sua, hoc est in populo Iudaeorum; et ideo ibi pauca signa fecerit, ne penitus inexcusabiles fierent; maiora autem signa quotidie in gentibus per apostolos facit non tam in sanatione corporum quam in animarum salute. Jerome: Or we may understand it otherwise, that Jesus is despised in His own house and country, signifies in the Jewish people; and therefore He did among them few miracles, that they might not be altogether without excuse; but among the Gentiles He does daily greater miracles by His Apostles, not so much in healing their bodies, as in saving their souls.
Caput 14 Gospel of Matthew, Chapter 14 [p. 522] Lectio 1 1 ἐν ἐκείνῳ τῷ καιρῷ ἤκουσεν ἡρῴδης ὁ τετραάρχης τὴν ἀκοὴν Ἰησοῦ, 2 καὶ εἶπεν τοῖς παισὶν αὐτοῦ, οὗτός ἐστιν ἰωάννης ὁ βαπτιστής: αὐτὸς ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ διὰ τοῦτο αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ. 3 ὁ γὰρ ἡρῴδης κρατήσας τὸν ἰωάννην ἔδησεν [αὐτὸν] καὶ ἐν φυλακῇ ἀπέθετο διὰ ἡρῳδιάδα τὴν γυναῖκα φιλίππου τοῦ ἀδελφοῦ αὐτοῦ: 4 ἔλεγεν γὰρ ὁ ἰωάννης αὐτῷ, οὐκ ἔξεστίν σοι ἔχειν αὐτήν. 5 καὶ θέλων αὐτὸν ἀποκτεῖναι ἐφοβήθη τὸν ὄχλον, ὅτι ὡς προφήτην αὐτὸν εἶχον.
l. At that time Herod the tetrarch heard of the fame of Jesus. 2. And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him. 3. For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife. 4. For John said unto him, "It is not lawful for thee to have her." 5. And when he would have put him to death, he feared the multitude, because they counted him as a prophet.
Glossa: Quia supra Evangelista ostenderat quomodo Pharisaei Christi miracula calumniabantur, concives autem eius haec admirantes, Christum tamen contemnebant, refert nunc quam opinionem ex auditis miraculis Herodes de Christo conceperat: unde dicitur in illo tempore audivit Herodes tetrarcha famam Iesu. Gloss., non occ.: The Evangelist had above shewn the Pharisees speaking falsely against Christ's miracles, and just now His fellow-citizens wondering, yet despising Him; he now relates what opinion Herod had formed concerning Christ on hearing of His miracles, and says, "At that time Herod the tetrarch heard the fame of Jesus." Chrysostomus in Matth: Non absque causa hic tempus Evangelista designat, sed ut discas tyranni superbiam et negligentiam: neque enim a principio didicit ea quae erant de Christo, sed post plurimum tempus: sic etiam multi qui in potestatibus sunt multa elatione circumdati, huiusmodi tarde addiscunt, quia non multam horum faciunt curam. Chrys.: It is not without reason that the Evangelist here specifies the time, but that you may understand the pride and carelessness of the tyrant; inasmuch as he had not at the first made himself acquainted with the things concerning Christ, but now only after long time. Thus they, who in authority are fenced about with much pomp, learn these things slowly, because they do not much regard them. Augustinus de Cons. Evang: Dixit autem Matthaeus in illo tempore, non: in illo die, vel ipsa hora: nam et Marcus quidem hoc eodem modo dicit, sed non eodem ordine; sed postquam discipulos ad praedicandum misit; nulla tamen facta necessitate, qua hoc consequenter gestum esse intelligeretur. Lucas etiam narrandi eum ordinem tenet quem et Marcus; nec ipse tamen rerum gestarum ordinem fuisse eumdem credi cogit. Aug., De Cons. Ev., ii, 43: Matthew says, "At that time," not, On that day, or, In that same hour; for Mark relates the same circumstances, but not in the same order. He places [p. 523] this after the mission of the disciples to preach, though not implying that it necessarily follows there; any more than Luke, who follows the same order as Mark. Chrysostomus in Matth: Vide ergo quam magnum quid est virtus: nam et defunctum Ioannem Herodes formidavit, et de resurrectione philosophatur: et ideo sequitur et ait pueris suis: hic est Ioannes Baptista: ipse surrexit a mortuis, et ideo virtutes operantur in eo. Chrys.: Observe how great a thing is virtue; Herod fears John even after he is dead, and philosophizes concerning the resurrection; as it followers; "And he saith to his servants, This is John the baptist, he is risen from the dead, and therefore mighty works are wrought in him." Rabanus: Sed quanta est invidia Iudaeorum, ex isto loco docemur. Ioannem enim a mortuis potuisse resurgere nullo attestante Herodes alienigena pronuntiavit; Iudaei vero Christum quem prophetae praedixerant, non resurrexisse, sed furtim ablatum esse credere maluerunt. In quo insinuatur, quod promptior est animus gentium ad credulitatem quam Iudaeorum. Raban.: From this place we may learn how great the jealousy of the Jews was; that John could have risen from the dead, Herod, an alien-born, here declares, without any witness that he had risen: concerning Christ, whom the Prophets had foretold, the Jews preferred to believe, that He had not risen, but had been carried away by stealth. This intimates that the Gentile heart is more disposed to belief than that of the Jews. Hieronymus: Quidam autem ecclesiasticorum interpretum quaerit quare Herodes ista sit suspicatus, ut putet Ioannem a mortuis resurrexisse: quasi alieni erroris nobis reddenda sit ratio, aut ex his verbis habeat occasionem haeresis metempsychoseos, quae post multos annorum circulos in diversa corpora dicit animas insinuari: cum eo tempore quo Ioannes decollatus est, dominus triginta annorum esset. Jerome: One of the Ecclesiastical interpreters asks what caused Herod to think that John was risen from the dead; as though we had to account for the errors of an alien, or as though the heresy of metempsychosis was at all supported by this place—a heresy which teaches that souls pass through various bodies after a long period of years—for the Lord was thirty years old when John was beheaded. Rabanus: Bene autem de resurrectionis virtute omnes senserunt, quod maioris potentiae sunt sancti futuri cum a mortuis resurrexerint, quam fuere dum adhuc carnis infirmitate gravarentur: propterea dicit et ideo virtutes operantur in eo. Raban.: All men have well thought concerning the power of the resurrection, that the saints shall have greater power after they have risen from the dead, than they had while they were yet weighed down with the infirmity of the flesh; wherefore Herod says, "Therefore mighty works are wrought in him." Augustinus de Cons. Evang: Lucas autem dicit: et ait Herodes: Ioannem ego decollavi. Quid est iste de quo audio talia? Quia ergo haesitantem Lucas commemoravit Herodem, intelligendum est, aut post hanc haesitationem confirmasse in animo suo quod ab aliis dicebatur, cum dixit pueris suis, sicut hic Matthaeus narrat, hic est Ioannes Baptista; aut ita pronuntianda sunt haec verba ut haesitantem adhuc indicent: utroque enim modo pronuntiari potest: ut aut confirmatum eum ex aliorum verbis accipiamus, aut adhuc eum haesitantem, ut Lucas commemorat. Aug.: Luke's words are, "John have I beheaded: who is he of whom I hear such things? [Luke 9:9] As Luke has thus represented Herod as in doubt, we must understand rather that he was afterwards convinced of that which was commonly said—or we must take what he here says to his servants as expressing a doubt—for they admit of either of these acceptations. Remigius: Forte autem quaeret aliquis quare dicat Matthaeus in illo tempore audivit Herodes, cum longe superius dicat, quod mortuo Herode, reversus est dominus ex Aegypto. Sed haec quaestio solvitur, si intelligatur duos fuisse Herodes: mortuo namque priore Herode, successit ei Archelaus filius eius, qui post decem annos relegatus est exilio apud Viennam urbem Galliae. Deinde Caesar Augustus iussit dividi illud regnum in tetrarchias, et tres partes dedit filiis Herodis. Iste ergo Herodes qui Ioannem decollavit, est filius maioris Herodis, sub quo dominus natus est; et ut hoc ostenderet Evangelista, addit tetrarcha. Remig.: Perhaps some one may ask how it can be here said, "At that time Herod heard," seeing that we have long before read that Herod was dead, and that on that the Lord returned out of Egypt. This question is answered, if we remember that there were two Herods. On the death of the first Herod, his son Archelaus succeeded him, and after ten years was [p. 524] sent into exile to Vienne in Gaul. Then Caesar Augustus gave command that the kingdom should be divided into tetrarchies, and gave three parts to the sons of Herod. This Herod then who beheaded John is the son of that greater Herod under whom the Lord was born; and this is confirmed by the Evangelist adding "the tetrarch." Glossa: Quia vero dixerat de opinione resurrectionis Ioannis, cum nihil de morte dixisset, ideo revertitur, et narrat qualiter obierit. Gloss. ord.: Having mentioned this supposition of John's resurrection, because he had never yet spoken of his death, he now returns, and narrates how it came to pass. Chrysostomus in Matth: Et hanc historiam nobis Evangelista non principaliter inducit, quia totum studium fuit ei dicere de Christo, et nihil aliud, nisi ad hoc conferre deberet. Dicit ergo Herodes tenuit Ioannem et alligavit eum. Chrys.: And this relation is not set before us as a principal matter, because the Evangelist's only object was to tell us concerning Christ, and nothing beyond, unless so far as it furthered this object. He says then, "For Herod had seized John, and bound him." Augustinus de Cons. Evang: Lucas quidem non eodem ordine recordatur, sed circa Baptismum quo dominus baptizatus est; unde hoc praeoccupasse intelligitur, ut narret quod multo post factum est. Cum enim commemorasset Ioannes verba de domino, quod ventilabrum in manu eius sit, continuo hoc subiecit, quod non continuo factum esse Ioannes Evangelista exponit, cum commemoret, postea quam baptizatus est Iesus, iisse eum in Galilaeam, et post rediisse in Iudaeam, et ibi baptizasse circa Iordanem, antequam Ioannes in carcerem missus esset. Sed nec Matthaeus nec Marcus eo ordine de Ioanne in carcerem misso in sua narratione posuerunt: quod factum apparet in eorum scriptis: nam et ipsi dixerunt, tradito Ioanne dominum iisse in Galilaeam; et post multa quae fecit ibi, ex occasione famae venientis ad Herodem de Christo, narrant omnia quae de Ioanne fuerunt incluso et occiso. Causam autem quare positus sit in carcerem, ostendit cum dicit propter Herodiadem uxorem fratris sui. Dicebat enim illi Ioannes: non licet tibi habere eam.
Aug., De Cons. Ev., ii, 44: Luke does not give this in the same order, but where he is speaking of the Lord's baptism, so that he took beforehand an event which happened long afterwards. For after that saying of John's concerning the Lord, that His fan is in His hand, he straightway adds this, which, as we may gather from John's Gospel, did not follow immediately. For he relates that after Jesus was baptized, He went into Galilee, and thence returned into Judaea, and baptized there near to the Jordan before John was cast into prison. But neither Matthew nor Mark have placed John's imprisonment in that order in which it appears from their own writings that it took place; for they also say that when John was delivered up, the Lord went into Galilee, and after many things there done, then by occasion of the fame of Christ reaching Herod they relate what took place in the imprisonment and beheading of John. The cause for which he had been cast into prison he shews when he says, "On account of Herodias his brother's wife. For John had said unto him, It is not lawful for thee to have her."
Hieronymus: Vetus narrat historia, Philippum Herodis maioris filium, fratrem huius Herodis, duxisse uxorem Herodiadem filiam Arethae regis Arabum; postea vero socerum eius, exortis quibusdam contra generum simultatibus, tulisse filiam suam, et in dolorem prioris mariti, Herodis inimici eius nuptiis copulasse. Ergo Ioannes Baptista, qui venerat in spiritu et virtute Eliae, eadem auctoritate qua ille Achab corripuerat et Iezabel, arguit Herodem et Herodiadem, quod illicitas nuptias fecerint, et non liceat fratre vivente germano, uxorem eius ducere; malens periclitari apud regem, quam propter adulationem esse immemor praeceptorum Dei. Jerome: The old history tells us that Philip the son of Herod the greater, the brother of this Herod, had taken to wife Herodias daughter of Aretas, king of the Arabs; and that he, the father-in-law, having afterwards cause of quarrel with his son-in-law, took away his daughter, and to grieve her husband gave her in marriage to his enemy Herod. John the Baptist therefore, who came in the spirit and power of Elias, with the same authority that he had exerted over [p. 525] Ahab and Jezebel, rebuked Herod and Herodias, because that they had entered into unlawful wedlock; it being unlawful while the own brother yet lives to take his wife. He preferred to endanger himself with the King, than to be forgetful of the commandments of God in commending himself to him. Chrysostomus in Matth: Non tamen uxori loquitur, sed viro eius, quoniam principalior erat hic; forsan enim legem Iudaeorum tenebat; et ideo Ioannes eum ab adulterio prohibuit. Sequitur et volens eum occidere timuit populum. Chrys.: Yet he speaks not to the woman but to the husband, as he was the chief person. Gloss. ord.: And perhaps he observed the Jewish Law, according to which John forbade him this adultery. "And desiring to kill him, he feared the people." Hieronymus: Seditionem quidem populi verebatur propter Ioannem, a quo sciebat turbas in Iordane plurimas baptizatas; sed amore vincebatur uxoris, ob cuius ardorem etiam Dei praecepta neglexerat. Jerome: He feared a disturbance among the people for John's sake, for he knew that multitudes had been baptized by him in Jordan; but he was overcome by love of his wife, which had already made him neglect the commands of God. Glossa: Timor enim Dei corrigit; timor hominum differt, sed voluntatem non aufert: unde et avidiores reddit ad crimen quos aliquando suspendit a crimine. Gloss. ord.: The fear of God amends us, the fear of man torments us, but alters not our will; it rather renders us more impatient to sin as it has held us back for a time from our indulgence.
Lectio 2 6 γενεσίοις δὲ γενομένοις τοῦ ἡρῴδου ὠρχήσατο ἡ θυγάτηρ τῆς ἡρῳδιάδος ἐν τῷ μέσῳ καὶ ἤρεσεν τῷ ἡρῴδῃ, 7 ὅθεν μεθ' ὅρκου ὡμολόγησεν αὐτῇ δοῦναι ὃ ἐὰν αἰτήσηται. 8 ἡ δὲ προβιβασθεῖσα ὑπὸ τῆς μητρὸς αὐτῆς, δός μοι, φησίν, ὧδε ἐπὶ πίνακι τὴν κεφαλὴν ἰωάννου τοῦ βαπτιστοῦ. 9 καὶ λυπηθεὶς ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς συνανακειμένους ἐκέλευσεν δοθῆναι, 10 καὶ πέμψας ἀπεκεφάλισεν [τὸν] ἰωάννην ἐν τῇ φυλακῇ: 11 καὶ ἠνέχθη ἡ κεφαλὴ αὐτοῦ ἐπὶ πίνακι καὶ ἐδόθη τῷ κορασίῳ, καὶ ἤνεγκεν τῇ μητρὶ αὐτῆς. 12 καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἦραν τὸ πτῶμα καὶ ἔθαψαν αὐτό[ν], καὶ ἐλθόντες ἀπήγγειλαν τῷ Ἰησοῦ.
6. But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod. 7. Whereupon he promised with an oath to give her whatsoever she would ask. 8. And she, being before instructed of her mother, said, "Give me here John Baptist's head in a charger." 9. And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her. 10. And he sent, and beheaded John in the prison. 11. And his head was brought in a charger, and given to the damsel: and she brought it to her mother. 12. And his disciples came, and took up the body, and buried it, and went and told Jesus.
Chrysostomus in Matth: Postquam enarravit Evangelista incarcerationem Ioannis, prosequitur de occisione ipsius, dicens die autem natalis Herodis saltavit filia Herodiadis in medio. Gloss., non occ.: The Evangelist having related John's imprisonment, proceeds to his putting to death, saying, "But on Herod's birthday, the daughter of Herodias danced in the [p. 526] midst. Hieronymus: Nullum invenimus alium observasse diem natalis sui, nisi Herodem et Pharaonem: ut quorum erat par impietas, esset una solemnitas. Jerome: We find no others keeping their birthday besides Herod and Pharaoh, that they who were alike in their wickedness might be alike in their festivities. Remigius: Et sciendum, quod consuetudo est non solum divitum, sed etiam pauperum mulierum, ita pudice filias suas nutrire ut vix ab extraneis videantur. Haec autem impudica mulier impudice filiam suam nutrivit, quam non docuit pudorem, sed saltationem. Nec minus reprehendendus est Herodes, qui oblitus est domum suam esse aulam regiam, quam praedicta mulier fecerat theatrum: unde sequitur et placuit Herodi: unde cum iuramento pollicitus est ei dare quodcumque postulasset ab eo. Remig.: It should be known that it is customary not for rich only but for poor mothers also, to educate their daughters so chastely, that they are scarce so much as seen by strangers. But this unchaste woman had so brought up her daughter after the same manner, that she had taught her not chastity but dancing. Nor is Herod to be less blamed who forgot that his was a royal palace, but this woman made it a theatre; "And it pleased Herod, so that he swore with an oath that he would give her whatsoever she should ask of him." Hieronymus: Ego autem non excuso Herodem quod invitus et nolens propter iuramentum homicidium fecerit, qui ad hoc forte iuravit ut futurae occisionis machinas praepararet: alioquin, si ob iusiurandum fecisse se dicit, si matris, si patris postulasset interitum, facturus fuerat, an non? Quod in se ergo repudiaturus fuit, contemnere debuit in propheta. Jerome: I do not excuse Herod that he committed this murder against his will by reason of his oath, for perhaps he took the oath for the very purpose of bringing about the murder. But if he says that he did it for his oath's sake, had she asked the death of her mother, or her father, would he have granted it or not? What then he would have refused in his own person, he ought to have rejected in that of the Prophet. Isidorus: In malis ergo promissis rescinde fidem. Impia est promissio quae scelere adimpletur. Illud non est observandum sacramentum quo malum incaute promittitur. Sequitur at illa praemonita a matre sua, da mihi, inquit, hic in disco caput Ioannis Baptistae. Isidore, Lib. Syn., ii, 10: In evil promises then break faith. That promise is impious which must be kept by crime; that oath is not to be observed by which we have unwittingly pledged ourselves to evil. It follows, "And she being before instructed of her mother said, Give me here John Baptist's head in a charger." Hieronymus: Herodias enim timens ne Herodes aliquando resipisceret, vel Philippo fratri amicus fieret, atque illicitae nuptiae repudio solverentur, monet filiam ut in ipso statim convivio Ioannis caput postulet: digno operi saltationis dignum sanguinis praemium. Jerome: For Herodias, fearing that Herod might some time recover his senses, and be reconciled to his brother, and dissolve their unlawful union by a divorce, instructs her daughter to ask at once at the banquet the head of John, a reward of blood worthy of the deed of the dancing. Chrysostomus in Matth: Duplex est autem hic puellae accusatio: et quoniam saltavit, et quoniam ita ei placuit ut occisionem expeteret in mercedem. Vide autem qualiter crudelis et qualiter mollis est Herodes: seipsum enim obnoxium iuramento facit, illam autem dominam petitionis constituit. Quia ergo scivit quod ex eius petitione malum eveniebat, tristatus est: unde sequitur et contristatus est rex. Virtus enim etiam apud malos admiratione et laudibus digna est. Chrys.: Here is a twofold accusation against the damsel, that she danced, and that she chose to ask an execution as her reward. Observe how Herod is at once cruel and yielding; he obliges himself by an oath, and leaves her free to choose her request. Yet when he knew what evil was resulting from her request, he was grieved, "And the king was sorry," for virtue gains praise and admiration even among the bad. Hieronymus: Vel aliter. Consuetudinis Scripturarum est ut opinionem multorum sic narret historicus quomodo eo tempore ab omnibus credebatur. Sicut Ioseph ab ipsa quoque Maria appellabatur pater Iesu, ita et nunc Herodes dicitur contristatus, quia hoc discumbentes putabant. Dissimulator enim mentis suae, et artifex homicidii, tristitiam praeferebat in facie, cum laetitiam haberet in mente. Sequitur propter iusiurandum, et propter eos qui pariter recumbebant iussit dari. Scelus excusat iuramento, ut sub occasione pietatis impius fieret. Quod autem subicit et propter eos qui pariter discumbebant, vult omnes sceleris sui esse consortes, ut in luxurioso convivio cruentae epulae deferrentur. Jerome: Otherwise; It is the manner of Scripture to speak of events as they were commonly viewed at the time by all. So Joseph is called by Mary herself the father of Jesus; so here [p. 527] Herod is said to be "sorry," because the guests believed that he was so. This dissembler of his own inclinations, this contriver of a murder displayed sorrow in his face, when he had joy in his mind. "For his oath's sake, and them which sat with him at meat, he commanded it to be given." He excuses his crime by his oath, that his wickedness might be done under a pretence of piety. That he adds, "and them that sat at meat with him," he would have them all sharers in his crime, that a bloody dish might be brought in, in a luxurious feast. Chrysostomus in Matth: Si autem testes habere periurationis formidavit, quanto magis timuisse oportebat tam iniquae occisionis tantos testes habere? Chrys.: If he was afraid to have so many witnesses of his perjury, how much more ought he to have feared so many witnesses of a murder? Remigius: Sed in eo minus peccatum factum est causa maioris peccati: nam quia libidinosam voluntatem non extinxit, idcirco ad luxuriam usque pervenit; et quia luxuriam non coercuit, ideo ad reatum homicidii descendit: unde sequitur misitque et decollavit Ioannem in carcere; et allatum est caput eius in disco. Remig.: Here is a less sin done for the sake of another greater; he would not extinguish his lustful desires, and therefore he betakes him to luxurious living; he would not put any restraint on his luxury, and thus he passes to the guilt of murder; for, "He sent and beheaded John in prison, and his head was brought in a charger." Hieronymus: Legimus in Romana historia, Flaminium ducem Romanorum, quod accubanti iuxta meretriculae, quae nunquam vidisse se diceret hominem decollatum, assensus sit ut reus quidam capitalis criminis in convivio truncaretur, a censoribus pulsum curia, quod epulas sanguini commiscuerit, et mortem, quamvis noxii hominis, in alterius delicias praestiterit, ut libido et homicidium pariter miscerentur. Quanto sceleratior Herodes et Herodias, ac puella quae saltavit: in pretium sanguinis petiit caput prophetae, ut haberet in potestate linguam, quae illicitas nuptias arguebat. Sequitur et datum est puellae et attulit matri suae. Jerome, Hieron. Liv. xxxix, 43: We read in Roman history, that Flaminius, a Roman general, sitting at supper with his mistress, on her saying that she had never seen a man beheaded, gave permission that a man under sentence for a capital crime should be brought in and beheaded during the entertainment. For this he was expelled the senate by the censors, because he had mingled feasting with blood, and had employed death, though of a criminal, for the amusement of another, causing murder and enjoyment to be joined together. How much more wicked Herod, and Herodias, and the damsel who danced; she asked as her bloody reward the head of a Prophet, that she might have in her power the tongue that reproved the unlawful nuptials. Glossa: Ut habeat in potestate linguam quae illicitas nuptias arguebat. [That she might have in her power the tongue which reproved the unlawful marriage.] Gregorius Moralium: Sed non sine admiratione gravissima perpendo, quod ille prophetiae spiritu intra matris uterum impletus, quo inter natos mulierum nemo maior surrexit, ab iniquis in carcerem mittitur; et pro puellae saltu capite truncatur; et vir tantae severitatis pro risu turpium moritur. Numquidnam credimus aliquid fuisse quod in eius vita illa sic despecta mors tergeret? Sed idcirco Deus suos sic premit in infimis, quia videt quomodo remuneret in summis. Hinc ergo unusquisque colligat quid illi passuri quos reprobat, si sic cruciat quos amat. Greg., Mor., iii, 7: But not without most deep wonder do I consider, that he who in his mother's womb was filled with the spirit of prophecy, than whom there arose not a greater among them that are born of women, is cast into prison by wicked men, and is beheaded because of the dancing of a girl, and that a man of such severe life dies for the sport of shameful men. Are we to think that there was any thing in his life which this so shameful death should wipe away? God thus oppresses His people in the least things, because He sees how He may reward them in the highest things. And [p. 528] hence may be gathered what they will suffer whom He casts away, if He thus tortures those He loves. Gregorius Moralium: Neque autem Ioannes de confessione Christi, sed de iustitiae veritate requisitus occubuit. Sed quia Christus est veritas, usque ad mortem pro Christo quasi pro veritate pervenit. Sequitur et accedentes discipuli eius tulerunt corpus eius et sepelierunt illud. Greg., Mor., xxix, 7: And John is not sought out to suffer concerning the confession of Christ, but for the truth of righteousness. But because Christ is truth, he goes to death for Christ in going for truth. It follows, "And his disciples came, and took up his body, and buried it." Hieronymus: In quo ipsius Ioannis et salvatoris discipulos intelligere possumus. Jerome: By which we may understand both the disciples of John himself, and of the Saviour. Rabanus: Narrat autem Iosephus vinctum Ioannem in castellum Mecheronta adductum, ibique truncatum; ecclesiastica vero narrat historia sepultum eum in Sebastia urbe Palaestinorum, quae quondam Samaria dicta est. Raban., Antiq. xviii, 5: Josephus relates, that John was sent bound to the castle of Mecheron, and there beheaded; but ecclesiastical history relates that he was buried in Sebastia, a town of Palestine, which was formerly called Samaria. Chrysostomus in Matth: Intende autem qualiter discipuli Ioannis iam magis familiares facti sunt Iesu: ipsi enim sunt qui annuntiaverunt ei quod factum est de Ioanne: unde sequitur et venientes nuntiaverunt Iesu. Etenim universos dimittentes ad ipsum confugiunt; et ita paulatim post calamitatem et responsionem a Christo datam directi sunt. Chrys., Hom., xlix: Observe how John's disciples are henceforth more attached to Jesus; they it is who told Him what was done concerning John; "And they came and told Jesus." For leaving all they take refuge with Him, and so by degrees after their calamity, and the answer given by Christ, they are set right. Hilarius in Matth.: Mystice autem Ioannes praetulit formam legis: quia lex Christum praedicavit, et Ioannes profectus ex lege est, Christum ex lege praenuntians. Herodes vero princeps est populi, et populi princeps subiectae sibi universitatis nomen causamque complectitur. Ioannes ergo Herodem monebat ne fratris sui uxorem sibi iungeret. Sunt enim atque erant duo populi: circumcisionis et gentium. Hi igitur fratres ex eodem sunt humani generis parente; sed Israelem lex admonebat ne opera gentium et infidelitatem sibi iungeret, quae ipsis tamquam vinculo coniugalis amoris annexa est. Die autem natalis, idest rerum corporalium gaudiis, Herodiadis filia saltavit: voluptas enim tamquam ex infidelitate orta, per omnia Israel gaudia totis illecebris suae cursibus efferebatur, cui se etiam sacramento venalem populus addixit: sub peccatis enim et saeculi voluptatibus Israelitae vitae aeternae munera vendiderunt.
Haec matris suae, idest infidelitatis, instinctu oravit deferri sibi caput Ioannis, idest gloriam legis; sed populus boni eius quod in lege erat conscius, voluptatis conditionibus non sine periculi sui dolore concedit; scitque se talem praeceptorum gloriam non oportuisse concedere; sed peccatis tamquam sacramento coactus, et principum adiacentium metu atque exemplo depravatus et victus, illecebris voluptatis moestus obtemperat. Igitur inter reliqua dissoluti populi gaudia, in disco Ioannis caput offertur: damnum scilicet legis, voluptas corporum, et saecularis luxus augetur. Igitur per puellam ad matrem defertur; ac sic probrosus Israel etiam voluptati et infidelitati suae gloriam legis addixit. Finitis igitur legis temporibus, et cum Ioanne sepultis, discipuli eius res gestas domino annuntiant, ad Evangelia scilicet ex lege venientes.
Hilary: Mystically, John represents the Law; for the Law preached Christ, and John came of the Law, preaching Christ out of the Law. Herod is the Prince of the people, and the Prince of the people bears the name and the cause of the whole body put under him. John then warned Herod that he should not take to him his brother's wife. For there are and there were two people, of the circumcision, and of the Gentiles; and these are brethren, children of the same parent of the human race, but the Law warned Israel that, he should not take to him the works of the Gentiles and unbelief which was united to them as by the bond of conjugal love. On the birthday, that is amidst the enjoyments of the things of the body, the daughter of Herodias danced; for pleasure, as it were springing from unbelief, was carried in its alluring course throughout the whole of Israel, and the nation bound itself thereto as by an oath, for sin and worldly pleasures the Israelites sold the gifts of eternal life.
She (Pleasure), at the suggestion of her mother Unbelief, begged that there should be given her the head of John, that is, the glory of the Law; but the people knowing the good that was in the Law, yielded these terms to pleasure, not without sorrow for its own danger, conscious that it ought not to have given up so great glory of its teachers. [p. 529] But forced by its sins, as by the force of an oath, as well as overcome by the fear, and corrupted by the example of the neighbouring princes, it sorrowfully yields to the blandishments of pleasure. So among the other gratifications of a debauched people the head of John is brought in a dish, that is by the loss of the Law, the pleasures of the body, and worldly luxury is increased. It is carried by the damsel to her mother; thus depraved Israel offered up the glory of the Law to pleasure and unbelief. The times of the Law being expired, and buried with John, his disciples declare what is done to the Lord, coming, that is, to the Gospels from the Law.
Hieronymus: Vel aliter. Nos usque hodie cernimus in capite Ioannis prophetae, Iudaeos Christum, qui caput prophetarum est, perdidisse. Raban.: Otherwise; Even at this day we see that in the head of the Prophet John the Jews have lost Christ, who is the head of the Prophets. Rabanus: Sed et linguam et vocem apud eos perdidit propheta. Jerome: And the Prophet has lost among them both tongue and voice. Remigius: Vel aliter. Decollatio Ioannis signat minorationem famae illius quae aestimatur a populo Christus, sicut exaltatio domini in cruce signat profectum fidei: unde Ioannes dixerat: illum oportet crescere, me autem minui. Remig.: Otherwise; The beheading of John marks the increase of that fame which Christ has among the people, as the exaltation of the Lord upon the cross marks the progress of the faith; whence John had said, "He must increase, but I must decrease." [John 3:30]
Lectio 3 13 ἀκούσας δὲ ὁ Ἰησοῦς ἀνεχώρησεν ἐκεῖθεν ἐν πλοίῳ εἰς ἔρημον τόπον κατ' ἰδίαν: καὶ ἀκούσαντες οἱ ὄχλοι ἠκολούθησαν αὐτῷ πεζῇ ἀπὸ τῶν πόλεων. 14 καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπ' αὐτοῖς καὶ ἐθεράπευσεν τοὺς ἀρρώστους αὐτῶν.
13. When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities. 14. And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.
Glossa: Salvator, audita nece sui Baptistae, secessit in locum desertum: unde sequitur quod cum audisset Iesus, secessit inde in navicula in locum desertum seorsum. Gloss., ap. Anselm: The Saviour having heard the death of His baptist, retired into the desert; as it follows, "which when Jesus had heard, he departed thence by ship into a desert place." Augustinus de Cons. Evang: Hoc autem continuo post Ioannis passionem Evangelista factum esse commemorat: unde post haec, facta sunt illa quae primo narrata sunt; quibus motus Herodes dixit: hic est Ioannes. Illa enim posteriora debent intelligi quae ad Herodem pertulit fama, ut moveretur, et haesitaret quisnam iste esse posset de quo audiret talia, cum Ioannem ipse occidisset. Aug., De Cons. Ev., ii, 45: This the Evangelist relates to have been done immediately after the passion of John, therefore after this were those things done that were spoken of above, and moved Herod to say, "This is John." For we must suppose those things to have been after his death which report carried to Herod, and which moved him to doubt who he could be concerning [p. 530] whom he heard such things; for himself had put John to death. Hieronymus: Non autem secedit in locum desertum, ut quidam arbitrantur, timore mortis; sed parcens inimicis suis, ne homicidium homicidio iungerent; vel in diem Paschae suum interitum differens, in quo propter sacramentum immolandus est agnus, et postes credentium sanguine respergendi: sive ideo secessit ut nobis praeberet exemplum temeritatis ultro se tradentium vitandae: quia non omnes eadem constantia perseverant in tormentis qua se torquendos offerunt. Ob hanc causam in alio loco praecipit: cum persecuti vos fuerint in ista civitate, fugite in aliam. Unde eleganter quoque Evangelista non dicit: fugit in locum desertum, sed secessit, ut persecutores vitaverit magis quam timuerit. Potest etiam aliam ob causam, audito Ioannis interitu, secessisse in desertum locum, ut credentium probaret fidem. Jerome: He did not retire into the desert through fear of death, as some suppose, but in mercy to His enemies, that they might not add murder to murder; putting off His death till the day of His passion; on which day the lamb is to be slain as the sacrament, and the posts of them that believe to be sprinkled with the blood. Or, He retired to leave us an example to shun that rashness which leads men to surrender themselves voluntarily, because not all persevere with like constancy under torture with the which they offered themselves to it. For this reason He says in another place, "When they shall persecute you in one city, flee ye to another." Whence the Evangelist says not 'fled,' but elegantly, "departed thence," (or, 'withdrew,') shewing that He shunned rather than feared persecution. Or for another reason He might have withdrawn into a desert place on hearing of John's death, namely, to prove the faith of the believers. Chrysostomus in Matth: Vel ideo hoc fecit quia plura humanitus vult dispensare, nondum tempore existente denudandi suam manifeste deitatem; propter quod et discipulis dixit, quod nulli dicerent quod ipse esset Christus. Post resurrectionem autem volebat hoc fieri manifestum. Ideo autem quamvis per se noverit quod factum est, tamen antequam nuntiaretur ei, non secessit, ut demonstraret per omnia incarnationis veritatem: non enim solo visu, sed operibus hoc credi volebat. Recedens vero non abiit in civitatem, sed in desertum in navigio, ut nullus sequeretur. Turbae autem neque ita desistunt, sed sequuntur; et neque quod gestum est de Ioanne eos terruit: unde sequitur et, cum audissent turbae, secutae sunt eum pedestres de civitatibus. Chrys.: Or; He did this because He desired to prolong the economy of His humanity, the time not being yet come for openly manifesting His deity; wherefore also He charged His disciples that they should tell no man that He was the Christ. But after His resurrection He would have this made manifest. Therefore although He knew of Himself what was done, yet before it was told Him He withdrew not, that He might shew the verity of His incarnation in all things; for He would that this should be assured not by sight only, but by His actions. And when He withdrew, He did not go into the city, but into the desert by ship that none might follow Him. Yet do not the multitudes leave Him even for this, but still follow after Him, not deterred by what had been done concerning John. Whence it follows, "And when the multitudes had heard thereof, they followed him on foot out of the cities." Hieronymus: Secutae sunt autem eum pedestres, non in iumentis, non in vehiculis, sed proprio labore pedum, ut ardorem mentis ostenderent. Jerome: They followed on foot, not riding, or in carriages, but with the toil of their own legs, to shew the ardour of their mind. Chrysostomus in Matth: Et propter hoc statim retributionem acceperunt: unde sequitur et exiens vidit turbam multam et misertus est eis et curavit languidos eorum: etsi enim multa erat affectio eorum qui civitates dimittebant, et diligenter eum quaerebant, sed tamen quae ab ipso fiebant, omnis studii superexcedunt retributionem. Ideoque causam talis curationis misericordiam ponit. Est autem magna misericordia quod omnes curat, et fidem non expetit. Chrys.: And they immediately reap the reward of this; for it follows, "And he went out and saw a great multitude, and he had compassion upon them, and healed their sick." For though great was the affection of those who had left their cities, and sought Him carefully, yet the [p. 531] things that were done by Him surpassed the reward of any zeal. Therefore he assigns compassion as the cause of this healing. And it is great compassion to heal all, and not to require faith. Hilarius in Matth.: Mystice autem Dei verbum, lege finita, navem conscendens, Ecclesiam adiit, in desertum descendit: relicta quippe conversatione Israel, in vacua divinae cognitionis pectora transit. Turba autem hoc audiens, dominum de civitate sequitur in desertum, de synagoga videlicet ad Ecclesiam tendens: quam videns misertus est, et omnem languorem infirmitatemque curat, obsessas scilicet mentes et corda infidelitatis vitio ad intelligentiam novae praedicationis emundat. Hilary: Mystically; The Word of God, on the close of the Law, entered the ship, that is, the Church; and departed into the desert, that is, leaving to walk with Israel, He passes into breasts void of Divine knowledge. The multitude learning this, follows the Lord out of the city into the desert, going, that is, from the Synagogue to the Church. The Lord sees them, and has compassion upon them, and heals all sickness and infirmity, that is, He cleanses their obstructed minds, and unbelieving hearts for the understanding of the new preaching. Rabanus: Illud quoque notandum, quod postquam dominus in desertum venerit, secutae sunt eum turbae multae: nam antequam veniret in solitudinem gentium, ab uno tantum populo colebatur. Jerome: It is to be observed moreover, that when the Lord came into the desert, great crowds followed Him; for before He went into the wilderness of the Gentiles, He was worshipped by only one people. Hieronymus: Relinquunt autem civitates suas, hoc est pristinas conversationes et varietates dogmatum. Egressus autem Iesus signat quod turbae quidem habebant eundi voluntatem, sed perveniendi vires non habuerunt; ideo salvator egreditur de loco, et obviam pergit. They leave their cities, that is, their former conversation, and various dogmas. That Jesus went out, shews that the multitudes had the will to go, but not the strength to attain, therefore the Saviour departs out of His place and goes to meet them.
Lectio 4 15 ὀψίας δὲ γενομένης προσῆλθον αὐτῷ οἱ μαθηταὶ λέγοντες, ἔρημός ἐστιν ὁ τόπος καὶ ἡ ὥρα ἤδη παρῆλθεν: ἀπόλυσον τοὺς ὄχλους, ἵνα ἀπελθόντες εἰς τὰς κώμας ἀγοράσωσιν ἑαυτοῖς βρώματα. 16 ὁ δὲ [Ἰησοῦς] εἶπεν αὐτοῖς, οὐ χρείαν ἔχουσιν ἀπελθεῖν: δότε αὐτοῖς ὑμεῖς φαγεῖν. 17 οἱ δὲ λέγουσιν αὐτῷ, οὐκ ἔχομεν ὧδε εἰ μὴ πέντε ἄρτους καὶ δύο ἰχθύας. 18 ὁ δὲ εἶπεν, φέρετέ μοι ὧδε αὐτούς. 19 καὶ κελεύσας τοὺς ὄχλους ἀνακλιθῆναι ἐπὶ τοῦ χόρτου, λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κλάσας ἔδωκεν τοῖς μαθηταῖς τοὺς ἄρτους οἱ δὲ μαθηταὶ τοῖς ὄχλοις. 20 καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ ἦραν τὸ περισσεῦον τῶν κλασμάτων δώδεκα κοφίνους πλήρεις. 21 οἱ δὲ ἐσθίοντες ἦσαν ἄνδρες ὡσεὶ πεντακισχίλιοι χωρὶς γυναικῶν καὶ παιδίων.
15. And when it was evening, his disciples came to him, saying, "This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals." 16. But Jesus said unto them, "They need not depart; give ye them to eat." 17. And they say unto him, "We have here but five loaves, and two fishes." 18. He said, "Bring them hither to me." 19. And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude. 20. And they did all eat, and were filled: and [p. 532] they took up of the fragments that remained twelve baskets full. 21. And they that had eaten were about five thousand men, beside women and children.
Chrysostomus in Matth: Turbarum fidem ostendit quod dominum etiam famem patientes expectabant usque ad vesperam: ideo sequitur vespere autem facto, accesserunt ad eum discipuli eius dicentes: desertus est locus, et hora iam praeteriit. Cibaturus quidem eos dominus expectat rogari, quasi ubique non insiliens prior ad miracula, sed vocatus. Ideo autem nullus de turba accedit: venerabantur enim eum abundanter, et neque famis sensum accipiebant amore instantiae. Sed neque discipuli accedentes dicunt: ciba eos; adhuc enim imperfectius erant discipuli dispositi; sed dicunt desertus est locus: quod enim videbatur Iudaeis in eremo esse miraculum, cum dicerent: numquid potest parare mensam in deserto? Hoc et per opera ostendit. Propter hoc autem et in desertum eos ducit, ut sine omni suspicione sit hoc miraculum, et nullus aestimet ex castello aliquo prope existenti inferri aliquid ad mensam. Sed quamvis desertus sit locus, tamen qui nutrit orbem terrarum, adest; etsi hora iam praeteriit, ut dicunt, tamen qui non erat horae suppositus, loquebatur. Et quamvis praeveniens discipulos dominus multos infirmos curaverit, tamen interim ita imperfecti erant quod neque quid de panibus facturus erat, poterant aestimare: unde subdunt dimitte turbas, ut euntes in castella emant sibi escas. Vide autem magistri sapientiam: non enim statim dixit eis: ego cibabo eos (neque enim hoc facile suscepissent); sed subditur Iesus autem dixit eis: non habent necesse ire; date illis vos manducare.
Chrys.: It is a proof of the faith of these multitudes that they endured hunger in waiting for the Lord even till evening; to which purpose it follows, "And when it was evening, his disciples came unto him, saying, This is a desert place, and the time is now past." The Lord purposing to feed them waits to be asked, as always not stepping forward first to do miracles, but when called upon. None out of the crowd approached Him, both because they stood in great awe of Him, and because in their zeal of love they did not feel their hunger. But even the disciples do not come and say, Give them to eat; for the disciples were as yet in an imperfect condition; but they say, "This is a desert place." So that what was proverbial among the Jews to express a miracle, as it is said, "Can he spread a table in the wilderness?" [Ps 78:19] this also He shews among his other works. For this cause also He leads them out into the desert, that the miracle might be clear of all suspicion, and that none might suppose that any thing was supplied towards the feast from any neighbouring town. But though the place be desert, yet is He there who feeds the world; and though the hour is, as they say, past, yet He who now commanded was not subjected to hours. And though the Lord had gone before His disciples in healing many sick, yet they were so imperfect that they could not judge what He would do concerning food for them, wherefore they add, "Send the multitude away, that they may go into the towns, and buy themselves food." Observe the wisdom of the Master; He says not straightway to them, 'I will give them to eat;' for they would not easily have received this, but, "Jesus said to them, They need not depart, Give ye them to eat."
Hieronymus: In quo provocat apostolos ad fractionem panis, ut illis se non habere testantibus, magnitudo miraculi notior fieret. Jerome: Wherein He calls the Apostles to breaking of bread, that the greatness of the miracle might be more evident by their testimony that they had none. Augustinus de Cons. Evang: Potest autem movere, si dominus, secundum narrationem Ioannis, prospectis turbis, quaesivit a Philippo unde illis escae dari possent, quomodo sit verum quod Matthaeus hic narrat prius dixisse domino discipulos ut dimitteret turbas, quo possent alimenta emere de proximis locis. Intelligitur ergo, post haec verba dominum inspexisse multitudinem, et dixisse Philippo quod Ioannes commemorat, Matthaeus autem et alii praetermiserunt. Et omnino talibus quaestionibus neminem moveri oportet, cum ab aliquo Evangelistarum dicitur quod ab alio praetermittitur. Aug., De Cons. Ev., ii, 46: It may perplex some how, if the Lord, according to the relation [p. 533] of John, asked Philip whence bread was to be found for them, that can be true which Matthew here relates, that the disciples first prayed the Lord to send the multitudes away, that they might buy food from the nearest towns. Suppose then that after these words the Lord looked upon the multitude and said what John relates, but Matthew and the others have omitted. And by such cases as this none ought to be perplexed, when one of the Evangelists relates what the rest have omitted. Chrysostomus in Matth: Discipuli vero neque per praemissa verba directi sunt, sed adhuc ut homini loquuntur: unde sequitur responderunt ei: non habemus hic nisi quinque panes et duos pisces. Addiscimus autem in hoc discipulorum philosophiam, qualiter contempserunt escam. Duodecim enim existentes, quinque panes habebant et duos pisces: contemptibilia enim illis erant corporalia, et a spiritualibus possidebantur. Quia igitur discipuli adhuc ad terram trahebantur, iam dominus inducere incipit quae ab ipso erant: unde sequitur qui ait eis: afferte illos mihi huc. Propter quid autem non facit panes ex nihilo, quibus turbam pascat? Ut scilicet obstruat Marcionis et Manichaei os, qui creaturas alienant a Deo; et per opera doceat quoniam omnia quae videntur, eius opera et creationes sunt, et ut ostendat quoniam ipse est qui fructus tradidit, qui dixit a principio: terra germinet herbam virentem; neque enim hoc minus illo est. Non enim minus est de quinque panibus facere panes tantos, et de piscibus similiter, quam de terra educere fructum, et ab aquis reptilia, et alia animata; quod demonstrabat eum esse dominum terrae et maris.
Oportet autem erudiri discipulorum exemplo: quoniam etsi pauca habuerimus, oportet ea retribuere indigentibus. Iussi namque discipuli afferre quinque panes, non dicunt: unde mitigabimus famem nostram? Sed obediunt confestim: unde sequitur et cum iussisset turbam discumbere super faenum, acceptis quinque panibus et duobus piscibus, aspiciens in caelum benedixit ac fregit.
Quare autem aspexit in caelum et benedixit? Oportebat namque credi de eo quoniam a patre est; et quoniam ei aequalis est, aequalitatem demonstrabat, cum potestate omnia faceret. A patre autem esse se monstrabat per hoc quod ad ipsum omnia referens faciebat, invocans eum ad ea quae fiebant: et ideo ut utrumque ostendat, nunc quidem potestate, nunc autem orans miracula facit. Deinde considerandum, quod in minoribus quidem respicit in caelum, in maioribus autem potestate omnia facit. Quando enim peccata dimisit, mortuos suscitavit, mare refrenavit, occulta cordium redarguit, oculos condidit caeci nati, quae solius Dei sunt, nequaquam videtur orans; quando autem panes multiplicans fecit quod his omnibus minus est, tunc respexit in caelum; ut discas quoniam et in minoribus non aliunde virtutem habet quam a patre. Simul autem erudit nos non prius tangere mensam, donec gratias egerimus ei qui cibum dat nobis. Propter hoc etiam et in caelum respicit: aliorum enim signorum multorum exempla habebant discipuli, huius autem nullum.
Chrys.: Yet not even by these words were the disciples set right, but speak yet to Him as to man; "They answered unto Him, We have here but five loaves and two fishes." From this we learn the philosophy of the disciples, how far they despised food; they were twelve in number, yet they had but five loaves and two fishes; for things of the body were contemned by them, they were altogether possessed by spiritual things. But because the disciples were yet attracted to earth, the Lord begins to introduce the things that were of Himself; "He saith unto them, Bring them hither to me." Wherefore does He not create out of nothing the bread to feed the multitude with? That He might put to silence the mouth of Marcion and Manichaeus, who take away from God His creatures, [margin note: i.e. deny that God created the visible world] and by His deeds might teach that all things that are seen are His works and creation, and that it is He that has given us the fruits of the earth, who said in the beginning, "Let the earth bring forth the green herb;" [Gen 1:11] for this is no less a deed than that. For of five loaves to make so many loaves, and ashes in like manner, is no less a thing than to bring fruits from the earth, reptiles and other living things from the waters; which shewed Him to be Lord both of land and sea.
By the example of the disciples also we ought to be taught, that though we should have but little, we ought to give that to such as have need. For they when bid to bring their five loaves say not, Whence shall we satisfy our own hunger? but immediately obey; "And He commanded the multitude to sit down on the grass, and took they five loaves and the two fishes, and looking up to heaven blessed them, and brake."
Why did He look to heaven and bless? For it should be believed concerning Him that He is from the Father, and that He is equal with [p. 534] the Father. His equality He shews when He does all things with power. That He is from the Father He shews by referring to Him whatsoever He does, and calling upon Him on all occasions. To prove these two things therefore, He works His miracles at times with power, at other times with prayer. It should be considered also that in lesser things He looks to heaven, but in greater He does all with power. When He forgave sins, raised the dead, stilled the sea, opened the secrets of the heart, opened the eyes of him that was born blind, which were works only of God, He is not seen to pray; but when He multiplies the loaves, a work less than any of these, He looks up to heaven, that you may learn that even in little things He has no power but from His Father. And at the same time He teaches us not to touch our food, until we have returned thanks to Him who gives it us. For this reason also He looks up to heaven, because His disciples had examples of many other miracles, but none of this.
Hieronymus: Frangente autem domino, seminarium fit ciborum; si enim fuissent integri, et non in frusta discerpti, et non divisi in multiplicem segetem, tantam multitudinem alere non poterant. Turbae autem a domino per apostolos alimenta suscipiunt: unde sequitur et dedit discipulis panes, discipuli autem turbis. Jerome: While the Lord breaks there is a sowing of food; for had the loaves been whole and not broken into fragments, and thus divided into a manifold harvest, they could not have fed so great a multitude. The multitude receives the food from the Lord through the Apostles; as it follows, "And he gave the loaves to hie disciples, and the disciples to the multitude." Chrysostomus in Matth: In quo quidem non solum eos honoravit, sed voluit ut hoc miraculo facto, non increduli fiant, neque obliviscantur cum praeterierit, manibus ipsis testantibus. Ideoque turbas dimittit prius famis sensum accipere, et discipulos accedere et interrogare: et ab ipsis accepit panes ut multa essent testimonia eius quod fiebat, et multas rememorationes haberent miraculi. Ex hoc autem quod nihil amplius quam panes et pisces eis dedit, et ex hoc quod omnibus communiter ea apposuit, humilitatem, parsimoniam, et caritatem qua omnia aestimarent communia, eos erudivit; quod et a loco docuit, cum super faenum eos discumbere fecit: non enim nutrire solum corpora volebat, sed et animam erudire. Panes autem et pisces in discipulorum manibus augebantur: unde sequitur et manducaverunt omnes et saturati sunt.
Sed neque usque ad hoc stetit miraculum: sed et superabundare fecit, non panes integros, sed fragmenta; ut ostendat quoniam illi panes neque quantum reliquiae erant, et ut absentes discant quod factum est, et ne ullus quod factum est aestimet esse phantasiam; unde sequitur et tulerunt reliquias duodecim cophinos plenos fragmentorum.
Chrys.: In doing which He not only honoured them, but would that upon this miracle they should not be unbelieving, nor forget it when it was past, seeing their own hands had borne witness to it. Therefore also He suffers the multitudes first to feel the sense of hunger, and His disciples to come to Him, and to ask Him, and He took the loaves at their hands, that they might have many testimonies of that which was done, and many things to remind them of the miracle. From this that He gave them, nothing more than bread and fish, and that He set this equally before all, He taught them moderation, frugality, and that charity by which they should have all things in common. This He also taught them in the place, in making them sit down upon the grass; for He sought not to feed the body only, but to instruct the mind. But the bread and fish multiplied in the disciples' hands; whence it follows, "And they did all eat, and were [p. 535] filled."
But the miracle ended not here; for He caused to abound not only whole loaves, but fragments also; to shew that the first loaves were not so much as what was left, and that they who were not present might learn what had been done, and that none might think that what had been done was a phantasy; "And they took up fragments that were left, twelve baskets full."
Hieronymus: Unusquisque enim apostolorum de reliquiis salvatoris implet cophinum suum, ut ex reliquiis doceat vero fuisse panes qui multiplicati sunt. Jerome: Each of the Apostles fills his basket of the fragments left by his Saviour, that these fragments might witness that they were true loaves that were multiplied. Chrysostomus in Matth: Propter hoc duodecim cophinos superabundare fecit, ut et Iudas suum cophinum portaret. Accipiens autem fragmenta, dedit discipulis et non turbis quae adhuc imperfectius dispositae erant quam discipuli. Iuxta numerum quinque panum, et comedentium virorum quinque millium multitudo est: unde sequitur manducantium autem fuit numerus quinque millia virorum, exceptis mulieribus et parvulis. Chrys.: For this reason also He caused twelve baskets to remain over and above, that Judas might bear his basket. He took up the fragments, and gave them to the disciples and not to the multitudes, who were yet more imperfectly trained than the disciples. Jerome: To the number of loaves, five, the number of the men that ate is apportioned, five thousand; "And the number of them that had eaten was about five thousand men, besides women and children." Chrysostomus in Matth: Hoc enim erat plebis maxima laus; quoniam mulieres et viri astabant, quando hae reliquiae factae sunt. Chrys.: This was to the very great credit of the people, that the women and the men stood up when these remnants still remained. Hilarius in Matth.: Non autem quinque panes multiplicantur in plures, sed fragmentis fragmenta succedunt. Crescit deinde materies, nescio utrum in mensarum loco, aut in sumentium manibus. Hilary: The five loaves are not multiplied into more, but fragments succeed to fragments; the substance growing whether upon the tables, or in the hands that took them up, I know not. Rabanus: Hoc autem miraculum scripturus Ioannes praemisit quia proximum esset Pascha; Matthaeus vero et Marcus hoc, interfecto Ioanne, continuo factum esse commemorant: unde colligitur imminente paschali festivitate fuisse decollatum, et anno post sequente, cum paschale tempus rediret, mysterium dominicae passionis esse completum. Raban.: When John is to describe this miracle, he first tells us that the passover is at hand; Matthew and Mark place it immediately after the execution of John. Hence we may gather, that he was beheaded when the paschal festival was near at hand, and that at the passover of the following year, the mystery of the Lord's passion was accomplished. Hieronymus: Omnia autem haec plena mysteriis sunt; hoc enim facit dominus non mane, non meridie, sed vespere, quando sol iustitiae occubuit. Jerome: But all these things are full of mysteries; the Lord does these things not in the morning, nor at noon, but in the evening, when the Sun of righteousness was set. Remigius: Per vesperam enim mors domini designatur: quia postquam ille verus sol in ara crucis occubuit, famelicos satiavit. Vel per vesperum ultima aetas saeculi designatur, in qua filius Dei veniens, turbas in se credentium refecit. Remig.: By the evening the Lord's death is denoted; and after He, the true Sun, was set on the altar of the cross, He filled the hungry. Or by evening is denoted the last age of this world, in which the Son of God came and refreshed the multitudes of those that believed on Him. Rabanus: Quod autem discipuli rogant dominum ut dimittat turbas, ut emant sibi cibos per castella, signat fastidium Iudaeorum contra turbas gentium, quos iudicabant magis aptos ut quaererent sibi cibum in conventiculis Pharisaeorum, quam divinorum librorum uterentur pastu. Raban.: When the disciples ask the Lord to send away the multitudes that they might buy food in the towns, it signifies the pride of the Jews towards the multitudes of the Gentiles, whom they judged rather fit [p. 536] to seek for themselves food in the assemblies of the Pharisees than to use the pasture of the Divine books Hilarius in Matth.: Sed dominus respondit non habent necesse ire, ostendens eos quibus medetur, venalis doctrinae cibo non egere neque necessitatem habere regredi ad Iudaeam, cibosque mercari: iubetque apostolis ut escam darent. Numquid autem ignorabat non esse quod dari posset? Sed erat omnis typica ratio explicanda: nondum enim concessum apostolis erat ad vitae aeternae cibum caelestem panem perficere ac ministrare: quorum responsio ad spiritualis intelligentiae ordinem tendit: quia adhuc sub quinque panibus, idest quinque libris legis, continebantur; et piscium duorum, idest prophetarum et Ioannis praedicationibus alebantur. Hilary: But the Lord answered, "They have no need to go," shewing that those whom He heals have no need of the food of mercenary doctrine, and have no necessity to return to Judaea to buy food; and He commands the Apostles that they give them food. Did He not know then that there was nothing to give them? But there was a complete series of types to be set forth; for as yet it was not given the Apostles to make and minister the heavenly bread, the flood of eternal life; and their answer thus belongs to the chain of spiritual interpretation; they were as yet confined to the five loaves, that is, the five books of the Law, and the two fishes, that is, the preaching of the Prophets and of John. Rabanus: Vel per duos pisces et prophetias et Psalmos habemus: totum enim vetus testamentum in his tribus completur: lege, prophetis et Psalmis. Raban.: Or, by the two fishes we may understand the Prophets, and the Psalms, for the whole of the Old Testament was comprehended in these three, the Law, the Prophets, and the Psalms. Hilarius: Haec igitur primum, quia in his adhuc erant, apostoli obtulerunt; sed ex his Evangeliorum praedicatio in maiorem suae virtutis abundantiam crescit. Accumbere post hoc supra faenum populus iubetur, non iam in terra iacens, sed lege suffultus: et tamquam terrae faeno, fructibus operis sui unusquisque substernitur. Hilary: These therefore the Apostles first set forth, because they were yet in these things; and from these things the preaching of the Gospel grows to its more abundant strength and virtue. Then the people is commanded to sit down upon the grass, as no longer lying upon the ground, but resting upon the Law, each one reposing upon the fruit of his own works as upon the grass of the earth. Hieronymus: Vel discumbere iubentur super faenum, et secundum alium Evangelistam, per quinquagenos et centenos, ut postquam calcaverint carnem suam, et saeculi voluptates quasi arens faenum sibi subiecerint, tunc per quinquagenarii numeri praesentiam, ad perfectum centesimi numeri culmen ascendant. Aspicit autem ad caelum, ut illuc dirigendos oculos doceat. Frangitur autem lex cum prophetis, et in eius medio proferuntur mysteria; ut quod integrum non alebat, divisum per partes alat gentium multitudinem. Jerome: Or, they are bid to lie down on the grass, and that, according to another Evangelist, by fifties and by hundreds, that after they have trampled upon their flesh, and have subjugated the pleasures of the world as dried grass under them, then by the presence [ed. note: Vallarsi reads paenitentiam, Jerome has borrowed the interpretation from Origen who refers to the year of jubilee; and the Glossa ordinaria on this verse is, "The rest of the Jubilee is here contained under the mystery of the number fifty; for fifty twice taken makes a hundred; because we must first rest from evil actions, that the soul may afterwards more fully repose in meditation."] of the number fifty, they ascend to the eminent perfection of a hundred. He looks up to heaven to teach us that our eyes are to be directed thither. The Law with the Prophets is broken, and in the midst of them are brought forward mysteries, that whereas they partook not of it whole, when broken into pieces it may be food for the multitude of the [p. 537] Gentiles. Hilarius: Dantur autem apostolis panes, quia per eos erant divinae gratiae dona reddenda. Idem autem edentium numerus invenitur qui futurus fuerat crediturorum: nam, sicut in libro actuum continetur, ex Israel populi infinitate virorum quinque millia crediderunt. Hilary: Then the loaves are given to the Apostles, because through them the gifts of divine grace were to be rendered. And the number of them that did eat is found to be the same as that of those who should believe; for we find in the book of Acts that out of the vast number of the people of Israel, five thousand men believed. Hieronymus: Comederunt autem quinque millia virorum, qui in perfectum virum creverant; mulieres autem et parvuli, sexus fragilis et aetas minor, numero indigni sunt: unde et in numerorum libro, servi, mulieres, et parvuli, et vulgus ignobile absque numero praetermittitur. Jerome: There partook five thousand who had reached maturity; for women and children, the weaker sex, and the tender age, were unworthy of number; thus in the book of Numbers, slaves, women, children, and an undistinguished crowd, are passed over unnumbered. Rabanus: Turbis autem esurientibus, non nova creat cibaria; sed acceptis eis quae habebant discipuli, benedixit: quia veniens in carne, non alia quam quae praedicta sunt, praedicabat; sed legis et prophetarum scripta mysteriis gravida esse demonstrat. Quod autem superest turbis, a discipulis tollitur; quia secretiora mysteria, quae a rudibus capi nequeunt, non sunt negligenter habenda, sed a duodecim apostolis; qui per duodecim cophinos signantur, et ab eorum successoribus diligenter inquirenda. Cophinis enim servilia opera aguntur; et Deus infirma mundi elegit, ut confundat fortia. Quinque autem millia, pro quinque sensibus corporis, hi sunt qui in saeculari habitu exterioribus recte uti noverunt. Raban.: The multitude being hungry, He creates no new viands, but having taken what the disciples had, He gave thanks. In like manner when He came in the flesh, He preached no other things than what had been foretold, but shewed that the writings of the Law and the Prophets were big with mysteries. That which the multitude leave is taken up by the disciples, because the more secret mysteries which cannot be comprehended by the uninstructed, are not to be treated with neglect, but are to be diligently sought out by the twelve Apostles (who are represented by the twelve baskets) and their successors. For by baskets servile offices are performed, and God has chosen the weak things of the world to confound the strong. The five thousand for the five senses of the body are they who in a secular condition know how to use rightly things without.
Lectio 5 22 καὶ εὐθέως ἠνάγκασεν τοὺς μαθητὰς ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν αὐτὸν εἰς τὸ πέραν, ἕως οὗ ἀπολύσῃ τοὺς ὄχλους. 23 καὶ ἀπολύσας τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος κατ' ἰδίαν προσεύξασθαι. ὀψίας δὲ γενομένης μόνος ἦν ἐκεῖ. 24 τὸ δὲ πλοῖον ἤδη σταδίους πολλοὺς ἀπὸ τῆς γῆς ἀπεῖχεν, βασανιζόμενον ὑπὸ τῶν κυμάτων, ἦν γὰρ ἐναντίος ὁ ἄνεμος. 25 τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἦλθεν πρὸς αὐτοὺς περιπατῶν ἐπὶ τὴν θάλασσαν. 26 οἱ δὲ μαθηταὶ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἐταράχθησαν λέγοντες ὅτι φάντασμά ἐστιν, καὶ ἀπὸ τοῦ φόβου ἔκραξαν. 27 εὐθὺς δὲ ἐλάλησεν [ὁ Ἰησοῦς] αὐτοῖς λέγων, θαρσεῖτε, ἐγώ εἰμι: μὴ φοβεῖσθε. 28 ἀποκριθεὶς δὲ αὐτῷ ὁ πέτρος εἶπεν, κύριε, εἰ σὺ εἶ, κέλευσόν με ἐλθεῖν πρὸς σὲ ἐπὶ τὰ ὕδατα: 29 ὁ δὲ εἶπεν, ἐλθέ. καὶ καταβὰς ἀπὸ τοῦ πλοίου [ὁ] πέτρος περιεπάτησεν ἐπὶ τὰ ὕδατα καὶ ἦλθεν πρὸς τὸν Ἰησοῦν. 30 βλέπων δὲ τὸν ἄνεμον [ἰσχυρὸν] ἐφοβήθη, καὶ ἀρξάμενος καταποντίζεσθαι ἔκραξεν λέγων, κύριε, σῶσόν με. 31 εὐθέως δὲ ὁ Ἰησοῦς ἐκτείνας τὴν χεῖρα ἐπελάβετο αὐτοῦ καὶ λέγει αὐτῷ, ὀλιγόπιστε, εἰς τί ἐδίστασας; 32 καὶ ἀναβάντων αὐτῶν εἰς τὸ πλοῖον ἐκόπασεν ὁ ἄνεμος. 33 οἱ δὲ ἐν τῷ πλοίῳ προσεκύνησαν αὐτῷ λέγοντες, ἀληθῶς θεοῦ υἱὸς εἶ.
22. And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away. 23. And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone. 24. But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. 25. And in the fourth watch of the night Jesus went unto them, walking on the sea. 26. And when the disciples saw him walking on [p. 538] the sea, they were troubled, saying, "It is a spirit;" and they cried out for fear. 27. But straightway Jesus spake unto them, saying, "Be of good cheer; it is I; be not afraid." 28. And Peter answered him and said, "Lord, if it be thou, bid me come unto thee on the water." 29. And he said, "Come." And when Peter was come down out of the ship, he walked on the water, to go to Jesus. 30. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, "Lord, save me." 31. And immediately Jesus stretched forth his hand, and caught him, and said unto him, "0 thou of little faith, wherefore didst thou doubt?" 32. And when they were come into the ship, the wind ceased. 33. Then they that were in the ship came and worshipped him, saying, "Of a truth thou art the Son of God."
Chrysostomus in Matth: Diligentem examinationem eorum quae facta erant, tradere volens, eos qui praemissum signum viderant, iussit a se separari: quia etsi praesens visus fuisset, phantastice, et non in veritate, fecisse miraculum diceretur; non tamen ut absens: et ideo dicitur et statim compulit Iesus discipulos ascendere in naviculam et praecedere eum trans fretum, donec dimitteret turbas. Chrys.: Desiring to occasion a diligent examination of the things that had been done, He commanded those who had beheld the foregoing sign to be separated from Him; for even if He had continued present it would have been said that He had wrought the miracle fantastically, and not in verity; but it would never be urged against Him that He had done it in His absence; and therefore it is said, "And straightway Jesus compelled his disciples to get into a ship, and to go before him to the other side, while he sent the multitudes away." Hieronymus: Quo sermone ostenditur invitos eos a domino recessisse, dum amore praeceptoris ne ad punctum quidem temporis ab eo volunt separari. Jerome: These words shew that they left the Lord unwillingly, not desiring through their love for their teacher to be separated from Him even for a moment Chrysostomus in Matth: Considerandum autem, quod cum dominus magna operatur, dimittit turbas, docens nos nusquam gloriam multitudinis prosequi, neque attrahere multitudinem. Et iterum docet, non debere turbis nos commiscere continuo, neque fugere multitudinem semper; sed alterutrum utiliter facere: unde sequitur et, dimissa turba, ascendit in montem solus orare: in quo nos docet quia solitudo bona est, cum nos Deum interpellare oporteat. Propter hoc etiam ad desertum vadit, et ibi pernoctat dum orat, erudiens nos in oratione tranquillitatem quaerere et a tempore et a loco. Chrys.: It should be observed, that when the Lord works a great miracle, He sends the multitudes away, teaching us thereby never to pursue the praise of the multitude, nor to attract them to us. Further, He teaches us that we should [p. 539] not be ever mixed with crowds, nor yet always shunning them; but that both may be done with profit; whence if, follows, "And when he had sent the multitude array, he went up into a mountain apart to pray;" shewing us that solitude is good, when we have need to pray to God. For this also He goes into the desert, and there spends the night in prayer, to teach us that for prayer we should seek stillness both in time and place. Hieronymus: Quod autem ascendit solus orare, non ad eum referas qui de quinque panibus quinque millia hominum satiavit, sed ad eum qui audita morte Ioannis secessit in solitudinem: non quod personam domini separemus, sed quod opera eius inter Deum hominemque divisa sunt. Jerome: That He withdraws to pray alone, you should refer not to Him who fed five thousand on five loaves, but to Him who on hearing of the death of John withdrew into the desert; not that we would separate the Lord's person into two parts, but that His actions are divided between the God and the man. Augustinus de Cons. Evang: Potest autem hoc videri contrarium quod Matthaeus dimissis turbis eum dicit ascendere in montem, ut illic solus oraret; Ioannes autem in monte fuisse, cum easdem turbas pavit. Sed cum et ipse Ioannes dicat, post illud miraculum fugisse eum in montem, ne a turbis teneretur quae eum volebant facere regem, utique manifestum est quod de monte in planiora descenderat, quando illi panes ministrati sunt. Nec illud repugnat quod Matthaeus dixit ascendit in montem solus orare; Ioannes autem: cum cognovisset, inquit, quod venturi essent ut facerent eum regem, fugit iterum in montem ipse solus: neque enim causa orandi contraria est causae fugiendi: quandoquidem et hinc dominus docet hanc esse nobis magnam causam orandi quando est causa fugiendi. Nec illud contrarium est quod Matthaeus prius dixit, eum iussisse ascendere discipulos in naviculam, ac deinde dimissis turbis ascendisse in montem solus orare; Ioannes vero prius eum fugisse commemorat solum in montem, ac deinde: ut autem sero factum est, inquit, descenderunt discipuli eius ad mare, et cum ascendissent, etc.; quis enim non videat hoc recapitulando Ioannem postea dixisse factum a discipulis quod iam Iesus iusserat antequam fugisset in montem? Aug., De Cons. Ev., ii, 47: This may seem contrary to that Matthew says, that having sent the multitudes away, He went up into a mountain that He might pray alone; and John again says, that it was on a mountain that He fed this same multitude. But since John himself says further, that after that miracle He retired to a mountain that He might not be held by the multitude, who sought to make Him a king, it is clear that He had come down from the mountain when He fed them. Nor do Matthew's words, "He went up into a mountain alone to pray," disagree with this, though John says, "When he knew that they would come to make him a king, he withdrew into a mountain himself alone." [John 6:15] For the cause of His praying is not contrary to the cause of His retiring, for herein the Lord teaches us that we have great cause for prayer when we have cause for Right. Nor, again, is it contrary to this that Matthew says first, that He bade His disciples go into the boat, and then that He sent the multitudes away, and went into a mountain alone to pray; while John relates that He first withdrew to the mountain, and then, "when it was late, his disciples went down to the sea, and when they had entered into a boat, &c." for who does not see that John is relating as afterwards done by His disciples what Jesus had commanded before He retired into the mountain? Hieronymus: Recte autem quasi inviti et detrectantes apostoli a domino recesserant, ne illo absente naufragia sustinerent: sequitur enim vespere autem facto, solus erat ibi, idest in monte; navicula autem in medio mari iactabatur fluctibus; erat enim ventus contrarius. Jerome: Rightly had the Apostles departed from the Lord as unwilling, and slow to leave Him, lest they should suffer shipwreck whilst He was not with them. For it follows, "Now when it was evening he was there along;" that is, in the mountain; "but the boat was in the middle of the [p. 540] sea tossed with the waves; for the wind was contrary." Chrysostomus in Matth: Rursus autem discipuli tempestatem sustinent sicut et prius; sed tunc quidem habentes eum in navigio, hoc passi sunt, nunc autem soli existentes. Paulatim enim ad maiora eos ducit, et ad ferendum omnia viriliter instruit. Chrys.: Again, the disciples suffer shipwreck, as they had done before; but then they had Him in the boat, but now they are alone. Thus gradually He leads them to higher things, and instructs them to endure all manfully. Hieronymus: Domino quidem in montis cacumine commorante, statim ventus contrarius oritur, et turbat mare, et periclitantur apostoli; et tamdiu imminens naufragium perseverat quamdiu Iesus veniat. Jerome: While the Lord tarries in the top of the mountain, straightway a wind arises contrary to them, and stirs up the sea, and the disciples are in imminent peril of shipwreck, which continues till Jesus comes. Chrysostomus in Matth: Tota autem nocte dimittit eos fluctuari, erigens eorum cor post timorem, in maius sui desiderium immittens eos, et in memoriam continuam: propter hoc non confestim eis astitit: unde sequitur quarta autem vigilia noctis venit ad eos ambulans supra mare. Chrys.: But He suffers them to be tossed the whole night, exciting their hearts by fear, and inspiring them with greater desire and more lasting recollection of Him; for this reason He did not stand by them immediately, but as it follows, "in the fourth watch of the night, he came to them walking upon the sea." Hieronymus: Stationes enim et vigiliae militares in trina horarum spatia dividuntur. Quando ergo dicit quarta vigilia noctis venisse ad eos dominum, ostendit tota nocte periclitatos. Jerome: The military guards and watches are divided into portions of three hours each. When then he says that the Lord came to them in the fourth watch, this shews that they had been in danger the whole night. Chrysostomus in Matth: Erudiens eos non cito solutionem inquirere advenientium malorum, sed ferre ea quae contingunt viriliter. Quando autem putaverunt erui, tunc intensus est timor; unde sequitur et videntes eum supra mare ambulantem turbati sunt dicentes quia phantasma est, et prae timore clamaverunt. Semper enim hoc dominus facit: cum soluturus sit mala aliqua, difficilia et terribilia inducit. Quia enim non est longo tempore tentari, cum finiendi sunt agones iustorum, volens amplius eos lucrari, auget eorum certamina; quod et in Abraham fecit, ultimum certamen tentationem filii ponens. Chrys.: Teaching them not to seek a speedy riddance of coming evil, but to bear manfully such things as befal them. But when they thought that they were delivered, then was their fear increased, whence it follows, "And seeing him walking upon the sea, they were troubled, saying, It is a vision, and through fear they cried out." For this the Lord ever does; when He is to rescue from any evil, He brings in things terrible and difficult. For since it is impossible that our temptation should continue a long time, when the warfare of the righteous is to be finished, then He increases their conflicts, desiring to make greater gain of them; which He did also in Abraham, making his conflict his trial of the loss of his son. Hieronymus: Confusus autem clamor et incerta vox, magni timoris indicium est. Si autem, iuxta Marcionem et Manichaeum, dominus noster non est natus ex virgine, sed visus in phantasmate, quomodo nunc apostoli timent ne phantasma videant? Jerome: A confused noise and uncertain sound is the mark of great fear. But if, according to Marcion and Manichaeus, our Lord was not born of a virgin, but was seen in a phantasm, how is it that the Apostles now fear that they have seen a phantasm (or vision)? Chrysostomus in Matth: Christus ergo non prius se revelavit discipulis donec clamaverunt: quanto enim magis intendebatur timor, tanto magis laetati sunt in eius praesentia: unde sequitur statimque Iesus locutus est eis dicens: habete fiduciam: ego sum, nolite timere. Hoc autem verbum et timorem solvit, et fiduciam praeparavit. Chrys.: Christ then did not reveal Himself to His disciples until they cried out; for the more intense their fear, the more did they rejoice in His presence; whence it follows, "And immediately Jesus spoke to them, saying, Be of good cheer, it is I, be not afraid." This speech took away their fear, and prepared their confidence. Hieronymus: Quod autem dicit ego sum, nec subiungit quis sit; vel ex voce sibi nota poterant intelligere eum qui per obscuras noctis tenebras loquebatur, vel ipsum esse scire poterant quem locutum ad Moysen noverant: haec dices filiis Israel: qui est, misit me ad vos. In omnibus autem locis ardentissimae fidei ardore invenitur Petrus. Eodem igitur fidei ardore quo semper, nunc quoque, tacentibus ceteris, credit se posse facere per voluntatem magistri quod non poterat per naturam: unde sequitur respondens autem Petrus dixit: domine, si tu es, iube me venire ad te super aquas; quasi dicat: tu praecipe, et illico solidabuntur: unde et leve fiet corpus quod per se grave est. Jerome: Whereas He [p. 541] says, "It is I," without saying who, either they might be able to understand Him speaking through the darkness of night; or they might know that it was He who had spoken to Moses, "Say unto the children of Israel, He that is has sent me unto you." [Ex 3:14] On every occasion Peter is found to be the one of the most ardent faith. And with the same zeal as ever, so now, while the others are silent, he believes that by the will of his Master he will be able to do that which by nature he cannot do; whence it follows, "Peter answered and said unto him, Lord, if it be thou, bid me come unto thee upon the water." As much as to say, Do thou command, and straightway it will become solid; and that body which is in itself heavy will become light. Augustinus de Verb. Dom: Non enim possum hoc in me, sed in te. Agnovit Petrus quid sibi esset a se, quid ab illo, cuius voluntate se credidit posse quod nulla humana infirmitas posset. Aug., Serm., 76, 5: This I am not able by myself, but in Thee I am able. Peter confessed what he was in himself, and what he should receive from Him by whose will he believed he should be enabled to do that which no human infirmity was equal to. Chrysostomus in Matth: Vide autem quantus est fervor, quanta fides. Non dixit: ora et deprecare; sed iube; non enim solum credidit quoniam potest Christus ambulare super mare, sed quoniam potest et alios inducere; et concupiscit velociter ad eum ire: hoc enim tam magnum quaesivit propter amorem solum, non propter ostentationem. Non enim dixit: iube me ire super aquas; sed iube me venire ad te. Patet autem quod cum in miraculo supra posito ostenderit quod dominatur mari, nunc ad mirabilius signum eos inducit: unde sequitur at ille ait: veni. Et descendens Petrus de navicula, ambulabat super aquas ut veniret ad Iesum. Chrys.: See how great his warmth, how great his faith. He said not, Pray and entreat for me; but "Bid me;" he believes not only that Christ can Himself walk on the sea, but that He can lead others also thereon; also he wishes to come to Him speedily, and this, so great a thing, he asks not from ostentation, but from love. For he said not, Bid me walk upon the waters, but, "Bid me come unto thee." And it seems that having shewn in the first miracle that He has power over the sea, He now leads them to a more powerful sign; "He saith unto him, Come. And Peter, going forth of the boat, walked on the sea, that he might go to Jesus." Hieronymus: Qui putant domini corpus ideo non esse verum, quia super molles aquas quasi molle et aereum incesserit, respondeant quomodo ambulaverit Petrus, quem utique verum hominem non negabunt. Jerome: Let those who think that the Lords body was not real, because He walked upon the yielding waters as a light ethereal substance, answer here how Peter walked, whom they by no means deny to be man. Rabanus: Denique Theodorus scripsit corporale pondus non habuisse dominum secundum carnem, sed absque pondere super mare ambulasse; sed contrarium fides Catholica praedicat: nam Dionysius dicit, quod non infusis pedibus corporale pondus habentibus et materiale onus, deambulabat super undam. Raban.: Lastly, Theodorus wrote that the Lord had not bodily weight in respect of His flesh, but without weight walked on the sea. But the catholic faith preaches the contrary; for Dionysius says that He walked on the wave, without the feet being immersed, having bodily weight, and the burden of matter. Chrysostomus in Matth: Petrus autem quod maius est superans, scilicet undam maris, a minori turbatur, scilicet a venti impulsu: unde sequitur videns autem ventum validum timuit. Talis est enim natura humana ut multoties in magnis recte se habens, in minoribus reprehendatur. Hic autem quod Petrus timuit, differentiam monstrabat magistri et discipuli; sed et alios discipulos mitigabat. Si enim in duobus fratribus sessuris ad dexteram molestati sunt, multo magis hic molestati fuissent: nondum enim erant spiritu pleni; postea vero spirituales effecti, ubique Petro primatum concedunt, et in concionibus eum praemittunt. Chrys.: Peter overcame that which was greater, the waves, namely, of the sea, but is troubled by the lesser, the blowing wind, for it follows, "But seeing the wind boisterous, he was afraid." Such is human nature, in great trials ofttimes [p. 542] holding itself aright, and in lesser falling into fault. This fear of Peter shewed the difference between Master and disciple, and thereby appeased the other disciples. For if they had indignation when the two brothers prayed to sit on the right and left hand, much more had they now. For they were not yet made spiritual; afterwards when they had been made spiritual, they every where yield the first place to Peter, and appoint him to lead in harangues to the people. Hieronymus: Paululum etiam relinquitur tentationi, ut augeatur fides, et intelligat se non facultate postulationis, sed potentia domini conservatum. Ardebat enim in animo eius fides; sed humana fragilitas in profundum trahebat. Jerome: Moreover he is left to temptation for a short season, that his faith may be increased, and that he may understand that he is saved not by his ability to ask, but by the power of the Lord. For faith burned at his heart, but human frailty drew him into the deep. Augustinus de Verb. Dom: Praesumpsit ergo Petrus de domino, titubavit ut homo, sed redivit ad dominum: unde sequitur et, cum coepisset mergi, clamavit dicens: domine, salvum me fac. Numquid autem dominus desereret titubantem, quem audierat invocantem? Unde sequitur et continuo Iesus extendens manum apprehendit eum. Aug., Serm., 76, 8: Peter then presumed on the Lord, he tottered as man, but returned to the Lord, as it follows, "And when he began to sink, he cried out, saying, Lord, save me." Does the Lord then desert him in his peril of failure whom he had hearkened to when he first called on Him? "Immediately Jesus stretched forth his hand, and caught him." Chrysostomus in Matth: Ideo autem non iniunxit ventis quiescere, sed extendens manum, apprehendit eum, quoniam illius fide opus erat. Cum enim quae a nobis sunt defecerint, tunc ea quae a Deo sunt, stant. Ut igitur monstraret quia non venti immissio, sed illius modica credulitas periculum operabatur, subditur et ait illi: modicae fidei, quare dubitasti? In quo manifestat quia neque ventus nocere potuisset, si fides firma fuisset. Sicut autem pullum ante tempus ex nido exeuntem et casurum, mater alis portans, rursus ad nidum reducit, ita et Christus facit: unde sequitur et, cum ascendissent in naviculam, cessavit ventus. Qui autem erant in navicula venerunt et adoraverunt eum dicentes: vere filius Dei es. Chrys.: He bade not the winds to cease, but stretched forth His hand and caught him, because his faith was required. For when our own means fail, then those which are of God stand. Then to shew that not the strength of the tempest, but the smallness of his faith worked the danger, "He saith unto him, 0 thou of little faith, why didst thou doubt?" which shews that not even the wind would have been able to hurt him, if his faith had been firm. But as the mother bears on her wings and brings back to the nest her chick which has left the nest before its time and has fallen, so did Christ. "And when they were come into the boat, the wind ceased. Then they that were in the boat came and worshipped him, saying, Truly thou art the Son of God." Rabanus: Quod quidem de nautis intelligendum est, sive de apostolis. Raban.: This may be understood either of the sailors, or of the Apostles. Chrysostomus in Matth: Vide autem qualiter paulatim ad id quod est excelsius universos ducebat: supra enim increpavit mare; nunc autem magis virtutem suam demonstrat, super mare ambulando, et alii hoc idem facere iubendo, et periclitantem salvando; ideoque dicebant ei vere filius Dei es: quod supra non dixerant. Chrys.: Observe how He leads all gradually to that which is above them; He had before rebuked the sea, now He shews forth His power yet more by walking upon the sea, by bidding another to do the same, and by saving him in his peril; therefore they said unto Him, "Truly thou art the Son of God," which they had not said above. Hieronymus: Si ergo ad unum signum tranquillitate maris reddita, quae post nimias procellas interdum et casu fieri solet, nautae atque rectores vere filium Dei confitentur, cur Arius ipsum in Ecclesia praedicat creaturam? Jerome: If then upon this single miracle of stilling the sea, a thing which often happens by accident after even great tempests, the [p. 543] sailors and pilots confessed them to be truly the Son of God, how does Arrius preach in the Church itself that He is a creature? Augustinus de Verb. Dom: Mystice autem mons altitudo est. Quid autem altius caelo in hoc mundo? Quis vero in caelum ascendit, novit fides nostra. Cur autem solus ascendit in caelum? Quia nemo ascendit in caelum nisi qui de caelo descendit: quamvis et cum in fine venerit, et nos in caelum levaverit, etiam tunc solus ascendet; quia caput cum corpore suo unus est Christus; nunc autem solum caput ascendit. Ascendit autem orare, quia ascendit ad patrem pro nobis interpellare. Psuedo-Aug., App. Serm., 72, 1: Mystically; The mountain is loftiness. But what is higher than the heavens in the world? And Who it was that ascended into heaven, that our faith knows. Why did He ascend alone into heaven? Because no man has ascended into heaven, but He that came down from heaven. For even when He shall come in the end, and shall have exalted us into heaven, He will yet ascend alone, inasmuch as the head with its body is One Christ, and now the head only is ascended. He went up to pray, because He is ascended to make intercession to His Father for us. Hilarius in Matth.: Vel quod vespere solus est, solitudinem suam in tempore passionis ostendit, ceteris trepidatione dilapsis. Hilary: Or, that He is alone in the evening, signifies His sorrow at the time of His passion, when the rest were scattered from Him in fear. Hieronymus: Ascendit etiam in montem solus, quia turba ad sublimia sequi non potest, nisi docuerit eam iuxta mare in littore. Jerome: Also He ascends into the mountain alone because the multitude cannot follow Him aloft, until He has instructed it by the shore of the sea. Augustinus de Verb. Dom: Verumtamen dum Christus orat in excelso, navicula turbatur magnis fluctibus in profundo; et quia insurgunt fluctus, potest ista navicula turbari; sed quia Christus orat, non potest mergi. Naviculam quippe istam, Ecclesiam cogitate; turbulentum mare, hoc saeculum. Aug.: But while Christ prays on high, the boat is tossed with great waves in the deep; and forasmuch as the waves rise, that boat can be tossed; but because Christ prays, it cannot be sunk. Think of that boat as the Church, and the stormy sea as this world. Hilarius in Matth.: Quod autem navem conscendere discipulos iubet, et ire trans fretum, dum turbas ipse dimittit, et dimissis turbis ascendit in montem orare; esse intra Ecclesiam iubet, et periculum fieri usque in id tempus quo revertens in claritatis adventu populo omni qui ex Israel erit reliquus salutem reddat, eiusque peccata dimittat; dimissoque eo, vel in caeleste regnum potius admisso, agens Deo patri gratias, in gloria eius et maiestate consistat. Sed inter haec discipuli vento ac mari deferuntur; et totius saeculi motibus, immundo spiritu adversante, iactantur. Hilary: That He commands His disciples to enter the ship and to go across the sea, while He sends the multitudes away, and after that He goes up into the mountain to pray; He therein bids us to be within the Church, and to be in peril until such time as returning in His splendour He shall give salvation to all the people that shall be remaining of Israel, and shall forgive their sins; and having dismissed them into His Father's kingdom, returning thanks to His Father, He shall sit down in His glory and majesty. Meanwhile the disciples are tossed by the wind and the waves; struggling against all the storms of this world, raised by the opposition of the unclean spirit. Augustinus de Verb. Dom: Quando enim aliquis impiae voluntatis, maximae potestatis, persecutionem indicit Ecclesiae, super naviculam Christi grandis unda consurgit. Aug.: For when any of a wicked will and of great power, proclaims a persecution of the Church, then it is that a mighty wave rises against the boat of Christ. Rabanus: Unde bene dicitur, quia navis erat in medio mari, et ipse solus in terra: quia nonnumquam Ecclesia tantis pressuris est afflicta ut eam dominus deseruisse videatur ad tempus. Raban.: Whence it is well said here, that the ship was in the middle of the sea, and He alone on the land, because the Church is sometimes oppressed with such persecution that her Lord may seem to have forsaken her for [p. 544] a season. Augustinus de Verb. Dom: Venit autem dominus ad visitandos discipulos suos, qui turbabantur in mari, quarta vigilia noctis, idest extrema parte noctis: vigilia enim una tres horas habet, ac per hoc nox quatuor vigilias habet. Aug.: The Lord came to visit His disciples who are tossed on the sea in the fourth watch of the night—that is, at its close; for each watch consisting of three hours, the night has thus four watches. Hilarius: Prima igitur vigilia fuit legis, secunda prophetarum, tertia corporalis adventus, quarta in reditu claritatis. Hilary: The first watch was therefore of the Law, the second of the Prophets, the third His coming in the flesh, the fourth His return in glory. Augustinus de Verb. Dom: Quarta igitur vigilia noctis, hoc est pene iam nocte finita, veniet in fine saeculi, iniquitatis nocte transacta, ad iudicandum vivos et mortuos. Venit autem mirabiliter. Surgebant enim fluctus, sed calcabantur: quantumlibet enim potestates saeculi consurgant, premit earum caput nostrum caput. Aug.: Therefore in the fourth watch of the night, that is when the night is nearly ended, He shall come, in the end of the world, when the night of iniquity is past, to judge the quick and the dead. But His coming was with a wonder. The waves swelled, but they were trodden upon. Thus howsoever the powers of this world shall swell themselves, our Head shall crush their head. Hilarius: Veniens autem Christus in fine invenit Ecclesiam fessam, et Antichristi spiritu et totius saeculi motibus inveniet circumactam. Et quia de Antichristi consuetudine ad omnem tentationum novitatem solliciti erunt, etiam ad domini adventum expavescent, falsas rerum imagines metuentes. Sed bonus dominus timorem depellet dicens ego sum; et adventus sui fide metum naufragii imminentis repellet. Hilary: But Christ coming in the end shall find His Church wearied, and tossed by the spirit of Anti-Christ, and by the troubles of the world. And because by their long experience of Anti-Christ they will be troubled at every novelty of trial, they shall have fear even at the approach of the Lord, suspecting deceitful appearances. But the good Lord banishes their fear, saying, "It is I;" and by proof of His presence takes away their dread of impending shipwreck. Augustinus de quaest. Evang: Vel quod dixerunt discipuli phantasma esse, signat quia quidam qui cesserint Diabolo, de Christi adventu dubitabunt. Quod autem Petrus implorat auxilium a domino ne mergatur, signat quibusdam tribulationibus, etiam post ultimam persecutionem, purgaturum Ecclesiam: quod et Paulus signat dicens: salvus erit, sic tamen quasi per ignem. Aug., Quaest. Ev., i, 15: Or; That the disciples here say, It is a phantasm, figures those who yielding to the Devil shall doubt of the coming of Christ. That Peter cries to the Lord for help that he should not be drowned, signifies that He shall purge His Church with certain trials even after the last persecution; as Paul also notes, saying, "He shall be saved, yet so as by fire." [1 Cor 3:15] Hilarius in Matth.: Vel quod Petrus ex omni consistentium in navi numero respondere audet, et iuberi sibi ut supra aquas ad dominum veniat precatur, passionis tempore voluntatis suae designat affectum, dum vestigiis domini inhaerens, ad contemnendam mortem conatus est. Sed infirmitatem futurae tentationis timiditas eius ostendit: per metum enim mortis, usque ad negandi necessitatem coactus est. Clamor autem eius poenitentiae suae gemitus est. Hilary: Or; That Peter alone out of all the number of those that were in the vessel has courage to answer, and to pray that the Lord would bid him come to Him upon the waters, figures the frowardness of his will in the Lord's passion, when following after the Lord's steps he endeavoured to attain to despise death. But his fearfulness shews his weakness in his after trial, when through fear of death, he was driven to the necessity of denial. His crying out here is the groaning of his repentance there. Rabanus: Respexit dominus, et ad poenitentiam convertit; manum extendit et indulgentiam tribuit: et sic discipulus salutem invenit: quia non est volentis neque currentis, sed miserentis Dei. Raban.: The Lord looked back upon him, and brought him to repentance; He stretched forth His hand, and forgave him, and thus the disciple found salvation, which "is not of him that willeth or of him that runneth, but of God that sheweth mercy." [Rom 9:16] Hilarius: Quod autem trepidante Petro virtutem perveniendi ad se dominus non inducit, sed manu apprehensum sustinuit, haec est ratio: solus enim passurus pro omnibus omnium peccata solvebat; nec socium admittit quicquid universitati praestatur ab uno. Hilary: That when Peter was seized [p. 545] with fear, the Lord gave him not power of coming to Him, but held him by the hand and sustained him, this is the signification thereof; that He who alone was to suffer for all alone forgave the sins of a11; and no partner is admitted into that which was bestowed upon mankind by one. Augustinus de Verb. Dom: In uno etiam apostolo, idest Petro, in ordine apostolorum primo et praecipuo, in quo figurabatur Ecclesia, utrumque genus significandum fuit; idest firmi in hoc quod super aquas ambulavit, et infirmi in hoc quod dubitavit: nam et unicuique sua cupiditas tempestas est. Amas Deum? Ambulas supra mare: sub pedibus tuis est saeculi timor. Amas saeculum? Absorbet te. Sed cum fluctuat cupiditate cor tuum, ut vincas cupiditatem, invoca Christi divinitatem. Aug., Serm. 76: For in one Apostle, namely Peter, first and chief in the order of Apostles in whom was figured the Church, both kinds were to be signified; that is, the strong, in his walking upon the waters; the weak, in that he doubted; for to each of us our lusts are as a tempest. Dost thou love God? Thou walkest on the sea; the fear of this world is under thy feet. Dost thou love the world? It swallows thee up. But when thy heart is tossed with desire, then that thou mayest overcome thy lust, call upon the divine person of Christ. Rabanus: Aderit autem dominus, si sopitis tentationum periculis, protectionis suae fiduciam retribuat; et hoc, diluculo appropinquante: cum enim humana fragilitas pressuris obsita suarum virium parvitatem considerat, erga se tenebras cernit; cum autem mentem ad supernum praesidium erexerit, repente exortum Luciferi conspicit, qui totam vigiliam matutinam illuminat. Nec mirandum, si ascendente in naviculam domino ventus cessavit: in quocumque enim corde dominus per gratiam adest, mox universa bella quiescunt. Remig.: And the Lord will be with thee to help thee, when lulling to rest the perils of thy trials, He restores the confidence of His protection, and this towards the break of day; for when human frailty beset with difficulties considers the weakness of its own powers, it looks upon itself as in darkness; when it raises its view to the protection of heaven, it straightway beholds the rise of the morning star, which gives its light through the whole of the morning watch. Raban.: Nor should we wonder that the wind ceased when the Lord had entered into the boat; for in whatsoever heart the Lord is present by grace, there all wars cease. Hilarius: Ascensu etiam Christi in navim, ventum et mare esse sedatum, post claritatis suae reditum aeterna Ecclesiae pax et tranquillitas indicatur: et quia tunc manifestius adveniet, recte admirantes universi locuti sunt: vere filius Dei es. Confessio enim universorum tunc absoluta et publica erit: Dei filium non iam in humilitate corporea, sed in gloria caelesti pacem Ecclesiae reddidisse. Hilary: Also by this entrance of Christ into the boat, and the calm of the wind and sea thereupon, is pointed out the eternal peace of the Church, and that rest which shall be after His return in glory. And forasmuch as He shall then appear manifestly, rightly do they all cry out now in wonder, "Truly thou art the Son of God." For there shall then be a free and public confession of all men that the Son of God is come no longer in lowliness of body, but that He has given peace to the Church in heavenly glory. Augustinus de quaest. Evang: Signatur enim, claritatem eius tunc manifestam futuram per speciem iam videntibus qui per fidem nunc ambulant. Aug., Quaest. Ev., i, 15: For it is here conveyed to us that His glory will then be made manifest, seeing that now they who walk by faith see it in a figure.
Lectio 6 34 καὶ διαπεράσαντες ἦλθον ἐπὶ τὴν γῆν εἰς γεννησαρέτ. 35 καὶ ἐπιγνόντες αὐτὸν οἱ ἄνδρες τοῦ τόπου ἐκείνου ἀπέστειλαν εἰς ὅλην τὴν περίχωρον ἐκείνην, καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας, 36 καὶ παρεκάλουν αὐτὸν ἵνα μόνον ἅψωνται τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ: καὶ ὅσοι ἥψαντο διεσώθησαν.
34. And when they were gone over, they came into the land of Gennesaret. 35. And when the men of that place had knowledge [p. 546] of him, they sent out into all that country round about, and brought unto him all that were diseased; 36. And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.
Remigius: Narraverat superius Evangelista, dominum iussisse discipulos suos ascendere in naviculam, et praecedere eum trans fretum; nunc autem in coepta intentione perseverans, dicit quo in transfretando pervenerint, dicens et, cum transfretassent, venerunt in terram Genesareth. Remig.: The Evangelist had related above that the Lord had commanded His disciples to enter the boat, and to go before Him across the strait; he now proceeds with the same intention to relate whither they arrived by their passage, "And when they were gone over, they came into the land of Gennezareth." Rabanus: Terra Genesar iuxta stagnum Genesareth a loci ipsius natura nomen trahens, qua crispantibus aquis de seipso sibi excitare auram perhibetur: Graeco enim vocabulo quasi generans sibi auram dicitur. Raban.: The land of Gennezar, by the lake of Gennezareth, takes its name from a natural power which it is said to have of spontaneously modulating its waters so as to excite a breeze; the Greek words importing, 'creating for itself the breeze.' Chrysostomus in Matth: Monstrat autem Evangelista quod post multum tempus ad partes illas Christus venerat: et ideo sequitur et, cum cognovissent eum viri loci illius, miserunt in universam regionem illam. Chrys.: But the Evangelist shews that it was now long time since Christ had come into these parts; for it follows, "And where the men of that place knew him, they sent into all that region." Hieronymus: Cognoverunt autem eum rumore, non facie; vel certe pro signorum magnitudine quae perpetrabat in populis, vultu plurimis notus erat. Et vide quanta fides sit hominum terrae Genesareth, ut non praesentium tantum salute contenti sint, sed mittant ad alias per circuitum civitates. Jerome: They knew Him by fame, not by sight; although indeed by reason of the greatness of the signs which He did among the people, He was known by face to great numbers. And note how great the faith of the men of the land of Gennezareth, that they were not content with the healing of the men of that country only, but sent to all the towns round about. Chrysostomus in Matth: Neque enim similiter ut prius ad domos trahebant, et tactum manus inquirebant; sed cum maiori fide eum alliciebant: unde sequitur et obtulerunt ei omnes male habentes et rogabant eum ut vel fimbriam vestimenti eius tangerent. Mulier enim quae fluxum sanguinis patiebatur, universos hanc sapientiam docuit, ut scilicet tangendo fimbriam vestimenti Christi, salvarentur. Patet etiam quod tempus quo Christus absens fuit, non solum fidem eorum non dissolvit, sed et maiorem reddidit, cuius virtute omnes salvati sunt: et ideo sequitur et quicumque tetigerunt salvi facti sunt. Chrys.: Nor do they now as before drag Him to their houses, and seek the touch of His hand, but they draw Him by their greater faith, for they brought unto him all them that were sick, and besought him that they might touch but the hem of his garment. For the woman who suffered under the issue of blood had taught them all this wisdom, namely, that by touching the hem only of Christ's garment they might be saved. Therefore it follows, "And as many as touched, were made whole." Hieronymus: Si autem sciremus quid in nostra lingua resonat Genesareth, intelligeremus quomodo Iesus per typum apostolorum et navis, Ecclesiam de persecutionis naufragio liberatam transducat ad littus, et in tranquillissimo portu faciat requiescere. Jerome: If we knew what the word Gennezareth would convey in our tongue, we might understand how under the type of the Apostles and the boat, Jesus guides to shore the Church when He has delivered it from the wreck of persecution, and makes it to rest in a most tranquil harbour. Rabanus: Genesar enim interpretatur ortus principium. Tunc autem plena nobis tribuetur tranquillitas, quando Paradisi per Christum nobis restituetur hereditas ac primae stolae iucunditas. Raban.: Genezar [p. 547] is interpreted, 'rise,' 'beginning.' For then will complete rest be given to us, when Christ shall have restored to us our inheritance of Paradise, and the joy of our first robe. Hilarius: Vel aliter. Finitis legis temporibus, et ex Israel quinque millibus virorum intra Ecclesiam collocatis, iam credentium populus occurrit: iam ipse ex lege per fidem salvus, reliquos ex suis infirmos aegrotosque offert domino; oblatique fimbrias vestimentorum contingere optabant, salvi per fidem futuri; sed ut ex veste tota fimbriae, ita ex domino nostro Iesu Christo sancti spiritus gratiae virtus exiit, quae apostolis data, ipsis quoque tamquam ex eodem corpore exeuntibus, salutem his qui contingere cupiunt subministrat. Hilary: Otherwise; When the times of the Law were ended, and five thousand out of Israel were entered within the Church, it was then that the people of believers met Him, then those that were saved out of the Law by faith set before the Lord the rest of their sick and weak; and they that were thus brought sought to touch the hem of His garment, because through their faith they would be healed. And as the virtue of the hem proceeded from the whole garment, so the virtue of the grace of the Holy Spirit went forth from our Lord Jesus Christ, and imparted to the Apostles, who proceeded as it were from the same body, administers salvation to such as desire to touch. Hieronymus: Vel fimbriam vestimenti eius minimum mandatum intellige; quod qui transgressus fuerit, minimus vocabitur in regno caelorum; vel assumptionem corporis, per quam venimus ad verbum Dei. Jerome: Or, by the hem of the garment understand His least commandment, which whosoever transgresses, shall be called least in the kingdom of heaven; or, again, His assumption of the body, by which we come to the Word of God. Chrysostomus in Matth: Nos autem non solum fimbriam aut vestimentum Christi habemus, sed etiam corpus eius, ut comedamus. Si ergo qui fimbriam vestimenti eius tetigerunt, tantam acceperunt virtutem, multo magis qui totum ipsum sument. Chrys.: But we have not a hem or a garment only of Christ, but have even His body, that we may eat thereof. If then they who touched the hem of His garment derived so much virtue therefrom, much more they that shall receive Himself whole.
Caput 15 Gospel of Matthew, Chapter 15 [p. 548] Lectio 1 1 τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ ἱεροσολύμων φαρισαῖοι καὶ γραμματεῖς λέγοντες, 2 διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ νίπτονται τὰς χεῖρας [αὐτῶν] ὅταν ἄρτον ἐσθίωσιν. 3 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν; 4 ὁ γὰρ θεὸς εἶπεν, τίμα τὸν πατέρα καὶ τὴν μητέρα, καί, ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω: 5 ὑμεῖς δὲ λέγετε, ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί, δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 6 οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ: καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν.
1. Then came to Jesus Scribes and Pharisees, which were of Jerusalem, saying, 2. "Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread." 3. But he answered and said unto them, "Why do ye also transgress the commandment of God by your tradition? 4. For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. 5. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; 6. And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition."
Rabanus: Homines Genesareth et minus docti credunt; sed qui sapientes videntur, ad pugnam veniunt: iuxta illud: abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis; unde dicitur tunc accesserunt ad eum ab Hierosolymis Scribae et Pharisaei. Raban.: The men of Gennezareth and the less learned believe; but they who seem to be wise come to dispute with Him; according to that, "Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." Whence it is said, "Then, came to him from Jerusalem Scribes and Pharisee." Augustinus de Cons. Evang: Ita autem conserit Evangelista narrationis suae ordinem, dicens tunc accesserunt: ut quantum ipse transitus indicat, rerum etiam consequentium ordo servetur. Aug., de Cons. Ev., ii, 49: The Evangelist thus constructs the order of his narrative, "Then came unto him," that, as appeared in the passage over the lake, the order of the events that followed that might be shewn. Chrysostomus in Matth: Propter hoc autem Evangelista hic tempus designat ut ostendat ineffabilem illorum nequitiam nulli cedentem: tunc enim venerunt quando plurima signa operatus est, quando infirmos ex tactu fimbriae curaverat. Quod autem ab Hierosolymis venisse dicuntur Scribae et Pharisaei, sciendum est, quod per omnes tribus erant disseminati; sed qui in metropoli habitabant, peiores aliis erant, velut ampliori fruentes honore, et maiorem superbiam possidentes. Chrys.: For this reason also the Evangelist marks the time that He may shew their [p. 549] iniquity overcome by nothing; for they came to Him at a time when He had wrought many miracles, when He had healed the sick by the touch of His hem. That the Scribes and Pharisees are here said to have come from Jerusalem, it should be known that they were dispersed through all the tribes, but those that dwelt in the Metropolis were worse than the others, their higher dignity inspiring them with a greater degree of pride. Remigius: Duabus autem de causis reprehenduntur: et quia ab Hierosolymis venerant, idest a loco sancto descenderant; et quia seniores populi et legis doctores erant; et non ad discendum, sed ad reprehendendum dominum venerant: subditur enim dicentes: quare discipuli tui transgrediuntur traditionem seniorum? Remig.: They were faulty for two reasons; because they had come from Jerusalem, from the holy city; and because they were elders of the people, and doctors of the Law, and had not come to learn but to reprove the Lord; for it is added, "Saying, Why do thy disciples transgress the tradition of the elders?" Hieronymus: Mira Pharisaeorum Scribarumque stultitia. Dei filium arguunt, quare traditiones hominum et praecepta non servet. Jerome: wonderful infatuation of the Pharisees and Scribes! They accuse the Son of God that He does not keep the traditions and commandments of men. Chrysostomus in Matth: Vide autem qualiter et a sua interrogatione capiuntur: non enim dicunt: quare transgrediuntur legem Moysi; sed traditionem seniorum: unde manifestum est, quod multa nova inducebant sacerdotes, quamvis Moyses dixerit: non adicietis ad verbum quod ego propono vobis hodie, et non auferetis ab eo; et quando oportebat eos ab observationibus liberari, tunc amplioribus observationibus se alligabant, timentes ne aliquis eorum principatum auferret; terribiliores esse volentes, quasi et ipsi essent legislatores. Chrys.: Observe, how they are taken in their own question. They say not, 'Why do they transgress the Law of Moses?' but, "the tradition of the elders;" whence it is manifest that the Priests had introduced many new things, although Moses had said, "Ye shall not add ought to the word which I set before you this day, neither shall ye take ought away from it;" [Deut 4:2] and when they ought to have been set free from observances, then they bound themselves by many more; fearing lest any should take away their rule and power, they sought to increase the awe in which they were held, by setting themselves forth as legislators. Remigius: Quae autem fuerint traditiones, manifestat Marcus cum ait: Pharisaei et omnes Iudaei, nisi crebro lavent manus suas, non manducant panem. Unde et hic discipulos reprehendunt, dicentes non enim lavant manus suas cum panem manducant. Remig.: Of what kind these traditions were, Mark shews when he says, "The Pharisees and all the Jews, except they wash their hands oft, eat not." [Mark 7:3] Here then also they find fault with the disciples, saying, "For they wash not their hands when they eat bread." Beda: Verba enim prophetarum carnaliter accipientes, quod dictum erat: lavamini, et mundi estote, de corpore solum lavando servabant; et ideo statuerant nonnisi lotis manibus manducandum esse. Bede, in Marc., 7, 1: Taking carnally those words of the Prophets, in which it is said, "Wash, and be ye clean," [Isa 1:16] they observed it only in washing the body; hence they had laid it down that we ought not to eat with unwashen hands. Hieronymus: Manus autem, idest opera non corporis sed animae lavandae sunt ut fiat in illis verbum Dei. Jerome: But the hands that are to he washed are the acts not of the body, but of the mind; that the word of God may be done in them. Chrysostomus in Matth: Ideo autem discipuli non lotis manibus manducabant, quia iam superflua despiciebant, ea solum quae sunt necessaria attendentes, et neque lavari, neque non lavari pro lege habentes, sed ut contingebat alterutrum facientes. Qui enim et ipsum necessarium cibum contemnebant, qualiter circa hoc studium haberent? Chrys.: But the disciples now did not eat, with washen hands, because they already despised all things superfluous, and attended only to such as were necessary; thus they accepted neither washing nor not washing as a [p. 550] rule, but did either as it happened. For how should they who even neglected the food that was necessary for them, have any care about this rite? Remigius: Vel reprehendebant Pharisaei discipulos domini, non de ista lavatione, quae consueto more congruit, et necessariis temporibus agitur; sed de illa superflua quae de superstitiosa traditione seniorum fuerat reperta. Remig.: Or the Pharisees found fault with the Lord's disciples, not concerning that washing which we do from ordinary habit, and of necessity, but of that superfluous washing which was invented by the tradition of the elders. Chrysostomus in Matth: Christus autem non excusavit, sed confestim reaccusavit, demonstrans quoniam eum qui magna peccat, pro parvis peccatis aliorum sollicitum esse non oportet: unde sequitur ipse autem respondens ait illis: quare et vos transgredimini mandatum Dei propter traditionem vestram? Non autem dicit quod bene faciunt transgredientes, ut non det eis occasionem calumniae; neque tamen vituperat quod ab apostolis factum est, ne approbet eorum traditiones; neque rursus accusat seniores, ne tamquam iniuriatorem eum repulissent, sed increpat eos qui advenerant, tangens etiam seniores qui talem traditionem statuerant, dicens Chrys.: Christ made no excuse for them, but immediately brought a counter charge, shewing that he that sins in great things ought not to take offence at the slight sins of others. "He answered and said unto them, Why do ye also transgress the commandment of God because of your tradition?" He says not that they do well to transgress that He may not give room for calumny; nor on the other hand does He condemn what the Apostles had done, that He may not sanction their traditions; nor again does He bring any charge directly against them of old, that they might not put Him from them as a calumniator; but He points His reproof against those who had come to Him; thus at the same time touching the elders who had laid down such a tradition; saying, (Hieronymus): cum vos propter traditionem hominum praecepta Dei negligatis, quare discipulos meos arguendos creditis, quod seniorum iussa parvipendant, ut Dei praecepta custodiant? Nam Deus dixit: honora patrem et matrem. Honor in Scripturis non tantum in salutationibus et officiis deferendis, quantum in eleemosynis ac munerum oblatione sentitur. Honora, inquit apostolus, viduas quae vere viduae sunt. Hic enim honor donum intelligitur. Praeceperat ergo dominus, vel imbecillitates vel aetates vel penurias parentum considerans, ut filii honorarent etiam in vitae necessariis ministrandis parentes suos. Jerome: Since ye because of the tradition of men neglect the commandment of God, why do ye take upon you to reprove my disciples, for bestowing little regard upon the precepts of the elders, that they may observe the commands of God? "For God hath said, Honour thy father and thy mother." Honour in the Scriptures is shewn not so much in salutations and courtesies as in alms and gifts. "Honour," says the Apostle, "the widows who are widows indeed;" [1 Tim 5:3] here 'honour' signifies a gift. The Lord then having thought for the infirmity, the age, or the poverty of parents, commanded that sons should honour their parents in providing them with necessaries of life. Chrysostomus in Matth: Voluit autem monstrare quod parentes essent valde honorandi, per hoc quod adiunxit et praemium et poenam. Sed dominus hic praemium praetermittens quod honorantibus repromittitur, scilicet esse longaevum super terram, ponit quod terribilius est, scilicet poenam: ut et ipsos stupefaceret, et alios attraheret: unde addit et qui maledixerit patri vel matri, morte moriatur: in quo demonstrat eos morte dignos esse. Si enim qui verbo dehonorat parentem, morte punitur, multo magis vos qui opere: et non solum dehonoratis parentes, sed et alios hoc docetis. Qui igitur neque vivere debetis, qualiter meos discipulos incusatis? Quomodo autem Dei mandatum transgrediantur, manifestat cum subdit vos autem dicitis: quicumque dixerit patri vel matri: munus quodcumque est ex me, tibi proderit. Chrys.: He desired to shew the great honour that ought to be paid to parents, and therefore attached both a reward and a penalty. But in this occasion the Lord passes over the reward promised to such as did honour their parents, namely, that they should live long upon the earth, and brings forward the terrible part only, namely, the punishment, that He might strike these dumb and attract others; "And he that, curseth father and mother, let him die the death;" thus He shews that they deserved even death. For if he who dishonours his parent [p. 551] even in word is worthy of death, much more ye who dishonour him in deed; and ye not only dishonour your parents, but teach others to do so likewise. Ye then who do not deserve even to live, how accuse ye my disciples? But how they transgress the commandment of God is clear when He adds, "But ye say, Whoso shall say to his father or his mother, It is a gift, whatsoever thou mightest be profited by me." Hieronymus: Praemissam enim providentissimam Dei legem volentes Scribae Pharisaeique subvertere, ut impietatem sub nomine pietatis inducerent, docuerunt pessimos filios, ut si quis ea quae parentibus offerenda sunt, Deo voluerit vovere, qui verus est pater, oblatio domini praeponatur parentum muneribus. Jerome: For the Scribes and Pharisees desiring to overturn this foregoing most provident law of God, that they might bring in their impiety under the mask of piety, taught bad sons, that should any desire to devote to God, who is the true parent, those things which ought to be offered to parents, the offering to the Lord should be preferred to the offering them to parents. Glossa: Ut sit sensus: quod ego offero Deo, et mihi et tibi proderit; et ideo non debes sumere, scilicet res meas in tuos usus; sed pati ut Deo offeram. Gloss, ap. Anselm: In this interpretation the sense will be, What I offer to God will profit both you and myself; and therefore you ought not to take of my goods for your own needs, but to suffer that I offer them to God. Hieronymus: Vel certe ipsi parentes, qui Deo consecrata cernebant, ne sacrilegii crimen incurrerent, declinantes, egestate conficiebantur; atque ita fiebat ut oblatio liberorum sub occasione templi et Dei in lucra cederet sacerdotum. Jerome: And thus the parents refusing what they saw thus dedicated to God, that they might not incur the guilt of sacrilege, perished of want, and so it came to pass that what the children offered for the needs of the temple and the service of God, went to the gain of the Priests. Glossa: Ut sit sensus: quicumque, idest quisquis vestrum, o iuvenes, dixerit, idest dicere poterit vel dicet, patri vel matri: o pater, munus quod est ex me, Deo iam devotum, proderit tibi. Admirando; quasi diceret: non debes sumere, ne sis reus sacrilegii. Vel potest legi per defectum hoc modo: quicumque dixerit patri, etc., subaudi: faciet Dei mandatum, vel complebit legem, vel erit dignus vita aeterna. Gloss, ap. Anselm: Or the sense may be, "Whosoever," that is, of you young men, "shall say," that is, shall either be able to say, or shall say, "to his father or mother," O father, the gift that is of me devoted to God, shall it profit thee? as it were an exclamation of surprise; you ought not to take it that you may not incur the guilt of sacrilege. Or, we may read it with this ellipsis, "Whosoever shall say to his father, &c." he shall do the commandment of God, or shall fulfil the Law, or shall be worthy of life eternal. Hieronymus: Potest autem et hunc breviter habere sensum. Compellitis, inquit, filios, ut dicant parentibus suis: quodcumque donum oblaturus eram Deo, in tuos consumis cibos, tibique prodest, o pater et mater; quasi diceret: non. Jerome: Or it may briefly have the following sense; Ye compel children to say to their parents, What gift soever I was purposing to offer to God, you take and consume upon your living, and so it profits you; as much as to say. Do not so. Glossa: Et sic propter istas persuasiones avaritiae vestrae, ille iuvenis non honorificabit patrem et matrem: unde sequitur et non honorificabit patrem et matrem; quasi diceret: vos filiis ista pessima suasistis; et propter hoc filius postea patrem et matrem non honorificabit; et ita mandatum Dei de sustentandis parentibus fecistis irritum propter traditionem vestram, scilicet avaritiae vestrae servientes. Gloss., ap. Anselm: And thus through these arguments of your avarice, this youth shall "Honour not his father or his mother." As if He had said; Ye have led sons into most evil deeds; so that it will come to pass that afterwards they shall not even honour their father and mother. And thus ye have made the commandment of God concerning the [p. 552] support of parents by their children vain through your traditions, obeying the dictates of avarice. Augustinus contra Advers. Leg. et Proph.: Evidenter autem hic Christus ostendit, et illam esse Dei legem quam haereticus blasphemat, et Iudaeos habere suas traditiones a libris propheticis et legitimis alienas; quas apostolus appellat profanas fabulas et viles. Aug., cont. Adv. Leg. et Proph., ii, 1: Christ here clearly shews both that that law which the heretic blasphemes is God's law, and that the Jews had their traditions foreign to the prophetical and canonical books; such as the Apostle calls "profane and vain fables." Augustinus contra Faustum: Multa etiam nos hic dominus docet: et Iudaeos a Deo suo se non avertere, et eius mandata non tantum se non infringere, verum etiam illos a quibus infringerentur arguere, et non nisi per Moysen ista mandasse. Aug., cont. Faust., xvi, 24: The Lord here teaches us many things; That it was not He that turned the Jews from their God; that not only did He not infringe the commandments, but convicts them of infringing them; and that He had ordained no more than those by the hand of Moses. Augustinus de quaest. Evang: Vel aliter. Munus quodcumque est ex me, tibi proderit; idest, munus quod offers causa mei, ad te iam pertinebit: quibus verbis significant filii iam sibi non necesse esse parentum pro se oblationem, quod ad eam aetatem pervenissent ut possent iam ipsi offerre pro se. In hac ergo aetate constitutos, ut possent parentibus suis hoc dicere, cum hoc dixissent, negabant Pharisaei reos esse, si parentibus non praestarent honorem. Aug., Quaest. Ev., i, 16: Otherwise; "The gift whatsoever thou offerest on my account, shall profit thee;" that is to say, Whatsoever gift thou offerest on my account, shall henceforth remain with thee; the son signifying by these words that there is no longer need that parents should offer for him, as he is of age to offer for himself. And those who were of age to be able to say thus to their parents, the Pharisees denied that they were guilty, if they did not shew honour to their parents.
Lectio 2 7 ὑποκριταί, καλῶς ἐπροφήτευσεν περὶ ὑμῶν ἠσαΐας λέγων, 8 ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ' ἐμοῦ: 9 μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων. 10 καὶ προσκαλεσάμενος τὸν ὄχλον εἶπεν αὐτοῖς, ἀκούετε καὶ συνίετε: 11 οὐτὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος τοῦτο κοινοῖ τὸν ἄνθρωπον.
7. "Ye hypocrites, well did Esaias prophesy of you, saying, 8. This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. 9. But in vain they do worship me, teaching for doctrines the commandments of men." 10. And he called the multitude, and said unto them, "Hear, and understand: 11. Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man."
Chrysostomus in Matth: Monstraverat dominus quod Pharisaei non erant digni accusare transgredientes mandata seniorum, cum Dei legem destruerent; rursus autem demonstrat hoc ipsum et a propheta: unde dicit hypocritae, bene prophetavit de vobis Isaias dicens: populus hic labiis me honorat; cor autem eorum longe est a me. Chrys.: The Lord had shewn that the Pharisees were not worthy to accuse those who transgressed the commands of the elders, seeing they overthrew the law of God themselves; and He again proves this by the testimony of the Prophet; "Hypocrites, well did Esaias prophesy of you, saying, This [p. 553] people honoureth me with their lips, but their heart is far frost me." Remigius: Hypocrita dicitur simulator, quia aliud opere simulat, et aliud corde gestat. Isti ergo bene hypocritae dicuntur, quia sub honore Dei terrena sibi lucra accumulare cupiebant. Remig.: Hypocrite signifies dissembler, one who feigns one thing in his outward act, and bears another thing in his heart. These then are well called hypocrites because under cover of God's honour they sought to heap up for themselves earthly gain. Rabanus: Praevidit autem Isaias simulationem Iudaeorum, quod in dolo pugnarent contra Evangelium; et ideo dixit ex persona domini populus hic labiis me honorat, et cetera. Raban.: Esaias saw before the hypocrisy of the Jews, that they would craftily oppose the Gospel, and therefore he said in the person of the Lord, "This people honoureth me with their lips, &c." Remigius: Iudaeorum namque populus labiis et ore Deo appropinquare et honorare eum videbatur, quia unius Dei cultum se habere gloriabatur; sed corde longe a Deo recessit: quia visis signis atque miraculis, nec divinitatem eius cognoscere, nec eum suscipere voluerunt. Remig.: For the Jewish nation seemed to draw near to God with their lips and mouth, inasmuch as they boasted that they held the worship of the One God; but in their hearts they departed from Him, because after they had seen His signs and miracles, they would neither acknowledge His divinity, nor receive Him. Rabanus: Item labiis eum honorabant quando dicebant: magister, scimus quia verax es; sed cor eorum longe ab eo fuit quando miserunt insidiatores, ut eum caperent in sermone. Raban.: Also, they honoured Him with their lips when they said, "Master, we know that thou art true," [Matt 22:16] but their heart was far from Him when they sent spies to entangle Him in His talk. Glossa: Vel commendando exteriorem munditiam eum honorabant, sed dum interiori, quae vera est, carebant, cor eorum longe erat a Deo, et illis talis honor inutilis erat: unde sequitur sine causa autem colunt me docentes doctrinas et mandata hominum. Gloss, ap. Anselm: Or, They honoured Him in commending outward purity; but in that they lacked the inward which is the true purity, their heart was far from God, and such honour was of no avail to them; as it follows, "But without reason do they worship me, teaching doctrines and commandments of men." Rabanus: Non enim habebunt mercedem cum veris cultoribus, docentes doctrinas et mandata hominum, contemptis praeceptis divinis. Raban.: Therefore they shall not have their reward with the true worshippers, because they teach doctrines and commandments of men to the contempt of the law of God. Chrysostomus in Matth: Augmentata ergo accusatione Pharisaeorum a testimonio prophetae, et illis non emendatis, iam eis non loquitur, sed turbis: unde dicit et, convocatis ad se turbis, dixit eis: audite et intelligite. Quia turbis dogma excelsum et multa philosophia plenum propositurus erat, non simpliciter hoc enuntiat, sed susceptibilem facit sermonem. Primo quidem et honore et sollicitudine exhibita circa turbas; quod ostendit Evangelista dicens et convocatis ad se turbis.
Deinde etiam susceptibilem facit sermonem ex tempore: quia post mortuos suscitatos, post victoriam contra Pharisaeos habitam, tunc legem proponit, ut facilius suscipiatur. Et non solum simpliciter turbas advocavit; sed etiam eos attentiores fecit in hoc quod dixit audite et intelligite; idest, attendite et erigimini mente ad hoc audiendum. Non autem dixit eis: nihil est observatio escarum, neque quod Moyses male iniunxerat; sed per modum admonitionis et consilii a rerum ipsarum natura testimonium accipiens ait non quod intrat in os, coinquinat hominem; sed quod procedit ex ore, hoc coinquinat hominem. Hieronymus habet communicat.
Chrys.: Having added weight to His accusation of the Pharisees by the testimony of the Prophet, and not having amended them, He now ceases to speak to them, and turns to the multitudes, "And he called the multitude, and said unto them, Hear and understand." Because He was about to set before them a high dogma, and full of much philosophy, He does not utter it nakedly, but so frames His speech that it should be received by them. First, by exhibiting anxiety on their account, which the Evangelist expresses by the words, "And he called the multitude to him."
Secondly, the time He chooses recommends His speech; after the victory He has just gained over the Pharisees. And He not merely calls the multitude to Him, [p. 554] but rouses their attention by the words, "Hear and understand;" that is, Attend, and give your minds to what ye are to hear. But He said not unto them, The observance of meats is nought; nor, Moses bade you wrongly; but in the way of warning and advice, drawing His testimony from natural things; "Not what entereth in at the mouth defileth a man, but what goeth forth of the mouth that defileth a man."
Hieronymus: Verbum communicat proprie Scripturarum est, et publico sermone non teritur. Populus autem Iudaeorum partem Dei se esse iactans, communes cibos vocat quibus omnes utuntur homines; verbi gratia, suillam carnem, ostreas, lepores et istiusmodi animantia, quae ungulam non findunt, nec ruminant, nec squamosa in piscibus sunt. Unde et in actibus apostolorum scriptum est: quod Deus sanctificavit, tu ne commune dixeris. Commune ergo quod ceteris hominibus patet, et quasi non de parte Dei, pro immundo appellatur. Jerome: The word here [ed. note: Jerome reads 'communicat.' The Vulgate has, coinquinat] 'makes a man common' is peculiar to Scripture, and is not hackneyed in common parlance. The Jewish nation, boasting themselves to be a part of God, call those meats common, of which all men partake; for example, swine's flesh, shell fish, hares, and those species of animals that do not divide the hoof, and chew the cud, and among the fish such as have not scales. Hence in the Acts of the Apostles we read, "What God hath cleansed, that call not thou common." [Acts 10:15] Common then in this sense is that which is free to the rest of mankind, and as though not in part of God, is therefore called unclean. Augustinus contra Faustum: Testamento autem veteri non est contraria ista sententia, qua dominus dicit non quod intrat in os; in qua apostolus: omnia munda mundis et: omnis creatura Dei bona est. Si possunt, hoc apostolum de ipsis dixisse naturis, intelligant Manichaei; illas autem litteras, propter quasdam praefigurationes tempori congruentes, animalia quaedam non natura, sed significatione immunda dixisse. Itaque, verbi gratia, si de porco et agno requiratur, utrumque natura mundum est, quia natura omnis creatura Dei bona est; quadam vero significatione agnus mundus, porcus immundus est; tamquam si stultum et sapientem diceres, utrumque hoc verbum natura vocis et litterarum et syllabarum quibus constat, utique mundum est; significatione autem unum horum verborum, quod dicitur stultus, immundum dici potest, non natura sui, sed quoniam quoddam immundum significat. Et fortasse quod est in rerum figuris porcus, hoc est in hominum genere stultus: et tam illud animal quam istae duae syllabae, quod dicitur stultus, quoddam unum idemque significant. Immundum quippe illud animal in lege positum est, eo quod non ruminet; non autem hoc eius vitium, sed natura est. Sunt autem homines, qui per hoc animal significantur, immundi proprio vitio, non natura; qui cum libenter audiant verba sapientiae, postea de his omnino non cogitant.
Quod enim utile audieris, velut ab intestino memoriae, tamquam ad os cogitationis recordandi dulcedine revocare, quid aliud est quam spiritualiter ruminare? Quod qui non faciunt, illorum animalium genere figurantur. Hae autem similitudines rerum in locutionibus vel observationibus figuratis rationales mentes utiliter et suaviter movent; sed priori populo multa talia non tantum audienda, verum etiam observanda praecepta sunt. Tempus enim erat quo non tantum dictis, sed etiam factis prophetizari oportebat ea quae posteriore tempore fuerant revelanda: quibus per Christum atque in Christo revelatis, fidei gentium onera observationum non sunt imposita, prophetiae tamen est auctoritas commendata.
Requiro autem a Manichaeis, utrum ista domini sententia qua dixit, non inquinari his hominem quae in os eius intrant, vera aut falsa sit. Si falsam dicunt, cur eam eorum doctor Adimantus a Christo prolatam dicens, ad expugnandum vetus testamentum obiecit? Si autem vera est, cur adversus eam credunt se coinquinari?
Aug., cont. Faust., vi, 6: This declaration of the Lord, "Not that which, entereth into the mouth defileth a man," is not contrary to the Old Testament. As the Apostle also speaks, "To the pure all things are pure;" [Tit 1:15] and "Every creature of God is good." [1 Tim 4:4] Let the Manichaeans understand, if they can, that the Apostle said this of the very natures and qualities of things; while that letter (of the ritual law) declared certain animals unclean, not in their nature but typically, for certain figures which were needed for a time. Therefore to take an instance in the swine and the lamb, by nature both are clean, because naturally every creature of God is good; but in a certain typical meaning the lamb is clean, and the swine unclean. Take the two words, 'fool,' and 'wise,' in their own nature, as sounds, or letters, both of them are pure, but one of them because of the meaning attached to it, not because of any thing in its own nature, may be said to be impure. And perhaps what the swine are in typical representation, that among mankind is the fool; and the animal, and this word of two syllables (stultus) signify some [p. 555] one and the same thing. That animal is reckoned unclean in the law because it does not chew the cud; but this is not its fault but its nature. But the men of whom this animal is the emblem, are impure by their own fault, not by nature; they readily hear the words of wisdom, but never think upon them again.
Whatever of profit you may hear, to summon this up from the internal region of the memory through the sweetness of recollection into the mouth of thought, what is this but spiritually to chew the cud? They who do not this are represented by this species of animal. Such resemblances as these in speech, or in ceremonies, having figurative signification, profitably and pleasantly move the rational mind; but by the former people, many such things were not only to be heard, but to be kept as precepts. For that was a time when it behoved not in words only, but in deeds, to prophesy those things which hereafter were to be revealed. When these had been revealed through Christ, and in Christ, the burdens of observances were not imposed on the faith of the Gentiles; but the authority of the prophecy was yet confirmed.
But I ask of the Manichaeans, whether this declaration of the Lord, when He said that a man is not defiled by what enters into his mouth, is true or false? If false, why then does their doctor Adimantus bring it forward against the Old Testament? If true, why contrary to its tenor do they consider that they are thus defiled?
Hieronymus: Opponat autem prudens lector, et dicat: si quod intrat in os, non coinquinat hominem, quare idolothytis non vescimur? Sciendum igitur, quod ipsi quidem cibi, et omnis Dei creatura per se munda sit; sed idolorum et Daemonum invocatio ea facit immunda; apud eos scilicet qui cum conscientia idoli idolothytum manducant, et conscientia eorum, cum sit infirma, polluitur, ut apostolus dicit. Jerome: The thoughtful reader may here object and say, If that which entereth into the mouth defileth not a man, why do we not feed on meats offered to idols? Be it known then that meats and every creature of God is in itself clean; but the invocation of idols and daemons makes them unclean with those at least who with conscience of the idol eat that which is offered to idols; and their conscience being weak is polluted, as the Apostle says. Remigius: Quicumque autem tantae fidei est ut intelligat creaturam Dei nullo modo inquinari posse, sanctificetur cibus per verbum Dei et orationem, et comedat quicquid vult: ita tamen quod haec licentia offendiculum non fiat infirmis, ut apostolus dicit. Remig.: But if any one's faith be so strong that he understands that God's creature can in no way be defiled, let him eat what he will, after the food has been hallowed by the word of God and of prayer; yet so that this his liberty be not made an offence to the weak, as the Apostle speaks.
Lectio 3 12 τότε προσελθόντες οἱ μαθηταὶ λέγουσιν αὐτῷ, οἶδας ὅτι οἱ φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν; 13 ὁ δὲ ἀποκριθεὶς εἶπεν, πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται. 14 ἄφετε αὐτούς: τυφλοί εἰσιν ὁδηγοί [τυφλῶν]: τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται.
12. When came his disciples, and said unto him, "Knowest thou that the Pharisees were offended, after they heard this saying?" 13. But he answered and said, "Every plant, which my heavenly Father hath not planted, shall be rooted up. 14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch."
Hieronymus: Ex uno sermone domini, omnis superstitio observationum Iudaicarum fuerat Elisa, qui in cibis sumendis abominandisque religionem suam sitam arbitrabantur. Jerome: In one of the Lord's discourses the whole superstition of Jewish observances had been cut down. They placed their whole religion in using or abstaining from certain meats. Chrysostomus in Matth: Praemissa itaque cum audissent Pharisaei, nihil contradixerunt illi, quia vehementer eos convicerat, non redarguendo solum, sed et dolum illorum propalando: sed scandalizati sunt, Pharisaei scilicet, non autem turbae: unde dicitur tunc accedentes discipuli eius, dixerunt ei: scis quia Pharisaei, audito hoc verbo, scandalizati sunt? Chrys.: When the Pharisees heard the things that went before, they made no reply to them, because He had so mightily overthrown them, not only refuting their arguments, but detecting their fraud, but they, not the multitudes, were offended at them. "Then came his disciples unto him and said, Knowest thou that the Pharisees were offended after they heard this saying?" Hieronymus: Quia crebro teritur in ecclesiasticis Scripturis scandalum, breviter dicendum quid significat scandalum. Nos offendiculum vel ruinam et impactionem pedis possumus dicere. Quando ergo legimus: quicumque scandalizaverit, hoc intelligimus: qui dicto vel facto occasionem ruinae dederit. Jerome: As this word 'scandalum' (offence or stumblingblock) is of such frequent use in ecclesiastical writings, we will shortly explain it. We might render it in Latin, 'offendiculum,' or 'ruina,' or 'impactio;' and so when we read, Whosoever shall scandalize, we understand, whoso by word or deed has given an occasion of falling to any. Chrysostomus in Matth: Christus autem non solvit Pharisaeorum scandalum, sed magis eos increpavit: unde sequitur at ille respondens ait: omnis plantatio quam non plantavit pater meus caelestis eradicabitur. Hoc autem Manichaei de lege dictum esse dicunt; sed confutant eos quae antea dicta sunt. Si enim de lege dixisset, qualiter superius pro lege pugnasset, dicens: quare transgredimini mandatum Dei propter traditionem vestram? Qualiter etiam prophetam induxisset in medium? Si etiam Deus dixit: honora patrem et matrem, qualiter hoc quod in lege dictum est, non est Dei plantatio? Chrys.: Christ does not remove the stumblingblock out of the way of the Pharisees, but rather rebukes them; as it follows, "But he answered and said, Every plant which my heavenly Father has not planted shall be rooted up." This Manichaeus affirmed was spoken of the Law, but what has been already said is a sufficient refutation of this. For if He had said this of the Law, how would He have above contended for the Law, saying, "Why transgress ye the commandment of God through your tradition?" Or would He have cited the Prophet? Or how, if God said, "Honour thy father and thy mother," is not this, being spoken in the Law, a plant of God? Hilarius in Matth.: Dicens ergo omnem plantationem quae non a patre sit, docet traditionem hominum eradicandam, cuius favore legis praecepta transgressi sunt. Hilary: What He intends then by a plant not planted of His Father, is that tradition of men under cover [p. 557] of which the Law had been transgressed, this He instructs them must be rooted up. Remigius: Omnis etiam falsa doctrina, et superstitiosa observatio cum suis actoribus permanere non potest; et quia a Deo patre non est, cum eisdem eradicabitur. Illa ergo sola permanebit quae a Deo patre est. Remig.: Every false doctrine and superstitious observance with the workers thereof cannot endure; and because it is not from God the Father, it shall be rooted up with the same. And that only shall endure which is of God. Hieronymus: Numquid ergo eradicabitur et illa plantatio, de qua apostolus ait: ego plantavi, Apollo rigavit? Sed solvitur quaestio ex eo quod sequitur: Deus autem incrementum dedit. Dicit et ipse: Dei agricultura, Dei aedificatio estis; et alibi: cooperatores Dei sumus. Si autem cooperatores Dei, igitur plantante Paulo et rigante Apolline, Deus cum operatoribus suis plantat et rigat. Abutuntur autem hoc loco qui diversas naturas introducunt, dicentes: si plantatio quam non plantavit pater, eradicabitur, ergo quam ille plantavit, non potest eradicari. Sed audiant illud Ieremiae: ego vos plantavi vineam veram: quomodo versi estis in amaritudinem vitis alienae? Plantavit quidem Deus, et nemo potest eradicare plantationem eius. Sed quoniam ista plantatio in voluntate proprii arbitrii est, nullus alius eam eradicare poterit, nisi ipsa tribuerit assensum. Jerome: Shall that plant also be rooted up of which the Apostle says, "I planted, Apollos watered?" [1 Cor 3:6] The question is answered by what follows, "but God gave the increase." He says also, "Ye are God's husbandry, a building of God;" and in another place, "We are workers together of God." And if when Paul plants, and Apollos waters, they are in so doing workers together with God, then God plants and waters together with them. This passage is abused by some who apply it at once to two different kinds of men; they say, 'If every plant which the Father hath not planted shall be rooted up, then that which He has planted cannot be rooted up.' But let them hear these words of Jeremiah, "I had planted thee a true vine, wholly a right seed, how then art thou turned into the bitterness of a strange vine?" [Jer 2:21] God indeed has planted it, and none may root up His planting. But since that planting was through the disposition of the will of him which was planted, none other can root it up unless its own will consents thereto. Glossa: Vel plantatio ista doctores legis significat cum sequacibus suis, qui Christum non habebant fundamentum. Quare autem sunt eradicandi, subditur sinite illos: caeci sunt, et duces caecorum. Gloss. interlin.: Or, the plant here spoken of may be the doctors of the Law with their followers, who had not Christ for their foundation. Why they are to be rooted up, He adds, "Let them alone; they are blind, leaders of the blind." Rabanus: Caeci quidem sunt, idest luce mandatorum Dei privati; et sunt duces caecorum, quia alios in praecipitium trahunt, errantes, et in errorem mittentes; unde subditur caecus autem si caeco ducatum praestet, ambo in foveam cadunt. Raban.: They are blind, that is, they want the light of God's commandments; and they are "leaders of the blind," inasmuch as they draw others headlong, erring, and leading into error; whence it is added, "If the blind lead the blind, they both fall into the ditch." Hieronymus: Hoc etiam est quod apostolus praeceperat: haereticum hominem post primam et alteram correptionem devita, sciens quod perversus sit huiuscemodi. In hunc sensum et salvator praecepit doctores pessimos dimittendos arbitrio suo, sciens eos difficulter ad veritatem posse trahi. Jerome: This is also the same as that Apostolic injunction, "A heretic after the first and second admonition reject, knowing that such a one is perverse." [Tit 3:11-11] To the same end the Saviour commands evil teachers to be left to their own will, knowing that it is hardly that they can be brought to the truth.
Lectio 4 15 ἀποκριθεὶς δὲ ὁ πέτρος εἶπεν αὐτῷ, φράσον ἡμῖν τὴν παραβολήν [ταύτην]. 16 ὁ δὲ εἶπεν, ἀκμὴν καὶ ὑμεῖς ἀσύνετοί ἐστε; 17 οὐ νοεῖτε ὅτι πᾶν τὸ εἰσπορευόμενον εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται; 18 τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόματος ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν ἄνθρωπον. 19 ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι. 20 ταῦτά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον, τὸ δὲ ἀνίπτοις χερσὶν φαγεῖν οὐ κοινοῖ τὸν ἄνθρωπον.
15. Then answered Peter and said unto him, "Declare unto us this parable." [p. 558] 16. And Jesus said, "Are ye also yet without understanding? 17. Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? 18. But those things which proceed out of the mouth come forth from the heart; and they defile the man. 19. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: 20. These are the things which defile a man: but to eat with unwashen hands defileth not a man."
Remigius: Consueverat dominus parabolice loqui; et ideo Petrus cum audisset: quod intrat in os, non coinquinat hominem, putavit illum parabolice fuisse locutum; et ideo interrogavit, ut subditur respondens autem Petrus dixit ei: edissere nobis parabolam istam. Et quia ex persona ceterorum hoc dixerat, idcirco simul cum aliis a domino reprehensus est: unde sequitur at ille dixit: adhuc et vos sine intellectu estis? Remig.: The Lord was used to speak in parables, so that Peter when he heard, "That which entereth into the mouth, defileth not a man," thought it was spoken as a parable, and asked, as it follows; "Then answered Peter, and said unto him, Declare unto us this parable." And because he asked this on behalf of the rest, they are all included in the rebuke, "But he said, Are ye also yet without understanding?" Hieronymus: Corripitur autem a domino, quare parabolice dictum putet quod perspicue locutus est. Ex quo animadvertimus, vitiosum esse auditorem qui obscura manifeste, aut manifeste dicta, obscure velit intelligere. Jerome: He is reproved by the Lord, because He supposed that to be spoken parabolically, which was indeed spoken plainly. Which teaches us that the hearer is to be blamed who would take dark sayings as clear, or clear sayings as obscure. Chrysostomus in Matth: Vel ideo dominus increpat eum, quia non erat ex incertitudine quod quaesierat, sed ex scandalo quo scandalizatus erat. Turbae enim non intellexerant quod dictum erat; discipuli autem scandalizati fuerant; unde a principio quasi pro Pharisaeis interrogare volebant; sed quia audierant eum magna dicentem: omnis plantatio etc., repressi fuerunt. Sed Petrus, qui ubique fervens erat, neque ita silet; quem dominus increpat, et increpationi rationem addidit dicens non intelligitis quia omne quod in os intrat, in ventrem vadit et in secessum emittitur? Chrys.: Or, The Lord blames him, because it was not from any uncertainty that he asked this, but from offence which he had taken. The multitudes had not understood what had been said; but the disciples were offended at it, whence at the first they had desired to ask Him concerning the Pharisees, but had been stayed by that mighty declaration, "Every plant, &c." But Peter, who is ever zealous, is not silent even so; therefore the Lord reproves him, adding a reason for His reproof, "Do ye not understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?" Hieronymus: Ex hac sententia quidam calumniantur quod dominus physicae disputationis ignarus, putet omnes cibos in ventrem ire, et in secessum digeri, cum statim infusae escae per artus et venas ac medullas nervosque fundantur. Sed sciendum, quod tenuis humor et liquens esca, cum in venis et artubus concocta fuerit et digesta, per occultos meatus corporis quos Graeci poros, vocant, ad inferiora dilabitur et in secessum vadit. Jerome: Some cavil at this, that the Lord is ignorant of physical disputation in saying that all food goes into the belly, and is cast out into the draught; [p. 559] for that the food, as soon as it is taken, is distributed through the limbs, the veins, the marrow, and the nerves. But it should be known, that the lighter juices, and liquid food after it has been reduced and digested in the veins and vessels, passes into the lower parts through those passages which the Greeks call 'pores,' and so goes into the draught. Augustinus de vera Relig.: Alimenta carnis corrupta, idest amittentia formam suam in membrorum fabricam migrant, et corrupta reficiunt, in aliam formam per convenientiam transeuntia, et per vitalem motum diiudicantur quodammodo, ut ex eis in structuram huius pulchri visibilis, quae apta sunt, assumantur, non apta vero per congruos meatus abiciantur: quorum aliud faeculentissimum redditur terrae ad alias formas assumendas, aliud per totum corpus exhalat, aliud totius animalis latentes nervos accipit et inchoatur in prolem. Aug., de Vera Relig., 40: The nourishment of the body being first changed into corruption, that is, having lost its proper form, is absorbed into the substance of the limbs, and repairs their waste, passing through a medium into another form, and by the spontaneous motion of the parts is so separated, that such portions as are adapted for the purpose are taken up into the structure of this fair visible, while such as are unfit are rejected through their own passages. One part consisting of faeces is restored to earth to reappear again in new forms; another part goes off in perspiration; and another is taken up by the nervous system for the purposes of reproduction of the species. Chrysostomus in Matth: Cum autem hoc dominus dicit, adhuc discipulis secundum Iudaicam infirmitatem respondet: dicit enim, quoniam cibus non manet, sed egreditur; quamvis etsi maneret, non faceret immundum. Sed nondum haec audire poterant. Propter hoc autem et Moyses per tantum tempus dicit esse immundos, quantum cibus intus manet: in vespere enim iubet lavari et mundum esse, quasi tempus digestionis et egestionis dimetiens. Chrys.: But the Lord in thus speaking answers His disciples after Jewish infirmity; He says that the food does not abide, but goes out; but if it did abide, yet would it not make a man unclean. But they could not yet hear these things. Thus Moses also pronounces that they continued unclean, so long as the food continued in them; for he bids them wash in the evening, and then they should be clean; calculating the time of digestion and egestion. Augustinus de Trin: Duo autem quaedam hominis ora dominus complexus est: unum corporis, aliud cordis: nam cum dicit omne quod in os intrat, non coinquinat hominem, apertissime demonstravit os corporis; at in eo quod sequitur, os cordis ostendit, dicens quae autem procedunt de ore, de corde exeunt, et ea coinquinant hominem. Aug., de Trin., xv, 10: And the Lord includes herein man's two mouths, one of the body, one of the heart. For when He says, "Not all that goeth into the mouth defileth a man," He clearly speaks of the body's mouth; but in that which follows, He alludes to the mouth of the heart; "But those things which proceed out of the mouth, come forth from the heart, and they defile a man." Chrysostomus in Matth: Quae enim cordis sunt, intus in homine manent, et exeuntia inquinant, non manentia solum, immo tunc magis cum exierint; unde subiunxit de corde enim exeunt cogitationes malae: quas primo ponit, quia hoc erat Iudaicum vitium, qui scilicet ei insidiabantur. Chrys.: For the things which are of the heart, remain within a man, and defile him in going out of him, as well as in abiding in him; yea, more in going out of him; wherefore He adds, "Out of the heart proceed evil thoughts;" He gives these the first place, because this was the very fault of the Jews, who laid snares for Him. Hieronymus: Principale igitur animae non, secundum Platonem, in cerebro est, sed iuxta Christum in corde: et arguendi sunt ex hac sententia qui cogitationes a Diabolo immitti putant, et non ex propria nasci voluntate. Diabolus adiutor esse, et incentor malarum cogitationum potest esse; auctor esse non potest. Si autem semper in insidiis positus levem cogitationum nostrarum scintillam suis fomitibus inflammaverit, non debemus opinari, eum quaeque occulta cordis rimari: sed ex corporis habitu et gestibus aestimare quid versemus intrinsecus. Verbi gratia, si pulchram mulierem nos crebro viderit inspicere, intelligit cor ab oculis vulneratum. Jerome: The principle therefore of the soul is not according to Plato in the brain, but according to Christ in the heart, and by this passage we may refute [p. 560] those who think that evil thoughts are suggestions of the Devil, and do not spring from our proper will. The Devil may encourage and abet evil thoughts, but not originate them. And if he be able, being always on the watch, to blow into flame any small spark of thought in us, we should not thence conclude that he searches the hidden places of the heart, but that from our manner and motions he judges of what is passing within us. For instance, if he see us direct frequent looks towards a fair woman, he understands that our heart is wounded through the eye. Glossa: Ex cogitationibus autem malis proveniunt et mala facta et mala verba, quae lege prohibentur: unde subdit homicidia, quae prohibentur illo legis praecepto: non occides; adulteria, fornicationes, quae intelliguntur prohiberi illo praecepto: non moechaberis; furta, quae prohibentur illo praecepto: non furtum facies; falsa testimonia, contra illud praeceptum: non dices adversus proximum tuum falsum testimonium; blasphemiae, contra illud praeceptum: non assumes nomen Dei in vanum. Gloss., non occ.: And from evil thoughts proceed evil deeds and evil words, which are forbidden by the law; whence He adds "Murders," which are forbidden by that commandment of the Law, "Thou shalt not kill;" "Adulteries, fornications," which are understood to be forbidden by that precept, "Thou, shalt not commit adultery;" "Thefts," forbidden by the command, "Thou shalt not steal;" "False witness," by that, "Thou shalt not bear false witness against thy neighbour;" "Blasphemies," by that, "Thou shalt not take the name of God in vain." Remigius: Nominatis autem vitiis quae divina lege prohibentur, pulchre dominus subiungit haec sunt quae coinquinant hominem; idest, immundum et impurum reddunt. Remig.: Having named the vices which are forbidden by the divine Law, the Lord beautifully adds, "These are they that defile a man," that is, make him unclean and impure. Glossa: Et quia huiusmodi verba domini ex Pharisaeorum nequitia occasionem sumpserant, qui traditiones suas divinis praeceptis praeferebant, consequenter concludit inconvenientiam traditionis praemissae, dicens non lotis autem manibus manducare non coinquinat hominem. Gloss., non occ.: And because these words of the Lord had been occasioned by the iniquity of the Pharisees, who preferred their traditions to the commands of God, He hence concludes that there was no necessity for the foregoing tradition, "But to eat with unwashen hands defileth not a man." Chrysostomus in Matth: Non autem dixit: escas in lege prohibitas manducare non coinquinat hominem, ut non possent illi contradicere, sed concludit de illo de quo disputatio erat. Chrys.: He said not that to eat the meats forbidden in the Law defiles not a man, that they might not have what to answer to Him again; but He concludes in that concerning which the disputation had been.
Lectio 5 21 καὶ ἐξελθὼν ἐκεῖθεν ὁ Ἰησοῦς ἀνεχώρησεν εἰς τὰ μέρη τύρου καὶ σιδῶνος. 22 καὶ ἰδοὺ γυνὴ χαναναία ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα ἔκραζεν λέγουσα, ἐλέησόν με, κύριε, υἱὸς δαυίδ: ἡ θυγάτηρ μου κακῶς δαιμονίζεται. 23 ὁ δὲ οὐκ ἀπεκρίθη αὐτῇ λόγον. καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἠρώτουν αὐτὸν λέγοντες, ἀπόλυσον αὐτήν, ὅτι κράζει ὄπισθεν ἡμῶν. 24 ὁ δὲ ἀποκριθεὶς εἶπεν, οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. 25 ἡ δὲ ἐλθοῦσα προσεκύνει αὐτῷ λέγουσα, κύριε, βοήθει μοι. 26 ὁ δὲ ἀποκριθεὶς εἶπεν, οὐκ ἔστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ βαλεῖν τοῖς κυναρίοις. 27 ἡ δὲ εἶπεν, ναί, κύριε, καὶ γὰρ τὰ κυνάρια ἐσθίει ἀπὸ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης τῶν κυρίων αὐτῶν. 28 τότε ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῇ, ὦ γύναι, μεγάλη σου ἡ πίστις: γενηθήτω σοι ὡς θέλεις. καὶ ἰάθη ἡ θυγάτηρ αὐτῆς ἀπὸ τῆς ὥρας ἐκείνης.
21. Then Jesus went thence, and departed into the coasts of Tyre and Sidon. 22. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, "Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil." [p. 561] 23. But he answered her not a word. And his disciples came and besought him, saying, "Send her away; for she crieth after us." 24. But he answered and said, "I am not sent but unto the lost sheep of the house of Israel." 25. Then came she and worshipped him, saying, "Lord, help me." 26. But he answered and said, "It is not meet to take the children's bread, and to cast it to dogs." 27. And she said, "Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table." 28. Then Jesus answered and said unto her, "O woman, great is thy faith: be it unto thee even as thou wilt." And her daughter was made whole from that very hour.
Hieronymus: Scribis et Pharisaeis et calumniatoribus derelictis, transgreditur in partes Tyri et Sidonis, ut Tyrios Sidoniosque curaret: et ideo dicitur et egressus inde Iesus, secessit in partes Tyri et Sidonis. Jerome: Leaving the Scribes and Pharisees and those cavillers, He passes into the parts of Tyre and Sidon, that He may heal the Tyrians and Sidonians; "And Jesus went thence, and departed into the coasts of Tyre and Sidon." Remigius: Tyrus et Sidon civitates fuere gentilium: nam Tyrus metropolis fuerat Chananaeorum, Sidon terminus Chananaeorum respiciens ad Aquilonem. Remig.: Tyre and Sidon were Gentile towns, for Tyre was the metropolis of the Chananaeans, and Sidon the boundary of the Chananaeans towards the north. Chrysostomus in Matth: Considerandum autem, quod quando ab escarum observatione Iudaeos eripuit, tunc et gentibus ianuam aperuit, sicut et Petrus prius in visione iussus est hanc legem solvere, et post ad Cornelium mittitur. Si quis autem quaerat, cum discipulis suis dixerit: in viam gentium ne abieritis, qualiter hanc ambulat viam, primum quidem illud dicemus, quia non erat obnoxius praecepto quod discipulis dederat. Secundo autem quia neque ut praedicaturus abiit: unde et Marcus dicit quoniam occultavit seipsum. Chrys., Hom, iii: It should be observed, that when He delivered the Jews from the observance of meats, He then also opened the door to the Gentiles, as Peter was first bidden in the vision to break this law, and was afterwards sent to Cornelius. But if any should ask, how it is that He bade His disciples "go not into the way of the Gentiles," and yet now Himself walks this way; we will answer, first, that that precept which He had given His disciples was not obligatory on Him; secondly, that He went not to preach, whence Mark even says, that He purposely concealed Himself. Remigius: Ivit autem, ut Tyrios Sidoniosque curaret; sive ut huius mulieris filiam liberaret a Daemonio; quatenus per eius fidem, Scribarum et Pharisaeorum nequitiam condemnaret: de qua quidem muliere subditur et ecce mulier Chananaea a finibus illis egressa. Remig.: He went that He might heal them of Tyre and Sidon; or that He might deliver this woman's daughter from the daemon, and so through her faith might condemn the wickedness of the Scribes and Pharisees. Of this woman it proceeds; "And, behold, a woman, a Chananite, came out [p. 562] from those parts." Chrysostomus in Matth: Dicit autem Evangelista eam esse Chananaeam, ut ostendat virtutem praesentiae Christi. Chananaei enim, qui expulsi fuerant ut non perverterent Iudaeos, hi Iudaeis apparuerunt prudentiores, ut exirent a terminis suis, et accederent ad Christum. Cum autem haec mulier accessisset, nihil aliud quam misericordiam poposcit; unde sequitur clamavit dicens ei: miserere mei, domine fili David. Chrys.: The Evangelist says that she was a Chananaean, to shew the power of Christ's presence. For this nation, which had been driven out that they might not corrupt the Jews, now shewed themselves wiser than the Jews, leaving their own borders that they might go to Christ. And when she came to Him, she asked only for mercy, as it follows, "She cried unto Him, saying, Have mercy on me, Lord, thou Son of David." Glossa: Magna fides Chananaeae hic notatur: Deum credit, ubi dominum vocat; hominem, ubi dicit filium David. Nihil ex merito postulat, sed solam misericordiam Dei efflagitat, dicens miserere. Nec dicit: miserere filiae, sed miserere mei: quia dolor filiae dolor est matris; et ut magis eum ad compassionem moveat, totum ei dolorem enarrat: unde sequitur filia mea male a Daemonio vexatur: in quo vulnera medico detegit, et magnitudinem et qualitatem morbi: magnitudinem, cum dicit male vexatur; qualitatem cum dicit a Daemonio. Gloss., ap. Anselm: The great faith of this Chananaean woman is herein shewed. She believes Him to be God, in that she calls Him "Lord;" and man, in that she calls Him "Son of David." She claims nothing of her own desert, but craves only God's mercy. And she says not, Have mercy on my daughter, but "Have mercy on me;" because the affliction of the daughter is the affliction of the mother. And the more to excite His compassion, she declares to Him the whole of her grief, "My daughter is sore vexed by a daemon;" thus unfolding to the Physician the wound, and the extent and nature of the disease; its extent, when she says "is sore vexed;" its nature, "by a daemon." Origenes: Vide autem prudentiam feminae: non ivit ad homines seductores; non quaesivit inanes ligaturas; sed omnes relinquens Diaboli cultus, venit ad dominum. Non petivit Iacobum, non rogavit Ioannem, non accessit ad Petrum: sed suscepit in se poenitentiae patrocinium, et sola cucurrit ad dominum. Sed vide inexpertum negotium. Petit, et lamentum suum producit in clamorem; et amator hominum Deus non respondet verbum: unde sequitur qui non respondit ei verbum. Chrys., Hom. in quaedam loca, xlvii: Note the wisdom of this woman, she went not to men who promised fair, she sought not useless bandages, but leaving all devilish charms, she came to the Lord. She asked not James, she did not pray John, or apply to Peter, but putting herself under the protection of penitence, she ran alone to the Lord. But, behold, a new trouble. She makes her petition, raising her voice into a shout, and God, the lover of mankind, answers not a word. Hieronymus: Non autem de superbia pharisaica, nec de Scribarum supercilio, sed ne ipse sententiae suae contrarius videretur, per quam iusserat: in viam gentium ne abieritis: nolebat enim occasionem calumniantibus dare, perfectamque salutem gentium passionis et resurrectionis tempori reservabat. Jerome: Not from pharisaical pride, or the superciliousness of the Scribes, but that He might not seem to contravene His own decision, "Go not into the way of the Gentiles." For He was unwilling to give occasion to their cavils, and reserved the complete salvation of the Gentiles for the season of His passion and resurrection. Glossa: Differendo etiam et non respondendo, patientiam mulieris et perseverantiam nobis ostendit. Ideo etiam non respondit, ut discipuli pro ea rogarent: ostendens per hoc, necessarias esse preces sanctorum ad aliquid impetrandum: unde sequitur et accedentes discipuli eius, rogabant eum dicentes: dimitte eam, quia clamat post nos. Gloss., ap. Anselm: And by this delay in answering, He shews us the patience and perseverance of this woman. And He answered not for this reason also, that the disciples might petition for her; shewing herein that the prayers of the Saints are necessary in order to obtain any thing; as it follows, "And his disciples came unto him, saying, Send her away, for she crieth after us." Hieronymus: Discipuli adhuc illo tempore mysteria domini nescientes, vel misericordia moti, rogabant pro Chananaea muliere, vel importunitate eius carere cupientes. Jerome: The disciples, as yet ignorant of the mysteries [p. 563] of God or moved by compassion, beg for this Chananaean woman; or perhaps seeking to be rid of her importunity. Augustinus de Cons. Evan.: Affert autem aliquam repugnantiae quaestionem quod Marcus in domo dicit fuisse dominum cum ad illum venit mulier pro filia sua rogans, Matthaeus autem posset intelligi de domo tacuisse, eamdem tamen rem commemorasse. Sed quoniam dicit discipulos domino ita suggessisse, dimitte illam, quoniam clamat post nos, nihil videtur aliud significare quam post ambulantem dominum, mulierem istam deprecatoriam vocem misisse. Intelligendum est ergo, dixisse quidem Marcum quod intraverit ubi erat Iesus, cum eum praedixisset fuisse in domo. Sed quia Matthaeus ait non respondit ei verbum, dedit agnoscere, quod tacuerunt ambo, et in eo silentio egressum fuisse Iesum de domo illa; atque ita cetera contexuntur quae iam in nullo discordant. Aug., de Cons. Ev., ii, 49: A question of discrepancy is raised upon this, that Mark says the Lord was in the house when the woman came praying for her daughter. Indeed Matthew might have been understood to have omitted mention of the house, and yet to have been relating the same event; but when he says, that the disciples suggested to the Lord, "Send her away, for she crieth after us," he seems to indicate clearly that the woman raised her voice in supplication, in following the Lord who was walking. We must understand then, that, as Mark writes, she entered in where Jesus was, that is, as he had noticed above, in the house; then, that as Matthew writes, "He answered her not a word," and during this silence of both sides, Jesus left the house; and then the rest follows without any discordance. Chrysostomus in Matth: Aestimo autem et discipulos ad calamitatem mulieris esse tristatos, sed tamen non sunt ausi dicere: da ei hanc gratiam, sed dimitte eam: sicut et nos cum volumus alicui persuadere, multoties contraria dicimus. Ipse autem respondens ait: non sum missus nisi ad oves quae perierunt domus Israel. Chrys.: I judge that the disciples were sorry for the woman's affliction, yet dared not say 'Grant her this mercy,' but only "Send her away," as we, when we would persuade any one, oftentimes say the very contrary to what we wish. "He answered and said, I am not sent but to the lost sheep of the house of Israel." Hieronymus: Non autem hoc dicit quin ad gentes non missus sit, sed quod primum ad Israel missus est, ut illis non recipientibus Evangelium, iusta fieret ad gentes transmigratio. Jerome: He says that He is not sent to the Gentiles, but that He is sent first to Israel, so that where they would not receive the Gospel, the passing over to the Gentiles might have just cause. Remigius: Specialiter enim missus est ad salutem Iudaeorum, ut etiam corporali praesentia eos doceret. Remig.: In this way also He was sent specially to the Jew, because He taught them by His bodily presence. Hieronymus: Signanter autem dixit ad oves perditas domus Israel, ut etiam ex hoc nunc erroneam ovem de alia parabola intelligamus. Jerome: And He adds "of the house of Israel," with this design, that we might rightly interpret by this place that other parable concerning the stray sheep. Chrysostomus in Matth: Sed quia mulier vidit nihil posse apostolos, inverecunda effecta est bona inverecundia: ante enim neque in conspectum venire audebat: unde dictum est clamat post nos. Quando autem videbatur ut angustiata recederet, tunc proprius venit: unde sequitur at illa venit et adoravit eum. Chrys.: But when the woman saw that the Apostles had no power, she became bold with commendable boldness; for before she had not dared to come before His sight; but, as it is said, "She crieth after us." But when it seemed that she must now retire without being relieved, she came nearer, "But she came and worshipped him." Hieronymus: Nota, quod ista Chananitidis perseveranter primum filium David, deinde dominum vocat, et ad extremum, Deum adoravit. Jerome: Note how perseveringly this Chananaean woman calls Him first "Son of David," then "Lord," and lastly "came and worshipped him," as God. Chrysostomus in Matth: Ideoque non dixit: roga vel deprecare Deum; sed domine, adiuva me. Quanto ergo magis mulier multiplicabat supplicationem, tanto et ipse multiplicabat negationem: et non adhuc Iudaeos oves vocat, sed filios, illam autem canem: unde sequitur qui respondens ait: non est bonum sumere panem filiorum, et dare canibus. Chrys.: And therefore she said not Ask, or Pray God for me, but "Lord, help me." But the more the woman urged her petition, the more He strengthened His [p. 564] denial; for He calls the Jews now not sheep but sons, and the Gentiles dogs; "He answered and said unto her, It is not meet to take the children's bread, and give it to dogs." Glossa: Filii sunt Iudaei generati et nutriti sub cultu unius Dei per legem; panis est Evangelium, miracula, et alia quae ad salutem nostram pertinent. Non est ergo conveniens ut a filiis auferantur, et dentur gentibus, qui sunt canes, donec Iudaei repudient. Gloss., ap. Anselm: The Jews were born sons, and brought up by the Law in the worship of one God. The bread is the Gospel, its miracles and other things which pertain to our salvation. It is not then meet that these should be taken from the children and given to the Gentiles, who are dogs, till the Jews refuse them. Rabanus: Canes autem gentiles propter idololatriam dicuntur, qui esui sanguinis dediti, et cadaveribus mortuorum, vertuntur in rabiem. Jerome: The Gentiles are called dogs because of their idolatry; who, given to the eating of blood, and dead bodies, turn to madness. Chrysostomus in Matth: Vide autem mulieris prudentiam, qualiter neque contradicere ausa est, neque tristata in aliorum laudibus, neque molestata in proprio convicio: unde sequitur at illa dixit: etiam, domine: nam et catelli edunt de micis quae cadunt de mensa dominorum suorum. Ille dixit non est bonum, haec autem dixit utique, domine; ipse Iudaeos filios vocat, haec autem dominos; ipse canem eam nominavit, haec autem et opus canis adiecit; ac si dicat: si canis sum, non sum aliena: canem me dicis; ergo nutri me ut canem: non possum relinquere mensam domini mei. Chrys.: Observe this woman's prudence; she does not dare to contradict Him, nor is she vexed with the commendation of the Jews, and the evil word applied to herself; "But she said, Yea, Lord, yet the dogs eat of the crumbs which fall from their masters' table." He said, "It is not good;" she answers, 'Yet even so, Lord;' He calls the Jews children, she calls them masters; He called her a dog, she accepts the office of a dog; as if she had said, I cannot leave the table of my Lord. Hieronymus: Mira autem huius mulieris fides, patientia et humilitas praedicantur: fides, qua credebat sanari posse filiam suam; patientia, qua toties contempta in precibus perseverat; humilitas, quod se non canibus, sed catulis comparat. Scito me, inquit, filiorum panem non mereri, nec integros capere posse cibos, nec sedere ad mensam posse cum patre; sed contenta sum reliquiis catulorum, ut per humilitatem micarum ad panis integri veniam magnitudinem. Jerome: Wonderful are shewn the faith, patience, and humility of this woman; faith, that she believed that her daughter could be healed; patience, that so many times overlooked, she yet perseveres in her prayers; humility, that she compares herself not to the dogs, but to the whelps. I know, she says, that I do not deserve the children's bread, and that I cannot have whole meat, nor sit at the table with the master of the house, but I am content with that which is left for the whelps, that through humble fragments I may come to the amplitude of the perfect bread. Chrysostomus in Matth: Propter hoc autem Christus tardabat: praesciebat enim eam hoc dicturam, nec occultari volebat tantam mulieris virtutem: unde sequitur tunc respondens Iesus ait illi: o mulier, magna est fides tua: fiat tibi sicut vis; ac si dicat: fides tua maiora his audire potest; verum interim fiat tibi sicut vis. Vide autem qualiter non parum et haec mulier intulit in filiae medicinam: propter hoc enim neque Christus dixit: sana sit filia tua; sed magna est fides tua: fiat tibi sicut vis; ut discas quoniam simpliciter loquebatur, et non adulationis, sed multae fidei erant verba ipsius. Haec autem Christi vox similis est illi voci qua dixit: fiat firmamentum: et factum est; unde sequitur et sanata est filia eius ex illa hora. Intende autem qualiter apostolis non impetrantibus impetrat ipsa: tam magnum quid est instantia orationis: etenim pro nostris noxis a nobis vult magis rogari, quam ab aliis pro nobis. Chrys.:. This was the cause why Christ was so backward, that He knew what she would say, and would not have her so great excellence hid; whence it follows, "Then Jesus answered and said unto her, O woman, great is thy faith, be it unto thee according to thy will." Observe how the woman herself had contributed not a little to her daughter's healing; and therefore Christ said not unto her, 'Let thy daughter be healed,' but, "Be it unto thee according to thy will;" that you may perceive that she had spoken in sincerity, and that her words were not words of flattery, but of abundant faith. And this word of Christ is like that word which said, "Let [p. 565] there be a firmament." [Gen 1:6] and it was made; so here, "And her daughter was made whole from that hour." Observe how she obtains what the Apostles could not obtain for her; so great a thing is the earnestness of prayer. He would rather that we should pray for our own offences ourselves, than that others should pray for us. Remigius: His etiam verbis datur nobis exemplum catechizandi et baptizandi pueros: quoniam haec mulier non ait: salva filiam meam, aut adiuva eam; sed miserere mei et adiuva me. Hinc etenim descendit consuetudo in Ecclesia ut fideles pro suis parvulis fidem Deo promittant, quando ipsi non sunt tantae aetatis et rationis ut per se fidem Deo promittere valeant; quatenus sicut fide istius mulieris sanata est filia eius, ita et fide virorum Catholicorum peccata parvulis relaxentur. Allegorice autem haec mulier sanctam Ecclesiam significat de gentibus congregatam. Per hoc enim quod dominus, relictis Scribis et Pharisaeis, venit in partes Tyri et Sidonis, praefigurabatur quia relicturus erat Iudaeos, et transiturus ad gentes. Est autem haec mulier egressa a finibus suis, quoniam Ecclesia sancta recessit a pristinis erroribus et vitiis. Remig.: In these words is given us a pattern of catechizing and baptizing children; for the woman says not 'Heal my daughter,' or 'Help her,' but, "Have mercy upon me, and help me." Thus there has come down in the Church the practice that the faithful are sponsors to God for their young children, before they have attained such age and reason that they can themselves make any pledge to God. So that as by this woman's faith her daughter was healed, so by the faith of Catholics of mature age their sins might be forgiven to infants. Allegorically; This woman figures the Holy Church gathered out of the Gentiles. The Lord leaves the Scribes and Pharisees, and comes into the parts of Tyre and Sidon; this figures His leaving the Jews and going over to the Gentiles. This woman came out of her own country, because the Holy Church departed from former errors and sins. Hieronymus: Filiam autem Chananaeae puta animas esse credentium, quae male a Daemonio vexabantur, ignorantes creatorem, et adorantes lapidem. Jerome: And the daughter of this Chananaean I suppose to be the souls of believers, who were sorely vexed by a daemon, not knowing their Creator, and bowing down to stones. Remigius: Filios autem dominus appellat patriarchas et prophetas illius temporis. Per mensam designatur sacra Scriptura; per micas vero minima praecepta, vel interna mysteria, quibus sancta Ecclesia pascitur; per crustas vero carnalia praecepta, quae Iudaei observant. Micae autem sub mensa comedi dicuntur, quia Ecclesia humiliter se submittit ad implenda divina praecepta. Remig.: Thus of whom the Lord speaks as children are the Patriarchs and Prophets of that time. By the table is signified the Holy Scripture, by the fragments the best precepts, or inward mysteries on which Holy Church feeds; by the crumbs the carnal precepts which the Jews keep. The fragments are said to be eaten under the table, because the Church submits itself. humbly to fulfilling the Divine commands. Rabanus: Non autem crustas, sed micas de pane puerorum edunt catelli: quia conversi ad fidem, qui erant despecti in gentibus, non litterae superficiem in Scripturis, sed spiritualem sensum quo in bonis actibus proficere valeant, inquirunt. Raban.: But the whelps eat not the crust only, but the crumbs of the children's bread, because the despised among the Gentiles on turning to the faith, seek out in Scripture not the outside of the letter, but the spiritual sense, by which they may be able to profit in good acts. Hieronymus: Mira autem rerum conversio. Israel quondam filius, nos canes: pro diversitate fidei ordo nominum commutatur: de illis postea dicitur: circumdederunt me canes multi; nos audivimus cum muliere fides tua te salvam fecit. Jerome: Wonderful change of things! Once Israel the son, and we the dogs; the change in faith has led to a change in the order of our names. Concerning them is that said, "Many dogs have come about me; [Ps 22:16] while to us is said, as to this woman, "Thy faith hath [p. 566] made thee whole. Rabanus: Quae merito magna dicitur: quia cum gentes nec lege fuerint imbutae, nec vocibus prophetarum instructae, ad praedicationem mox apostolorum, in auditu auris obedierunt; ideoque salutem impetrare meruerunt. Verum si ad primas Ecclesiae rogantis lacrymas dominus salutem animae differt dare, non est desperandum, vel a petendo cessandum; sed magis precibus insistendum. Raban.: Great indeed was her faith; for the Gentiles, neither trained in the Law, nor educated by the words of the Prophets, straightway on the preaching of the Apostles obeyed with the hearing of the ear, and therefore deserved to obtain salvation. Gloss., non occ.: And if the Lord delays the salvation of a soul at the first tears of the supplicating Church, we ought not to despair, or to cease from our prayers, but rather continue them earnestly. Augustinus de quaest. Evang: Quod et puerum centurionis et filiam Chananaeae mulieris, non veniens ad domos eorum sanat, significat gentes ad quas non venit, salvas fore per verbum suum. Quod ipsis rogantibus filii sanantur, intelligenda est persona Ecclesiae, quae sibi est et mater et filii: nam simul omnes quibus constat Ecclesia, mater dicitur; singuli autem iidem ipsi filii appellantur. Aug., Quaest. Ev., i, 18: And that to heal the Centurion's servant, and the daughter of this Chananaean woman, He does not go to their houses, signifies that the Gentiles, among whom He himself went not, should be saved by His word. That these are healed on the prayer of their parents, we must understand of the Church, which is at once mother and children; the whole body of those who make up the Church is the mother, and each individual of that body is a son of that mother. Hilarius in Matth.: Vel haec mulier proselytorum formam praefert, fines suos egreditur, et ex gentibus, scilicet in populi alterius nomen excedens: quae pro filia, videlicet gentium plebe, dominatu immundorum spirituum occupata, orat; et quia dominum cognovit ex lege, David filium nuncupat. Hilary: Or, This mother represents the proselytes, in that she leaves her own country, and forsakes the Gentiles for the name of another nation; she prays for her daughter, that is, the body of the Gentiles possessed with unclean spirits; and having learned the Lord by the Law, calls Him the Son of David. Rabanus: Item si quis conscientiam habet alicuius vitii sorde pollutam, filiam habet male a Daemonio vexatam. Item si quis bona quae gessit, peccatorum peste foedavit, filiam habet immundi spiritus furiis agitatam; ideoque necesse est ut ad preces lacrymasque confugiat, sanctorumque intercessiones et auxilia quaerat. Raban.: Also whosoever has his conscience polluted with the defilement of any sin, has a daughter sorely vexed by a daemon. Also whosoever has defiled any good that he has done by the plague of sin, has a daughter tossed by the furies of an unclean spirit, and has need to fly to prayers and tears, and to seek the intercessions and aids of the saints.
Lectio 6 29 καὶ μεταβὰς ἐκεῖθεν ὁ Ἰησοῦς ἦλθεν παρὰ τὴν θάλασσαν τῆς γαλιλαίας, καὶ ἀναβὰς εἰς τὸ ὄρος ἐκάθητο ἐκεῖ. 30 καὶ προσῆλθον αὐτῷ ὄχλοι πολλοὶ ἔχοντες μεθ' ἑαυτῶν χωλούς, τυφλούς, κυλλούς, κωφούς, καὶ ἑτέρους πολλούς, καὶ ἔρριψαν αὐτοὺς παρὰ τοὺς πόδας αὐτοῦ, καὶ ἐθεράπευσεν αὐτούς: 31 ὥστε τὸν ὄχλον θαυμάσαι βλέποντας κωφοὺς λαλοῦντας, κυλλοὺς ὑγιεῖς, καὶ χωλοὺς περιπατοῦντας καὶ τυφλοὺς βλέποντας: καὶ ἐδόξασαν τὸν θεὸν Ἰσραήλ.
29. And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there. 30. And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them: 31. Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel. [p. 567]
Hieronymus: Sanata Chananaeae filia, revertitur dominus ad Iudaeam: unde dicitur et cum transisset inde Iesus, venit secus mare Galilaeae. Jerome: Having healed the daughter of this Chananaean, the Lord returns into Judaea, as it follows, "And Jesus departed from thence, and came nigh unto the sea of Galilee." Remigius: Hoc mare diversis vocabulis appellatur: dicitur enim mare Galilaeae propter Galilaeam adiacentem; mare Tiberiadis propter Tiberiadem civitatem. Sequitur et ascendens in montem, sedebat ibi. Remig.: This sea is called by various names; the sea at Galilee, because of its neighbourhood to Galilee; the sea of Tiberias, from the town of Tiberias. "And going up into a mountain, he sat down there." Chrysostomus in Matth: Considerandum autem, quod aliquando dominus circuit ut sanet infirmos: aliquando autem sedet expectans eos: et ideo convenienter hic subditur et accesserunt ad eum turbae multae, habentes secum mutos, claudos, caecos, debiles, et alios multos. Chrys.: It should be considered that sometimes the Lord goes about to heal the sick, sometimes He sits and waits for them to come; and accordingly here it is added, "And there came great multitudes unto him, having with them those that were dumb, lame, blind, maimed, and many others." Hieronymus: In eo loco ubi Latinus interpres transtulit debiles, in Graeco scriptum est cyllous, quod non debilitatis generale, sed unius infirmitatis nomen est: ut quomodo claudus dicitur, qui pede claudicat uno, sic cyllos, appelletur qui unam manum debilem habet. Jerome: What the Latin translator calls 'debiles' (maimed), is in the Greek κυλλους, which is not a general term for a maimed person, but a peculiar species, as he that is lame in one foot is called 'claudus,' so he that is crippled in one hand is called, κυλλος. Chrysostomus in Matth: Hi autem in duobus fidem suam demonstrabant; et in ascendendo montem, et in hoc quia aestimabant se nullo alio indigere nisi ut proicerentur ad pedes Iesu; neque etiam adhuc tangunt fimbriam vestimenti, sed et ad altiorem fidem ascendunt unde dicitur et proiecerunt eos ad pedes eius. Et mulieris quidem filiam cum multa tarditate curavit, ut eius virtutem ostenderet: his autem, non quia meliores erant, sed ut infidelium Iudaeorum ora obstrueret, confestim sanationem praebet: unde sequitur et curavit omnes. Multitudo autem eorum qui curabantur, et facilitas sanationis eos in stuporem mittebat: unde sequitur ita ut turbae mirarentur, videntes mutos loquentes. Chrys.: These shewed their faith in two points especially, in that they went up the mountain, and in that they believed that they had need of nothing beyond but to cast themselves at Jesus' feet; for they do not now touch the hem even of His garment, but have attained to a loftier faith; "And cast them down at Jesus' feet." The woman's daughter He healed with great slackness, that He might shew her virtue; but to these He administers healing immediately, not because they were better than that woman, but that He might stop the mouths of the unbelieving Jews; as it follows, "and he healed them all." But the multitude of those that were healed, and the ease with which it was done, struck them with astonishment. "Insomuch that the multitude wondered when they saw the dumb to speak." Hieronymus: De debilibus tacuit, quia quid e contrario diceret uno verbo non habebat. Jerome: He said nothing concerning the maimed, because there was no one word which was the opposite of this." [ed. note: The Vulgate and old Italic have no clause to κυλλους υγιεις, (the maimed to be whole) of the Greek, which is also wanting in many ancient versions.] Rabanus: Mystice autem, cum filia Chananaeae praefigurasset salutem gentium, venit in Iudaeam: quia cum plenitudo gentium intraverit, tunc omnis Israel salvus erit. Raban.: Mystically; Having in the daughter of this Chananaean prefigured the salvation of the Gentiles, Ho came into Judaea; because, "when the fulness of the Gentiles shall have entered in, then shall all Israel be saved." [Rom 11:25] Glossa: Mare autem iuxta quod venit Iesus, turbida huius saeculi volumina signat: quod est Galilaeae, cum homines a vitiis ad virtutes transmigrant. Gloss., ap Anselm: The sea near to which Jesus came signifies the turbid [p. 568] swellings of this world; it is the sea of Galilee when men pass from virtue to vice. Hieronymus: Ascendit autem in montem, ut quasi avis teneros fetus provocet ad volandum. Jerome: He goes up into the mountain, that as a bird He may entice the tender nestlings to fly. Rabanus: Ut scilicet auditores suos erigat ad superna et caelestia meditanda. Sedebatque ibi, ut demonstraret, non nisi in caelestibus requiem esse quaerendam. Eo autem sedente in monte, idest in caelorum arce, accedunt turbae fidelium, devota mente illi appropinquantes, ducentes secum mutos et caecos etc., eosque ad pedes Iesu proiciunt: quia peccata confitentes ipsi soli curandos subiciunt: quos ita curat ut turbae mirentur et magnificent Deum Israel; quia fideles, quando viderint eos qui spiritualiter aegrotaverant, diversis operibus virtutum ditatos, laudem Deo decantant. Raban.: Thus raising his hearers to meditate on heavenly things. He sat down there to shew that rest is not to be sought but in heavenly things. And as He sits on the mountain, that is, in the heavenly height, there come unto Him multitudes of the faithful, drawing near to Him with devoted mind, and bringing to Him the dumb, and the blind, &c. and cast them down at Jesus' feet; because they that confess their sins are brought to be healed by Him alone. These He so heals, that the multitudes marvel and magnify the God of Israel; because the faithful when they see those that have been spiritually sick richly endued with all manner of works of virtuousness, sing praise to God. Glossa: Muti autem sunt qui non laudant Deum; caeci qui non intelligunt viam vitae; surdi qui non obtemperant; claudi per devia boni operis non recte euntes; debiles sunt qui infirmi sunt in bonis operibus. Gloss. ord.: The dumb are they that do not praise God; the blind, they who do not understand the paths of life; the deaf, they that obey not; the lame, they that walk not firmly through the difficult ways of good works; the maimed, they that are crippled in their good works.
Lectio 7 32 ὁ δὲ Ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν, σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν: καὶ ἀπολῦσαι αὐτοὺς νήστεις οὐ θέλω, μήποτε ἐκλυθῶσιν ἐν τῇ ὁδῷ. 33 καὶ λέγουσιν αὐτῷ οἱ μαθηταί, πόθεν ἡμῖν ἐν ἐρημίᾳ ἄρτοι τοσοῦτοι ὥστε χορτάσαι ὄχλον τοσοῦτον; 34 καὶ λέγει αὐτοῖς ὁ Ἰησοῦς, πόσους ἄρτους ἔχετε; οἱ δὲ εἶπαν, ἑπτά, καὶ ὀλίγα ἰχθύδια. 35 καὶ παραγγείλας τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τὴν γῆν 36 ἔλαβεν τοὺς ἑπτὰ ἄρτους καὶ τοὺς ἰχθύας καὶ εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς, οἱ δὲ μαθηταὶ τοῖς ὄχλοις. 37 καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ τὸ περισσεῦον τῶν κλασμάτων ἦραν, ἑπτὰ σπυρίδας πλήρεις. 38 οἱ δὲ ἐσθίοντες ἦσαν τετρακισχίλιοι ἄνδρες χωρὶς γυναικῶν καὶ παιδίων.
32. Then Jesus called his disciples unto him, and said, "I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way. 33, And his disciples say unto him, "Whence should we have so much bread in the wilderness, as to fill so great a multitude?" 34. And Jesus saith unto them, "How many loaves have ye?" And they said, "Seven, and a few little fishes." 35. And he commanded the multitude to sit down on the ground. 36. And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude. [p. 569] 37. And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full. 38. And they that did eat were four thousand men, beside women and children.
Hieronymus: Prius Christus infirmorum debilitates abstulerat, postea vero sanatis offert cibos. Convocat quoque discipulos suos, et quod facturus est loquitur: unde dicitur Iesus autem convocatis discipulis suis dixit: misereor turbae. Hoc autem facit ut magistris exemplum tribuat, cum minoribus atque discipulis communicandi consilia; vel ut ex confabulatione intelligant signi magnitudinem. Jerome: Christ first took away the infirmities of the sick, and afterwards supplied food to them that had been healed. Also He calls His disciples to tell them what He is about to do; "Then Jesus called his disciples unto him, and said, I have compassion on the multitude." This He does that He may give an example to masters of sharing their counsels with the young, and their disciples; or, that by this dialogue they might come to understand the greatness of the miracle. Chrysostomus in Matth: Turbae enim cum ad sanationem venissent, non audebant petere panes: unde ipse amator hominum, et omnium curam gerens, etiam non petentibus dat: propter quod dicit misereor turbae. Ne autem dicatur quoniam venientes viaticum portaverant, dicit quia triduo iam perseverant mecum, et non habent quod manducent. Etsi enim quando venerunt, cibos habuerunt, tamen iam consumpti erant: et propter hoc non in prima aut secunda die hoc fecit, sed in tertia, quando iam omnia erant consumpta: ut prius ipsi in necessitate constituti, cum ampliori desiderio susciperent quod fiebat. Monstrat autem et quod de longe venerant, et nihil eis reliquum fuerat, in hoc quod dicit et dimittere eos ieiunos nolo, ne deficiant in via. Cum autem nolit eos ieiunos dimittere, ideo tamen non statim signum facit, ut ex hac interrogatione et responsione attentiores discipulos faciat, et fidem suam ostendant, dicentes: fac panes. Et quamvis Christus plurima fecerit ut miraculi prius facti recordarentur, quia fecit eos ministros et partiti sunt cophinos, adhuc tamen imperfectius dispositi erant: quod patet per hoc quod sequitur et dicunt ei discipuli: unde ergo nobis in deserto panes tantos ut saturemus turbam tantam? Ipsi quidem infirma cogitatione hoc dixerunt; per hoc tamen miraculum futurum insuspicabile facientes: ne aliquis enim suspicaretur quod ab aliquo propinquo castello accepti sunt cibi, propter hoc miraculum istud in solitudine fit, multum a castellis distante.
Ipse autem Christus, ut discipulorum erigat mentem, eos interrogat; ut ex modo interrogationis eos commemoret illorum quae prius facta sunt: unde sequitur et ait illis Iesus: quot panes habetis? At illi dixerunt: septem, et pisciculos paucos. Non autem addunt: sed haec quid sunt inter tantos? Sicut antea dixerant; iam enim paulatim profecerant, licet non totum apprehendatur ab eis. Admirare autem in apostolis veritatis amorem, qualiter ipsi scribentes non occultant suos etiam magnos defectus; non enim est quantalibet accusatio, parum ante tali signo facto confestim oblivisci.
Admirare autem et aliam sapientiam eorum, qualiter ventrem superabant, non multam mensae curam facientes; in eremo enim existentes, et per tres dies ibi morantes, solum septem panes ibi habebant. Alia vero similiter prioribus fecit: etenim recumbere eos fecit in terra, et in manibus discipulorum crescere panes: unde sequitur et praecepit turbae ut discumberent super terram.
Chrys., Hom., iii: For the multitude when they came to be healed, had not dared to ask for food, but He that loveth man, and hath care of all creatures, gives it to them unasked; whence He says, "I have compassion upon the multitude." That it should not be said that they had brought provision with them on their way, He says, "Because they continue with me now three days, and have nothing to eat." For though when they came they had food, it was now consumed, and for this reason He did it not on the first or second day, but on the third, when all was consumed that they might have brought with them; and thus they having been first placed in need, might take the food that was now provided with keener appetite. That they had come from far, and that nothing was now left them, is shewn in what He says, "And I will not send them away fasting, lest they faint by the way." Yet He does not immediately proceed to work the miracle, that He may rouse the disciples' attention by this questioning, and that they may shew their faith by saying to Him, Create loaves. And though at the time of the former miracle Christ had done many things to the end that they should remember it, making them distribute the loaves, and divide the baskets among them, yet they were still imperfectly disposed, as appears from what follows; "And his disciples say unto him, Whence should we have so much bread in the wilderness as to fill so great a multitude?" This they spoke out of the [p. 570] infirmity of their thoughts, yet thereby making the ensuing miracle to be beyond suspicion; for that none might suspect that the loaves had been got from a neighbouring village, this miracle is wrought in the wilderness far distant from villages.
Then to arouse His disciples' thoughts, He puts a question to them, which may call the foregone miracle to their minds; "And Jesus saith unto them, How many loaves have ye? They said unto him, Seven, and a few little fishes." But they do not add, 'But what are they among so many?' as they had said before; for they had advanced somewhat, though they did not yet comprehend the whole. Admire in the Apostles their love of truth, though themselves are the writers, they do not conceal their own great faults; and it is no light self-accusation to have so soon forgotten so great a miracle.
Observe also their wisdom in another respect, how they had overcome their appetite, taking so little care of their meals, that though they had been three days in the desert, yet they had with them only seven loaves. Some other things also He does like to what had been done before. He makes them to sit down on the ground, and the bread to grow in the hands of the disciples; as it follows, "And he commanded the multitude to sit down on the ground."
Hieronymus: De hoc autem supra diximus, et eadem repetere otiosi est: tantum in his quae discrepant immoremur. Jerome, Sup. c. xiv, 15: As we have spoken of this above, it would be tedious to repeat what has been already said; we shall therefore only dwell on those particulars in which this differs from the former. Chrysostomus in Matth: Finis autem utriusque miraculi non similis est: sequitur enim et quod superfuit de fragmentis, tulerunt septem sportas plenas. Erant autem qui manducaverant quatuor millia hominum, extra parvulos et mulieres. Quare autem minores fuerunt reliquiae in hoc miraculo quam in primo etsi non tot fuerint qui comederunt? Aut igitur hoc est, quia sportae cophinis maiores erant; aut ut ex diversitate rememorentur et illius et huius miraculi: et propter hoc tunc quidem fecit cophinos reliquiarum numero aequales discipulis, nunc autem sportas panibus aequales. Chrys.: The end of the two miracles is different; "And they took up of the broken meat that was left seven baskets full. Now they that had eaten were four thousand men, besides children and women." Whence are the fragments fewer in this miracle than in the former, although they that ate were not so many? It is a either that the basket [margin note: sporta] in this miracle is of larger capacity than the basket [margin note: cophinus] in the former, or that by this point of difference they might remember the two separate miracles; for which reason also He then made the number of baskets equal to the number of the disciples, but now to the number of the loaves. Remigius: In hac autem evangelica lectione consideranda est in Christo operatio divinitatis et humanitatis: per hoc enim quod turbis miseretur, ostendit se humanae fragilitatis affectionem habere: in eo vero quod panes multiplicavit et turbas pavit, ostenditur divinitatis operatio. Destruitur ergo hic error Eutychetis, qui in Christo dicebat unam naturam. Remig.: In this Gospel lection we must consider in Christ the work of His humanity, and of His divinity. In that He has compassion on the multitudes, He shews that He has feeling of human frailty; in the multiplication [p. 571] of the loaves, and the feeding the multitudes, is shewn the working of His divinity. So here is overthrown the error of Eutyches [margin note: vid. sup. p. 16], who said, that in Christ was one nature only. Augustinus de Cons. Evang: Sane non abs re est admonere in hoc miraculo; quod si aliquis Evangelistarum hoc dixisset, qui de quinque panibus non dixisset, contrarius ceteris putaretur. Sed quia illi qui miraculum de septem panibus narraverunt, nec illud de quinque tacuerunt; neminem movet, et utrumque factum homines intelligunt. Hoc ideo diximus, ut sicubi simile reperitur factum a domino, quod in aliquo alter alteri Evangelistae ita repugnare videatur ut omnino solvi non possit, nihil aliud intelligatur quam utrumque factum esse, et aliud ab alio commemoratum. Aug., de Cons. Ev., ii, 50: Surely it will not be out of place to suggest upon this miracle, that if any of the Evangelists who had not given the miracle of the five loaves had related this of the seven loaves, he would have been supposed to have contradicted the rest. But because those who have related the one, have also related the other, no one is puzzled, but it is understood at once that they were two separate miracles. This we have said, that wherever any thing is found done by the Lord, wherein the accounts of any two Evangelists seem irreconcilable, we may understand them as two distinct occurrences, of which one is related by one Evangelist, and one by another. Glossa: Notandum autem, quod prius dominus aufert debilitates, et postea cibat: quia prius sunt removenda peccata, et postea anima verbis domini nutrienda. Gloss., ap. Anselm:. It should be noted, that the Lord first removes their sicknessess, and after that feeds them; because sin must be first wiped away, and then the soul fed with the words of God. Hilarius in Matth.: Sicut autem illa turba quam prius pavit, Iudaicae credentium convenit plebi, ita haec populo gentium comparatur. Quod vero quatuor millia virorum congregantur, multitudo innumerabilium ex quatuor orbis partibus intelligitur. Hilary: As that first multitude which He fed answers to the people among the Jews that believed; so this is compared to the people of the gentiles, the number of four thousand denoting an innumerable number of people out of the four quarters of the earth. Hieronymus: Isti etiam non sunt quinque millia, sed quatuor millia, qui numerus semper in laudibus ponitur; et quadrangulus lapis non fluctuat, non est instabilis: et ob hanc causam etiam Evangelia in hoc numero consecrata sunt. In superiori ergo signo, quia propinqui erant et vicini quinque sensuum, non ipse dominus eorum recordatur, sed discipuli; hic autem ipse dominus misereri se dicit eorum quia triduo iam perseverant cum eo: quia scilicet patri, filio spirituique sancto credebant. Jerome: For these are not five, but four thousand; the number four being one always used in a good sense, and a four-sided stone is firm and rocks not, for which reason the Gospels also have been sacredly bestowed in this number. Also in the former miracle, because the people were neighbours unto the five senses [ed. note: That is, there were five thousand, and they were fed with five loaves], it is the disciples, and not the Lord, that calls to mind their condition; but here the Lord Himself says, that He has compassion upon them, "because they continue now three days" with Him, that is, they believed on the Father, Son, and Holy Spirit. Hilarius: Vel quia omne passionis dominicae tempus cum domino agunt; sive quia venturi ad Baptismum confitentur se credere in passione ac resurrectione eius; sive quia toto passionis dominicae tempore ieiuniis domino quadam compassionis societate iunguntur. Hilary: Or, they spend the whole time of the Lord's passion with the Lord; either because when they should come to baptism, they would confess that they believed in His passion and resurrection; or, because through the whole time of the Lord's passion they are joined to the Lord by fasting in a kind of union of suffering with Him. Rabanus: Vel hoc dicitur quia in toto saeculo triplex tempus est quo gratia datur: primum ante legem, secundum sub lege, tertium sub gratia, quartum est in caelo, ad quod tendens reficitur in via. Raban.: Or, this is said because in all time there have only [p. 572] been three periods when grace was given; the first, before the Law; the second, under the Law; the third, under grace; the fourth, is in heaven, to which as we journey we are refreshed by the way. Remigius: Vel quia peccata commissa per poenitentiam corrigentes, cogitatione, locutione et opere convertuntur ad dominum. Has turbas noluit dominus dimittere ieiunas, ne deficerent in via: quia peccatores per poenitentiam conversi, in cursu labentis saeculi pereunt, si absque sacrae doctrinae pabulo dimittantur. Remig.: Or, because correcting by penitence the sins that they have committed, in thought, word, and deed, they turn to the Lord. These multitudes the Lord would not send away fasting, that they should not faint by the way; because sinners turning in penitence, perish in their passage through the world, if they are sent away without the nourishment of sacred teaching. Glossa: Septem panes sunt Scriptura novi testamenti, in quo gratia spiritus sancti et revelatur et datur; neque sunt hordeacei, ut supra, quia non hic, ut in lege, vitale alimentum figuris quasi tenacissima palea tegitur; hic non duo pisces, ut in lege duo ungebantur, scilicet rex et sacerdos; sed pauci, idest sancti novi testamenti, qui de fluctibus saeculi erepti, et sustinent turbulentum mare, et exemplo suo nos reficiunt, ne in via deficiamus. Gloss. ord.: The seven loaves are the Scripture of the New Testament, in which the grace of the Holy Spirit is revealed and given. And these are not as those former loaves, barley, because it is not with these, as in the Law, where the nutritious substance is wrapped in types, as in a very adhesive husk; here are not two fishes, as under the Law two only were anointed, the King, and the Priest, but a fewer, that is, the saints of the New Testament, who, snatched from the waves of the world, sustain this tossing sea, and by their example refresh us lest we faint by the way. Hilarius: Turbae autem in terra recumbunt: nullis enim legis operibus fuerant ante substratae; sed peccatorum et corporum suorum inhaerebant. Hilary: The multitudes sit down on the ground; for before they had not reposed on the works of the Law, but they had supported themselves on their own sins, as men standing on their feet. Glossa: Vel ibi super faenum, ut desideria carnis comprimantur, hic super terram, ubi et ipse mundus relinqui praecipitur. Vel mons in quo dominus reficit, est altitudo Christi; ibi ergo faenum super terram, quia ibi celsitudo Christi, propter carnales, carnali spe et desiderio tegitur: hic remota omni cupiditate carnali, convivas novi testamenti spe permanentes solidatosque continet; ibi quinque millia, qui carnales quinque sensibus subdit: hic quatuor, propter quatuor virtutes quibus spiritualiter muniuntur: temperantiam, prudentiam, fortitudinem et iustitiam: quarum prima est cognitio rerum appetendarum et vitandarum; secunda, refrenatio cupiditatis ab his quae temporaliter delectant; tertia, firmitas contra molesta saeculi; quarta, quae per omnes diffunditur, dilectio Dei et proximi: et ibi et hic mulieres et parvuli excepti sunt: quia in veteri et novo testamento non admittuntur ad dominum qui non perdurant occurrere in virum perfectum, vel infirmitate virium, vel levitate mentis. Utraque refectio in monte celebrata est, quia utriusque testamenti Scriptura et altitudinem caelestium praeceptorum mandat et praemium. Utraque altitudinem Christi praedicat. Altiora mysteria, quae non capit communis turba, apostoli sufferunt et implent, scilicet perfectorum corda septiformis spiritus gratia ad intelligendum illustrata. Sportae iunco et foliis palmarum solent contexi; et significant sanctos, qui radicem cordis in ipso fonte vitae collocant ne arescant ut iuncus in aqua, et palmam aeternae retributionis in corde retinent.
Gloss.: Or, they sit down there [margin note: xiv, 19] on the grass, that the desires of the flesh may be controlled, here on the ground, because the earth itself is commanded to be left. Or, the mountain in which the Lord refreshes them is the height of Christ; there, therefore, is grass upon the ground, because there the height of Christ is covered with carnal hopes and desires, on account of the carnal; here, where all carnal lust is banished, the guests are solidly placed on the basis of an abiding hope; there, are five thousand, who are the carnal subjected to the five senses; here, four thousand, on account of the four virtues, by which they are spiritually fortified, temperance, prudence, fortitude, and justice; of which the first is the knowledge of things to be sought and avoided; the second, the restraining of desire from those things that give pleasure in the world; the third, strength against the pains of life; the fourth, which is spread over all the love of God and our neighbour. Both there and here women and children are [p. 573] excepted, because in the Old and New Testament, none are admitted to the Lord who do not endure to the perfect man, whether through the infirmity of their strength, or the levity of their tempers. Both refreshings were performed upon a mountain, because the Scriptures of both Testaments commend the loftiness of the heavenly commands and rewards, and both preach the height of Christ. The higher mysteries which the multitudes cannot receive the Apostles discharge, and fill seven baskets, to wit, the hearts of the perfect which are enlightened to understand by the grace of the seven-fold spirit. [margin note: Isa 11:2] Baskets are usually woven of rushes, or palm leaves; these signify the saints, who fix the root of their hearts in the very fount of life, as a bulrush in the water, that they may not wither away, and retain in their hearts the palm of their eternal reward.
39. And he sent away the multitude, and took ship, and came into the coasts of Magdala.
Caput 16 Gospel of Matthew, Chapter 16 [p. 573] Lectio 1 1 καὶ προσελθόντες οἱ φαρισαῖοι καὶ σαδδουκαῖοι πειράζοντες ἐπηρώτησαν αὐτὸν σημεῖον ἐκ τοῦ οὐρανοῦ ἐπιδεῖξαι αὐτοῖς. 2 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, [ὀψίας γενομένης λέγετε, εὐδία, πυρράζει γὰρ ὁ οὐρανός: 3 καὶ πρωΐ, σήμερον χειμών, πυρράζει γὰρ στυγνάζων ὁ οὐρανός. τὸ μὲν πρόσωπον τοῦ οὐρανοῦ γινώσκετε διακρίνειν, τὰ δὲ σημεῖα τῶν καιρῶν οὐ δύνασθε.] 4 γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον ἰωνᾶ.
καὶ καταλιπὼν αὐτοὺς ἀπῆλθεν.1. The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. 2. He answered and said unto them, "When it is evening, ye say, It will be fair weather: for the sky is red. 3. And in the morning, It will be foul weather today: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? 4. A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas." And he left them, and departed.
Chrysostomus in Matth: Sicut post miraculum quinque panum, dominus turbas dimisit, ita et nunc; nec autem pedes recedit, sed navigio, ne turba eum sequatur: unde dicitur et dimissa turba, ascendit in naviculam, et venit in fines Mageddan. Chrys.: As the Lord sent the multitudes away after the miracle of the five loaves, so also now, not on foot, but [p. 574] by boat, that the multitudes may not follow Him; "And He sent away the multitude, and entered into a ship, and came into the coasts of Magedan." Augustinus de Cons. Evang: Marcus autem dicit, quod in Dalmanutha; nec est dubitandum eumdem locum esse sub utroque nomine: nam plerique codices non habent, etiam secundum Marcum, nisi Mageddan. Aug., de Cons. Ev., ii, 51: Mark says Dalmanutha; no doubt the same place under a different name; for many copies of the Gospel according to Mark have Magedan. Rabanus: Est autem Mageddan regio contra Gerasam, et interpretatur poma, vel nuntia; et significat hortum, de quo dicitur: hortus conclusus, fons signatus, in quo crescunt poma virtutum, et ubi nuntiatur nomen domini. Docet autem, quod praedicatores, ministrato verbo turbae, ipsi intra cubiculum cordis virtutum pomis debent refici. Sequitur et accesserunt ad eum Pharisaei et Sadducaei tentantes et rogaverunt eum ut signum de caelo ostenderet eis. Raban.: This Magedan is the country opposite Gerasa, and is interpreted 'fruits,' or 'a messenger.' It signifies a garden, of which it is said, "A garden enclosed, a fountain sealed," [Song of Songs 4:!2] wherein the fruits of virtues grow, and where the name of the Lord is announced. It teaches us that preachers having ministered the word to the multitude ought to be refreshed themselves with the fruits of the virtues within the chamber of their own heart. It follows; "And there come unto him Pharisees and Sadducees tempting him, and desired him to shew them a sign from heaven." Remigius: Admiranda quippe est caecitas Pharisaeorum et Sadducaeorum: sic enim postulabant signum de caelo, quasi ea non essent signa quae facere videbatur. Quod autem signum postularent, Ioannes manifestat: refert enim post refectionem de quinque panibus, turbam accessisse ad dominum et dixisse: quod signum facis, ut videamus, et credamus tibi? Patres nostri manna in deserto comederunt, sicut scriptum est: panem de caelo dedit eis manducare. Ideoque et hic dicunt: ostende nobis signum de caelo; idest, fac ut uno vel duobus diebus manna pluat, ut totus populus pascatur, sicut multo tempore factum est in deserto. Ipse vero inspiciens cogitationes eorum, ut Deus, et sciens quod si etiam signum de caelo eis ostenderet, non crederent, noluit eis dare signum quod postulabant: unde sequitur at ille respondens ait illis: facto vespere dicitis: serenum erit, et cetera. Remig.: Wondrous blindness of the Pharisees and Sadducees! They asked a sign from heaven, as though the things they now saw were not signs. John shews what sign it was they desired; for he relates, that after the feeding with the five loaves, the multitudes came to the Lord and said, "What sign doest thou, that we may see it and believe on thee? Our fathers did eat manna in the desert, as it is written, He gave them bread to eat from heaven." [John 6:30-31] Therefore when they say here, Shew us a sign from heaven, they mean, Cause that it rain manna for one or two days, that the whole people may eat, as was done for a long time in the desert. He looking into their thoughts as God, and knowing that even if a sign from heaven should be shewed them they would not believe, would not give them the sign for which they asked, as it follows, "But he answered and said unto them, When the evening is come, ye say, It will be fair weather; for the sky is red, &c." Hieronymus: Hoc apud Graecos in plerisque codicibus non habetur. Sensus autem manifestus est, quod ex elementorum ordine et consonantia possunt et sereni et pluviosi dies praenosci. Scribae autem et Pharisaei, qui videbantur legis esse doctores, ex prophetarum vaticinio non poterant cognoscere salvatoris adventum. Jerome: This is not found in most copies of the Greek text [ed. note: That is, ver 2 and 3. They are omitted in many manuscripts and versions]. But the sense is clear, that fair and rainy days may be foretold by the condition and harmony of the elements. But the Scribes and Pharisees who seemed to be doctors of the Law could not discern the Saviour's coming by the predictions of the Prophets. Augustinus de quaest. Evang: Potest etiam intelligi quod dixit dominus: facto vespere dicitis: serenum erit, etenim rubicundum est caelum: idest sanguine passionis Christi, primo adventu indulgentia peccatorum datur. Et mane: hodie tempestas, rubet enim cum tristitia caelum; illud est quod secundo adventu igne praecedente venturus est. Aug., Quaest Ev., i, 20: We might also understand this saying, [p. 575] "When it is evening, ye say, It will be fair weather, for the sky is red," in this way, By the blood of Christ's passion at His first coming, indulgence of sin is given. "And in the morning, It will be foul weather today, for the sky is red and lowring;" that is, at His second coming He will come with fire before Him. Glossa: Vel aliter. Rutilat triste caelum; idest, patiuntur apostoli post resurrectionem; post quos me iudicare in futuro scire potestis; quia cum non parco meis bonis quin patiantur, non parcam aliis in futuro. Faciem ergo caeli diiudicare nostis, signa autem temporum non potestis. Signa temporum dixit de adventu suo vel passione, cui simile est roseum caelum vespere; et idem de tribulatione, ante adventum suum futura, cui simile est mane roseum cum tristitia caelum. Gloss.: Otherwise; "The sky is red and lowring;" that is, the Apostles suffer after the resurrection, by which ye may know that I shall judge hereafter; for if I spare not the good who are mine from present suffering, I shall not spare others hereafter; "Ye can therefore discern the face of the sky, but the signs of the times ye cannot." Raban.: "The signs of the times" He means of His own coming, or passion, to which the evening redness of the heavens may be likened; and the tribulation which shall be before His coming, to which the morning redness with the lowring sky may be compared. Chrysostomus in Matth: Sicut ergo in caelo aliud quidem est signum serenitatis, aliud pluviae, ita et in me putare oportet: nunc enim, scilicet in primo adventu, his signis quae in terra sunt, opus est; quae autem in caelo sunt, conservantur tempori secundi adventus. Nunc enim sicut medicus veni; tunc sicut iudex adero: propter hoc nunc occultus veni; tunc autem cum multa divulgatione quando virtutes caelorum movebuntur. Sed non est nunc tempus horum signorum: quia veni mori, et quae abiecta sunt pati: et ideo sequitur generatio mala et adultera signum quaerit; et signum non dabitur ei, nisi signum Ionae prophetae. Chrys.: As then in the sky there is one sign of fair weather, and another of rain, so ought ye to think concerning me; now, in this My first coming, there is need of these signs which are done in the earth; but those which are done in heaven are reserved for the time of the second coming. Now I come as a physician, then as a judge; now I come in secret, then with much pomp, when the powers of the heavens shall be shaken. But now is not the time of these signs, now have I come to die, and to suffer humiliations; as it follows, "An evil and adulterous generation seeketh after a sign, and there shall no sign he given it, but the sign of Jonas the prophet." Augustinus de Cons. Evang: Hoc autem et alibi iam dixit Matthaeus: unde retinendum est, eadem dominum saepe dixisse; ut quod existente contrario solvi non poterit, bis dictum intelligatur. Aug.: This Matthew has already given; whence we may store up for our information, that the Lord spoke the same things many times, that where there are contradictions which cannot be explained, it may be understood that the same sayings were uttered on two different occasions. Glossa: Dicit autem generatio mala et adultera, idest incredula, pro spirituali carneum habens intellectum. Gloss. interlin.: He says, "Evil and adulterous generation," that is, unbelieving, having carnal, and not spiritual understanding. Rabanus: Non ergo generationi illi tentantium dominum signum caeleste datur, quale quaerebant, quibus multa signa dedit in terra; sed generationi quaerentium dominum, idest apostolis; quibus cernentibus, ascendit in caelum, et spiritum sanctum misit. Raban.: To this generation that thus tempted the Lord is not given a sign from heaven, such as they sought for, though many signs are given on the earth; but only to the generation of such as sought the Lord, in whose sight He ascended into heaven, and sent the Holy Spirit. Hieronymus: Quid autem sibi velit signum Ionae, iam supra dictum est. Jerome: But what is [p. 576] meant by the sign of Jonas has been explained above. Chrysostomus in Matth: Cum autem hoc Pharisaei audissent, oportebat interrogare, et dicere: quid est quod dicitur? Sed ipsi non desiderio discendi, hoc a domino quaesierunt; et ideo dominus eos relinquit; unde sequitur et relictis illis, abiit. Chrys.: And when the Pharisees heard this, they ought to have asked Him, What it was He meant? But they had not asked at first with any desire of learning, and therefore the Lord leaves them, as it follows, "And he left them, and went his way." Rabanus: Idest relicta generatione mala Iudaeorum, abiit trans fretum, et gentium secutus est populus. Nota, quod non, sicut in aliis legitur locis, dimissis turbis abiit; sed quia infidelitatis error insolentium animos obtinebat, dicitur quod eos reliquit. Jerome: That is, leaving the evil generation of the Jews, He passed over the strait, and the people of the Gentiles followed Him. Hilary: Observe, we do not read here as in other places, that He sent the multitudes away and departed; but because the error of unbelief held the minds of the presumptuous, it is said that He left them.
Lectio 2 5 καὶ ἐλθόντες οἱ μαθηταὶ εἰς τὸ πέραν ἐπελάθοντο ἄρτους λαβεῖν. 6 ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς, ὁρᾶτε καὶ προσέχετε ἀπὸ τῆς ζύμης τῶν φαρισαίων καὶ σαδδουκαίων. 7 οἱ δὲ διελογίζοντο ἐν ἑαυτοῖς λέγοντες ὅτι ἄρτους οὐκ ἐλάβομεν. 8 γνοὺς δὲ ὁ Ἰησοῦς εἶπεν, τί διαλογίζεσθε ἐν ἑαυτοῖς, ὀλιγόπιστοι, ὅτι ἄρτους οὐκ ἔχετε; 9 οὔπω νοεῖτε, οὐδὲ μνημονεύετε τοὺς πέντε ἄρτους τῶν πεντακισχιλίων καὶ πόσους κοφίνους ἐλάβετε; 10 οὐδὲ τοὺς ἑπτὰ ἄρτους τῶν τετρακισχιλίων καὶ πόσας σπυρίδας ἐλάβετε; 11 πῶς οὐ νοεῖτε ὅτι οὐ περὶ ἄρτων εἶπον ὑμῖν; προσέχετε δὲ ἀπὸ τῆς ζύμης τῶν φαρισαίων καὶ σαδδουκαίων. 12 τότε συνῆκαν ὅτι οὐκ εἶπεν προσέχειν ἀπὸ τῆς ζύμης τῶν ἄρτων ἀλλὰ ἀπὸ τῆς διδαχῆς τῶν φαρισαίων καὶ σαδδουκαίων.
5. And when his disciples were come to the other side, they had forgotten to take bread. 6. Then Jesus said unto them, "Take heed and beware of the leaven of the Pharisees and of the Sadducees." 7. And they reasoned among themselves, saying, It is because we have taken no bread. 8. Which when Jesus perceived, he said unto them, "O ye of little faith, why reason ye among yourselves, because ye have brought no bread? 9. Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? 10. Neither the seven loaves of the four thousand, and how many baskets ye took up? 11. How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?" 12. Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.
[p. 577]Glossa: Sicut dominus Pharisaeos reliquerat propter eorum infidelitatem, ita consequenter et doctrinam eorum a discipulis cavendam esse docet: unde sequitur et cum venissent discipuli eius trans fretum, obliti sunt accipere panes. Gloss., non occ.: As the Lord had left the Pharisees on account of their unbelief, so now He teaches His disciples to be on their guard against their doctrine; whence it follows, "And when His disciples were come to the other side, they had forgotten to take bread." Remigius: Tanto enim amore magistri detinebantur ut nec etiam ad punctum vellent ab eo recedere. Animadvertendum est ergo quantum alieni essent ab appetitu deliciarum, cum tam parvam haberent de necessariis curam ut etiam obliti sint panes accipere, sine quibus humana fragilitas subsistere non potest. Sequitur qui dixit illis: intuemini et cavete a fermento Pharisaeorum et Sadducaeorum. Remig.: They were bound to their Master with so great affection, that they were unwilling to part from Him for even a moment of time. And herein it should be observed how far they were from any longing for delicacies, when they took so small care for necessaries, that they had even forgotten to take bread, without which human weakness cannot support itself. "He said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees." Hilarius in Matth.: In quo monentur apostoli non admisceri Iudaeorum doctrinae: quia legis opera in effectum fidei et praefigurationem rerum consequentium constituta sunt: et in quorum tempora atque aetatem veritas contigisset, nihil ultra in veritatis similitudinem positum arbitrarentur: ne doctrina Pharisaeorum Christum nesciens, effectum evangelicae veritatis rumperet. Hilary: Herein the Apostles are admonished not to be partakers in the doctrine of the Jews; for the works of the Law were established to produce faith, and to prefigure the things that were to follow; and they on whose times truth itself had chanced should look for no further types of truth; lest the teaching of the Pharisees, which knew not of Christ, should stay the effect of Gospel truth. Hieronymus: Qui enim cavet a fermento Pharisaeorum et Sadducaeorum, legis ac litterae praecepta non servat, traditiones hominum negligit, ut faciat Dei mandata. Hoc est fermentum de quo apostolus ait: modicum fermentum totam massam corrumpit. Istiusmodi fermentum etiam omni ratione vitandum est, quod habuit Marcion, Valentinus et omnes haeretici. Fermentum enim hanc habet vim ut, si farinae mixtum fuerit, quod parum videbatur, crescat in maius, et ad saporem suum universam conspersionem trahat: ita et doctrina haeretica, si vel modicam scintillam iecerit in tuum pectus, in brevi ingens flamma concrescit, et totam hominis passionem ad se trahit. Jerome: For he that takes heed of the leaven of the Pharisees and the Sadducees, does not observe the precepts of the Law and of the letter, and neglects the traditions of men that he may do the commandments of God. This is the leaven of which the Apostle speaks, "A little leaven leaveneth the whole lump." [1 Cor 5:6] By every means also we should avoid that leaven which Marcion, Valentinus, and all the heretics had. For the nature of leaven is such, that when mixed with flour, that which seemed a little increases to a large quantity, and brings the whole mixture to its own flavour. Thus heretical doctrine if it have cast but a small spark into your breast, in a short time a mighty flame is raised, and drives the whole temper of the man along with it. Chrysostomus in Matth: Quare non dixit: attendite a doctrina Pharisaeorum manifeste? Quia vult commemorare ea quae facta sunt, scilicet de multiplicatione panum: etenim noverat eos esse oblitos. Simpliciter autem de hoc eos incusare non videtur rationem habere: occasione autem ab eis recepta eos increpare, susceptibilem faciebat incusationem; et ideo quae cogitabant discipuli, Evangelista in medium introducit, dicens at illi cogitabant intra se dicentes quia panes non accepimus. Chrys.: Why did He not say plainly, Take heed of the doctrine of the Pharisees? Because He would remind them of those things that had been done in the multiplication of the loaves, knowing them to be forgetful. To have given them this charge at once bluntly would have seemed unreasonable; but to find fault with them on occasion banished by themselves prepared the way for the charge; therefore it is that the Evangelist brings forward their thoughts; "But they thought within themselves, [p. 578] saying, It is because we have taken no bread." Hieronymus: Quomodo autem panes non habebant qui statim impletis septem sportis, ascenderunt in naviculam, et venerunt in fines Mageddan? Ibi audiunt navigantes quod cavere debeant a fermento Pharisaeorum et Sadducaeorum. Sed Scriptura testatur, quod obliti sunt eos secum tollere. Jerome: How had they no bread, seeing that as soon as they had filled seven baskets they entered into the boat, and came into the parts of Magedan? There they hear that they ought to take heed of the leaven of the Pharisees and Sadducees. But the Scripture is witness that they had forgotten to take the baskets with them. Chrysostomus in Matth: Quia vero discipuli circa observationes Iudaicas adhuc repebant, ideo dominus vehementer eos increpat ad utilitatem omnium: unde sequitur sciens autem Iesus, dixit eis: quid cogitatis intra vos, modicae fidei, quia panes non habetis? Chrys.: Because the disciples still grovelled about Jewish observances, the Lord sharply rebukes them for the benefit of all; whence it follows, "But Jesus knowing their thoughts said unto them, O ye of little faith, why consider ye among yourselves because ye have no bread?" Glossa: Quasi dicat: quid cogitatis me dixisse de terrenis panibus, de quibus non est vobis dubitandum, cum de tam paucis tantas feci abundare reliquias? Gloss. ord.: As much as to say; Why do ye think that I spake of earthly bread, for which ye ought not to have a thought, having beheld Me of so little make such abundant overplus? Chrysostomus in Matth: Hoc autem facit, ut sollicitudinem escarum ab eis abiciat. Sed quare non arguit eos, cum dixerunt: unde nobis in solitudine panes tanti? Etenim opportunius videbatur hoc dici. Sed ideo tunc non reprehendit eos, ne videretur se ingerere ad signa facienda, et nolebat ante turbas eos increpare. Tunc etiam rationabilior haec accusatio fuit quando iam duplici miraculo de panibus facto tales erant ut adhuc de escis dubitarent. Vide autem et increpationem cum mansuetudine: velut enim excusando respondet, pro his quos increpaverat dicens nondum intelligitis neque recordamini quinque panum? Chrys.: This He does that He may put away from them all care for food. But why did He not reprove them, when they said, "Whence should we have so much bread in the wilderness?" for that seemed a more fitting occasion. He did not blame them at that time that He might not seem to be by that urged on to do miracles, and He was unwilling to find fault with them before the people. Also there was more reason in the charge, when after two miracles of multiplication of loaves, they had anxiety about food. Observe with what mildness He rebukes them; He makes an excuse in answer Himself, saying, "Do ye not yet understand, nor remember the five loaves?" Glossa: Quasi dicat: neque mysterium intelligitis, neque virtutem in memoria habetis. Gloss. interlin.: As much as to say, Do ye not understand the mystery, nor remember the miracle? Chrysostomus in Matth: Per quod in memoriam eis reducit ea quae praeterierunt, et ad futura attentiores facit. Chrys.: By this calling to mind what was past, and rousing their attention to what was to come. Hieronymus: Per hoc autem quod dicit quare non intelligitis? Ecce per occasionem docet eos quid significent quinque panes et septem, quinque millia hominum et quatuor millia, quae pasta sunt in eremo. Si enim fermentum Pharisaeorum et Sadducaeorum non corporalem panem, sed traditiones perversas et haeretica significat dogmata; quare cibi quibus nutritus est populus Dei, non veram doctrinam integramque significent? Jerome: Thus He takes this occasion to instruct them what is meant by the five loaves and the seven loaves, the five thousand and the four thousand, who were fed in the desert. For if the leaven of the Pharisees and Sadducees signified not earthly food, but corrupt traditions and heretical dogmas, why should not the food with which the people of God is nourished signify the true and uncorrupt doctrine? Chrysostomus in Matth: Ut autem discas quantum in discipulis potuit increpatio Christi, et qualiter eorum mentem erexerit dormientem, audi quid Evangelista dicat: tunc intellexerunt quod non dixit cavendum a fermento panum, sed a doctrina Pharisaeorum et Sadducaeorum, quamvis eo hoc non interpretante. Interpretatio ergo domini eos a Iudaicis observationibus abduxit, desides existentes attentiores fecit, et a parva fide eos eripuit, ut non timeant si quando paucos panes habere videantur, neque pro pane solliciti sint, sed haec despiciant universa. Chrys.: But that you may learn what force Christ's reproof had upon His disciples, and how it roused their sluggish spirit, hear what says the Evangelist; "Then they understood how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and [p. 579] the Sadducees;" yet He had not interpreted this to them. This instruction of the Lord then drew them away from Jewish observances, and made them attentive instead of careless, and raised them out of their little faith, that whenever they should seem to have but little provision of bread they should have no fear about food, but should despise all those things.
Lectio 3 13 ἐλθὼν δὲ ὁ Ἰησοῦς εἰς τὰ μέρη καισαρείας τῆς φιλίππου ἠρώτα τοὺς μαθητὰς αὐτοῦ λέγων, τίνα λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου; 14 οἱ δὲ εἶπαν, οἱ μὲν ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ ἠλίαν, ἕτεροι δὲ ἰερεμίαν ἢ ἕνα τῶν προφητῶν. 15 λέγει αὐτοῖς, ὑμεῖς δὲ τίνα με λέγετε εἶναι; 16 ἀποκριθεὶς δὲ σίμων πέτρος εἶπεν, σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος. 17 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ, μακάριος εἶ, σίμων βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλ' ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς. 18 κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς. 19 δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς.
13. When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, "Whom do men say that I the Son of man am?" 14. And they said, "Some say that thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets." 15. He saith unto them, "But whom say ye that I am?" 16. And Simon Peter answered and said, "Thou art the Christ, the Son of the living God." 17. And Jesus answered and said unto him, "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18. And I say also unto thee, That thou art Peter, and upon this rock I will build my Church: and the gates of hell shall not prevail against it. 19. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven."
Glossa: Postquam discipulos a Pharisaeorum doctrina removerat dominus, convenienter evangelicae doctrinae altitudinem in eis fundat: et ut maior solemnitas designetur, locus describitur cum dicitur venit autem Iesus in partes Caesareae Philippi. Gloss., non occ.: As soon as the Lord had taken His disciples out of the teaching of the Pharisees, He then suitably proceeds to lay deep the foundations of the Gospel doctrine; and to give this the greater solemnity, it is introduced by the name of the place, "When Jesus came into the coasts of Caesarea Philippi." Chrysostomus in Matth: Ideo autem non simpliciter Caesaream nominat, sed Caesaream Philippi: quia est et alia Caesarea quae est Stratonis: non autem in illa, sed in hac discipulos interrogavit; longe eos a Iudaeis abducens, ut ab omni timore eruti, libere dicant quae habebant in mente. Philippus autem iste, frater fuit Herodis tetrarchae Ithureae et Trachonitidis regionis, qui in honorem Tiberii Caesaris Caesaream Philippi, quae nunc Paneas dicitur, appellavit. Chrys., Hom., liv: He adds 'of Philip,' to distinguish it from the other Caesarea, of Strato. And He asks this question in the former [p. 580] place, leading His disciples far out of the way of the Jews, that being set free from all fear, they might say freely what was in their mind. span style='color:blue'>Jerome: This Philip was the brother of Herod, the tetrarch of Ituraea, and the region of Trachonitis, who gave to the city, which is now called Panaeas, the name of Caesarea in honour of Tiberias Caesar. Glossa: Confirmaturus autem in fide discipulos, prius opiniones et errores aliorum a mentibus eorum voluit removere: unde sequitur et interrogavit discipulos suos dicens: quem dicunt homines esse filium hominis? Gloss., ap. Anselm: When about to confirm the disciples in the faith, He would first take away from their minds the errors and opinions of others, whence it follows, "And he asked his disciples, saying, Whom do men say that the Son of Man is?" Origenes in Matth.: Interrogat Christus discipulos, ut ex apostolorum responsionibus nos discamus diversas opiniones fuisse tunc apud Iudaeos de Christo; et ut nos semper scrutemur qualis opinio sit apud homines de nobis: ut si quid male dicitur de nobis, occasiones illius praecidamus: si quid autem boni, eius occasiones augeamus. Sed et discipuli episcoporum, apostolorum instruuntur exemplo, ut qualescumque opiniones audierint foris de episcopis suis, referant eis. Origen: Christ puts this question to His disciples, that from their answer we may learn that there were at that time among the Jews various opinions concerning Christ; and to the end that we should always investigate what opinion men may form of us; that if any ill be said of us, we may cut off the occasions of it; or if any good, we may multiply the occasions of it. Gloss., non occ.: So by this instance of the Apostles, the followers of the Bishops are instructed, that whatever opinions they may hear out of doors concerning their Bishops, they should tell them to them. Hieronymus: Pulchre autem interrogat quem dicunt homines esse filium hominis? Quia qui de filio hominis loquuntur, homines sunt; qui vero divinitatem eius intelligunt, non homines sed dii appellantur. Jerome: Beautifully is the question put, "Whom do men say that the Son of Man is?" For they who speak of the Son of Man, are men: but they who understood His divine nature are called not men but Gods. Chrysostomus in Matth: Non autem dicit: quem me dicunt Scribae et Pharisaei esse? Sed: quem me dicunt homines esse? Plebis mentem quae ad malum inflexa non erat, investigans. Etsi enim multo humilior quam oportebat eorum erat de Christo opinio, sed tamen a nequitia libera erat; Pharisaeorum autem opinio de Christo erat plena multa malitia. Chrys.: He says not, Whom do the Scribes and Pharisees say that I am? but, Whom do men say that I am? searching into the minds of the common people, which were not perverted to evil. For though their opinion concerning Christ was much below what it ought to have been, yet it was free from wilful wickedness; but the opinion of the Pharisees concerning Christ was full of much malice. Hilarius in Matth.: Dicendo ergo quem dicunt homines esse filium hominis? Significavit, praeter id quod in se videbatur, esse aliud sentiendum: erat enim hominis filius. Quod igitur de se opinandi iudicium desiderabat, non illud arbitramur quod de se ipse confessus est; sed occultum erat de quo quaerebatur, in quod se credentium fides debeat extendere. Est autem haec confessionis tenenda ratio: ut sicut Dei filium, ita et filium hominis meminerimus: quia alterum sine altero nihil spei tribuit ad salutem; et ideo signanter dixit quem dicunt homines esse filium hominis? Hilary: By asking, "Whom do men say that the Son of Man is?" He implied that something ought to be thought respecting Him beyond what appeared, for He was the Son of Man. And in thus enquiring after men's opinion respecting Himself, we are not to think that He made confession of Himself; for that which He asked for was something concealed, to which the faith of believers ought to extend itself. We must hold that form of confession, that we so mention the Son of God as not to forget the Son of Man, for the one without the other offers us no hope of salvation; and therefore He said emphatically, "Whom do men say that the Son of Man is?" [p. 581] Hieronymus: Non enim dixit: quem me esse dicunt homines? Sed quem dicunt esse filium hominis? Ne iactanter de se quaerere videretur. Et nota, quod ubicumque in veteri testamento scriptum est filius hominis, in Hebraeo positum est filius Adam. Jerome: He says not, Whom do men say that I am? but, "Whom do men say that the Son of Man is?" that He should not seem to ask ostentatiously concerning Himself. Observe, that wherever the Old Testament has 'Son of Man,' the phrase in the Hebrew is 'Son of Adam.' Origenes in Matth.: Diversas autem Iudaeorum opiniones de Christo discipuli referunt: unde dicitur at illi dixerunt: alii Ioannem Baptistam, aestimationem scilicet secuti Herodis; alii autem Eliam, videlicet aestimantes, quod aut secundam nativitatem susceperit Elias, aut ex eo tempore in corpore vivens, in tempore apparuit illo; alii vero Ieremiam, quem dominus in gentibus prophetam constituit: non intelligentes quoniam Ieremias typus fuerat Christi; aut unum ex prophetis, ratione simili, propter illa quae Deus ad ipsos locutus est per prophetas, non tamen in ipsis, sed in Christo sunt impleta. Origen: Then the disciples recount the divers opinions of the Jews relating to Christ; "And they said, some say John the Baptist," following Herod's opinion [margin note: see Matt 14:2]; "others Elias," supposing either that Elias had gone through a second birth, or that having continued alive in the body, He had at this time appeared; "others Jeremias", whom the Lord had ordained to be Prophet among the Gentiles, not understanding that Jeremias was a type of Christ; "or one of the Prophets," in a like way, because of those things which God spoke to them through the Prophets, yet they were not fulfilled in them, but in Christ. Hieronymus: Sed tamen turbae sic errare potuerunt in Elia et Ieremia, quomodo Herodes erravit in Ioanne: unde miror quosdam interpretes causas errorum inquirere singulorum. Jerome: It was as easy for the multitudes to be wrong in supposing Him to be Elias and Jeremias, as Herod in supposing Him to be John the Baptist; whence I wonder that some interpreters should have sought for the causes of these several errors. Chrysostomus in Matth: Quia vero discipuli opinionem turbae recitaverant, evocat eos per secundam interrogationem ad opinandum aliquid maius de ipso: et ideo sequitur dicit illis Iesus: vos autem quem me esse dicitis? Vos, inquam, qui simul mecum estis semper, quia maiora signa vidistis quam turbae, non oportet vos in opinione convenire cum turbis: et propter hoc non a principio praedicationis eos de hoc interrogavit, sed postquam multa signa fecit, et multa locutus est de sua deitate. Chrys.: The disciples having recounted the opinion of the common people, He then by a second question invites them to higher thoughts concerning Him; and therefore it follows, "Jesus saith unto them, Whom say ye that I am?" You who are with Me always, and have seen greater miracles than the multitudes, ought not to agree in the opinion of the multitudes. For this reason He did not put this question to them at the commencement of His preaching, but after He had done many signs; then also He spoke many things to them concerning His Deity Hieronymus: Attende autem, quod ex hoc textu sermonis apostoli nequaquam homines sed dii appellantur; cum enim dixisset quem dicunt homines esse filium hominis? Subiecit vos autem quem me esse dicitis? Ac si dicat: illis, quia homines sunt, humana opinantibus, vos, qui dii estis, quem me esse existimatis? Jerome: Observe how by this connexion of the discourse the Apostles are not styled men but Gods. For when He had said, "Whom say ye that the Son of Man is?" He adds, "Whom say ye that I am?" as much as to say, They being men think of Me as man, ye who are Gods, whom do you think Me? Rabanus: Non autem quasi nesciens, de se sententiam discipulorum, vel extraneorum inquirit; sed ideo discipulos quid de se sentiant interrogat, ut confessionem rectae fidei digna mercede remuneret. Ideo quid alii de se sentiant inquirit, ut expositis primo sententiis errantium, discipuli probarentur veritatem suae confessionis non de opinione vulgata, sed de ipso percepisse dominicae revelationis arcano. Raban.: He enquires the opinions of His disciples and of those without, not because He was ignorant of them; His disciples He asks, that He may reward with due reward their confession of a right faith; and the opinions of those without He enquires, that having the wrong opinions first set forth, it might be proved that the disciples had received the truth of their confession not from common opinion, but out [p. 582] of the hidden treasure of the Lord's revelation. Chrysostomus in Matth: Quando vero dominus de plebis opinione interrogat, omnes respondent; sed omnibus discipulis interrogatis, Petrus tamquam os apostolorum et caput, pro omnibus respondet: unde sequitur respondens Simon Petrus, dixit: tu es Christus filius Dei vivi. Chrys.: When the Lord enquires concerning the opinion of the multitudes, all the disciples answer; but when all the disciples are asked, Peter as the mouth and head [margin note: κορυφαιος] of the Apostles answers for all, as it follows, "Simon Peter answered and said, Thou art Christ, the Son of the living God." Origenes in Matth.: Denegavit quidem Petrus aliquid eorum esse Iesum quae arbitrabantur Iudaei, confessus est autem tu es Christus, quod nesciebant Iudaei; sed, et quod maius est, filius Dei vivi, qui et per prophetas dixerat: vivo ego, dicit dominus; et ideo dicebatur vivus, sed secundum supereminentiam, quia supereminet omnibus habentibus vitam: quoniam solus habet immortalitatem et est fons vitae, quod proprie dicitur Deus pater; vita autem est quasi de fonte procedens, qui dixit: ego sum vita. Origen: Peter denied that Jesus was any of those things which the Jews supposed, by his confession, "Thou art the Christ," which the Jews were ignorant of; but he added what was more, "the Son of the living God," who had said by his Prophets, "I live, saith the Lord." [Eze 33:11] And therefore was He called the living Lord, but in a more especial manner as being eminent above all that had life; for He alone has immortality, and is the fount of life, wherefore He is rightly called God the Father; for He is life as it were flowing out of a fountain, who said, "I am the life." [John 14:6] Hieronymus: Deum etiam vivum appellat, ad comparationem eorum deorum qui putantur dii, sed mortui sunt. Saturnum dico, Iovem, Venerem, et Herculem, et cetera idolorum portenta. Jerome: He calls Him "the living God," in comparison of those gods who are esteemed gods, but are dead; such, I mean, as Saturn, Jupiter, Venus, Hercules, and the other monsters of idols. Hilarius in Matth.: Est autem haec vera et inviolabilis fides, ex Deo Deum filium profectum esse, cui sit ex aeternitate patris aeternitas. Hunc igitur assumpsisse corpus et hominem factum esse, perfecta confessio est. Complexus est itaque omnia qui et naturam et nomen expressit: in quo summa virtutum est. Hilary: This is the true and unalterable faith, that from God came forth God the Son, who has eternity out of the eternity of the Father. That this God took unto Him a body and was made man is a perfect confession. Thus He embraced all in that He here expresses both His nature and His name, in which is the sum of virtues. Rabanus: Mira autem distinctione factum est ut dominus ipse humilitatem assumptae humanitatis profiteatur, discipulus excellentiam divinae aeternitatis ostendat. Raban.: And by a remarkable distinction it was that the Lord Himself puts forward the lowliness of the humanity which He had taken upon Him, while His disciple shews us the excellence of His divine eternity. Hilarius: Dignum autem confessio Petri praemium consecuta est, quia Dei filium in homine vidisset: unde sequitur respondens autem Iesus dixit ei: beatus es, Simon Bar Iona: quia caro et sanguis non revelavit tibi, sed pater meus qui est in caelis. Hilary: This confession of Peter met a worthy reward, for that he had seen the Son of God in the man. Whence it follows, "Jesus answered and said unto him, Blessed art thou, Simon Bar-jonas, for flesh and blood has not revealed this unto thee, but my Father who is in heaven." Hieronymus: Reddit enim Christus apostolo vicem pro testimonio quod de se Petrus dixerat tu es Christus filius Dei vivi. Dominus autem dixit ei beatus es, Simon Bar Iona. Quare? Quia non revelavit tibi caro et sanguis; sed revelavit pater. Quod caro et sanguis revelare non potuit, spiritus sancti gratia revelatum est. Ergo ex confessione sortitur vocabulum quod revelationem ex spiritu sancto habeat, cuius et filius appellandus sit: siquidem Bar Iona in lingua nostra sonat filius columbae. Alii simpliciter accipiunt, quod Simon, scilicet Petrus, filius sit Ioannis, iuxta alterius loci interrogationem: Simon Ioannis, diligis me? Et volunt scriptorum vitio depravatum: ut pro Bar Ioanna, idest filius Ioannis, Bar Iona scriptum sit, una detracta syllaba; Ioanna vero interpretatur Dei gratia. Utrumque autem nomen mystice intelligi potest: quod et columba spiritum sanctum, et gratia Dei donum significet spiritale. Jerome: This return Christ makes to the Apostle for the testimony which Peter had spoken concerning Him, "Thou art Christ, the Son of the living God." The Lord said unto him, "Blessed art thou, Simon Bar-jonas?" Why? Because flesh and blood has not revealed this unto thee, but My Father. That which flesh and blood could not reveal, was revealed by the grace of the Holy Spirit. By his confession then he obtains a title, which should signify that [p. 583] he had received a revelation from the Holy Spirit, whose son he shall also be called; for Barjonas in our tongue signifies The son of a dove. Others take it in the simple sense, that Peter is the son of John [ed. note: In John 21, the Vulgate has 'Johannis,' but in John 1, 43, 'Jona.'], according to that question in another place, "Simon, son of John, lovest thou me?" [John 21:15] affirming that it is an error of the copyists in writing here Barjonas for Barjoannas, dropping one syllable. Now Joanna is interpreted 'The grace of God.' But either name has its mystical interpretation; the dove signifies the Holy Spirit; and the grace of God signifies the spiritual gift. Chrysostomus in Matth: Vanum est enim dicere: tu es filius Ionae, vel Ioanna, nisi ut ostendat quoniam ita naturaliter est Christus filius Dei sicut Petrus filius Ionae, eiusdem substantiae cum eo qui genuit. Chrys.: It would be without meaning to say, Thou art the son of Jonas, unless he intended to shew that Christ is as naturally the Son of God, as Peter is the son of Jonas, that is, of the same substance as him that begot him. Hieronymus: Illud autem quod ait quia caro et sanguis non revelavit tibi, apostolicae narrationi compara, in qua ait: continuo non acquievi carni et sanguini: carnem ibi et sanguinem Iudaeos significans: ut hic quoque sub alio sensu demonstretur, quod ei non per doctrinam Pharisaeorum, sed per Dei gratiam Christus Dei filius revelatus sit. Jerome: Compare what is here said, "flesh and blood hath not revealed it unto thee," with the Apostolic declaration, "Immediately I was not content with flesh and blood," [Gal 1:16] meaning there by this expression the Jews; so that here also the same thing is shewn in different words, that not by the teaching of the Pharisees, but by the grace of God, Christ was revealed to him the Son of God. Hilarius in Matth.: Vel aliter. Beatus hic, quia ultra humanos oculos et intendisse et vidisse laudatus est, non id quod ex carne et sanguine est contuens, sed Dei filium caelestis patris revelatione conspiciens: dignusque iudicatus est ut primus agnosceret quod divinitas esset in Christo. Hilary: Otherwise; He is blessed, because to have looked and to have seen beyond human sight is matter of praise, not beholding that which is of flesh and blood, but seeing the Son of God by the revelation of the heavenly Father; and he was held worthy to be the first to acknowledge the divinity which was in Christ. Origenes in Matth.: Est autem in hoc loco quaerendum utrum cum prius mitterentur, iam cognoscebant discipuli quoniam ipse erat Christus. Hic enim sermo demonstrat, quoniam tunc primum confessus fuerit eum Petrus Christum filium Dei vivi. Et vide, si potes huiusmodi quaestionem solvere, dicens, quoniam credere Iesum esse Christum, minus est quam cognoscere: ut dicamus, quod quando mittebantur ad praedicandum, credebant quidem Iesum esse Christum; postea autem proficientes etiam cognoverunt. Aut ita est respondendum ut dicamus quoniam tunc quidem apostoli initia cognitionis habebant Christi, et exigua cognoscebant de illo; postea autem profecerunt in agnitione ipsius, ut possent capere scientiam Christi revelatam a patre: sicut et Petrus qui beatificatur, non solum in eo quod dicit tu es Christus; sed in eo magis quod addidit filius Dei vivi. Origen: It must be enquired in this place whether, when they were first sent out, the disciples knew that He was the Christ. For this speech shews that Peter then first confessed Him to be the Son of the living God. And look whether you can solve a question of this sort, by saying that to believe Jesus to be the Christ is less than to know Him; and so suppose that when they were sent to preach they believed that Jesus was the Christ, and afterwards as they made progress they knew Him to be so. Or must we answer thus? That then the Apostles had the beginnings of a knowledge of Christ, and knew some little concerning Him; and that they made progress afterwards in the knowledge of Him, so that they were able to receive the knowledge of Christ revealed by the Father, as Peter, who is [p. 584] here blessed, not only for that he says, "Thou art the Christ," but much more for that he adds, "the Son of the living God." Chrysostomus in Matth: Nimirum autem, si non confessus esset Petrus Christum proprie ex patre natum, non esset hic revelatione opus: neque aestimare Christum unum ex multis filiis adoptivis, beatitudine dignum esset: nam et ante hoc illi qui erant in navi dixerunt: vere filius Dei est hic. Sed et Nathanael dixit: Rabbi, tu es filius Dei. Non tamen beati dicti sunt, quia non talem confessi sunt filiationem qualem Petrus: sed unum ex multis eum aestimabant, non vere filium; vel etsi praecipuum quidem prae multis, non autem ex substantia patris. Vides autem qualiter et filium revelat pater et patrem filius. Non enim ab alio est dicere filium quam a patre, nec ab alio patrem quam a filio: quare et hinc manifestum est quod filius est consubstantialis et coadorandus patri. Ostendit autem Christus ex hinc iam multos credituros quod fuerat Petrus confessus; unde subdit et ego dico tibi quia tu es Petrus. Chrys.: And truly if Peter had not confessed that Christ was in a peculiar sense born of the Father, there had been no need of revelation; nor would he have been worthy of this blessing for confessing Christ to be one of many adopted sons; for before this they who were with Him in the ship had said, "Truly thou art the Son of God." Nathanael also said, "Rabbi, thou art the Son of God." [John 1:49] Yet were not these blessed because they did not confess such sonship as does Peter here, but thought Him one among many, not in the true sense a son; or, if chief above all, yet not the substance of the Father. But see how the Father reveals the Son, and the Son the Father; from none other comes it to confess the Son than of the Feather, and from none other to confess the Father than of the Son; so that from this place even it is manifest that the Son is of the same substance, and to be worshipped together with the Father. Christ then proceeds to shew that many would hereafter believe what Peter had now confessed, whence He adds, "And I say unto thee, that thou art Peter," Hieronymus: Ac si dicat: quia tu mihi dixisti tu es Christus filius Dei vivi, et ego dico tibi, non sermone casso et nullum opus habente; sed dico tibi (quia meum dixisse, fecisse est), quia tu es Petrus; sicut enim ipse lumen apostolis donavit ut lumen mundi appellentur, et cetera quae a domino sortiti vocabula sunt; ita et Simoni qui credebat in petram Christum, Petri largitus est nomen. Jerome: As much as to say, You have said to me, "Thou art Christ, the Son of the living God," therefore I say unto thee, not in a mere speech, and that goes not on into operation; but I say unto thee, and for Me to speak is to make it so [ed. note: See Mr. Newman's Lectures on Justification, Lect iii, p.87], "that thou art Peter." For as from Christ proceeded that light to the Apostles, whereby they were called the light of the world, and those other names which were imposed upon them by the Lord, so upon Simon who believed in Christ the Rock, He bestowed the name of Peter (Rock.) Augustinus de Cons. Evang: Nullus tamen arbitretur quod hic Petrus nomen acceperit: non enim accepit hoc nomen nisi ubi Ioannes commemorat ei dictum esse: tu vocaberis Cephas; quod interpretatur Petrus. Aug., de Cons. Ev., ii, 53: But let none suppose that Peter received that name here; he received it at no other time than where John relates that it was said unto him, "Thou shalt be called Cephas, which is interpreted, Peter." [John 1:42] Chrys.: Hieronymus: Secundum autem metaphoram petrae, recte dicitur ei: aedificabo Ecclesiam meam super te; et hoc est quod sequitur et super hanc petram aedificabo Ecclesiam meam. And pursuing the metaphor of the rock, it is rightly said to him as follows: "And upon this rock I will build my Church." Chrysostomus in Matth: Idest in hac fide et confessione aedificabo Ecclesiam meam. Hinc ostendit multos iam credituros quod Petrus confessus fuerat, et erigit eius sensum, et pastorem ipsum facit. Chrys.: That is, On this faith and confession I will build my Church. Herein shewing that many should believe what Peter had confessed, and raising his understanding, and making him His shepherd. Augustinus in Lib. Retract: Dixi in quodam loco de apostolo Petro, quod in illo tamquam in petra aedificata est Ecclesia; sed scio me postea saepissime sic exposuisse quod a domino dictum est tu es Petrus, et super hanc petram aedificabo Ecclesiam meam, ut super hunc intelligeretur quem confessus est Petrus dicens tu es Christus filius Dei vivi; ac si Petrus ab hac petra appellatus, personam Ecclesiae figuraret, quae super hanc petram aedificatur; non enim dictum est illi: tu es petra, sed tu es Petrus; petra autem erat Christus, quem confessus Simon, sicut ei tota Ecclesia confitetur, dictus est Petrus. Harum autem duarum sententiarum quae sit probabilior, eligat lector. Aug., Retract., i, 21: I have said in a certain place of the Apostle Peter, that [p. 585] it was on him, as on a rock, that the Church was built. but I know that since that I have often explained these words of the Lord, "Thou art Peter, and on this rock will I build my Church," as meaning upon Him whom Peter had confessed in the words, "Thou art Christ, the Son of the living God;: and so that Peter, taking his name from this rock, would represent the Church, which is built upon this rock. For it is not said to him, Thou art the rock, but, "Thou art Peter." But the rock was Christ, [1 Cor 10:4] whom because Simon thus confessed, as the whole Church confesses Him, he was named Peter. Let the reader choose whether of these two opinions seems to him the more probable. Hilarius in Matth.: Est autem in nuncupatione novi nominis felix Ecclesiae fundamentum, dignaque aedificatione illius petra, quae infernales leges et Tartari portas et omnia mortis claustra dissolveret: unde ad ostendendam firmitatem Ecclesiae supra petram fundatae, subditur et portae Inferi non praevalebunt adversus eam. Hilary: But in this bestowing of a new name is a happy foundation of the Church, and a rock worthy of that building, which should break up the laws of hell, burst the gates of Tartarus, and all the shackles of death. And to shew the firmness of this Church thus built upon a rock, He adds, "And the gates of hell shall not prevail against it." Glossa: Idest, non separabunt eam a caritate mea et fide. Gloss. interlin.: That is, shall not separate it from the love and faith of Me. Hieronymus: Ego portas Inferi, vitia reor atque peccata; vel certe haereticorum doctrinas, per quas illecti homines ducuntur ad Tartarum. Jerome: I suppose the gates of hell to mean vice and sin, or at least the doctrines of heretics by which men are ensnared and drawn into hell. Origenes in Matth.: Sed et singulae spirituales nequitiae in caelestibus portae sunt Inferorum, quibus contrariantur portae iustitiae. Origen: But in heavenly things every spiritual sin is a gate of hell, to which are opposed the gates of righteousness. Rabanus: Portae quoque Inferi, etiam tormenta et blandimenta sunt persecutorum; sed et prava infidelium opera ineptaque colloquia portae sunt Inferi, quia iter perditionis ostendunt. Raban.: The gates of hell are the torments and promises of the persecutors. Also, the evil works of the unbelievers, and vain conversation, are gates of hell, because they shew the path of destruction. Origenes: Non autem exprimit utrum petrae non praevalebunt in qua aedificat Christus Ecclesiam, aut Ecclesiae quam aedificat supra petram; tamen manifestum est quia nec adversus petram, nec adversus Ecclesiam portae praevalent Inferorum. Origen: He does not express what it is which they shall not prevail against, whether the rock on which He builds the Church, or the Church which He builds on the rock; but it is clear that neither against the rock nor against the Church will the gates of hell prevail. Cyrillus in Lib. thesauri: Secundum autem hanc domini promissionem, Ecclesia apostolica Petri ab omni seductione haereticaque circumventione manet immaculata, super omnes praepositos et episcopos, et super omnes primates Ecclesiarum et populorum in suis pontificibus, in fide plenissima et auctoritate Petri. Et cum aliae Ecclesiae, quorumdam errore sint verecundatae, stabilita inquassabiliter ipsa sola regnat, silentium imponens, et omnium obturans ora haereticorum: et nos necessario salutis, non decepti superbia, neque vino superbiae inebriati, typum veritatis et sanctae apostolicae traditionis una cum ipsa confitemur et praedicamus. Cyril [ed. note: This passage is quoted in the Catena from Cyril in Lib. Thes.' but does not occur in any of S. Cyril's works. On the subject of this interpolation, vid. Launoy's Epistles, part i. Ep. 1-3. and v. Ep. 9. c. 6-12. From him it appears that, besides the passage introduced into the Catena, S. Thomas ascribes similar ones to S. Cyril in his comment on the Sentences, Lib. iv. cl. 24. 3. and in his books 'contr. impugn.reliq.' and 'contra errores Graee.' He is apparently the first to cite them, and they seem to have been written later than Nicholas I. and Leo IX. (A. D. 867-1054.) He was young when he used them, and he is silent about them in his Summa, (which was the work of his last ten years,) in three or four places where the reference might have been expected.] According to this promise of the Lord, the Apostolic Church of Peter remains pure and spotless from all leading into error, or heretical fraud, above all Heads and Bishops, and Primates of Churches and people, [p. 586] with its own Pontiffs, with most abundant faith, and the authority of Peter. And while other Churches have to blush for the error of some of their members, this reigns alone immoveably established, enforcing silence, and stopping the mouths of all heretics; and we [ed. note: The editions read here, 'et nos necessario salutis,' the meaning of which, says Nicolai, it is impossible to divine], not drunken with the wine of pride, confess together with it the type of truth, and of the holy apostolic tradition. Hieronymus: Nemo autem putet haec de morte dici, quod apostoli conditioni mortis subiecti non fuerint, quorum martyria videat coruscare. Jerome: Let none think that this is said of death, implying that the Apostles should not be subject to the condition of death, when we see their martyrdoms so illustrious. Origenes in Matth.: Si ergo et nos, patre nobis revelante qui est in caelis, quando scilicet conversatio nostra in caelis est, confessi fuerimus Iesum Christum esse filium Dei vivi: et nobis dicetur: tu es Petrus: petra enim est omnis qui imitator est Christi. Adversus quem autem portae praevalent Inferorum, ille neque petra dicendus est, supra quam aedificat Christus Ecclesiam; neque Ecclesia, neque pars Ecclesiae, quam Christus aedificat supra petram. Origen: Wherefore if we, by the revelation of our Father who is in heaven, shall confess that Jesus Christ is the Son of God, having also our conversation in heaven, to us also shall be said, "Thou art Peter;" for every one is a Rock who is an imitator of Christ. But against whomsoever the gates of hell prevail, he is neither to be called a rock upon which Christ builds His Church; neither a Church, or part of the Church, which Christ builds upon a rock. Chrysostomus in Matth: Deinde et alium Petri dicit honorem, cum subditur et tibi dabo claves regni caelorum; quasi dicat: sicut pater tibi dedit me cognoscere, ita et ego tibi aliquid dabo, scilicet claves regni caelorum. Chrys.: Then He speaks of another honour of Peter, when He adds, "And I will give thee the keys of the kingdom of heaven;" as much as to say, As the Father hath given thee to know Me, I also will give something unto thee, namely, the keys of the kingdom of heaven. Rabanus: Qui enim regem caelorum maiori prae ceteris devotione confessus est, merito prae ceteris ipse collatis clavibus regni caelestis donatus est; ut constaret omnibus, quia absque ea confessione ac fide regnum caelorum nullus posset intrare. Claves autem regni caelorum ipsam discretionem et potentiam nominat: potentiam, qua liget et solvat; discretionem, qua dignos vel indignos discernat. Raban.: For as with a zeal beyond the others he had confessed the King of heaven, he is deservedly entrusted more than the others with the keys of the heavenly kingdom, that it might be clear to all, that without that confession and faith none ought to enter the kingdom of heaven. By the keys of the kingdom He means discernment [margin note: discretio] and power; power, by which he binds and looses; discernment, by which he separates the worthy from the unworthy. Glossa: Unde sequitur et quaecumque ligaveris, idest quemcumque indignum remissione iudicaveris dum vivit, indignus apud Deum iudicabitur; et quodcumque solveris, idest quemcumque solvendum iudicaveris dum vivit, remissionem peccatorum consequetur a Deo. It follows, "And whatsoever thou shalt bind;" that is, whomsoever thou shalt judge unworthy of forgiveness while he lives, shall be judged unworthy with God; and "whatsoever thou shalt loose," that is, whomsoever thou shalt judge worthy to be forgiven while he lives, shall obtain forgiveness of his sins from God. Origenes in Matth.: Vide autem quantam potestatem habet petra super quam aedificatur Ecclesia, ut eius etiam iudicia maneant firma, quasi Deo iudicante per eam. Origen: See how great power has that rock upon which the Church is built, that its sentences are to continue firm as though God gave sentence by it. Chrysostomus in Matth: Vide autem qualiter Christus reducit Petrum ad excelsam de ipso intelligentiam. Haec enim ei se promittit daturum quae sunt propria Dei solius: scilicet peccata solvere, et Ecclesiam immutabilem facere inter tot persecutionum et tentationum procellas. Chrys.: See how Christ leads Peter to a high understanding concerning himself. [p. 587] These things that He here promises to give him, belong to God alone, namely to forgive sins, and to make the Church immoveable amidst the storms of so many persecutions and trials. Rabanus: Haec autem ligandi atque solvendi potestas quamvis soli Petro data videatur a domino, tamen et ceteris apostolis datur, nec non etiam nunc in episcopis ac presbyteris omni Ecclesiae. Sed ideo Petrus specialiter claves regni caelorum et principatum iudiciariae potestatis accepit, ut omnes per orbem credentes intelligant quia quicumque ab unitate fidei vel societatis illius quolibet modo semetipsos segregant, tales nec vinculis peccatorum absolvi, nec ianuam possunt regni caelestis ingredi. Raban.: But this power of binding and loosing, though it seems given by the Lord to Peter alone, is indeed given also to the other Apostles, [margin note: see Matt 18:18] and is even now in the Bishops and Presbyters in every Church. But Peter received in a special manner the keys of the kingdom of heaven, and a supremacy of judicial power, that all the faithful throughout the world might understand that all who in any manner separate themselves from the unity of the faith, or from communion with him, such should neither be able to be loosed from the bonds of sin, nor to enter the gate of the heavenly kingdom. Glossa: Specialiter etiam eam Petro concessit, ut ad unitatem nos invitaret. Ideo enim eum principem apostolorum constituit, ut Ecclesia unum principalem Christi haberet vicarium, ad quem diversa membra Ecclesiae recurrerent, si forte inter se dissentirent. Quod si diversa capita essent in Ecclesia, unitatis vinculum rumperetur. Quidam autem dicunt, quod ideo dicit super terram: non enim data est potestas hominibus ligandi vel solvendi mortuos, sed vivos. Qui autem mortuos solveret vel ligaret, non super terram, sed post terram hoc faceret. Gloss., ap. Anselm: This power was committed specially to Peter, that we might thereby be invited to unity. For He therefore appointed him the head of the Apostles, that the Church might have one principal Vicar of Christ, to whom the different members of the Church should have recourse, if ever they should have dissensions among them. But if there were many heads in the Church, the bond of unity would be broken. Some say that the words "upon earth" denote that power was not given to men to bind and loose the dead, but the living; for he who should loose the dead would do this not upon earth, but after the earth. Ex sententiis Constantin. Concilii: Quomodo autem praesumunt quidam dicere de vivis tantummodo haec dicta esse? An ignorant quia iudicium anathematis nihil est aliud quam separatio? Evitandi sunt autem illi qui pessimis culpis detinentur, sive in vivis sint, sive non. A nocente enim semper refugere necessarium est. Sed et Augustini religiosae memoriae, qui inter Africanos episcopos splenduit, diversae epistolae recitatae sunt, significantes quod oporteret haereticos et post mortem anathematizare. Talem autem ecclesiasticam traditionem et alii Africani episcopi servaverunt. Sed et sancta Romana Ecclesia quosdam episcopos post mortem anathematizavit, licet pro fide in vita sua non essent accusati. Second Council of Constantinople, Concil. Con. ii. Collat. 8: How is it that some do presume to say that these things are said only of the living? Know they not that the sentence of anathema is nothing else but separation? They are to be avoided who are held of grievous faults, whether they are among the living, or not. For it is always behoveful to fly from the wicked. Moreover there are divers letters read of Augustine of religious memory, who was of great renown among the African bishops, which affirmed [margin note: see Aug. Ep. 185, 4] that heretics ought to be anathematized even after death. Such an ecclesiastical tradition other African Bishops also have preserved. And the Holy Roman Church also has anathematized some Bishops after death, although no accusation had been brought against their faith in their lifetime. [ed. note: This passage is quoted from the sentence of the Council. It alleges the authority of S. Cyril, from one of whose lost works against Theodorus the sentence beginning, "They are to be avoided, &c," is quoted.] Hieronymus: Istum locum episcopi et presbyteri non intelligentes, aliquid sibi de Pharisaeorum assumunt supercilio, ut vel damnent innocentes, vel solvere se noxios arbitrentur; cum apud dominum non sententia sacerdotum sed reorum vita quaeratur. Legimus in Levitico de leprosis, ubi iubentur ostendere se sacerdotibus; et si lepram habuerint, tunc a sacerdote immundi fiant: non quod sacerdotes leprosos faciant et immundos, sed quod habeant notitiam leprosi et non leprosi, et possint discernere qui mundus quive immundus sit. Quomodo ergo ibi leprosum sacerdos immundum facit, sic et hic alligat vel solvit episcopus vel presbyter, non eos qui insontes sunt vel innoxii; sed pro officio suo, cum peccatorum audierit varietates, scit qui ligandus sit, qui solvendus. Jerome: Bishops and Presbyters, not understanding [p. 588] this passage, assume to themselves something of the lofty pretensions of the Pharisees, and suppose that they may either condemn the innocent, or absolve the guilty; whereas what will be enquired into before the Lord will be not the sentence of the Priests, but the life of him that is being judged. We read in Leviticus of the lepers, how they are commanded to shew themselves to the Priests; and if they have the leprosy, then they are made unclean by the Priest; not that the Priest makes them leprous and unclean, but that the Priest has knowledge of what is leprosy and what is not leprosy, and can discern who is clean, and who is unclean. In the same way then as there the Priest makes the leper unclean, here the Bishop or Presbyter binds or looses not those who are without sin, or guilt, but in discharge of his function when he has heard the varieties of their sins, he knows who is to be bound, and who loosed. Origenes: Sit ergo irreprehensibilis qui alterum ligat vel solvit, ut inveniatur dignus ligare vel solvere in caelo. Sed et ei qui potuerit virtutibus portas obstruere Inferorum, quasi praemium dantur claves regni caelorum: omnis enim species virtutis, cum quis eam coeperit operari, quasi ipsa se adaperit ante eum, domino videlicet aperiente eam per gratiam suam, ut inveniatur eadem virtus et porta esse et clavis portae. Forsitan autem et unaquaeque virtus est regnum caelorum. Origen: Let him then be without blame who binds or looses another, that he may be found worthy to bind or loose in heaven. Moreover, to him who shall be able by his virtues to shut the gates of hell, are given in reward the keys of the kingdom of heaven. For every kind of virtue when any has begun to practise it, as it were opens itself before Him, the Lord, namely, opening it through His grace, so that the same virtue is found to be both the gate, and the key of the gate. But it may be that each virtue is itself the kingdom of heaven.
Lectio 4 20 τότε διεστείλατο τοῖς μαθηταῖς ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν ὁ Χριστός. 21 ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς δεικνύειν τοῖς μαθηταῖς αὐτοῦ ὅτι δεῖ αὐτὸν εἰς ἱεροσόλυμα ἀπελθεῖν καὶ πολλὰ παθεῖν ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι.
20. Then charged he his disciples that they should tell no man that he was Jesus the Christ. 21. From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and Chief Priests and Scribes, and be killed, and be raised again the third day.
Origenes in Matth.: Postquam Petrus confessus est Christum filium Dei vivi, quia noluit hoc eos interim praedicare, subdit tunc praecepit discipulis suis ut nemini dicerent quia ipse esset Iesus Christus. Origen: Seeing Peter had confessed Him to be Christ the Son of the living God, because He would not have them preach this in the mean time, He adds, "Then charged he his disciples that they should tell no man, that he was Jesus the Christ." Hieronymus: Sed cum supra mittens discipulos ad praedicandum iusserit eis ut annuntiarent adventum suum, videtur esse contrarium quod hic praecipit ne se dicant esse Iesum Christum. Mihi videtur aliud esse Christum praedicare, aliud Iesum Christum. Et Christus commune dignitatis est nomen, Iesus proprium vocabulum salvatoris. Jerome: When then above He sends His disciples to preach, and commands them to proclaim [p. 589] His advent, this seems contrary to His command here, that they should not say that He is Jesus the Christ. To me it seems that it is one thing to preach Christ, and another to preach Jesus the Christ. Christ is a common title of dignity, Jesus the proper name of the Saviour. Origenes in Matth.: Vel tunc leviter quidem de eo annuntiabant, quasi de magno et mirabili viro; Christum autem esse eum nondum annuntiabant. Qui autem vult etiam Christum eum praedicatum prius ab apostolis, dicet, quoniam leviter praemittere voluit eos mentionem nominis sui, ut interim facto silentio praedicationis huius, hoc ipsum quod leviter de Christo auditum fuerat, digeratur in sensibus auditorum. Aut ita est solvenda quaestio: ut videantur ea quae superius de annuntiando Christo sunt dicta, non ad tempus pertinere quod fuit ante Christi resurrectionem, sed ad tempora post futura. Haec autem quae mandat ut nemini dicant, tunc apostolis convenire: inutile enim est ipsum quidem praedicare, crucem autem eius tacere. Propterea praecepit eis ut nemini dicerent quia ipse est Christus, et praeparabat eos, ut postmodum dicant, quoniam ipse est Christus, qui crucifixus est, et resurrexit a mortuis. Origen: Or they then spake of Him in lowly words, as only a great and wonderful man, but as yet proclaimed Him not as the Christ. Yet if any will have it that He was even at the first proclaimed to be Christ, be may say that now He chose that first short announcement of His name to be left in silence and not repeated, that little which they had heard concerning Christ might be digested into their minds. Or the difficulty may be solved thus: that the fairer relation concerning their preaching Christ does not belong to the time before His Resurrection, but to the time that should be after the Resurrection; and that the command now given is meant for the time present; for it were of no use to preach Him, and to be silent conceiving His cross. Moreover, He commanded them that they should tell no man that He was the Christ, and prepared them that they should afterwards say that He was Christ who was crucified, and who rose again from the dead. Hieronymus: Quod ne quis putet nostrae tantum esse intelligentiae quod sequitur, causas tunc prohibitae praedicationis exponit: sequitur enim exinde coepit Iesus ostendere discipulis suis quia oportebat eum ire Hierosolymam, et multa pati a senioribus et Scribis et principibus sacerdotum, et occidi, et tertia die resurgere. Est autem sensus: tunc me praedicate cum ista passus fuero: quia non prodest Christum publice praedicari, et eius vulgare in populis maiestatem, quem post paululum flagellatum visuri sunt et crucifixum. Jerome: But that none should suppose that this is only any explanation, and not an evangelic interpretation, what follows explains the reasons of His forbidding them to preach Him at that time; "Then began Jesus to shew unto his disciples that he must needs go unto Jerusalem, and suffer many things of the elders and Scribes, and Chief Priests, and be put to death, and rise again the third day." The meaning is; Then preach Me when I shall have suffered these things, for it will be of no avail that Christ be preached publicly, and His Majesty spread abroad among the people, when after a little time they shall see Him scourged and crucified. Chrysostomus in Matth: Quod enim semel radicatum est et postea evulsum, si iterum plantetur, difficile retinebitur apud multos: quod autem infixum semel est, et mansit postea immobile, facile provehitur ad augmentum. Propter hoc autem immoratur tristibus praedicendis, et sermonem multiplicat, ut aperiat discipulorum mentes. Chrys.: For what having once had root has afterwards been torn up, if it is again planted, is with difficulty retained among the multitude; but what having been once rooted has continued ever after unmoved, is easily brought on to a further growth. He therefore dwells on these sorrowful things, and repeats His discourse upon them, that He may open the minds of His disciples. Origenes: Et vide quia non dixit: coepit dicere vel docere, sed ostendere; quia sicut corporalia ostendi dicuntur, sic ostendi dicuntur a Christo ea quae loquebatur. Non autem sic puto eis qui corporaliter eum multa patientem viderunt, ostensa fuisse ea quae videbantur, quomodo discipulis ostensus est rationabilis sermo de mysterio passionis et resurrectionis Christi: et tunc quidem coepit ostendere; consequenter autem postea capacioribus factis plenius demonstravit: quia omne quod coepit Iesus, hoc perfecit. Oportebat autem eum ire in Ierusalem, ut occidatur quidem in Hierosolymis quae sunt deorsum, regnet autem resurgens in Ierusalem caelesti. Postquam enim resurrexit Christus, et alii consurrexerunt ei, iam non deorsum quaeritur Ierusalem, vel domus orationis in ea, sed sursum. Patitur autem multa a senioribus Ierusalem terrenae, ut glorificetur ab his qui capiunt beneficia eius caelestibus senioribus. Tertia autem die resurrexit a mortuis, ut eripiens maligno, acquirat eis qui liberati fuerint hoc donum, ut baptizentur spiritu et anima et corpore in nomine patris et filii et spiritus sancti, qui sunt tres dies simul perpetuo instantes eis qui per eos facti fuerunt filii lucis.
Origen: And observe that it is not said, 'He began to say,' or 'to teach,' [p. 590] but "to shew;" for as things are said to be shewn to the sense, so the things which Christ spake are said to be shewn by Him. Nor indeed do I think, that to those who saw Him suffering many things in the flesh, were those things which they saw so shewn as this representation in words shewed to the disciples the mystery of the passion and resurrection of Christ. At that time, indeed, He only "began to shew them," and afterwards when they were more able to receive it, He shewed them more fully; for all that Jesus began to do, that He accomplished. He must needs go to Jerusalem, to be put to death indeed in the Jerusalem which is below, but to rise again and reign in the heavenly Jerusalem. But when Christ rose again, and others were risen with Him, they no longer sought the Jerusalem which is beneath, or the house of prayer in it, but that which is above. He suffers many things from the elders of the earthly Jerusalem, that He may be glorified by those heavenly elders who receive His mercies. He rose again from the dead on the third day, that He may deliver from the evil one, and purchase for such as are so delivered this gift, that they be baptized in spirit, soul, and body, in the name of the Father, and the Son, and the Holy Spirit, who are three days perpetually present to those that through them have been made children of light.
Lectio 5 22 καὶ προσλαβόμενος αὐτὸν ὁ πέτρος ἤρξατο ἐπιτιμᾶν αὐτῷ λέγων, ἵλεώς σοι, κύριε: οὐ μὴ ἔσται σοι τοῦτο. 23 ὁ δὲ στραφεὶς εἶπεν τῷ πέτρῳ, ὕπαγε ὀπίσω μου, σατανᾶ: σκάνδαλον εἶ ἐμοῦ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων.
22. Then Peter took him, and began to rebuke him, saying, "Be it far from thee, Lord: this shall not be unto thee." 23. But he turned, and said unto Peter, "Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men."
Origenes in Matth.: Adhuc initia eorum quae ostendebantur dicente Christo, Petrus indigna haec filio Dei vivi arbitrabatur; et quasi oblitus quoniam filius Dei vivi nihil dignum increpatione facit aut agit, coepit increpare; et hoc est quod dicitur et assumens eum Petrus, coepit increpare illum. Origen: While Christ was yet speaking the beginnings of the things which He was shewing unto them, Peter considered them unworthy of the Son of the living God. And forgetting that the Son of the living God does nothing, and acts in no way worthy of blame, he began to rebuke Him; and this is what is said, "And Peter took him, and began to rebuke [p. 591] him." Hieronymus: Saepe diximus nimii ardoris amorisque quam maximi fuisse Petrum in dominum salvatorem. Qui ergo post confessionem suam et praemium salvatoris quod audierat, non vult destrui confessionem suam, nec putat posse fieri ut Dei filius occidatur, assumit eum in affectum suum vel separatim ducit, ne praesentibus ceteris condiscipulis videatur magistrum arguere; et coepit illum increpare amantis affectu, et obstans dicere absit a te, domine. Vel, ut melius habetur in Graeco, ileos si kyrie, u mi este si tuto; hoc est, propitius sis tibi, domine; non erit tibi hoc; quasi necessariam haberet propitiationem. Cuius affectum quidem suscipiens Christus, ignorantiam exprobrat; unde sequitur qui conversus dixit Petro: vade post me, Satana; scandalum mihi es. Jerome: We have often said that Peter had too hot a zeal, and a very great affection towards the Lord the Saviour. Therefore after that his confession, and the reward of which he had heard from the Saviour, he would not have that his confession destroyed, and thought it impossible that the Son of God could be put to death, but takes Him to him affectionately, or takes Him aside that he may not seem to be rebuking his Master in the presence of his fellow disciples, and begins to chide Him with the feeling of one that loved Him, and to contradict Him, and say, "Be it far from thee, Lord;" or as it is better in the Greek, ιλεως σοι Κυριε, ου μη εσται σοι τουτο, that is, Be propitious to Thyself, Lord, this shall not be unto Thee. Origen: As though Christ Himself had needed a propitiation. His affection Christ allows, but charges him with ignorance; as it follows, "He turned and said unto Peter, Get thee behind me, Satan, thou art an offence unto me." Hilarius in Matth.: Sciens enim dominus diabolicae artis instinctum, Petro ait vade retro post me, idest ut exemplum suae passionis sequatur. In eum vero per quem opinio haec suggerebatur, conversus, adiecit Satana, scandalum mihi es. Non enim convenit existimare Petro Satanae nomen et accusationem scandali deputari, post indulta illa beatitudinis et potestatis tanta praeconia. Hilary: The Lord, knowing the suggestion of the craft of the devil, says to Peter, "Get thee behind me;" that is, that he should follow the example of His passion; but to him by whom this expression was suggested, He turns and says, "Satan, thou art an offence unto me." For we cannot suppose that the name of Satan, and the sin of being an offence, would be imputed to Peter after those so great declarations of blessedness and power that had been granted him. Hieronymus: Sed mihi error apostolicus de pietatis affectu veniens, nunquam incentivum videbitur Diaboli. Prudens ergo lector consideret, Petro illam beatitudinem ac potestatem in futuro promissam, non in praesenti datam; quam si statim dedisset ei, nunquam in eo pravae confessionis error invenisset locum. Jerome: But to me this error of the Apostle, proceeding from the warmth of his affection, will never seem a suggestion of the devil. Let the thoughtful reader consider that that blessedness of power was promised to Peter in time to come, not given him at the time present; had it been conveyed to him immediately, the error of a false confession would never have found place in him. Chrysostomus in Matth: Quid etiam mirabile est haec pati Petrum, qui de his revelationem non suscepit? Ut enim discas, quia neque illa quae de Christo confessus fuerat, ex se locutus est, vide qualiter in his quae non revelata sunt ei, turbationem patiatur: humana enim et terrestri cogitatione, quae sunt Christi considerans, aestimabat turpe et indignum esse ei quod pateretur. Et ideo dominus subiecit quia non sapis ea quae Dei sunt, sed ea quae hominum. Chrys.: For what wonder is it that this should befal Peter, who had never received a revelation concerning these things? For that you may learn that confession which he made concerning Christ was not spoken of himself, observe how in these things which had not been revealed to him, he is at a loss. Estimating the things of Christ by human and earthly principles, he judged it mean and unworthy of Him that He should suffer. Therefore the Lord added, "For thou savourest not the things that be of God, but the things that [p. 592] be of men." Hieronymus: Quasi dicat: meae voluntatis est et patris, ut pro hominum salute moriar; tu tuam tantum considerans voluntatem, non vis granum tritici cadere in terram ut multos afferat fructus; et ideo, quia contraria loqueris voluntati meae, debes adversarius appellari. Satanas enim interpretatur adversarius, sive contrarius. Non tamen ut plerique putant, eadem Satanas et Petrus sententia condemnantur: Petro enim dicitur vade retro me, Satana; idest: sequere me, qui contrarius es voluntati meae; ille audit: vade, Satana; et non ei dicit retro, ut subaudiatur: vade in ignem aeternum. Jerome: As much as to say; It is of My will, and of the Father's will, that I should die for the salvation of men; you considering only your own will would not that the grain of wheat should fall into the ground, that it may bring forth much fruit; therefore as you speak what is opposed to My will, you ought to be called My adversary. For Satan is interpreted 'adverse' or 'contrary.' Origenes in Matth.: Dixit ergo Petro vade post me, quasi desistenti per ignorantiam ire post Christum. Satana autem dixit ei, quasi per ignorantiam aliquid habenti contrarium Deo. Beatus autem ad quem convertitur Christus, etiam si corripiendi causa convertitur. Sed quare dixit ad Petrum scandalum mihi es, cum in Psalmo 118, 165 dicatur: pax multa diligentibus legem tuam, et non est illis scandalum? Sed respondendum est, quoniam non solum Iesus non scandalizatur, sed nec omnis homo qui in dilectione Dei perfectus est. Sed quantum ad se, qui tale aliquid vel agit vel loquitur, scandalum est alteri; licet ille inscandalizabilis sit. Aut certe omnem discipulum peccantem scandalum sibi appellat, sicut et Paulus dicebat: quis scandalizatur, et ego non uror? Origen: Yet the words in which Peter and those in which Satan are rebuked, are not, as is commonly thought, the same; to Peter it is said, "Get thee behind me, Satan;" that is, follow me, thou that art contrary to my will; to the Devil it is said, "Go thy way, Satan," understanding not 'behind me,' but 'into everlasting fire.' He said therefore to Peter, "Get thee behind me," as to one who through ignorance was ceasing to walk after Christ. And He called him Satan, as one, who through ignorance had somewhat contrary to God. But he is blessed to whom Christ turns, even though He turn in order to rebuke him. But why said He to Peter, "Thou art an offence unto me, when in the Psalm it is said, Great peace have they that love thy law, and there is no offence to them?" [Ps 119:165] It must be answered, that not only is Jesus not offended, but neither is any man who is perfect in the love of God; and yet he who does or speaks any thing of the nature of an offence, may be an offence even to one who is incapable of being offended. Or he may hold every disciple that sinneth as an offence, as Paul speaks, "Who is offended, and I burn not?" [2 Cor 11:29]
Lectio 6 24 τότε ὁ Ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ, εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι. 25 ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν: ὃς δ' ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν.
24. Then said Jesus unto his disciples, "If any man will come after me, let him deny himself, and take up his cross, and follow me. 25. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it."
Chrysostomus in Matth: Postquam Petrus dixerat: propitius esto tibi; nequaquam erit tibi hoc, et audivit: vade retro me, Satana, non fuit dominus hac solum increpatione contentus; sed ex superabundantia voluit ostendere inconvenientiam dictorum a Petro, et fructum suae passionis: unde subditur tunc Iesus dixit discipulis suis: si quis vult post me venire, abneget semetipsum, et tollat crucem suam, et sequatur me; quasi dicat: tu dicis mihi: propitius esto tibi; ego autem dico tibi, quoniam non solum me prohibere a passione nocivum tibi est; sed neque salvari poteris, nisi patiaris et moriaris, et vitae abrenunties semper. Et vide quia non coactivum facit sermonem; non enim dixit: si nolueritis, oportet vos hoc pati, sed si quis vult. Hoc autem dicens magis attrahebat: qui enim libertati auditorem dimittit, magis attrahit; qui vero violentiam infert, multoties impedit.
Non autem solis discipulis suis; sed commune hoc dogma orbi terrarum proponit, dicens si quis vult, idest, si mulier, si vir, si rex, si liber, si servus. Tria autem sunt quae dicuntur: abneget semetipsum, et tollat crucem suam, et sequatur me.
Chrys., Hom. iv: Peter had said, "Be it far from thee, Lord; this shall not be unto thee;" and had been answered, "Get thee behind me, Satan;" but the Lord was not satisfied with this rebuke, but over and above desired to shew the impropriety [p. 593] of those things which Peter had said, and the fruit of His own passion; whence it is added, "Then said Jesus to his disciples, If any man will to come after me, let him deny himself, and take up his cross, and follow me;" as much as to say, You say unto me, "Be it far from thee;" but I say unto you, that not only is it harmful for you to hinder Me from My Passion, but yourself will not be able to be saved unless you suffer and die, and renounce your life always. And note, that He does not speak of it as compulsory, for He does not say, Though ye will not yet must ye suffer this, but, "If any man will." By saying this He rather attracted them; for he who leaves his auditor at liberty, attracts him the more; whereas he that uses violence oftentimes hinders him.
And He proposes this doctrine, not to His disciples only, but in common to the whole world, saying, "If any man will," that is, if woman, if man, if king, if free, if slave; there are three things mentioned; "let him deny himself, take up his cross, and follow me."
Gregorius in Evang: Quia nisi quis a semetipso deficiat, ad eum qui super ipsum est, non appropinquat. Sed si nos ipsos relinquimus, quo ibimus extra nos? Vel quis est qui vadit, si se deseruit? Sed aliud sumus per peccatum lapsi, aliud per naturam conditi. Tunc ergo nosmetipsos relinquimus et abnegamus, cum vitamus quod per vetustatem fuimus, et ad hoc nitimur ad quod per novitatem vocamur. Gregory, Hom. in Ev., xxxii, 2: For unless a man departs from himself, he does not draw near to Him who is above him. But if we leave ourselves, whither shall we go out of ourselves? Or if we have forsaken ourselves, who is it then that goes? Indeed, we are one thing when fallen by sin, another thing as we were made by nature. It is therefore then that we leave and deny ourselves, when we avoid that which we were of old, and strive towards that to which we are called in newness. Gregorius super Ezech: Semetipsum etiam abnegat quicumque mutatur ad meliora, et incipit esse quod non erat, et desinit esse quod erat. Greg., in Ezech., Hom. i, 10: He denies himself whosoever is changed for the better, and begins to be what he was not, and ceases to be what he was. Gregorius Moralium: Semetipsum etiam abnegat qui calcato typo superbiae, ante Dei oculos se esse a se alienum demonstrat. Greg., Mor., xxxiii, 6: He also denies himself, who having trode under foot the risings of pride, shews himself in the eyes of God to be estranged from himself. Origenes: Quamvis autem videatur aliquis a peccato abstinere, tamen nisi in crucem Christi crediderit, non potest dici Christo confixus, sive cruci: unde sequitur et tollat crucem suam. Origen: But though a man may seem to keep from sin, yet if he does not believe in the cross of Christ, he cannot be said to be crucified with Christ; whence it follows, "And take up his cross." Chrysostomus in Matth: Vel aliter. Qui negat alium, vel fratrem, vel famulum, vel quemcumque, et si flagellatum viderit, et quodcumque patientem, non assistit, non adiuvat: ita vult corpori nostro nos non ignoscere, ut si flagellaverint, vel quodcumque aliud fecerint, corpori non parcamus. Hoc enim est parcere: sicut patres tunc ignoscunt filiis, cum magistris eos tradentes, iusserint, ut non parcant. Ne autem aestimes quod usque ad verba tantum et contumelias oportet abnegare seipsum, ostendit usque ad quantum abnegare seipsum oporteat; quia usque ad mortem, etiam turpissimam, scilicet crucis: quod significat in hoc quod dicit et tollat crucem suam, et sequatur me. Chrys.: Otherwise; He that disowns another, whether a brother, or a servant, or whosoever it be, he may see him beaten, or suffering aught else, and neither succours nor befriends him; thus it is He would have us deny our body, and whether it be beaten or addicted in any other way, not to spare it. For this is to spare. So parents do then most spare their children when they hand them over to tutors, bidding them [p. 594] not to spare them. And that you should not think that this denial of self extends only to words or affronts, he shews to what degree we should deny ourselves, namely, to death the most shameful, even that of the cross; this He signifies when He says, "And take up his cross, and follow me." In Matth. Hilarius: Sequendus enim est dominus, cruce assumpta passionis suae; et si non sorte, tamen voluntate comitandus est. Hilary: We are to follow our Lord by taking up the cross of His passion; and if not in deed, yet in will, bear Him company. Chrysostomus in Matth: Quia etiam latrones multa gravia patiuntur, ut non aestimes quod passio malorum sufficiat, adiungit causam patiendi cum dicit et sequatur me, ut propter eum omnia sustineas, et alias eius virtutes addiscas: hoc est enim sequi Christum ut oportet, diligentem esse circa virtutes, et pati omnia propter ipsum. Chrys.: And because malefactors often suffer grievous things, that you should not suppose that simply to suffer evil is enough, He adds the reason of suffering, when He says, "And follow me." For His sake you are to endure all, and to learn His other virtues; for this is to follow Christ aright, to be diligent in the practice of virtues, and to suffer all things for His sake. Gregorius in Evang: Duobus etiam modis crux tollitur, cum aut per abstinentiam affligitur corpus, aut per compassionem proximi affligitur animus. Sed quia ipsis virtutibus quaedam vitia mixta sunt, dicendum nobis est, quod abstinentiam carnis nonnumquam vana gloria obsidet: quia dum tenuitas in corpore, dum pallor in vultu respicitur, virtus patefacta laudatur. Compassionem vero animi plerumque latenter obsidet pietas falsa, ut hanc nonnumquam usque ad condescendendum vitiis pertrahat: unde ad haec excludenda, subdit et sequatur me. Greg., Hom. in Ev., xxxii, 3: There are two ways of taking our cross; when the body is afflicted by abstinence, or when the heart is pained by compassion for another. Forasmuch as our very virtues are beset with faults, we must declare that vainglory sometimes attends abstinence of flesh, for the emaciated body and pale countenance betray this high virtue to the praise of the world. Compassion again is sometimes attended by a false affection, which is hereby led to be consenting unto sin; to shut out these, He adds, "and follow me." Hieronymus: Vel aliter. Tollit crucem suam qui mundo crucifigitur; cui autem mundus crucifixus est, sequitur dominum crucifixum. Jerome: Otherwise; He takes up his cross who is crucified to the world; and he to whom the world is crucified, follows his crucified Lord. Chrysostomus in Matth: Deinde, quia grave videbatur quod dictum est, per ea quae consequuntur id mitigat, praemia ponens supereminentia laboribus, et malitiae poenas: unde sequitur qui enim voluerit animam suam salvam facere, perdet eam. Chrys.: And then because this seemed severe, He softens it by shewing the abundant rewards of our pains, and the punishment of evil, "He that will save his life shall lose it." Origenes in Matth.: Quod dupliciter potest intelligi. Primum sic: si quis amator vitae praesentis, parcit animae suae, timens mori, et putans animam suam per hanc mortem perire; iste volens hoc modo salvare animam suam, perdet eam, alienam illam faciens a vita aeterna. Si quis contemnens vitam praesentem, usque ad mortem pro veritate certaverit, perdet quidem animam suam quantum ad vitam praesentem; sed quoniam propter Christum perdet eam, magis eam salvam faciet in vitam aeternam. Alio modo sic: si quis intelligit quae est vera salus, et acquirere vult eam ad salutem animae suae, iste abnegans semetipsum, perdit quantum ad voluptates carnales animam suam propter Christum; et perdens animam suam hoc modo, salvat eam per opera pietatis: dicendo enim qui voluerit, praecedentem et sequentem unum sensum esse ostendit. Si ergo quod superius dixit abneget semetipsum, de morte corporali dixit, consequenter hoc de sola morte intelligere debemus dictum esse. Si autem abnegare seipsum est carnalem conversationem reicere, et perdere animam est deponere voluptates carnales.
Origen: This may be understood in two ways. First thus; if any lover of this present life spares his life, fearing to die, and supposing that his life is ended with this death; he seeking in this way to save his life, shall lose it, estranging it from life eternal. But if any, despising the present life, shall contend for the truth unto death, he shall lose his life as far as this present life is concerned, but forasmuch as he loses it for Christ, he shall the more save it for life eternal. Otherwise thus; if any understand what is true salvation, and desire to obtain it for the salvation of his own life, he by denying himself loses his life as to the enjoyments of the flesh, but saves it by works of piety. He shews by saying, "For he that will," that this passage must be connected in [p. 595] sense with that which went before. If then we understand the first, "Let him deny himself," of the death of the body, we must take this that follows of death only; but if we understand the first of mortifying the propensities of the flesh, then, to lose his life, signifies to give up carnal pleasures.
Lectio 7 26 τί γὰρ ὠφεληθήσεται ἄνθρωπος ἐὰν τὸν κόσμον ὅλον κερδήσῃ τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ; ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ; 27 μέλλει γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ, καὶ τότε ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ. 28 ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες τῶν ὧδε ἑστώτων οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ.
26. "For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? 27. For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. 28. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom."
Chrysostomus in Matth: Quia dixerat: qui vult salvare, perdet, et: qui perdet, salvabit, utrobique salutem et perditionem ponens, ne aliquis aestimet aequalem esse hinc inde perditionem et salutem, subiungit quid enim prodest homini si mundum universum lucretur, animae vero suae detrimentum patiatur? Quasi dicat: ne dicas, quod qui pericula quae propter Christum imminent, effugit, salvet animam suam, idest vitam temporalem. Sed pone etiam cum anima, idest vita temporali, totum orbem terrarum: quid ex his homini erit amplius, anima in perpetuum pereunte? Si enim famulos tuos videres in laetitia, te autem in malis ultimis constitutum: quid lucrareris ex eorum dominio? Hoc etiam in anima tua reputa, cum carne lasciviente, ipsa futuram perditionem expectat. Chrys.: Because He had said, Whoso will save, shall lose, and whoso will lose shall save, opposing saving to losing, that none should hence conclude that there was any equality between the losing on one side, and the saving on the other, He adds, "What does it profit a man, if he shall gain the whole world, but suffer the loss of his soul?" As though He had said, Say not that he who escapes the dangers which threaten him for Christ's sake, saves his soul, that is, his temporal life; but add to his temporal life the whole world, and what of all these things will profit a man if his soul perishes for ever? Suppose you should see all your servants in joy, and yourself placed in the greatest evils, what profit would you reap from being their master! Think over this within your own soul, when by the indulgence of the flesh that soul looks for its own destruction. Origenes in Matth.: Puto etiam quod mundum lucratur qui non abnegat semetipsum, nec perdit animam suam quantum ad voluptates carnales, et ipse facit animae suae detrimentum; ideo duobus nobis propositis, magis est eligendum ut mundum perdamus, et lucremur animas nostras. Origen: I suppose also that he gains the world who does not deny himself, nor loses his own life as to carnal pleasures, and thence suffers the loss of his soul. These two things being set before us, we must rather choose to lose the world, and gain our souls. Chrysostomus in Matth: Sed si regnaveris super universum orbem terrarum, non poteris animam tuam emere: unde sequitur aut quam dabit homo commutationem pro animam sua? Ac si dicat: divitias si perdideris, poteris dare divitias alias ad eas redimendas; animam autem perdens, non poteris animam aliquam dare, sed neque aliquid aliud. Quid autem mirabile est si in anima hoc contingit? Etenim in corpore hoc videtur contingere. Etsi enim decem millia diademata corpori insanabiliter aegroto circumposueris, non curatur. Chrys.: But if you should reign over the whole world, you would not be able to buy your soul; whence it follows, "Or what shall a man give in exchange for his soul?" As much as to say, if you lose [p. 596] goods, you may have it in your power to give other goods to recover them; but if you lose your soul, you can neither give another soul, nor any thing else in ransom for it. And what marvel is it if this happen in the soul, when we see the same happen in the body; for if you should surround a body afflicted with an incurable disease with ten thousand diadems, they would not heal it. Origenes: Et prima quidem facie commutatio animae est in substantia, ut det substantiam suam homo pauperibus, et salvet animam suam. Sed puto quod non habet aliquid homo quod dans quasi commutationem animae suae, liberet eam de morte. Deus autem pro animabus hominum dedit commutationem pretiosum sanguinem filii sui. Origen: And at first sight indeed the ransom of the soul might he supposed to be in his substance, that a man should give his substance to the poor, and so should save his soul. But I suppose that a man has nothing that giving as a ransom for his soul he should deliver it from death. God gave the ransom for the souls of men, namely the precious blood of His Son. Gregorius in Evang: Vel aliter potest continuari: quia sancta Ecclesia aliud habet tempus persecutionis, et aliud pacis; redemptor noster ipsa eius tempora distinguit in praeceptis: nam persecutionis tempore ponenda est anima; pacis autem tempore ea quae amplius dominari possunt, frangenda sunt desideria terrena: unde dicitur quid enim prodest homini? Greg., Hom. in Ev., xxxii, 4: Or the connexion may be thus; The Holy Church has a period of persecution, and a period of peace; and our Redeemer accordingly distinguishes between these periods in His commands; in time of persecution the life is to be laid down; but in time of peace, those earthly lusts which might gain too great power over us are to be broken through; whence He says, "What does it profit a man?" Hieronymus: Provocatis autem discipulis ut abnegarent se et tollerent crucem suam, grandis fit error audientium. Idcirco tristibus laeta succedunt, et dicit filius enim hominis venturus est in gloria patris sui cum Angelis suis. Times mortem? Audi gloriam triumphantis. Vereris crucem? Ausculta Angelorum ministeria. Jerome: Having thus called upon His disciples to deny themselves and take up their cross, the hearers were filled with great terror, therefore these severe tidings are followed by more joyful; "For the Son of Man shall come in the glory of his Father with the holy Angels." Dost thou fear death? Hear the glory of the triumph. Dost thou dread the cross? Hear the attendance of the Angels. Origenes: Quasi dicat: nunc quidem filius hominis venit, sed non in gloria: non enim decebat eum in gloria constitutum peccata nostra portare; sed tunc veniet in gloria cum ante praeparaverit discipulos suos, factus sicut illi, ut illos faceret sicut et ipse, conformes gloriae suae. Origen: As much as to say; The Son of Man is now come, but not in glory; for He ought not to have been ordained in His glory to bear our sins; but then He shall come in His glory, when He shall first have made ready His disciples, being made as they are, that He might make them as He is Himself, in the likeness of His glory. Chrysostomus in Matth: Non autem dixit in tali gloria in quali est pater, ne alteritatem gloriae suspiceris; sed ait gloria patris, ut eadem gloria ostendatur. Si autem gloria una est, manifestum quod et substantia una est. Quid ergo times, Petre, mortem audiens? Tunc me videbis in gloria. Si autem ego in gloria, et vos. Sed tamen dicens gloriam, terribilia immiscuit, in medium iudicium introducens: unde sequitur et tunc reddet unicuique secundum opera eius. Chrys.: He said not in such glory as is that of the Father, that you might not suppose a difference of glory, but He says, "The glory of the Father," that it might be shewn to be the same glory. But if the glory is one, it is evident that the substance is one. What then fearest thou, Peter, hearing of death? For then shalt thou see Me in glory. But if I be in glory, so also shall ye be. But in making mention of His glory, He mingleth therewith things terrible, bringing forward [p. 597] the judgment, as it follows, "And then shall he render to each man according to his works." Hieronymus: Non est enim distinctio Iudaei et gentilis, viri et mulieris, pauperum et divitum, ubi non personae, sed opera considerantur. Jerome: For there is no difference of Jew or Gentile, man or woman, poor or rich, where not persons but works are accepted. Chrysostomus in Matth: Hoc autem dixit, non solum peccatoribus poenas commemorans, sed iustis bravia et coronas. Chrys.: This He said to call to their minds not only the punishment of sinners, but the prizes and crowns of the righteous. Hieronymus: Poterat autem apostolorum tacita cogitatio istiusmodi scandalum sustinere. Occisionem et mortem nunc dicis esse futuram; quod autem promittis te affuturum in gloria, in tempora longa differtur. Praevidens ergo occultorum cognitor quid possent obicere, praesentem timorem praesenti compensat praemio, dicens amen dico vobis: sunt quidam de hic stantibus qui non gustabunt mortem, donec veniat filius hominis in regno suo. Jerome: But the secret thought of the Apostles might have suffered an offence of this sort; The killings and deaths you speak of as to be now, but the promise of your coming in glory is put off to a long distant time. He that knows secret things therefore, seeing that they might object this, requites a present fear with a present reward, saying, "Verily I say unto you, There be some of those standing here that shall not taste death until the Son of Man come in his kingdom." Chrysostomus in Matth: Volens ergo monstrare quid est illa gloria in qua postea venturus est, eis in praesenti vita revelavit, sicut possibile erat eos discere, ut neque in domini morte iam doleant. Chrys., Hom. lvi: Willing to shew what is that glory in which He shall come hereafter, He revealed it to them in this present life, so far as it was possible for them to receive it, that they might not have sorrow in their Lord's death Remigius: Quod ergo hic dicitur, impletum est in tribus discipulis, quibus dominus transfiguratus in monte, gaudia aeternae repromissionis ostendit; qui viderunt eum in regno suo venientem, idest in ea claritate fulgentem, in qua, peracto iudicio, videbitur ab omnibus sanctis. Remig. see Bed. in Luc. 9, 27: What is here said, therefore, was fulfilled in the three disciples to whom the in Lord, when transfigured in the mount, shewed the joys of the eternal inheritance; these saw "Him coming in His kingdom," that is, shining in His effulgent radiance, in which, after the judgment passed, He shall be beheld by all the saints. Chrysostomus in Matth: Propter hoc autem non praedicit nomina eorum qui ascensuri erant in montem, quia reliqui valde concupiscerent sequi, exemplum illius gloriae visuri, et graviter tulissent velut despecti. Chrys.: Therefore He does not reveal the names of those who should ascend into the mount, because the rest would be very desirous to accompany them whither they might look upon the pattern of His glory, and would be grieved as though they were passed over. Gregorius in Evang: Vel regnum Dei, praesens Ecclesia vocatur: et quia nonnulli ex discipulis eius usque adeo in corpore victuri erant ut Ecclesiam Dei constructam conspicerent, et contra huius mundi gloriam erectam, consolatoria promissione nunc dicitur sunt quidam de hic stantibus. Greg.: Or, by the kingdom of God is meant the present Church, and because some of His disciples were to live so long in the body as to behold the Church of God built up and raised against the glory of this world, this comfortable promise is given them, "There be some of them standing here." Origenes: Moraliter autem verbum Dei his qui noviter inducuntur ad fidem, formam habet servi; perfectis autem venit in gloria patris sui. Angeli autem illius sunt prophetarum sermones, quos non est possibile ante spiritualiter intelligere nisi cum spiritualiter intellectum fuerit verbum Christi, ut videantur simul apparere in maiestate. Tunc autem dabit unicuique de gloria sua secundum actum eius: quia quanto quis melior fuerit in actibus suis, tanto spiritualius intelligit Christum vel prophetas ipsius. Stantes autem ubi stat Iesus, sunt qui fundatas habent apud Iesum animae bases: ex quibus qui melius stant dicuntur non gustare mortem, donec videant verbum Dei quod venit in regno suo, videntes eminentiam Dei, quam videre non possunt qui diversis involuti sunt peccatis; quod est mortem gustare, qua peccans anima moritur. Sicut enim vita est et panis vivus qui de caelo descendit, sic et inimica eius mors panis est mortuus. Ex istis autem panibus quidam modicum manducant, tantum gustantes; quidam autem abundantius: qui enim raro et modicum peccant, tantummodo gustant mortem; qui autem perfectius susceperint spiritualem virtutem, non gustant eam, sed vivo pane semper vescuntur. Quod autem dicit donec videant, non definit tempus, ut postquam transierit illud donec, fiat quod ante non fuerat factum; sed rem quae necessaria est, exponit: qui enim semel videt eum in gloria eius, iam nequaquam gustabit mortem.
Origen: Morally; To those who are nearly brought to the faith, the Word of God wears the form of a servant; but to those that are perfect, He comes in the glory of the Father. His angels are the words of the Prophets, which it is not possible to comprehend spiritually, until the word of Christ has been first spiritually comprehended, and then will their words be seen in like majesty with [p. 598] His. Then will He give of His own glory to every man according to his deeds; for the better each man is in his deeds, so much the more spiritually does he understand Christ and His Prophets. They that stand where Jesus stands, are they that have the foundations of their souls rested upon Jesus; of whom such as stood firmest are said not to taste death till they see the Word of God; which comes in His kingdom when they see that excellence of God which they cannot see while they are involved in divers sins, which is to taste death, forasmuch as the soul that sinneth, dies. For as life, and the living bread, is He that came down from heaven, so His enemy death is the bread of death. And of these breads there are some that eat but a little, just tasting them, while some eat more abundantly. They that sin neither often, nor greatly, these only taste death; they that have partaken more perfectly of spiritual virtue do not taste it only, but feed ever on the living bread. That He says, "Until they see," does not fix any time at which shall be done what had not been done before, but mentions just what is necessary; for he that once sees Him in His glory, shall after that by no means taste death.
Rabanus: Sanctos autem mortem gustare testatur, a quibus mors corporis quasi libando gustatur, vita vero animae possidendo tenetur. Raban., e Bed. in Luc., 9: It is of the saints He speaks as tasting death, by whom the death of the body is tasted just as it were sipping, while the life of the soul is held fast in possession.
Caput 17 Gospel of Matthew, Chapter 17 [p. 599] Lectio 1 1 καὶ μεθ' ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν πέτρον καὶ ἰάκωβον καὶ ἰωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατ' ἰδίαν. 2 καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς. 3 καὶ ἰδοὺ ὤφθη αὐτοῖς μωϋσῆς καὶ ἠλίας συλλαλοῦντες μετ' αὐτοῦ. 4 ἀποκριθεὶς δὲ ὁ πέτρος εἶπεν τῷ Ἰησοῦ, κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι: εἰ θέλεις, ποιήσω ὧδε τρεῖς σκηνάς, σοὶ μίαν καὶ μωϋσεῖ μίαν καὶ ἠλίᾳ μίαν.
l. And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, 2. And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. 3. And, behold, there appeared unto them Moses and Elias talking with him. 4. Then answered Peter, and said unto Jesus, "Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias."
Remigius: Claritatem suae visionis, quam promiserat dominus discipulis suis, in hac transfiguratione habita in monte post sex dies complevit: unde dicitur et post sex dies assumpsit Petrum et Iacobum et Ioannem fratrem eius. Remig.: In this Transfiguration undergone on the mount, the Lord fulfilled within six days the promise made to His disciples, that they should have a sight of His glory; as it is said, "And after six days he took Peter, and James, and John his brother." Hieronymus: Quaeritur autem quomodo post sex dies assumpsit eos, cum Lucas Evangelista octonarium numerum ponat. Sed facilis est responsio: quia hic medii ponuntur dies, ibi primus additur et extremus. Jerome: It is made a question how it could be after six days that He took them, when Luke says eight. The answer is easy, that here one reckoned only the intervening days, there the first and the last are also added. Chrysostomus in Matth: Ideo autem non confestim facta promissione eos sursum ducit, sed post sex dies, ut reliqui discipuli nihil patiantur humanum, idest aliquem invidiae motum; vel ut horum dierum spatio vehementiori concupiscentia repleti, qui assumendi erant, sollicita mente accederent. Chrys.: He does not take them up immediately upon the promise being made, but six days after, for this reason, that the other disciples might not be touched with any human passion, as a feeling of jealousy; or else that during these days' space, those disciples who were to be taken up might become kindled with a more eager desire. Rabanus: Merito autem post sex dies gloriam illam ostendit, quia post sex aetates futura est resurrectio. Raban., e Bed.: Justly was it after six days that He shewed His glory, because after six ages is to be the resurrection [ed. note: See the Oxford Translation of S. Cyprian, Tr. xiii, n.a.] Origenes: Vel quia in sex diebus totus factus est visibilis mundus; qui transcendit omnes res mundi, potest ascendere super montem excelsum, et gloriam aspicere verbi Dei. Origen: Or because [p. 600] in six days this whole visible world was made; so he who is above all the things of this world, may ascend into the high mountain, and there see the glory of the Word of God. Chrysostomus in Matth: Ideo autem hos tres assumpsit, quoniam aliis potiores erant. Intende autem qualiter Matthaeus non occultat eos qui sibi praepositi sunt: hoc enim et Ioannes facit, praecipuas Petri laudes commemorans. Ab aemulatione enim et vana gloria mundus fuit apostolorum chorus. Chrys.: He took these three because He set them before others. But observe how Matthew does not conceal who were preferred to himself; the like does John also when he records the preeminent praise given to Peter. For the company of Apostles was free from jealousy and vain glory. Hilarius in Matth.: In tribus autem assumptis, de trium origine: Sem, Cam et Iaphet, futura electio populi ostenditur. Hilary: In the three thus taken up with Him, the election of people out of the three stocks of Sem, Cam, and Japhet is figured. Rabanus: Vel tres solummodo discipulos secum ducit, quia multi sunt vocati, pauci vero electi. Vel quia qui nunc fidem sanctae Trinitatis incorrupta mente servant, tunc aeterna eius visione laetantur. Raban., e Bed.: Or; He took only three disciples with Him, because many are called but few chosen. Or because they who now hold in incorrupt mind the faith of the Holy Trinity, shall then joy in the everlasting beholding of it. Remigius: Ostensurus autem dominus gloriam suae claritatis discipulis, duxit eos in montem: unde sequitur et duxit illos in montem excelsum seorsum: in quo docet quia necesse est omnibus qui Deum contemplari desiderant, ut non in infimis voluptatibus iaceant, sed amore supernorum semper ad caelestia erigantur; et ut ostendat discipulis quatenus gloriam divinae claritatis non in huius saeculi profundo quaerant, sed in caelestis beatitudinis regno. Ducuntur autem seorsum, quia sancti viri toto animo et fidei intentione separati sunt a malis, funditusque separabuntur in futuro; vel quia multi vocati, pauci vero electi. Sequitur. Et transfiguratus est ante eos. Remig.: When the Lord was about to shew His disciples the glory of His brightness, He led them into the mountain, as it follows, "And he took them up into a high mountain apart." Herein teaching, that it is necessary for all who seek to contemplate God, that they should not grovel in weak pleasures, but by love of things above should be ever raising themselves towards heavenly things; and to shew His disciples that they should not look for the glory of the divine brightness in the gulph of the present world, but in the kingdom of the heavenly blessedness. He leads them apart, because the saints are separated from the wicked by their whole soul and devotion of their faith, and shall be utterly separated in the future; or because many are called, but few chosen. It follows, "And he was transfigured before them." Hieronymus: Qualis enim futurus est tempore iudicandi, talis apostolis apparuit. Nemo autem putet pristinam eum formam et faciem perdidisse, vel amisisse corporis veritatem, et assumpsisse corpus spirituale vel aereum; sed quomodo transfiguratus sit, Evangelista demonstrans dicit et resplenduit facies eius sicut sol, vestimenta autem eius facta sunt alba sicut nix. Ubi splendor faciei ostenditur, et candor describitur vestium, non substantia tollitur, sed gloria commutatur. Certe transformatus est dominus in eam gloriam qua venturus est postea in regno suo. Transformatio splendorem addidit, faciem non subtraxit, etsi corpus spirituale fuerit: unde et vestimenta mutata sunt, quae intantum fuere candida, ut alius Evangelista dixerit, qualia fullo super terram non posset facere; huiusmodi autem corporale est et tactui subiacet, non spirituale et aereum, quod illudat oculos, et tantum in phantasmate aspiciatur. Jerome: Such as He is to be in the time of the Judgment, such was He now seen of the Apostles. Let none suppose that He lost His former form and lineaments, or laid aside His bodily reality, taking upon Him a spiritual or ethereal Body, How His transfiguration was accomplished, the Evangelist shews, saying, "And his face did shine as the sun, and his raiment became white as snow." For that His face is said to shine, and His raiment described to become white, does not take away substance, but confer glory. In truth, the Lord was transformed into that glory in which He shall hereafter come in His Kingdom. The transformation enhanced the brightness, but did not destroy [p. 601] the countenance, although the body were spiritual; whence also His raiment was changed and became white to such a degree, as in the expression of another Evangelist, no fuller on earth can whiten them. But all this is the property of matter, and is the subject of the touch, not of spirit and ethereal, an illusion upon the sight only beheld in phantasm. Remigius: Si autem facies domini resplenduit sicut sol, et sancti sicut sol fulgebunt, numquid erit aequalis claritas domini et servorum? Nequaquam. Sed quia nihil lucidius invenitur sole, idcirco ad manifestandum exemplum futurae resurrectionis, et facies domini resplendere, et iusti fulgere dicuntur sicut sol. Remig.: If then the face of the Lord shone as the sun, and the saints shall shine as the sun, are then the brightness of the Lord and the brightness of His servants to be equal? By no means. But forasmuch as nothing is known more bright than the sun, therefore to give some illustration of the future resurrection, it is expressed to us that the brightness of the Lord's countenance, and the brightness of the righteous, shall be as the sun. Origenes in Matth.: Mystice autem, cum aliquis transcenderit sex dies, secundum quod diximus, videt transfiguratum Iesum ante oculos cordis sui. Diversas enim habet verbum Dei formas; apparens unicuique secundum quod videnti expedire cognoverit; et nemini supra quod capit, semetipsum ostendit: unde non dixit simpliciter transfiguratus est, sed coram eis. In Evangeliis enim Iesus simpliciter intelligitur ab eis qui non ascendunt per excitationem verborum spiritualium super excelsum sapientiae montem; eis autem qui ascendunt, iam non secundum carnem cognoscitur, sed Deus verbum intelligitur. Coram his ergo transfiguratur Iesus, et non coram illis qui sunt deorsum in conversatione terrena viventes. Hi autem coram quibus transfiguratur, facti sunt filii Dei, et ostenditur eis sol esse iustitiae; et vestimenta ipsius fiunt candida sicut lumen; quae sunt sermones et litterae Evangeliorum, quibus Iesus est indutus, secundum illa quae ab apostolis dicuntur de eo.
Origen: Mystically; When any one has passed the six days according as we have said, he beholds Jesus transfigured before the eyes of his heart. For the Word of God has various forms, appearing to each man according as He knows that it will be expedient for him; and He shews Himself to none in a manner beyond his capacity; whence he says not simply, "He was transfigured," but, "before them." For Jesus, in the Gospels, is merely understood by those who do not mount by means of exalting works and words upon the high mountain of wisdom; but to them that do mount up thus, He is no longer known according to the flesh, but is understood to be God the Word. Before these then Jesus is transfigured, and not before those who live sunk in worldly conversation. But these, before whom He is transfigured, have been made sons of God, and He is shewn to them as the Son of righteousness. His raiment is made white as the light, that is, the words and sayings of the Gospels with which Jesus is clothed according to those things which were spoken of Him by the Apostles.
Glossa: Vel vestimenta Christi sanctos significant, de quibus Isaias: omnibus his velut vestimento vestieris; et nivi comparantur, quia candidi erunt virtutibus, et omnis vitiorum aestus ab eis remotus erit. Sequitur et apparuerunt illis Moyses et Elias cum eo loquentes. Gloss., e Bed. in Luc.: Or; raiment of Christ shadows out the saints, of whom Esaias says, "With all these shalt thou clothe thee as with a garment;" [Isa 49:18] and they are likened to snow because they shall be white with virtues, and all the heat of vices shall be put far away from them. It follows, "And there appeared unto them Moses and Elias talking with them." Chrysostomus in Matth: Hoc autem multas habet rationes. Et prima quidem est haec. Quia enim turbae dicebant eum esse Eliam vel Ieremiam, aut unum ex prophetis, capita prophetarum secum ducit, ut saltem hinc videatur differentia servorum et domini. Alia ratio est: quia enim continue Iesum accusabant Iudaei tamquam transgressorem legis, et blasphemum, patris sibi gloriam usurpantem; ut ostendatur ab utraque accusatione innoxius, eos qui in utroque fulserunt, in medium ducit. Etenim Moyses legem dedit, et Elias pro gloria Dei aemulator fuit.
Alia ratio est: ut discant quoniam mortis et vitae potestatem habet: propter hoc et Moysen, qui morte defecerat, et Eliam, qui nondum mortem passus fuerat, in medium ducit. Aliam causam et ipse Evangelista revelat, scilicet monstrare crucis gloriam, et mitigare Petrum et alios discipulos passionem timentes: loquebantur enim, ut alius Evangelista dicit, de excessu quem completurus erat in Ierusalem: unde eos in medium ducit qui se morti exposuerunt pro his quae Deo placebant, et pro plebe credentium: etenim tyrannis uterque se libere praesentavit: Moyses quidem Pharaoni, Elias autem Achab. Ducit autem et propter hoc eos in medium: volebat enim quod discipuli illorum privilegia zelarent, ut scilicet fierent mansueti sicut Moyses, et zelantes sicut Elias.
Chrys.: There are inane reasons why these should appear. The first is this; because the multitudes said He was Elias, or Jeremias, or one of the Prophets, He here [p. 602] brings with Him the chief of the Prophets, that hence at least may be seen the difference between the servants and their Lord. Another reason is this; because the Jews were ever charging Jesus with being a transgressor of the Law and blasphemer, and usurping to Himself the glory of the Father, that He might prove Himself guiltless of both charges, He brings forward those who were eminent in both particulars; Moses, who gave the Law, and Elias, who was jealous for the glory of God.
Another reason is, that they might learn that He has the power of life and death; by producing Moses, who was dead, and Elias, who had not yet experienced death. A further reason also the Evangelist discovers, that He might shew the glory of His cross, and thus soothe Peter, and the other disciples, who were fearing His death; for they talked, as another Evangelist declares, "of His decease which He should accomplish at Jerusalem." Wherefore He brings forward those who had exposed themselves to death for God's pleasure, and for the people that believed; for both had willingly stood before tyrants, Moses before Pharaoh, Elias before Ahab. Lastly, also, He brings them forward, that the disciples should emulate their privileges, and be meek as Moses, and zealous as Elias.
Hilarius in Matth.: Quod etiam Moyses et Elias ex omni sanctorum numero assistunt, medius inter legem et prophetas Christus in regno est: cum his enim Israelem, quibus testibus praedicatus est, iudicabit. Hilary: Also that Moses and Elias only out of the whole number of the saints stood with Christ, means, that Christ, in His kingdom, is between the Law and the Prophets; for He shall judge Israel in the presence of the same by whom He was preached to them. Origenes in Matth.: Si quis etiam intelligit spiritualem legem convenientem sermonibus Iesu, et in prophetis absconditam Christi sapientiam; ille vidit Moysen et Eliam in gloria una cum Iesu. Origen: However, if any man discerns a spiritual sense in the Law agreeing with the teaching of Jesus, and in the Prophets finds "the hidden wisdom of Christ," [1 Cor 2:7] he beholds Moses and Elias in the same glory with Jesus. Hieronymus: Considerandum est etiam, quod Scribis et Pharisaeis de caelo signa poscentibus dare noluit; hic vero, ut apostolorum augeat fidem, dat signum de caelo. Elia inde descendente quo conscenderat, et Moyse ab Inferis resurgente: quod et Achaz per Isaiam praecipitur, ut petat sibi signum de Inferno vel de excelso. Jerome: It is to be remembered also, that when the Scribes and Pharisees asked signs from heaven, He would not give any; but now, to increase the Apostles' faith, He gives a sign; Elias descends from heaven, whiter he was gone up, and Moses arises from hell; as Ahaz is bidden [Isa 7:10] by Esaias to ask him a sign in the heaven above, or in the depth beneath. Origenes: Quid autem fervidus Petrus dixerit, subditur respondens autem Petrus dixit ad Iesum: domine, bonum est nos hic esse. Quia enim audivit quod oportet eum Hierosolymam ire, adhuc timet pro Christo; sed post increpationem non audet dicere rursus: propitius esto tibi; sed idem occulte per alia signa insinuat. Quia enim videbat multam quietem et solitudinem, cogitavit convenientem ibi stationem esse ex loci dispositione: quod significat dicens bonum est nos hic esse. Vult etiam ibi semper esse; ideo tabernaculorum meminit, dicens si vis, faciamus hic tria tabernacula. Cogitavit enim quod si hoc fieret, non ascenderet Hierosolymam; et si non ascenderet, Christus non moreretur: ibi enim sciebat Scribas insidiari ei. Cogitabat etiam quod Elias aderat, qui in monte ignem descendere fecit, et Moyses, qui intravit nebulam, et Deo locutus est: unde occultari poterant, ut nullus persecutorum sciret ubi essent. Chrys.: Hereupon follows what the warm Peter spake, "Peter answered and said unto Jesus, Lord, it is good for us to be here." Because he had heard that He must go up to Jerusalem, he yet fears for Christ; but after his [p. 603] rebuke he dares not again say, "Be propitious to thyself, Lord," but suggests the same covertly under other guise. For seeing in this place great quietness and solitude, he thought that this would be a fit place to take up their abode in, saying, "Lord, it is good for us to be here." And he sought to remain here ever, therefore he proposes the tabernacles, "If thou wilt, let us make here three tabernacles." For he concluded if he should do this, Christ would not go up to Jerusalem, and if He should not go up to Jerusalem, He should not die, for he knew that there the Scribes laid wait for Him. Remigius: Vel aliter. Visa domini maiestate et duorum servorum, Petrus adeo delectatus est ut cuncta temporalia oblivioni traderet, et ibi in perpetuum vellet manere. Si autem tunc Petrus sic accensus est, quanta erit suavitas et dulcedo videre regem in decore suo, et interesse choris Angelorum et omnium sanctorum? In eo sane quod ait Petrus, domine, si vis, devotionem subditi et obedientis servi ostendit. Remig.: Otherwise; At this view of the majesty of the Lord, and His two servants, Peter was so delighted, that, forgetting every thing else in the world, he would abide here for ever. But if Peter was then so fired with admiration, what ravishment will it not be to behold the King in His proper beauty, and to mingle in the choir of the Angels, and of all the saints? In that Peter says, "Lord, if thou wilt," he shews the submission of a dutiful and obedient servant. Hieronymus: Erras tamen, Petre, et sicut alius Evangelista testatur, nescis quid dicas. Noli tria tabernacula quaerere, cum unum sit tabernaculum Evangelii, in quo lex et prophetae recapitulanda sunt. Si autem quaeris tria tabernacula, nequaquam servos cum domino conferas; sed fac tria tabernacula, immo unum patri et filio et spiritui sancto: ut quorum est una divinitas, unum sit in pectore tuo tabernaculum. Jerome: Yet art thou wrong, Peter, and as another Evangelist says [margin note: Luke 9:33], knowest not what thou sayest. Think not of three tabernacles, when there is but one tabernacle of the Gospel in which both Law and Prophets are to be repeated. But if thou wilt have three tabernacles, set not the servants equal with their Lord, but make three tabernacles, yea make one for the Father, Son, and Holy Spirit, that They whose divinity is one, may have but one tabernacle, in thy bosom. Remigius: Erravit etiam, quia voluit ut regnum electorum constitueretur in terra; quod dominus promiserat dare in caelis. Erravit etiam, quia oblitus est se et socios suos esse mortales; et absque gustu mortis voluit subire aeternam felicitatem. Remig.: He was wrong moreover, in desiring that the kingdom of the elect should be set up on earth, when the Lord had promised to give it in heaven. He was wrong also in forgetting that himself and his fellows were mortal, and in desiring to come to eternal felicity without taste of death. Rabanus: Et in eo quod caelesti conversationi tabernacula facienda putavit; in qua domus necessaria non erat, cum scriptum sit: templum non vidi in ea. Raban.: Also in supposing that tabernacles were to be built for conversation in heaven, in which houses are not needed, as it is written in the Apocalypse, "I saw not any temple therein." [Rev 21:22]
Lectio 2 5 ἔτι αὐτοῦ λαλοῦντος ἰδοὺ νεφέλη φωτεινὴ ἐπεσκίασεν αὐτούς, καὶ ἰδοὺ φωνὴ ἐκ τῆς νεφέλης λέγουσα, οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα: ἀκούετε αὐτοῦ. 6 καὶ ἀκούσαντες οἱ μαθηταὶ ἔπεσαν ἐπὶ πρόσωπον αὐτῶν καὶ ἐφοβήθησαν σφόδρα. 7 καὶ προσῆλθεν ὁ Ἰησοῦς καὶ ἁψάμενος αὐτῶν εἶπεν, ἐγέρθητε καὶ μὴ φοβεῖσθε. 8 ἐπάραντες δὲ τοὺς ὀφθαλμοὺς αὐτῶν οὐδένα εἶδον εἰ μὴ αὐτὸν Ἰησοῦν μόνον. 9 καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους ἐνετείλατο αὐτοῖς ὁ Ἰησοῦς λέγων, μηδενὶ εἴπητε τὸ ὅραμα ἕως οὗ ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἐγερθῇ.
5. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, "This is my beloved Son, in whom I am well pleased; hear ye him." [p. 604] 6. And when the disciples heard it, they fell on their face, and were sore afraid. 7. And Jesus came and touched them, and said, "Arise, and be not afraid." 8. And when they had lifted up their eyes, they saw no man, save Jesus only. 9. And as they came down from the mountain, Jesus charged them, saying, "Tell the vision to no man, until the Son of man be risen again from the dead."
Hieronymus: Qui carnale e frondibus aut tentoriis quaerebant tabernaculum, nubis lucidae operiuntur umbraculo; unde dicitur adhuc eo loquente, ecce nubes lucida obumbravit eos. Jerome: While they thought only of an earthly tabernacle of boughs or tents, they are overshadowed by the covering of a bright cloud; "While he yet spake there came a bright cloud and overshadowed them. Chrysostomus in Matth: Cum dominus comminatur, nubem tenebrosam ostendit, sicut in Sina; hic autem quia non terrere volebat, sed docere, nubes apparuit lucida. Chrys.: When the Lord threatens, He shews a dark cloud, as on Sinai [margin note: Ex 19:9,16]; but here where He sought not to terrify but to teach, there appeared a bright cloud. Origenes in Matth.: Lucida autem nubes obumbrans sanctos, est virtus paterna, vel forte spiritus sanctus: dicam etiam salvatorem nostrum esse lucidam nubem, quae obumbrat Evangelium et legem et prophetas; sicut intelligunt qui possunt aspicere lumen ipsius in praemissis. Origen: The bright cloud overshadowing the Saints is the Power of the Father, or perhaps the Holy Spirit; or I may also venture to call the Saviour that bright cloud which overshadows the Gospel, the Law, and the Prophets, as they understand who can behold His light in all these three. Hieronymus: Quia vero imprudenter interrogaverat Petrus, propterea domini responsionem non meretur; sed pater respondet pro filio, ut verbum domini: qui me misit, ipse de me testimonium perhibet. Jerome: Forasmuch as Peter had asked unwisely, he deserves not any answer; but the Father makes answer for the Son, that the Lord's word might be fulfilled, "He that sent me, he beareth witness of me." [John 5:37] Chrysostomus in Matth: Neque autem Moyses loquitur, neque Elias, sed pater omnibus maior vocem emittit ex nube, ut discipuli credant quod a Deo vox erat. Semper enim apparere solet Deus in nube, sicut scriptum est: nubes et caligo in circuitu eius; et hoc est quod dicitur et ecce vox de nube. Chrys.: Neither Moses, nor Elias speak, but the Father greater than all sends a voice out of the cloud, that the disciples might believe that this voice was from God. For God has ordinarily shewn Himself in a cloud, as it is written, "Clouds and darkness are round about Him;" [Ps 97:2] and this is what is said, "Behold, a voice out of the cloud." Hieronymus: Vox quidem patris de caelo loquentis auditur, qui testimonium perhibeat filio, et Petrum, errore sublato, doceat veritatem; immo per Petrum ceteros apostolos: unde subdit dicens hic est filius meus dilectus: huic est faciendum tabernaculum, huic obtemperandum; hic est filius, illi servi sunt; debent et ipsi vobiscum in penetralibus cordis sui domino tabernaculum praeparare. Jerome: The voice of the Father is heard speaking from heaven, giving testimony to the Son, and teaching Peter the truth, taking away his error, and through Peter the other disciples also; whence he proceeds, "This is my beloved Son." For Him make the tabernacle, Him obey; this is the Son, they are but servants; and they also ought as you to make ready a tabernacle for the Lord in the inmost parts of their heart, [p. 605] Chrysostomus in Matth: Ne igitur timeas, Petre. Si enim potens est Deus, manifestum quia et filius similiter potens est; si autem diligitur, ne timeas: nullus enim eum quem diligit prodit, nec tu aequaliter eum diligis genitori. Neque autem solum diligit eum quia genuit, sed quia unius est voluntatis cum ipso: sequitur enim in quo mihi complacui; ac si diceret: in quo requiesco, quem accepto, quia omnia quae sunt patris, cum diligentia exequitur, et est voluntas una ipsius et patris: quare et si crucifigi vult, non contradicas. Chrys.: Fear not then, Peter; for if God is mighty, it is manifest that the Son is also mighty; wherefore if He is loved, fear not thou; for none forsakes Him whom He loves; nor dost thou love Him equally with the Father. Neither does He love Him merely because He begot Him, but because He is of one will with Himself; as it follows, "In whom I am well pleased;" which is to say, in whom I rest content, whom I accept, for all things of the Father He performs with care, and His will is one with the Father; so if He will to be crucified, do not then speak against it. Hilarius in Matth.: Hunc esse filium, hunc dilectum, hunc complacitum, sed et hunc audiendum, vox de nube significat, dicens ipsum audite: ut scilicet idoneus ipse praeceptorum talium auctor qui saeculi damnum, crucis voluntatem, obitum corporis, et post haec regni caelestis gloriam facti confirmasset exemplo. Hilary: This is the Son, this the Beloved, this the Accepted; and He it is who is to be heard, as the voice out of the cloud signifies, saying, "Hear ye Him." For He is a fit teacher of doing the things He has done, who has given the weight of His own example to the loss of the world, the joy of the cross, the death of the body, and after that the "glory" of the heavenly kingdom. Remigius: Dicit ergo ipsum audite, ac si aliis verbis diceret: recedant umbrae legales, et typi prophetarum; et solum coruscum lumen Evangelii sequamini. Sive ideo ait ipsum audite, ut illum esse ostenderet quem Moyses praedixerat, dicens: prophetam suscitabit vobis Deus de fratribus vestris: tamquam me audietis ipsum. Sic ergo dominus undique habuit testes, ex caelo vocem patris, ex Paradiso Eliam, ex Inferis Moysen, ex hominibus apostolos, ut in nomine Iesu omne genuflectatur, caelestium, terrestrium et Infernorum.
Remig.: He says therefore, "Hear Him," as much as to say, Let the shadow of the Law be past, and the types of the Prophets, and follow ye the one shining light of the Gospel. Or He says, "Hear ye Him," to shew that it was He whom Moses had foretold, "The Lord your God shall raise up a Prophet unto you of your brethren like unto me, Him shall ye hear." [Deut 18:18] Thus the Lord had witnesses on all sides; from heaven the voice of the Father, Elias out of Paradise, Moses out of Hades, the Apostles from among men, that at the name of Jesus every thing should bow the knee, of things in heaven, things on earth, and things beneath.
Origenes in Matth.: Vox autem de nube, aut ad Moysen et Eliam loquitur, qui desiderabant videre filium Dei et audire eum, aut discipulos docet. Origen: The voice out of the cloud speaks either to Moses or Elias, who desired to see the Son of God, and to hear Him; or it is for the teaching of the Apostles. Glossa: Notandum autem, quod bene convenit mysterium secundae regenerationi (quae scilicet erit in resurrectione, ubi caro resuscitabitur) cum mysterio primae, quae est in Baptismate, ubi anima resuscitatur. In Baptismate enim Christi, operatio totius Trinitatis ostensa est; fuit enim ibi filius incarnatus, apparuit in columbae specie spiritus sanctus, et pater fuit ibi in voce declaratus: et similiter in transfiguratione, quae est sacramentum secundae regenerationis, tota Trinitas apparuit: pater in voce, filius in homine, spiritus sanctus in nube. Quaeritur autem quare spiritus sanctus ibi in columba, hic in nube declaratus est. Dona siquidem sua per species declarare solet. Innocentiam autem in Baptismate donat, quod per avem simplicitatis designatur. Daturus est autem claritatem et refrigerium in resurrectione; ideo in nube refrigerium, in fulgore nubis claritas resurgentium corporum designatur. Sequitur et audientes discipuli ceciderunt in faciem suam, et timuerunt valde.
Gloss., ap. Anselm: It is to be observed, that the mystery of the second regeneration, that, to wit, which shall be in the resurrection, when the flesh shall be raised again, agrees well with the mystery of the first which is in baptism, when the soul is raised again. For in the baptism of Christ is shewn the working of the whole Trinity; there was the Son incarnate, the Holy Ghost appearing in the figure of a dove, and the Father made known by the voice. In like manner in the transfiguration, which is the sacrament of the second regeneration, the whole Trinity appeared; the Father in the [p. 606] voice, the Son in the man, and the Holy Spirit in the cloud. It is made a question how the Holy Spirit was shewn there in the dove, here in the cloud. Because it is His manner to mark His gifts by specific outward forms. And the gift of baptism is innocence, which is denoted by the bird of purity. But as in the resurrection, He is to give splendour and refreshment, therefore in the cloud are denoted both the refreshment and the brightness of the rising bodies. It follows, "And when the disciples heard it, they fell on their faces, and feared greatly."
Hieronymus: Triplicem autem ob causam pavore terrentur: vel quia se errasse cognoverant, vel quia nubes lucida operuerat eos, aut quia Dei patris vocem loquentis audierant: humana enim fragilitas conspectum maioris gloriae ferre non sustinet, ac toto animo et corpore contremiscens ad terram cadit: quanto enim quis ampliora quaesierit, tanto magis ad inferiora collabitur, si ignoraverit mensuram suam. Jerome: Their cause of terror is threefold. Because they knew that they had done amiss; or because the bright cloud had covered them; or because they had heard the voice of God the Father speaking; for human frailty cannot endure to look upon so great glory, and falls to the earth trembling through both soul and body. And by how much higher any one has aimed, by so much lower will be his fall, if he shall be ignorant of his own measure. Remigius: In eo vero quod sancti apostoli in faciem ceciderunt, fuit indicium sanctitatis: quia sancti in faciem cadere dicuntur, impii vero retrorsum. Remig.: Whereas the holy Apostles fell upon their faces, that was a proof of their sanctity, for the saints are always described to fall upon their faces, but the wicked to fall backwards. [ed. note: ' Abraham, Gen. 17, 3; Moses and Aaron, Numb. 16. 4, 22; Tobias and Sarah, Tob. 12, 16; and our Lord Matt. 26, 39. On the other hand, of the wicked, see Gen 49, 7; Isa 28, 13; John 18, 6 (Nicol.)] Chrysostomus in Matth: Sed cum ante in Christi Baptismo, quando talis etiam vox de caelo delata est, nullus ex turba quae aderat, tale aliquid passus est, quomodo discipuli in monte ceciderunt? Quia scilicet et solitudo, et altitudo, et silentium erat multum, et transfiguratio stupore plena, et lumen purum, et nubes extensa; ex quibus omnibus stupor in eis congregabatur. Chrys.: But when before in Christ's baptism, such a voice came from heaven, yet none of the multitude then present suffered any thing of this kind, how is it that the disciples on the mount fell prostrate? Because in sooth their solicitude was much, the height and loneliness of the spot great, and the transfiguration itself attended with terrors, the clear light and the spreading cloud; all these things together wrought to terrify them. Hieronymus: Quia vero illi iacebant et surgere non poterant, ipse clementer accedit, et tangit eos, ut tactu fuget timorem, et debilitata membra solidentur; et hoc est quod dicitur et accessit Iesus, et tetigit eos. Quos autem manu sanaverat, etiam sanavit imperio: unde sequitur dixitque eis: surgite, et nolite timere. Primum timor expellitur, ut postea doctrina tribuatur. Sequitur levantes autem oculos suos, neminem viderunt nisi solum Iesum: quod rationabiliter factum est, ne si Moyses et Elias perseverassent cum domino, patris vox videretur incerta cui potissimum daret testimonium. Vident etiam Iesum stantem ablata nube, et Moysen et Eliam evanuisse: quia postquam legis et prophetarum umbra discesserat, utrumque in Evangelio reperitur. Sequitur et descendentibus illis de monte praecepit Iesus, dicens: nemini dixeritis visionem hanc, donec filius hominis a mortuis resurgat. Non vult ergo in populis praedicari, ne et incredibile esset pro rei magnitudine, et post tantam gloriam apud rudes animos sequens crux scandalum faceret.
Jerome: And whereas they were laid down, and could not raise themselves again, He approaches them, touches them gently, that by His touch their fear might be banished, and their unnerved limbs gain strength; "And Jesus drew near, and touched them." But He further added His word to His hand, "And said unto them, Arise, fear not." He first banishes their fear, that He may after impart teaching. It follows, "And when they lifted up their eyes, they saw no man, save Jesus only;" which was done with good reason; for had Moses and Elias continued [p. 607] with the Lord, it might have seemed uncertain to which in particular the witness of the Father was borne. Also they see Jesus standing after the cloud has been removed, and Moses and Elias disappeared, because after the shadow of the Law and Prophets has departed, both are found in the Gospel. It follows; "And as they came down from the mount, Jesus charged them, saying, Tell no man this vision, until the Son of Man shall rise from the dead." He will not be preached among the people, lest the marvel of the thing should seem incredible, and lest the cross following after so great glory should cause offence.
Remigius: Sive quia, si maiestas illius divulgaretur in populo, populi impedirent dispensationem passionis eius, resistendo principibus sacerdotum, et sic redemptio humani generis retardaretur. Remig.: Or, because if His majesty should be published among the people, they should hinder the dispensation of His passion, by resistance to the chief Priests; and thus the redemption of the human race should suffer impediment. Hilarius in Matth.: Silentium etiam rerum gestarum quas viderant imperat, ut cum essent spiritu sancto repleti, tunc gestorum spiritualium testes essent. Hilary: He enjoins silence respecting what they had seen, for this reason, that when they should be filled with the Holy Spirit, they should then become witnesses of these spiritual deeds.
Lectio 3 10 καὶ ἐπηρώτησαν αὐτὸν οἱ μαθηταὶ λέγοντες, τί οὖν οἱ γραμματεῖς λέγουσιν ὅτι ἠλίαν δεῖ ἐλθεῖν πρῶτον; 11 ὁ δὲ ἀποκριθεὶς εἶπεν, ἠλίας μὲν ἔρχεται καὶ ἀποκαταστήσει πάντα: 12 λέγω δὲ ὑμῖν ὅτι ἠλίας ἤδη ἦλθεν, καὶ οὐκ ἐπέγνωσαν αὐτὸν ἀλλὰ ἐποίησαν ἐν αὐτῷ ὅσα ἠθέλησαν: οὕτως καὶ ὁ υἱὸς τοῦ ἀνθρώπου μέλλει πάσχειν ὑπ' αὐτῶν. 13 τότε συνῆκαν οἱ μαθηταὶ ὅτι περὶ ἰωάννου τοῦ βαπτιστοῦ εἶπεν αὐτοῖς.
10. And his disciples asked him, saying, "Why then say the Scribes that Elias must first come?" 11. And Jesus answered and said unto them, "Elias truly shall first come, and restore all things. 12. But I say unto you, That, Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them." 13. Then the disciples understood that he spake unto them of John the Baptist.
Hieronymus: Traditio Pharisaeorum est iuxta Malachiam prophetam, quod Elias veniat ante salvatoris adventum, et reducat cor patrum ad filios et filiorum ad patres, et restituat omnia in antiquum statum. Aestimant ergo discipuli transformationem gloriae hanc esse quam in monte viderant; et ideo dicitur et interrogaverunt eum discipuli eius dicentes: quid ergo Scribae dicunt, quod Eliam oporteat primum venire? Ac si dicerent: si iam venisti in gloriam, quomodo praecursor tuus non apparet? Maxime autem hoc dicunt, quia Eliam viderant recessisse. Jerome: It was a tradition of the Pharisees following the Prophet Malachi, that Elias should come before the coming of the Saviour, and bring back the heart of the fathers to the children, and the children to the fathers, and restore all things to their ancient state. The disciples then consider that this transformation which they had seen in the mount was His coming in glory, and therefore it is said, "And his disciples asked him, saying, How then say the Scribes that [p. 608] Elias must first come? As though they had said, If you have already come in glory, how is it that your forerunner appears not yet? And this they say chiefly because they see that Elias is departed again Chrysostomus in Matth: Non autem adventum Eliae discipuli de Scripturis sciebant; sed Scribae eis manifestabant, et ferebatur hic sermo in plebe indocta, sicut et de Christo. Non autem ut oportebat, adventus Christi et Eliae a Scribis interpretabatur. Scripturae enim duos dant Christi adventus; eum scilicet qui factus est, et eum qui futurus est. Sed Scribae plebem evertentes, secundum adventum solum commemorabant plebi, et dicebant quoniam si hic est Christus, oportebat Eliam praevenire. Est igitur solutio quam Christus inducit. Sequitur at ille respondens ait: Elias quidem venturus est, et restituet omnia. Dico vobis, quia Elias iam venit. Ne autem existimes eum in sermone errasse si quandoque dicit Eliam venturum, et quandoque venisse: cum enim dicit quod Elias venturus est et restaurabit omnia, de ipso Elia in propria persona loquitur: qui quidem restaurabit omnia, dum corriget infidelitatem Iudaeorum qui tunc invenientur, quod est convertere corda patrum ad filios idest Iudaeorum ad apostolos.
Chrys., Hom., lvii: The disciples knew not of the coming of Elias out of the Scriptures; but the Scribes made it known to them; and this report was current among the ignorant multitude, as was that concerning Christ. Yet the Scribes did not explain the coming of Christ and of Elias, as they ought to have done. For the Scriptures speak of two comings of Christ; that which has taken place, and that which is yet to be. But the Scribes, blinding the people, spake to them only of His second coming, and said, If this be the Christ, then should Elias have come before Him. Christ thus resolves the difficulty, He answered and said, "Elias truly shall come, and restore all things; but I say unto you, that Elias has already come." Think not that here is a contradiction in His speech, if He first say that Elias shall come, and then that he is come. For when He says that Elias shall come and restore all things, He speaks of Elias himself in his own proper person, who indeed shall restore all things, in that he shall correct the unbelief of the Jews, who shall then be to be found; and that is the turning the hearts of the fathers to the children, that is, the hearts of the Jews to the Apostles
Augustinus de quaest. Evang: Vel restituet omnia, idest eos quos Antichristi persecutio perturbaverit: vel ut ipse restituat moriendo quae debet. Aug., Quaest Ev., i, 21: Or; "He shall restore all things," that is those whom the persecution of Antichrist shall have overthrown; as He Himself should restore by His death those whore He ought. Chrysostomus in Matth: Si autem tot bona erunt ex Eliae praesentia, quare tunc non eum misit? Dicemus, quia et tunc Christum aestimantes Eliam, non crediderunt ei. Tunc autem Eliae credent, quia cum post tantam expectationem venerit, annuntians Iesum, facilius suscipient quae ab eodem dicentur. Cum vero dicit quod Elias iam venit, Ioannem Eliam vocat, propter ministerii modum: sicut enim Elias secundi adventus praecursor erit, ita Ioannes praecursor factus est primi. Propter hoc autem Ioannem Eliam nominat, ut ostendat primum suum adventum veteri testamento et prophetiae convenire. Chrys.: But if there shall so much good arise out of the presence of Elias, why did He not send him at that time? We shall say, Because they then held Christ to be Elias, and yet believed not on Him. But they shall hereafter believe Elias, because when he shall come after so great expectation announcing Jesus, they will more readily receive what shall be taught by Him. But when He says that Elias is come already, He calls John the Baptist Elias from the resemblance of their ministry; for as Elias shall be the forerunner of His second coming, so was John the forerunner of His first. And He calls John Elias, to shew that His first coming was agreeable to the Old Testament, and to prophecy. Hieronymus: Ipse ergo qui venturus est in secundo salvatoris adventu iuxta corporis fidem, nunc per Ioannem venit in virtute et spiritu. Sequitur et non cognoverunt eum, sed fecerunt in eo quaecumque voluerunt, hoc est, spreverunt et decollaverunt eum. Jerome: He then who at the Saviour's second coming should come in the truth of [p. 609] His body, come now in John in power and spirit. It follows, "And they knew him not, but did unto him whatsoever they would," that is, despised and beheaded him. Hilarius in Matth.: Ut domini adventum praenuntians, passionem quoque praecurreret et iniuriae et vexationis exemplo; unde sequitur sic et filius hominis passurus est ab eis. Hilary: As he announced the Lord's coming, so he was also to foreshew His passion by the example of his own suffering and wrong; whence it follows, "So also shall the Son of Man suffer of them." Chrysostomus in Matth: In quo opportune suam passionem commemorat ex passione Ioannis, multam eis praebens consolationem. Chrys.: He takes the opportunity from the passion of John to refer to His own passion, thus giving them much comfort. Hieronymus: Quaeritur ergo, cum Herodes et Herodias Ioannem interfecerint, quomodo ipsi quoque Iesum crucifixisse dicantur, cum legamus eum a Scribis et Pharisaeis interfectum. Et breviter respondendum, quod in Ioannis necem Pharisaeorum factio consenserit: et in occisione domini Herodes iunxerit voluntatem suam; qui illusum atque despectum remisit ad Pilatum, ut eum crucifigeret. Jerome: It is enquired how, seeing that Herod and Herodias were they that killed John, it can be said that Jesus also was crucified by them, when we read that He was put to death by the Scribes and Pharisees! It must be answered briefly, that the party of the Pharisees consented to the death of John, and that in the Lord's crucifixion Herod united his approval, when having mocked and set Him at nought, he sent Him back to Pilate, that he should crucify Him. Rabanus: Ex indicio autem passionis suae, quam dominus eis saepius praedixit, et praecursoris sui, quam iam completam cernebant, discipuli cognoscebant Ioannem sibi in Eliae vocabulo demonstratum esse: unde sequitur tunc intellexerunt discipuli quia de Ioanne Baptista dixisset eis. Raban.: From the mention of His own passion which the Lord had often foretold to them, and from that of His forerunner, which they beheld already accomplished, the disciples perceived that John was set forth to them under the name of Elias; whence it follows; "Then understood the disciples that he spake to them of John the Baptist." Origenes in Matth.: Quod autem dixit propter Ioannem Elias iam venit, non anima Eliae est intelligenda, ne incidamus in dogma transcorporationis, quod alienum est ab ecclesiastica veritate; sed, sicut Angelus praedixit: venit in spiritu et virtute Eliae. Origen: That He says of John, "Elias is already come," is not to be understood of the soul of Elias, that we fall not into the doctrine of metempsychosis, which is foreign to the truth of Church doctrine, but, as the Angel had foretold, he came "in the spirit and spirit of Elias."
Lectio 4 14 καὶ ἐλθόντων πρὸς τὸν ὄχλον προσῆλθεν αὐτῷ ἄνθρωπος γονυπετῶν αὐτὸν 15 καὶ λέγων, κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς πάσχει: πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ. 16 καὶ προσήνεγκα αὐτὸν τοῖς μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι. 17 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν, ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε μεθ' ὑμῶν ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετέ μοι αὐτὸν ὧδε. 18 καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς, καὶ ἐξῆλθεν ἀπ' αὐτοῦ τὸ δαιμόνιον: καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης.
14. And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, 15. "Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water. 16. And I brought him to thy disciples, and they could not cure him." 17. Then Jesus answered and said, "O faithless and perverse generation, how long shall I be with [p. 610] you? how long shall I suffer you? bring him hither to me." 18. And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.
Origenes in Matth.: Concupiscens Petrus spectabilem illam vitam, et praeponens utilitatem suam utilitatibus plurimorum, dicebat bonum est nos hic esse. Sed quoniam caritas non quaerit quae sua sunt, hoc quod videbatur bonum Petro, non fecit Iesus; sed quasi de monte excelso divinitatis descendit ad turbam: ut qui non poterant ascendere sursum propter infirmitatem animarum suarum, illis proficiat; unde dicitur et cum venisset ad turbam: nisi enim cum discipulis suis electis venisset ad turbam, non accessisset ad eum ille de quo subditur accessit ad eum homo genibus provolutus ante eum dicens: domine, miserere filio meo. Ubi considerandum est, quod quandoque qui patiuntur, credunt, et deprecantur pro sua salute; quandoque autem pro eis alii faciunt: sicut nunc qui genibus volvitur, pro filio rogat; quandoque vero a semetipso salvator etiam a nullo rogatus, sanat. Primo autem quaeramus quid est quod sequitur quia lunaticus est, et male patitur. Medici ergo loquuntur quae volunt: quia nec immundum spiritum arbitrantur, sed corporalem aliquam passionem; et dicunt humida moveri in capite secundum aliquam compassionem ad lumen lunare, quod humidam habet naturam. Nos autem qui Evangelio credimus, dicemus hanc passionem immundum spiritum in hominibus operari. Observat enim quaedam schemata lunae, et sic operatur, ut ab observatione lunae pati homines mentiatur, et per hoc culpabilem Dei creaturam ostendat: sic et alii Daemones secundum aliqua stellarum schemata insidiantur hominibus, ut iniquitatem in excelso loquantur, quasdam stellas dicentes maleficas, quasdam beneficas: cum nulla stella a Deo sit facta ut male faciat. In hoc autem quod subditur nam saepe cadit in ignem, et crebro in aquam.
Origen: Peter, anxious for such desirable life, and preferring his own benefit to that of many, had said, "It is good for us to be here." But since charity seeks not her own, Jesus did not this which seemed good to Peter, but descended to the multitude, as it were from the high mount of His divinity, that He might be of use to such as could not ascend because of the weakness of their souls; whence it is said, "And when he was come to the multitude;" for if He had not gone to the multitude with His elect disciples, there would not have come near to Him the man of whom it is added, "There came to him a man kneeling down, and saying, Lord, have mercy on my son." Consider here, that sometimes those that are themselves the sufferers believe and entreat for their own healing, sometimes others for them, as he who kneels before Him praying for his son, and sometimes the Saviour heals of Himself unasked by any. First, let us see what this means that follows, "For he is lunatic, and sore vexed." Let the physicians talk as they list; for they think it no unclean spirit, but some bodily disorder, and say, that the humours in the head are governed in their motions by sympathy with the phases of the moon, whose light is of the nature of humours. But we who believe the Gospel say that it is an unclean spirit that works such disorders in men. The spirit observes the moon's changes, that it may cheat men into the belief that the moon is the cause of their sufferings, and so prove God's creation to be evil; as other daemons lay wait for men following the times and courses of the stars, that they may speak wickedness in high places, calling some stars malignant, others benign; whereas no star was made by God that it should produce evil. In this that is added, "For ofttimes he falls into the fire, and oft into the water,"
Chrysostomus in Matth: Considerandum est, quod nisi providentia hic homo esset munitus, dudum periisset: Daemon enim qui ipsum in ignem et in aquam mittebat, interfecisset eum omnino, nisi Deus eum refrenasset. Chrys.: is to be noted, that were not man fortified here by Providence, he would long since have perished; for the daemon who cast him into the fire, and into the water, [p. 611] would have killed him outright, had God not restrained him. Hieronymus: Quod autem dicit et obtuli eum discipulis tuis, et non potuerunt curare eum, latenter accusat apostolos: cum impossibilitas curandi interdum non ad imbecillitatem curantium, sed ad eorum qui curandi sunt, fidem referatur. Jerome: In saying, "And I brought him to thy disciples, and they could not heal him," he covertly accuses the Apostles, whereas that a cure is impossible is sometimes the effect not of want of power in those that undertake it, but of want of faith in those that are to be healed. Chrysostomus in Matth: Inspice autem et aliunde eius insipientiam, qualiter coram turba interpellat Iesum adversus discipulos. Sed ipse eos liberat ab accusatione, defectum curationis imputans illi: ex multis enim monstratur eum infirmum in fide fuisse. Non tamen tantum in eius personam invehitur, ne ipsum conturbaret; sed in omnes Iudaeos. Probabile est enim multos praesentium de discipulis inconvenientia cogitasse; et ideo sequitur respondens Iesus ait: o generatio incredula et perversa, quousque ero vobiscum? Usquequo patiar vos? Per hoc autem quod dicit usquequo ero vobiscum? Ostendit desideratam ab eo esse mortem, et concupiscibilem recessum. Chrys.: See herein also his folly, in that before the multitude he appeals to Jesus against His disciples. But He clears them from shame, imputing their failure to the patient himself; for many things shew that he was weak in faith. But He addresses His reproof not to the man singly, that He may not trouble him, but to the Jews in general. For many of those present, it is likely, had improper thoughts concerning the disciples, and therefore it follows, "Jesus answered and said, O faithless and perverse generation, how long shall I be with you, how long shall I suffer you?" His "How long shall I be with you?" shews that death was desired by Him, and that He longed for His withdrawal. Remigius: Sciendum quoque, quia dominus non tantum tunc coeperat pati improbitatem Iudaeorum, sed a longo prius tempore: et ideo hic dicit usquequo patiar vos? Ac si dicat: quia longo tempore coepi pati vestras improbitates, ideo indigni estis mea praesentia. Remig.: It may be known also, that not now for the first time, but of a long time, the Lord had borne the Jews' stubbornness, whence He says, "How long shall I suffer you?" because I have now a long while endured your iniquities, and ye are unworthy of My presence. Origenes in Matth.: Vel quoniam non potuerant eum sanare discipuli, quasi adhuc modicae fidei constituti, propterea dixit o generatio incredula; et quod ait perversa, ostendit quoniam ex perversitate malitia est introducta extra naturam. Puto autem, quod propter perversitatem totius humani generis, quasi gravatus malitia eorum, dixit usquequo ero vobiscum? Origen: Or; Because the disciples could not heal him as being weak in faith, He said to them, "O faithless generation," adding "perverse," to shew that their perverseness had introduced evil beyond their nature. But I suppose, that because of the perverseness of the whole human race, as it were oppressed with their evil nature, He said, "How long shall I be with you?" Hieronymus: Non autem credendum est quod taedio superatus sit, et mansuetus ac mitis in verba furoris eruperit; sed quod in similitudinem medici, si aegrotum videat contra sua praecepta se gerere, dicat: usquequo ascendam in domum tuam? Usquequo artis perdam industriam, me aliud iubente, et te aliud perpetrante? Quod autem non sit iratus homini sed vitio, ac per unum hominem Iudaeos arguat infidelitatis, patet ex hoc quod infert afferte huc illum ad me. Jerome: Not that we must think that He was overcome by weariness of them, and that The meek and gentle broke out into words of wrath, but as a physician who might see the sick man acting against his injunctions, would say, How long shall I frequent your chamber? How long throw away the exercise of my skill, while I prescribe one thing, and you do another? That it is the sin, and not the man with whom He is angry, and that in the person of this one man He convicts the Jews of unbelief, is clear from what He adds, "Bring him to me." Chrysostomus in Matth: Postquam enim discipulos excusaverat, ducit patrem pueri ad spem benignam credendi, quod ab hoc malo eripietur; et ut inducatur pater ad fidem futuri miraculi, videns Daemonem tumultum pati ex hoc solum quod vocabatur, increpavit eum; unde sequitur et increpavit eum Iesus. Non ille qui patiebatur, sed Daemon increpatur. Chrys.: When He had vindicated His disciples, He leads the boy's father to a cheering hope of believing that he shall be delivered out of this evil; and that the father might [p. 612] be led to believe the miracle that was coming, seeing the daemon was disturbed even when the child was only called; Jerome: He rebuked him, that is, not the sufferer, but the daemon. Remigius: In quo facto reliquit exemplum praedicatoribus, ut vitia persequantur, homines vero sublevent. Remig.: In which deed He left an example to preachers to attack sins, but to assist men. Hieronymus: Sive increpavit puerum, quia propter peccata sua a Daemone fuerat oppressus. Sequitur et exiit ab eo Daemon et curatus est puer ex illa hora. Jerome: Or, His reproof was to the child, because for his sins he had been seized on by the daemon. Rabanus: Mihi autem videtur, iuxta tropologiam, lunaticus esse qui per horarum momenta mutatur ad vitia; et nunc quidem in ignem fertur, quo adulterantium corda succensa sunt, nunc in aquas, scilicet voluptatum, vel cupiditatum, quae non valent extinguere caritatem. Raban.: The lunatic is figuratively one who is hurried into fresh vices every hour, one while is cast into the fire, with which the hearts of the adulterers burn [margin note: Hos 7:4,6]; or again into the waters of pleasures or lusts, which yet have not strength to quench love. Augustinus de quaest. Evang: Vel ignis ad iram pertinet, eo quod alta petat; aqua ad voluptates carnis. Aug., Quaest Ev., i, 22: Or the fire pertains to anger, which aims upwards, water to the lusts of the flesh. Origenes in Matth.: De inconstantia autem peccatoris dicitur: stultus ut luna mutatur. Et est videre in talibus impetus quosdam quasi operum bonorum subrepere; aliquando autem quasi quadam abreptione spiritus a passionibus comprehenduntur, et cadunt a statu bono in quo stare putabantur. Forsitan ergo Angelus, qui sortitus est huius lunatici custodiam pater huius appellatur, deprecans quasi pro filio medicum animarum, ut liberet eum qui non potest sanari a passione per verbum humile discipulorum Christi, quia non recipit eorum admonitionem veluti surdus; et ideo opus est ei Christi sermo, ut iam de cetero sine ratione non agat. Origen: Of the changefulness of the sinner it is said, "The fool changes as the moon." [Eccl 27:12] We may see sometimes that an impulse towards good works comes over such, when, lo! again as by a sudden seizure of a spirit they are laid hold of by their passions, and fall from that good state in which they were supposed to stand. Perhaps his father stands for the Angel to whom was allotted the care of this lunatic, praying the Physician of souls, that He would set free his son, who could not be delivered from his suffering by the simple word of Christ's disciples, because as a deaf person he cannot receive their instruction, and therefore he needs Christ's word, that henceforth he may not act without reason.
Lectio 5 19 τότε προσελθόντες οἱ μαθηταὶ τῷ Ἰησοῦ κατ' ἰδίαν εἶπον, διὰ τί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; 20 ὁ δὲ λέγει αὐτοῖς, διὰ τὴν ὀλιγοπιστίαν ὑμῶν: ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ, μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται: καὶ οὐδὲν ἀδυνατήσει ὑμῖν.
19. Then came the disciples to Jesus apart, and said, "Why could not we cast him out?" 20. And Jesus said unto them, "Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. 21. Howbeit this kind goeth not out but by prayer and fasting."
Chrysostomus in Matth: Acceperant discipuli a domino potestatem spirituum immundorum; et quia oblatum daemoniacum curare non potuerant, videtur quod in dubitationem devenerint, ne forte gratiam, quae erat eis tradita, perdidissent; et ideo dicit tunc accesserunt ad Iesum discipuli eius secreto, et dixerunt: quare nos non potuimus eicere illum? Interrogant quidem singulariter, non propter verecundiam, sed quia de ineffabili et magna re erant eum interrogaturi. Sequitur dixit illis Iesus: propter incredulitatem vestram. Chrys.: The disciples had received from the Lord the power over unclean spirits, and when they could not heal the daemoniac thus brought to them, they seem to have had misgivings [p. 613] lest they had forfeited the grace once given to them; hence their question. And they ask it apart, not out of shame, but because of the unspeakable matter of which they were to ask. "Jesus said unto them, Because of your unbelief." Hilarius in Matth.: Crediderant quidem apostoli, nondum tamen erant perfectae fidei: nam domino in monte demorante, et ipsis cum turbis residentibus, quidam tepor eorum fidem retardaverat. Hilary: The Apostles had believed, yet their faith was imperfect; while the Lord tarried in the mount, and they abode below with the multitude, their faith had become stagnant. Chrysostomus in Matth: Unde manifestum est hinc quoniam et discipuli in fide infirmati sunt, sed non omnes; columnae enim illae non aderant, scilicet Petrus, Iacobus et Ioannes. Chrys.: Whence it is plain that the disciples' faith was grown weak, yet not all, for those pillars were there, Peter, and James, and John. Hieronymus: Hoc est autem quod in alio loco dominus dicit: quaecumque in nomine meo petieritis, credentes accipietis. Ergo quoties non accipimus, non praestantis est impossibilitas, sed poscentium culpa. Jerome: This is what the Lord says in another place, "Whatsoever ye shall ask in my name believing, ye shall receive." [Matt 21:22, John 16:23] Therefore when we receive not, it is not the weakness of Him that gives, but the fault of them that ask. Chrysostomus in Matth: Sciendum tamen, quod sicut multoties accedentis fides accipere sufficit effectum miraculi; ita multoties facientium miracula sufficit virtus, etiam non credentibus illis qui expetierint miracula operari: etenim qui circa Cornelium, ex propria fide allexerunt gratiam spiritus sancti; ille autem mortuus qui proiectus est in sepulchrum Elisei, sola virtute corporis sancti resuscitatus est. Contigit et tunc discipulos infirmari in fide: imperfectius enim dispositi erant ante crucem; et ideo fidem dicit hic esse causam signorum: unde subditur amen quippe dico vobis: si habueritis fidem sicut granum sinapis, dicetis monti huic: transi hinc, et transibit. Chrys.: But it is to be known, that, as ofttimes the faith of him that draweth near to receive supplies the miraculous virtue, so ofttimes the power of those that work the miracle is sufficient even without the faith of those who sought to receive. Cornelius and his household, by their faith, attracted to them the grace of the Holy Spirit [Acts 10:4]; but the dead man who was cast into the sepulchre was revived solely by virtue of the holy body. [2 Ki 13:21] It happened that the disciples were then weak in faith; for indeed they were but in an imperfect condition before the cross; wherefore He here tells them, that faith is the mean of miracles, "Verily I say unto you, if ye shall have faith as a grain of mustard-seed, ye shall say to this mountain, Remove hence, and it shall remove." Hieronymus: Putant aliqui fidem grano sinapis comparatam parvam dici, cum apostolus dicat: etsi habuero tantam fidem ita ut montes transferam. Magna est ergo fides quae grano sinapis comparatur. Jerome: Some think that the faith that is compared to a grain of mustard-seed is a little faith, whereas the Apostle says, "If I shall have such faith that I could remove mountains." [1 Cor 13:2] The faith therefore which is compared to a grain of mustard-seed is a great faith. Gregorius Moralium: Granum quippe sinapis nisi teratur, nequaquam virtus eius agnoscitur: sic si virum sanctum tritura persecutionis opprimat, mox in fervorem virtutis vertitur quidquid in illo antea despicabile infirmumque videbatur. Greg., Mor., pref. c. 2: The mustard-seed, unless it be bruised, does not give out its qualities, so if persecution fall upon a holy man, straightway what had seemed weak and contemptible in him is roused into the heat and fervour of virtue. Origenes in Matth.: Vel ideo omnis fides grano sinapis comparatur, quoniam contemnitur quidem fides ab hominibus, et modicum aliquid et vile apparet; cum vero consecutum fuerit huiusmodi semen bonam animam quasi terram, fit arbor magna. Sic autem magna est praedicta lunatici infirmitas, et fortis ad curandum inter omnia mala, ut monti assimiletur, nec expellatur nisi per omnem fidem eius qui passiones huiusmodi sanare voluerit. Origen: Or, all faith is likened to a grain of mustard-seed, because faith is looked on with contempt by men, and shews as something poor and mean; but when a seed of this kind lights upon a good heart as its soil, it becomes a great tree. The weakness of this lunatic's faith is yet so great, and Christ is so strong to heal [p. 614] him amidst all his evils, that He likens it to a mountain which cannot be cast out but by the whole faith of him who desires to heal afflictions of this sort. Chrysostomus in Matth: Unde et de translatione montium mentionem facit, et ultra procedit dicens et nihil impossibile erit vobis. Chrys.: So He not only promises the removal of mountains, but goes beyond, saying, "And nothing shall be impossible to you." Rabanus: Sic enim fides mentem nostram capacem donis caelestibus facit, ut quaecumque volumus, facillime a fideli domino impetrare possimus. Raban.: For faith gives our minds such a capacity for the heavenly gifts, that whatsoever we will we may easily obtain from a faithful Master. Chrysostomus in Matth: Si autem dixeris: ubi apostoli montes transtulerunt? Illud dicam, quia multa maiora fecerunt, mortuos plurimos suscitantes. Dicuntur autem post apostolos sancti quidam apostolis minores, montes necessitate imminente transtulisse. Si autem apostolorum tempore montes non sunt translati, hoc non fuit quia non potuerunt sed quia noluerunt, utilitate non imminente. Nec dominus dixit quod hoc essent facturi, sed quod hoc facere possent. Probabile tamen est factum esse, sed scriptum non est; neque enim omnia miracula quae fecerunt, scripta sunt.
Chrys.: If you shall ask, Where did the Apostles remove mountains! I answer, that they did greater things, bringing many dead to life. It is told also of some saints, who came after the Apostles, that they have in urgent necessity removed mountains. [ed. note: St. Augustine says, that he had never read or heard of a mountain being transported into the sea by faith. Sp. et lit. n. 62. St. Chrysostom appears to refer to the occurrence recorded in the history of Gregory of Neo-Caesarea, called Thaumaturgus, A.D. 260, whose miracles are reported to us by his namesake of Nyssa. Nyssen, however, speaks only of his moving a stone, (vol. ii. p. 982.) Pope Gregory, Dial. i. 7. calls it a rock, or even a mountain. He mentions it while relating the like miracle in the history of St. Benedict. In volcanic countries, changes in mountains and rivers occur even from natural causes, much more might prayer cause them. But St. Augustine's remark shews that there is very little evidence for the fact.] But if mountains were not removed in the Apostles' time, this was not because they could not, but because they would not, there being no pressing occasion. And the Lord said not that they should do this thing, but that they should have power to do it. Yet it is likely that they did do this, but that it is not written, for indeed not all the miracles that they wrought are written.
Hieronymus: Vel montis translatio non eius significatur quem oculis carnis aspicimus, sed illius qui a domino translatus fuerat ex lunatico, qui per prophetam corrumpere dicitur omnem terram. Jerome: Or; the mountain is not said of that which we see with the eyes of the body, but signified that spirit which was removed by the Lord out of the lunatic, who is said by the Prophet to be the corrupter of the whole earth Glossa: Ut sit sensus: dicetis monti huic, idest superbo Diabolo: transi hinc, idest ab obsesso corpore in altum maris, idest in profundum Inferni, et transibit; et nihil impossibile erit vobis, idest nulla incommoditas insanabilis. Gloss. interlin.: So that the sense then is, "Ye shall say to this mountain," that is to the proud devil, "Remove hence," that is from the possessed body into the sea, that is into the depths of hell, "and it shall remove, and nothing shall be impossible to you," that is, no sickness shall be incurable." Augustinus de quaest. Evang: Vel aliter. Ne discipuli in miraculis faciendis extollerentur in superbiam, admoniti sunt potius per humilitatem fidei, quasi per sinapis granum, elationem terrenam, quae montis nomine significata est, curare transferre. Aug.: Otherwise; That the disciples in working their miracles should not be lifted up with pride, they are warned rather by the humbleness of their faith, as by a grain of mustard-seed, to take care that they remove all pride of earth, which is signified by the mountain in this place. Rabanus: Dum autem docet apostolos quomodo Daemon debeat expelli, omnes instituit ad vitam: ut scilicet noverimus graviora quaecumque vel immundorum spirituum vel hominum tentamenta ieiuniis et orationibus esse superanda, iram quoque domini hoc remedio singulari posse placari; unde subdit hoc autem genus non eicitur nisi per orationem et ieiunium. Raban.: But while He teaches the Apostles how the daemon ought to be cast out, He instructs all in [p. 615] regulation of life; that we may all know that all the heavier afflictions, whether of unclean spirits, or temptations of men, may be removed by fasts and prayers; and that the wrath also of the Lord may be appeased by this remedy alone; whence he adds, "Howbeit this kind is not cast out but by prayer and fasting." Chrysostomus in Matth: Quod dicit non solum de genere lunaticorum, sed et de universo genere Daemonum. Ieiunium enim multam sapientiam imponit, et hominem quasi Angelum de caelo constituit, et incorporeas potestates impugnat. Sed et oratione opus est, quasi principaliori. Qui enim orat ut oportet, et ieiunat, non multis indiget; et ita non fit avarus, sed ad eleemosynam promptus est. Qui etiam ieiunat, levis est, et vigilanter orat, et concupiscentias perniciosas extinguit, et propitium Deum facit, et animam superbam humiliat. Qui ergo orat cum ieiunio, duplices habet alas, etiam ipsis ventis leviores. Neque enim oscitat et torpet orans (quod et multi patiuntur); sed est igne vehementior, et terra fixior; ideoque talis maxime Daemoniis adversatur; nihil enim est homine decenter orante potentius. Si autem infirmum est tibi corpus ad continue ieiunandum, non tamen ad orandum; et si ieiunare non potes, potes tamen non lascivire. Non parvum autem est hoc, neque multum a ieiunio distans. Chrys.: And this He says not of lunatics in particular, but of the whole class of daemons. For fast endues with great wisdom, makes a man as an Angel from heaven, and beats down the unseen powers of evil. But there is need of prayer as even still more important. And who prays as he ought, and fasts, had need of little more, and so is not covetous, but ready to almsgiving. For he who fasts, is light and active, and prays wakefully, and quenches his evil lusts, makes God propitious, and humbles his proud stomach. And he who prays with his fasting, has two wings, lighter than the winds themselves. For he is not heavy and wandering in his prayers, (as is the case with many,) but his zeal is as the warmth of fire, and his constancy as the firmness of the earth. Such an one is most able to contend with daemons, for there is nothing more powerful than a man who prays properly. But if your health be too weak for strict fast, yet is it not for prayer, and if you cannot fast, you can abstain from indulgences. And this is not a little, and not very different from fast. Origenes in Matth.: Si ergo aliquando oportuerit nos circa curationem tale aliquid patientium permanere, non adiuremus, neque interrogemus, neque loquamur quasi audienti spiritui immundo; sed abigamus ieiuniis et orationibus nostris spiritus malignos. Origen: If then we shall ever be required to be employed in the healing of those who are suffering any thing of this sort, we shall not adjure them, nor ask them questions, nor even speak, as though the unclean spirit could hear us, but by our fasting and our prayers drive away the evil spirits. Glossa: Vel hoc genus Daemonii, idest ista carnalium voluptatum mutabilitas, non vincitur nisi spiritus oratione confirmetur, et caro per ieiunium maceretur. Gloss. ord.: Or; This class of daemons, that is the variety of carnal pleasures, is not overcome unless the spirit be strengthened by prayer, and the flesh enfeebled by fast. Remigius: Vel ieiunium hic intelligitur generale, quo non solum abstinemus a cibis, sed ab omnibus illecebris carnalibus, et peccatorum passionibus. Similiter oratio intelligenda est generalis, quae in piis et bonis operibus consistit: de qua dicit apostolus: sine intermissione orate. Remig.: Or, fasting is here understood generally as abstinence not from food only, but from all carnal allurements, and sinful passions. In like manner prayer is to be understood in general as consisting in pious and good acts, concerning which the Apostle speaks, "Pray without ceasing." [1 Thess. 5:17]
Lectio 6 21 22 συστρεφομένων δὲ αὐτῶν ἐν τῇ γαλιλαίᾳ εἶπεν αὐτοῖς ὁ Ἰησοῦς, μέλλει ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοσθαι εἰς χεῖρας ἀνθρώπων, 23 καὶ ἀποκτενοῦσιν αὐτόν, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται. καὶ ἐλυπήθησαν σφόδρα.
22. And while they abode in Galilee, Jesus said unto them, "The Son of man shall be betrayed into the hands of men. [p. 616] 23. And they shall kill him, and the third day he shall be raised again." And they were exceeding sorry.
Remigius: Saepe dominus mysteria suae passionis discipulis praedixit, ut quando acciderent, tanto levius ea ferrent quanto praecognita haberent: et ideo hic dicitur conversantibus autem eis in Galilaea, dicit illis Iesus: filius hominis tradendus est in manus hominum, et occident eum. Remig.: The Lord often foretold to His disciples the mysteries of His passion, in order that when they come to pass, they might be the lighter to them from having been known beforehand. Origenes in Matth.: Videntur quidem haec illis quae supra dixerat similia esse, ut facile quis dicat, dominum eadem ipsa repetere; quod non est ita; tradendum enim superius non est dictum: hic autem non solum tradendum, sed etiam in manus hominum tradendum audivimus. Traditum igitur apostolus filium narrat a Deo patre; sed etiam contrariae potestates eum in manus hominum tradiderunt. Origen: This seems to be so like a warning He had given above, that a man might easily say that the Lord now repeated what He had said before; yet is it not so; He had not before said that He must be betrayed, but we hear now not only that He must be betrayed, but that He must be "betrayed into the hands of men." The Son of Man indeed was "delivered up" by God the Father according to the Apostle, [Rom 8:32] but different powers gave him up into the hands of men. Hieronymus: Semper autem prosperis miscet tristia: si enim contristat eos quia occidendus est, debet laetificare quod subditur et die tertia resurget. Jerome: Thus does He ever mix the joyful and the grievous; if it grieves them that He is to be put to death, they ought to be gladdened when they hear, "And shall rise again, the third day." Chrysostomus in Matth: Neque enim multum tempus dixit quo in morte maneret; sed tertia die se dixit resurrecturum. Chrys.: For this is no long time that He speaks of continuing in death, when He says that He shall rise again on the third day. Origenes in Matth.: Praedicente autem haec domino, tristati sunt discipuli: unde sequitur et contristati sunt vehementer, non attendentes ad illud quod dixerat et tertia die resurget, nec considerantes quis esset cui ad destruendam mortem trium dierum tempus sufficeret. Origen: By this announcement of the Lord the disciples were made very sorrowful, not attending to that He said, "And shall rise again the third day," nor considering what He must be to whom the space of three days was enough to destroy death. Hieronymus: Porro quod contristabantur vehementer, non de infidelitate venit: verum pro dilectione magistri, nihil de eo sinistrum et humile patiuntur audire. Jerome: That they were thus made exceeding sorrowful, came not of their lack of faith; but out of their love of their Master they could not endure to hear of any hurt or indignity for Him.
Lectio 7 24 ἐλθόντων δὲ αὐτῶν εἰς καφαρναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ πέτρῳ καὶ εἶπαν, ὁ διδάσκαλος ὑμῶν οὐ τελεῖ [τὰ] δίδραχμα; 25 λέγει, ναί. καὶ ἐλθόντα εἰς τὴν οἰκίαν προέφθασεν αὐτὸν ὁ Ἰησοῦς λέγων, τί σοι δοκεῖ, σίμων; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων; 26 εἰπόντος δέ, ἀπὸ τῶν ἀλλοτρίων, ἔφη αὐτῷ ὁ Ἰησοῦς, ἄρα γε ἐλεύθεροί εἰσιν οἱ υἱοί. 27 ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα: ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ.
24. And when they were come to Capernaum, they that received tribute money came to Peter, and said, "Doth not your master pay tribute?" 25. He saith, "Yes." And when he was come into the house, Jesus prevented him, saying, "What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?" 26. Peter saith unto him, "Of strangers." Jesus saith unto him, "Then are the children free. [p. 617] 27. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee."
Glossa: Quia discipuli audita domini passione contristati erant, ne aliquis passionem Christi necessitati ascriberet, non humilitati, subiungit factum, in quo Christi libertas et humilitas demonstratur: unde dicitur et cum venissent Capharnaum, accesserunt qui didrachma accipiebant ad Petrum, et dixerunt ei: magister vester non solvit didrachma? Gloss., non occ.: The disciples were exceeding sorrowful when they heard of the Lord's passion, and therefore that none might ascribe His suffering to compulsion, and not to a voluntary submission, he adds an incident which instances Christ's power, and His submission; "And when they were come to Capernaum, there came to Peter those who received the didrachma, and said unto him, Doth not your Master pay the didrachma?" Hilarius in Matth.: Dominus didrachma solvere postulatur, idest denarios: hoc enim omni Israel lex pro redemptione corporis et animae constituerat in ministerio templi servientium. Hilary: The Lord is called upon to pay the didrachma, (that is, two denarii,) for this the Law had enjoined upon all Israel for the redemption of their body and soul, and the use of those that served in the temple. Chrysostomus in Matth: Cum enim primogenita Aegyptiorum interfecit Deus, tunc tribum levi pro eis accepit. Deinde quia primogenitis qui erant apud Iudaeos, minor huius tribus numerus erat, pro deficientibus in numerum, siclum iussit inferri, et ex tunc tenuit consuetudo ut primogenita vectigal hoc inferrent. Quia igitur primogenitus erat Christus, videbatur autem discipulorum primus esse Petrus, ad eum accedunt. Et, ut mihi videtur, non in unaquaque civitate hoc expetebant: ideoque in Capharnaum adeunt Christum, quia eius patria existimabatur. Chrys.: For when God slew the firstborn of Egypt, He then accepted the tribe of Levi for them. [margin note: Numb 3:44] But because the numbers of this tribe were less than the number of firstborn among the Jews, it was ordained that redemption money should be paid for the number that came short; and thence sprang the custom of paying this tax. Because then Christ was a firstborn son, and Peter seemed to be the first among the disciples, they came to him. And as it seems to me this was not demanded in every district, they come to Christ in Capernaum, because that was considered His native place. Hieronymus: Vel aliter. Post Augustum Caesarem Iudaea facta est tributaria, omnes censi capite ferebantur: unde et Ioseph cum Maria cognata sua professus est in Bethlehem. Rursus, quoniam dominus nutritus erat in Nazareth, quod est oppidum Galilaeae subiacens Capharnaum urbi, ibi deposcitur tributum; et pro signorum magnitudine hi qui exigebant, non audebant ipsum repetere, sed discipulum conveniunt. Jerome: Or otherwise; From the time of Augustus Caesar Judaea was made tributary, and all the inhabitants were registered, as Joseph with Mary his kinswoman gave in His name at Bethlehem. Again, because the Lord was brought up at Nazareth, which is a town of Galilee subject to Capernaum, it is there that the tribute is asked of Him; but for that His miracles were so great, those who collected it did not dare to ask Himself, but make up to the disciple. Chrysostomus in Matth: Et neque hunc cum multa vehementia, sed mansuetius: neque enim incusantes, sed interrogantes dixerunt magister vester non solvit didrachma? Chrys.: And him they address not with boldness, but courteously; for they do not arraign, but ask a question, "Doth not your Master pay the didrachma?" Hieronymus: Sive malitiose interrogant utrum reddat tributa, an contradicat Caesaris voluntati. Jerome: Or, They enquire with malicious purpose whether He pays tribute, or resists Caesar's will. Chrysostomus in Matth: Quid igitur Petrus? Ait: etiam. Et his quidem dixit quoniam solvit; Christo autem non dixit, erubescens fortassis pro his ei loqui. Chrys.: What then does Peter say? [p. 618] "He saith, Yea." To these then he said that He did pay, but to Christ he said not so, blushing perhaps to speak of such matters. Glossa: Vel aliter. Et Petrus respondit etiam; idest, ita est quod non solvit. Voluit autem Petrus domino intimare, quod Herodiani peterent censum; sed dominus praevenit eum: unde sequitur et cum intrasset in domum, praevenit eum Iesus, dicens: reges terrae a quibus recipiunt tributum vel censum, idest redditum de capite, a filiis suis, an ab alienis? Gloss., ap. Anselm: Otherwise; Peter answered, Yea; meaning, yea, He does not pay. And Peter sought to acquaint the Lord that the Herodians had demanded tribute, but the Lord prevented him; as it follows, "And when he had entered into the house, Jesus prevented him, saying, Of whom do the kings of the earth receive custom or tribute," (i. e. head- money,) "of their children, or of strangers?" Hieronymus: Ante quidem quam Petrus suggerat, dominus interrogat, ne scandalizentur discipuli ad postulationem tributi, cum videant eum nosse quae absente se gesta sunt. Sequitur at ille dixit: ab alienis. Dixit illi Iesus: ergo liberi sunt filii. Jerome: Before any hint from Peter, the Lord puts the question to him, that His disciples might not be offended at the demand of tribute, when they see that He knows even those things that are done in His absence. It follows, "But he said, From strangers; Jesus said unto him, Then are the children free." Origenes in Matth.: Sermo iste duplicem habet sensum. Secundum unum enim filii regum terrae liberi sunt apud reges terrae; extranei autem extra terram liberi non sunt propter eos qui deprimunt eos, sicut Aegyptii filios Israel. Secundum alterum autem, propter hoc ipsum quod aliqui sunt alieni a filiis regum terrae, sed sunt filii Dei; liberi sunt qui manent in verbis Iesu, et cognoverunt veritatem, et veritas liberavit eos a servitute peccati. Filii autem regum terrae liberi non sunt; quoniam qui facit peccatum, servus est peccati.
Origen: This speech has a twofold meaning. First, that the children of the kings of the earth are free with the kings of the earth; but strangers, foreigners in the land, are not free, because of those that oppress them, as the Egyptians did the children of Israel. The second sense is; forasmuch as there be some who are strangers to the sons of the kings of the earth, and are yet sons of God, therefore it is they that abide in the words of Jesus; these are free, for they have known the truth, and the truth has set them free from the service of sin: but the sons of the kings of the earth are not free; for "whoso doth sin, he is the servant of sin." [John 8:34]
Hieronymus: Dominus autem noster et secundum carnem et secundum spiritum filius erat regis; vel ex David stirpe generatus, vel omnipotentis patris verbum; ergo tributa quasi filius regis non debebat. Jerome: But our Lord was the son of the king, both according to the flesh, and according to the Spirit; whether as sprung of the seed of David, or as the Word of the Almighty Father; therefore as the king's son He owed no tribute. Augustinus de quaest. Evang: Dicit enim in omni regno liberos esse filios, idest non esse vectigabiles. Multo ergo magis liberi esse debent in quolibet regno terreno filii regni ipsius, sub quo sunt omnia regna terrena. Aug., Quaest. Ev., i, 23: For, saith He, in every kingdom the children are free, that is, not under tax. Much more therefore should they be free in any earthly kingdom, who are children of that very kingdom under which are all the kingdoms of the earth. Chrysostomus in Matth: Si autem non erat filius, inaniter hoc exemplum induxit. Sed dicet aliquis: filius est, sed non proprius; est ergo alienus; et si hoc exemplum non habet veritatem: ipse enim de propriis filiis disputat, ad quorum differentiam alienos vocat qui non ex parentibus substantialiter nati sunt. Intende autem qualiter et hinc Christus certificat eam cognitionem quae Petro revelata est a Deo, per quam dixit: tu es Christus filius Dei vivi. Chrys.: But this instance were brought to no purpose if He were not a son. But some one may say, He is son indeed, but not an own son. But then He were a stranger; and so this instance would not apply; for He speaks only of own sons, distinct from whom He calls them strangers who are actually born of parents. Mark how here also Christ certifies that relationship which was revealed to Peter from God, "Thou art Christ, the Son of the living God." Hieronymus: Quamvis ergo liber esset, quia tamen humilitatem carnis assumpserat, debuit omnem iustitiam adimplere: unde sequitur ut autem non scandalizemus eos, vade ad mare. Jerome: Howsoever free then He was, yet seeing He [p. 619] had taken to Him lowliness of the flesh, He ought to fulfil all righteousness; whence it follows, "But that they should not be offended, go to the sea." Origenes in Matth.: Consequens quoque est intelligere quoniam quoties exurgunt quidam qui per iustitiam tollant nostra terrena, reges huius terrae eos transmittunt, ut exigant a nobis quae sunt ipsorum; et suo exemplo prohibet dominus aliquod scandalum fieri etiam huiusmodi hominibus, sive ne amplius peccent, sive ut salventur. Filius enim Dei, qui nullum opus fecit servile, quasi habens formam servi quam propter hominem suscepit, tributum et censum dedit. Origen: We may hence gather as a consequence of this, that when any come with justice demanding our earthly goods, it is the kings of the earth that send them, to claim of us what is their own; and by His own example the Lord forbids any offence to be given even to these, whether that they should sin no more, or that they should be saved. For the Son of God, who did no servile work, yet as having the form of a slave, which He took on Him for man's sake, gave custom and tribute. Hieronymus: Quid primum in hoc loco mirer nescio: utrum praescientiam, an magnitudinem salvatoris: praescientiam, quod noverat habere piscem in ore staterem, et quod primus ipse capiendus esset; magnitudinem atque virtutem, si ad eius verbum stater in ore piscis creatus est; et quod futurum erat, ipse loquendo fecerit. Ipse ergo Christus propter eximiam caritatem, et crucem sustinuit, et tributa reddidit: nos infelices qui Christi censemur nomine, et nihil tanta dignum facimus maiestate: pro illius honore et tributa non reddimus, et quasi filii regis a vectigalibus immunes sumus. Hoc etiam simpliciter intellectum aedificat auditorem, dum audit dominum tantae fuisse paupertatis ut unde tributa pro se et apostolo redderet, non habuerit. Quod si quis obicere voluerit, quomodo Iudas in loculis portabat pecuniam, respondebimus: rem pauperum in usus suos convertere nefas putavit, nobisque idem tribuit exemplum. Jerome: I am at a loss what first to admire in this passage; whether the foreknowledge, or the mighty power of the Saviour. His foreknowledge, in that He knew that a fish had a stater in its mouth, and that that fish should be the first taken; His mighty power, if the stater were created in the fish's mouth at His word, and if by His command that which was to happen was ordered. Christ then, for His eminent love, endured the cross, and paid tribute; how wretched we who are called by the name of Christ, though we do nothing worthy of so great dignity, yet in respect of His majesty, pay no tribute, but are exempt from tax as the King's sons. But even in its literal import it edifies the hearer to learn, that so great was the Lord's poverty, that He had not whence to pay the tribute for Himself and His Apostle. Should any object that Judas bore money in a bag, we shall answer, Jesus held it a fraud to divert that which was the poor's to His own use, and left us an example therein. Chrysostomus in Matth: Vel ideo non ex repositis iubet dare, ut ostendat quod maris et piscium dominetur. Chrys.: Or He does not direct it to be paid out of that they had at hand, that He might shew that He was Lord also of the sea and the fish. Origenes in Matth.: Vel quoniam Iesus non habuit imaginem Caesaris (princeps enim huius saeculi nihil habebat in eo), propterea non ex proprio sed ex mari imaginem Caesaris accepit. Non autem suscepit ipse staterem, neque fecit eum sibi possessionem, ne sit aliquando imago Caesaris apud imaginem invisibilis Dei. Vide etiam Christi prudentiam: qualiter nec retinuit tributum, nec simpliciter iubet dari; sed prius ostendit se non esse obnoxium, et tunc dat: quorum unum fecit, scilicet dare tributum, ut illi, scilicet exactores, non scandalizentur; hoc autem, scilicet ut ostendat se liberum, ut non scandalizentur discipuli. Alio vero loco contemnit Pharisaeorum scandalum, quando de escis disputabant; docens nos scire tempora secundum quae oportet non contemnere eos qui scandalizantur, et secundum quae oportet contemnere.
Gloss., non occ.: Or because Jesus had not any image of Caesar, (for the prince of this world had nothing in Him,) therefore He furnished an image of Caesar, not out of their own stock, but out of the sea. But He takes not the stater into His own possession, that there should never be found an image of Caesar upon the Image of the invisible God. Chrys.: Observe also the wisdom of Christ; He neither refuses the tribute, nor merely commands that it be paid; but first proves that He is of right exempt, and then bids to give the money; the money was paid to avoid offence to the collectors; the vindication of His exemption was to avoid the offence to the [p. 620] disciples. Indeed in another place He disregards the offence of the Pharisees, in disputing of meats; teaching us herein to know the seasons in which we must attend to, and those in which we must slight the thoughts of those who are like to be scandalized.
Gregorius super Ezech: Considerandum enim est quia inquantum sine peccato possumus, vitare proximorum scandalum debemus. Si autem de veritate scandalum sumitur, utilius permittitur nasci scandalum, quam veritas relinquatur. Greg., in Ezech. 7. 4: For we must cast about how, as far as we may without sin, to avoid giving scandal to our neighbours. But if offence is taken from truth, it is better that offence should come, though truth be forsaken. Chrysostomus in Matth: Sicut autem stupescis de Christi virtute, ita admirare Petri fidem, quoniam rei tam difficili obedivit. Ideoque de fide eum remunerans, copulavit eum sibi in tributi datione; quod fuit abundantis honoris: et hoc est quod dicitur invenies staterem: illum sumens da eis pro me et te. Chrys.: As you wonder at Christ's power, so admire Peter's faith, who was obedient in no easy matter. In reward of his faith he was joined with his Lord in the payment. An abundant honour! "Thou shalt find a stater, that take and give unto them for thee and for me." Glossa: Consuetudo enim erat ut unusquisque pro se didrachma redderet. Stater vero est pondus duorum didrachmatum. Gloss., ap. Anselm: For by custom every several man paid a didrachma for himself; now a stater is equal to two didrachmas. Origenes in Matth.: Mystice autem in agro consolationis (sic enim interpretatur Capharnaum) consolatur omnem discipulum, et liberum filium esse pronuntiat, et dat ei virtutem piscandi primum piscem, ut ascendente eo, consolationem accipiat Petrus super eum quem piscatus est. Origen: Mystically; In the field of comfort, (for so is Capernaum expounded,) He comforts each one of His disciples, and pronounces him to be a son and free, and gives him the power of taking the first fish, that after His ascension Peter may have comfort over that which he has caught. Hilarius in Matth.: Cum autem primum piscem admonetur Petrus inquirere, ascensuri ostenduntur et plures. Beatus ille primus martyr Stephanus, primus ascendit, et staterem in ore continuit; in quo didrachma novae praedicationis tamquam duo denarii habebantur: Dei enim gloriam et dominum Christum in passione contuens praedicabat. Hilary: When Peter is instructed to take the first fish, it is shewn therein that he shall catch more than one. The blessed first martyr Stephen was the first that came up, having in his mouth a stater, which contained the didrachma of the new preaching, divided as two denarii, for he preached as he beheld in his passion the glory of God, and Christ the Lord. Hieronymus: Vel iste piscis primus captus, est primus Adam, qui per secundum Adam liberatur: et id quod in ore eius, hoc est in confessione, fuit inventum, pro Petro et domino redditur. Jerome: Or; That fish which was first taken is the first Adam, who is set free by the second Adam; and that which is found in his mouth, that is, in his confession, is given for Peter and for the Lord. Origenes: Cum etiam videris avarum hominem ab aliquo Petro correctum, quod abstulit de ore eius verbum pecuniae; dices eum ascendisse de mari, idest de fluctibus sollicitudinum avaritiae, ad hamum rationalem; et comprehensum atque salvatum ab aliquo Petro, qui eum docuit veritatem, ut pro statere habeat imaginem Dei, idest eloquia eius. Origen: And when you see any miser rebuked by some Peter who takes the speech of his money out of his mouth, you may say that he is risen out of the sea of covetousness to the hook of reason, and is caught and saved by some Peter, who has taught him the truth, that he should change his stater for the image of God, that is for the oracles of God. Hieronymus: Et pulchre illud ipsum quidem datur pretium; sed divisum est: quia pro Petro quasi pro peccatore pretium reddebatur; dominus autem noster peccatum non fecit. Ostenditur autem similitudo carnis, dum eodem et dominus et servus pretio liberantur. Jerome: And beautifully is this very stater given for the tribute; but it is divided; for Peter as for a sinner a ransom is to be paid, but the Lord had not sin. Yet herein is shewn the likeness of their flesh, when the Lord and His servants are redeemed with the same price.
Caput 18 Gospel of Matthew, Chapter 18 [p. 621] Lectio 1 1 ἐν ἐκείνῃ τῇ ὥρᾳ προσῆλθον οἱ μαθηταὶ τῷ Ἰησοῦ λέγοντες, τίς ἄρα μείζων ἐστὶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν; 2 καὶ προσκαλεσάμενος παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν 3 καὶ εἶπεν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 4 ὅστις οὖν ταπεινώσει ἑαυτὸν ὡς τὸ παιδίον τοῦτο, οὗτός ἐστιν ὁ μείζων ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. 5 καὶ ὃς ἐὰν δέξηται ἓν παιδίον τοιοῦτο ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται. 6 ὃς δ' ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης.
l. At the same time came the disciples unto Jesus, saying, "Who is the greatest in the kingdom of heaven?" 2. And Jesus called a little child unto him, and set him in the midst of them, 3. And said, "Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. 4. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. 5. And whoso shall receive one such little child in my name receiveth me. 6. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea."
Hieronymus: Quia discipuli viderant pro Petro et domino idem tributum redditum, ex aequalitate pretii arbitrati sunt omnibus apostolis Petrum esse praelatum. Jerome: The disciples seeing one piece of money paid both for Peter and the Lord, conceived from this equality of ransom that Peter was preferred before all the rest of the Apostles. Chrysostomus in Matth: Unde passi sunt aliquid humanum; quod Evangelista designat dicens in illa hora accesserunt discipuli ad Iesum dicentes: quis, putas, maior est in regno caelorum? Verecundati siquidem passionem confiteri quam passi sunt, non dicunt manifeste: Petrum cur praehonorasti nobis? Sed indeterminate interrogant quis maior est? Quando autem tres praehonoratos viderunt, scilicet Petrum, Iacobum et Ioannem in transfiguratione, nihil tale passi sunt; quando vero in unum solum contulit honorem, tunc doluerunt. Tu autem considera primum quidem quod nihil eorum quae sunt in terris, quaerunt; deinde quod postea hanc passionem deposuerunt. Nos autem neque ad defectus eorum contingere possumus: neque enim quaerimus quis maior est in regno caelorum? Sed: quis maior est in regno terrae? Chrys.: Thus they suffered a human passion, which the Evangelist denotes by saying, "At the same time came the disciples to Jesus, saying, "Who pray thee, is the greatest in the kingdom of heaven?" Ashamed to shew the feeling which was working within, they do not say openly, Why have you honoured Peter above us? but they ask in general, Who is the greatest! When in the transfiguration they saw three distinguished, namely, Peter, James, [p. 622] and John, they had no such feeling, but now that one is singled out for especial honour, then they are grieved. But do yon remember, first, that it was nothing in this world that they sought; and, secondly, that they afterwards laid aside this feeling? Even their failings are above us, whose enquiry is not, Who is the greatest in the kingdom of heaven? but, Who is greatest in the kingdom of the world? Origenes in Matth.: In his autem imitatores discipulorum esse debemus, si quando aliquid in nobis dubium quaeritur et non invenitur, ut cum omni consensu accedamus ad Iesum, qui potens est illuminare corda hominum ad intelligendum solutionem omnium quaestionum. Interrogemus etiam aliquem doctorum, qui praepositi habentur in Ecclesiis. Sciebant autem discipuli hoc interrogantes, quia non est aequalitas sanctorum in regno caelesti; sed quomodo maior, et qualiter vivens minimus, hoc discere cupiebant. Vel sciebant quis esset minimus et quis magnus, ex eo quod supra dominus dixerat; sed ex multis magnis quis esset maior; hoc eis non erat manifestum. Origen: Herein we ought to be imitators of the disciples, that when any question of doubt arises among us, and we find not how to settle it, we should with one consent go to Jesus, Who is able to enlighten the hearts of men to the explication of every perplexity. We shall also consult some of the doctors, who are thought most eminent in the Churches. But in that they asked this question, the disciples knew that there was not an equality among the saints in the kingdom of heaven; what they yet sought to learn was, how they were so, and lived as greater and less. Or, from what the Lord had said above, they knew who was the best and who was great; but out of many great, who was the greatest, this was not clear to them. Hieronymus: Videns autem Iesus cogitationes eorum, voluit desiderium gloriae humilitatis contentione sanare: unde sequitur et advocans Iesus parvulum, statuit eum in medio eorum. Jerome: Jesus seeing their thoughts would heal their ambitious strivings, by arousing an emulation in lowliness; whence it follows, "And Jesus calling a little child, set him in the midst of them." Chrysostomus in Matth: Mihi videtur valde parvulum in medio statuere, omnibus passionibus exutum. Chrys.: He chose, I suppose, quite an infant, devoid of any of the passions. Hieronymus: Ut in eo et aetatem quaereret, et similitudinem innocentiae demonstraret. Vel certe parvulum statuit in medio eorum seipsum, qui non venerat ministrari, sed ministrare, ut eis humilitatis tribueret exemplum. Alii parvulum interpretantur spiritum sanctum, quem posuerit in cordibus discipulorum, ut superbiam in humilitatem mutaret. Sequitur et dixit: amen dico vobis: nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum caelorum. Non praecipit apostolis ut aetatem habeant parvulorum, sed innocentiam; et quod illi per annos possident, hi possideant per industriam; ut malitia non sapientia parvuli sint; ac si dicat: sicut iste parvulus, cuius vobis exemplum tribuo, non perseverat in iracundia, laesus non meminit, videns pulchram mulierem, non delectatur, non aliud cogitat et aliud loquitur; sic et vos, nisi talem habueritis innocentiam et animi puritatem, in regnum caelorum non poteritis intrare. Jerome: One whose tender age should express to them the innocence which they should have. But truly He set Himself in the midst of them, a little one who had come "not to be ministered unto, but to minister," [Matt 20:28] that He might be a pattern of holiness. Others interpret [margin note: see Origen in loc.] the little one of the Holy Spirit whom He set in the hearts of His disciples, to change their pride into humility. "And he said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." He does not enjoin on the Apostles the age, but the innocence of infants, which they have by virtue of their years, but to which these might attain by striving; that they should be children in malice, not in understanding. As though He had said, As this child, whom I set before you as a pattern, is not obstinate in anger, when injured does not bear it in mind, has no emotion at the sight of a fair woman, does not think one thing while he speaks [p. 623] another; so ye, unless ye have the like innocence and purity of mind, shall not be able to enter into the kingdom of heaven. Hilarius in Matth.: Pueros etiam credentes omnes per audientiae fidem nuncupavit: hi enim patrem sequuntur, matrem amant, velle malum nesciunt, curam operum negligunt, non insolescunt, non oderunt, non mentiuntur, dictis credunt, et quod audiunt, verum habent. Littera ergo sic legitur. Hilary: He calls infants all who believe through the hearing of faith; for such follow their father, love their mother, know not to will that which is evil, do not bear hate, or speak lies, trust what is told them, and believe what they hear to be true. But the letter is thus interpreted. Glossa: Nisi conversi fueritis ab hac elatione et indignatione, in qua modo estis, et efficiamini omnes ita innocentes et humiles per virtutem sicut parvuli sunt per aetatem, non intrabitis in regnum caelorum; et quandoquidem aliter non intratur; quicumque ergo humiliaverit se sicut parvulus iste, hic maior est in regno caelorum: quanto enim quis erit humilior, tanto maior efficitur in regno caelorum. Gloss. interlin.: "Except ye be converted" from this ambition and jealousy in which you are at present, and become all of you as innocent and humble in disposition as you are weak in your years, "ye shall not enter into the kingdom of heaven;" and since there is none other road to enter in, "whoso shall humble himself as this little child, the same is greatest in the kingdom of heaven;" for by how much a man is humble now, by so much shall he be exalted in the kingdom of heaven. Remigius: Idest, in cognitione gratiae, vel ecclesiastica dignitate, vel certe in aeterna beatitudine. Remig.: In the understanding of grace, or in ecclesiastical dignity, or at least in everlasting blessedness. Hieronymus: Vel aliter. Quicumque humiliaverit se sicut parvulus iste, idest qui se in exemplum mei humiliaverit, hic intrabit in regnum caelorum. Sequitur et qui susceperit unum parvulum talem in nomine meo, me suscipit. Jerome: Or otherwise; "Whoso shall humble himself as this little child," that is, whoso shall humble himself after My example, "he shall enter into the kingdom of heaven." It follows, "And whoso receiveth one such little one in my name, receiveth me." Chrysostomus in Matth: Ac si dicat: non solum si tales efficiamini, mercedem accipitis, sed et si alios tales propter me honorabitis; et honoris qui est ad illos retributionem vobis determino regnum. Magis autem quod multo maius est ponit, dicens me suscipit. Chrys.: Not only if ye become such yourselves, but also if for My sake you shall pay honour to other such, ye receive reward; and as the return for the honour you pay them, I entail upon you the kingdom. He puts indeed what is far greater, "Receiveth me." Hieronymus: Qui enim talis fuerit ut Christi imitetur humilitatem et innocentiam, in eo Christus suscipitur: et prudenter, ne cum delatum fuerit apostolis, se putent honoratos, adiecit, non suo illos merito, sed magistri honore suscipiendos. Jerome: For whoever is such that he imitates Christ's humility and innocence, Christ is received by him; and by way of caution, that the Apostles should not think, when such are come to them, that it is to themselves that the honour is paid, He adds, that they are to be received not for their own desert, but in honour of their Master. Chrysostomus in Matth: Deinde facile susceptibilem hunc sermonem facit, poenam inducens: unde sequitur qui autem scandalizat unum de pusillis istis, etc.; ac si diceret: sicut qui hos honorant propter me, mercedem habent, ita et qui hos dehonorant, ultimam sustinebunt vindictam. Si autem convicium scandalum vocat, ne mireris, multi enim pusillanimes ex eo quod despiciuntur, scandalizati sunt. Chrys.: And to make this word the rather received, He subjoins a penalty in what follows, "Whoso offendeth one of these little ones, &c." as though He had said, As those who for My sake honour one of these, have their reward, so they who dishonour shall undergo the extreme punishment. And marvel not that He calls an evil word an offence, for many of feeble spirit are offended by only being despised. Hieronymus: Nota, quod qui scandalizatur, parvulus est: maiores enim scandala non recipiunt. Et quamquam generalis possit esse sententia adversus omnes qui aliquem scandalizant, tamen, iuxta consequentiam sermonis, etiam contra apostolos dictum intelligi potest; qui interrogando quis maior esset in regno caelorum, videbantur inter se de dignitate contendere: et si in hoc vitio permansissent, poterant eos quod ad fidem vocabant, per suum scandalum perdere, dum apostolos viderent inter se de honore pugnare. Jerome: Observe that he who is offended is a little one, for the greater hearts do not take offences. [p. 624] And though it may be a general declaration against all who scandalize any, yet from the connection of the discourse it may be said specially to the Apostles; for in asking who should be greatest in the kingdom of heaven, they seemed to be contending for preeminence among themselves; and if they had persisted in this fault, they might have scandalized those whom they called to the faith, seeing the Apostles contending among themselves for the preference. Origenes in Matth.: Quomodo autem qui conversus est, et factus quasi puer et minimus, est et potens scandalizari? Hoc sic possumus explanare. Omnis qui filio Dei credit, et conversatur secundum evangelicos actus, conversus ambulat quasi puer; qui autem non convertitur ut fiat sicut puer, hunc impossibile est intrare in regnum caelorum. In omni autem credentium multitudine sunt quidam nuper conversi ut fiant sicut parvuli, nondum autem sunt facti; hi pusilli habentur in Christo, et sunt scandali receptores. Origen: But how can he who has been converted, and become as a little child, be yet liable to be scandalized? This may be thus explained. Every one who believes on the Son of God, and walks after evangelic acts, is converted and walks as a little child; but he who is not converted that he may become as a child, it is impossible that he should enter into the kingdom of heaven. But in every congregation of believers, there are some only newly converted that they may become as little children, but not yet made such; these are the little ones in Christ, and these are they that receive offence. Hieronymus: Quod autem dicitur expedit ei ut suspendatur mola asinaria in collo eius, secundum ritum provinciae loquitur, quo maiorum criminum ista apud veteres Iudaeos poena fuerat, ut in profundum ligato saxo demergeretur. Expedit autem ei: quia multo melius est pro culpa brevem recipere poenam, quam aeternis servari cruciatibus. Jerome: When it is said, "It is better for him that a mill-stone be hanged about his neck," He speaks according to the custom of the province; for among the Jews this was the punishment of the greater criminals, to drown them by a stone tied to them. It is better for him, because it is far better to receive a brief punishment for a fault, than to be reserved for eternal torments. Chrysostomus in Matth: Consequens autem erat prioribus dicere: me non suscipit, quod erat omni poena amarius; sed quia crassi erant, et praedicta poena eos non movebat, comparatione exempli cogniti manifestat praeparatam poenam; propter hoc enim dicit quod expedit ei hoc sustinere, quoniam eos alia gravior poena expectat. Chrys.: To correspond with the foregoing, He should have said here, Receiveth not Me, which were bitterer than any punishment; but because they were dull, and the before-named punishment did not move them, by a familiar instance He shews that punishment awaited them; for He therefore says, "it were better for him," because another more grievous punishment awaits him. Hilarius in Matth.: Mystice autem molae opus labor est caecitatis: nam clausis iumentorum oculis aguntur in gyrum; et sub asini quidem nomine frequenter gentes cognominatas reperimus, qui caeci laboris ignorantia continentur. Iudaeis autem scientiae iter in lege praestitum est; qui si Christi apostolos scandalizaverint, rectius, alligata collo mola asinaria, demersi in mari fuissent, idest gentium labore depressi ignorantia saeculi demonstrarentur: quia illis tolerabilius fuerat nescisse Christum, quam prophetarum dominum non recepisse. Hilary: Mystically; The work of the mill is a toil of blindness, for the beasts having their eyes closed are driven round in a circle, and under the type of an ass we often find the Gentiles figured, who are held in the ignorance of blind labour; while the Jews have the path of knowledge set before them in the Law, who if they offend Christ's Apostles it were better for them, that having their necks made fast to a mill-stone, they should be drowned in the sea, that is, kept under labour and in the depths of ignorance, as the Gentiles; for it were better for them that they should [p. 625] have never known Christ, than not to have received the Lord of the Prophets. Gregorius Moralium: Vel aliter. Quid per mare nisi saeculum, quid per molam asinariam nisi actio terrena significatur? Quae cum colla mentis per stulta desideria stringit, hanc in laboris circuitum mittit. Sunt utique nonnulli qui dum terrenas actiones deserunt, et ad contemplationis studia humilitate postposita ultra intelligentiae vires surgunt, non solum se in errorem deiciunt, sed infirmos quosque de gremio veritatis dividunt. Qui ergo unum de minimis meis scandalizat, melius ei fuerat, ligata collo mola asinaria, in mare proici: quia nimirum perversae menti expedientius esse potuisset ut occupata mundo terrena negotia ageret, quam per contemplationis studia ad multorum perniciem vacaret. Greg., Mor., vi, 37: Otherwise; What is denoted by the sea, but the world, and what by the mill-stone, but earthly action? which, when it binds the neck in the yoke of vain desires, sends it to a dull round of toil. There are some who leave earthly action, and bend themselves to aims of contemplation beyond the reach of intellect, laying aside humility, and so not only throw themselves into error, but also cast many weak ones out of the bosom of truth. Whoso then offends one of the least of mine, it were better for him that a mill-stone be tied about his neck, and he be cast into the sea, that is, it were better for a perverted heart to be entirely occupied with worldly business, than to be at leisure for contemplative studies to the hurt of many. Augustinus de quaest. Evang: Vel aliter. Qui scandalizaverit unum ex pusillis istis, idest ex humilibus, quales vult esse discipulos suos, non obtemperando, vel etiam contradicendo, expedit ei ut mola asinaria suspendatur in collo eius, et praecipitetur in profundum maris, idest congruit ei ut cupiditas rerum temporalium, cui stulti et caeci alligantur, eum devinctum pondere suo deducat ad interitum. Aug., Quaest. Ev., i, 24: "Whoso offendeth one of these little ones," that is so humble as He would have his disciples to be, by not obeying, or by opposing, (as the Apostle says of Alexander, [margin note: 2 Tim 4:15]) "it were better for him that a mill-stone should be hanged about his neck, and he be drowned in the depths of the sea," that is, it were better for him that desire of the things of the world, to which the blind and foolish are tied down, should sink him by its load to destruction.
Lectio 2 7 οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων: ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῷ ἀνθρώπῳ δι' οὗ τὸ σκάνδαλον ἔρχεται. 8 εἰ δὲ ἡ χείρ σου ἢ ὁ πούς σου σκανδαλίζει σε, ἔκκοψον αὐτὸν καὶ βάλε ἀπὸ σοῦ: καλόν σοί ἐστιν εἰσελθεῖν εἰς τὴν ζωὴν κυλλὸν ἢ χωλόν, ἢ δύο χεῖρας ἢ δύο πόδας ἔχοντα βληθῆναι εἰς τὸ πῦρ τὸ αἰώνιον. 9 καὶ εἰ ὁ ὀφθαλμός σου σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ: καλόν σοί ἐστιν μονόφθαλμον εἰς τὴν ζωὴν εἰσελθεῖν, ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν τοῦ πυρός.
7. "Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh. 8. Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. 9. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire."
Glossa: Dixerat dominus, quod expedit ei qui scandalizat, ut suspendatur mola asinaria in collo eius: cuius rationem assignans, subdit vae mundo a scandalis, idest propter scandala. Gloss., non occ.: The Lord had said, that it is better for him who gives offence, that a mill-stone be hanged about his neck, which He now subjoins the reason, "Woe unto the world from [p. 626] offences!" i. e. because of offences. Origenes in Matth.: Hoc non de elementis mundi intelligamus; sed hic homines, qui sunt in mundo, dicuntur mundus. Non sunt autem discipuli Christi de hoc mundo: unde non potest eis esse a scandalis vae: nam etsi multa sunt scandala, non tangunt eum qui non est de hoc mundo. Si autem adhuc est de hoc mundo, propterea quod diligit mundum, et quae sunt in eo; tanta scandala comprehendunt eum quantis fuerat obligatus in mundo. Sequitur necesse est enim ut veniant scandala. Origen: This we may understand not of the material elements of the world; but here the men who are in the world, are called the world. [ed. note: i. e. Mundus, whereas the word commonly used in this sense is, "saeculum."] But Christ's disciples are not of this world, whence there cannot be woe to them from offences; for though there be many offences, they do not touch him who is not of this world. But if he be yet of this world in loving the world, and the things in it, as many offences will seize him as those by which he was encompassed in the world. It follows, "For it must needs be that offences come." Chrysostomus in Matth: Cum autem dicit necesse est, non destruit libertatem arbitrii, neque necessitati aliquarum rerum supponit; sed quod omnino futurum est, praedicit. Scandala quidem sunt prohibitiones rectae viae. Non autem praedicatio Christi scandala inducit: neque enim quia praedixit, propter hoc fit; sed quia omnino futurum erat, propter hoc praedixit. Sed dicet aliquis: si omnes corrigantur, et nullus sit qui scandala afferat, nonne mendacii arguetur hic sermo? Nequaquam: quia enim praevidit inemendatos futuros homines esse, propter hoc dixit necesse est ut veniant scandala: idest omnino venient. Si autem corrigendi essent, non dixisset. Chrys., Hom., lix: This does not subvert the liberty of the will, or impose a necessity of any act, but foreshews what must come to pass. Offences are hindrances in the right way. But Christ's prophecy does not bring in the offences, for it is not done because He foretold it, but He foretold it because it was certainly to come to pass. But some one will say, If all men are recovered, and if there be none to bring the offences, will not His speech be convicted of falsehood? By no means; for seeing that men were incurable, He therefore said, "It must needs be that offences come;" that is, they surely will come; which He never would have said, if all men might be amended. Glossa: Vel necesse est ut veniant scandala, quia sunt necessaria, idest utilia, ut per hoc qui probati sunt, manifesti fiant. Gloss. interlin.: Or they must needs come because they are necessary, that is, useful, that by this mean "they that are approved may be made manifest." [1 Cor 11:19] Chrysostomus in Matth: Scandala enim erigunt homines, et acutiores eos faciunt; et eum qui cadit, velociter erigunt, inquantum scilicet ingerunt sollicitudinem. Chrys.: For offences rouse men, and make them more attentive; and he who falls by them speedily rises again, and is more careful. Hilarius in Matth.: Vel humilitas passionis scandalum mundo est, quod sub deformitate crucis aeternae gloriae dominum voluit accipere. Et quid mundo tam periculosum quam non recepisse Christum? Ideo vero necesse ait venire scandala, quia ad sacramentum reddendae nobis aeternitatis, omnis in eo passionis humilitas esset complenda. Hilary: Or; The lowliness of His passion is the scandal of the world, which refused to receive the Lord of eternal glory under the disgrace of the Cross. And what more dangerous for the world than to have rejected Christ? And He says that offences must needs come, forasmuch as in the sacrament of restoring to us eternal life, all lowliness of suffering was to be fulfilled in Him. Origenes: Vel venientia scandala sunt Angeli Satanae. Nec tamen putes secundum naturam vel substantiam esse huiusmodi scandala; sed libertas arbitrii in quibusdam genuit scandalum, nolens suscipere pro virtute laborem. Non potest autem esse verum bonum, nisi habeat impugnationem mali. Sic ergo necesse est venire scandala, sicut necesse est sustinere malitiam caelestium; qua tanto magis irritantur, quanto magis verbum Christi in hominibus invalescens expellit ab eis malignas virtutes. Quaerunt autem organa per quae scandala operentur, quibus est magis vae: nam multo peius erit ei qui scandalizat quam ei qui scandalizatur: unde sequitur verumtamen vae homini illi per quem scandalum venit. Origen: Or; The scandals that are to come are the Angels of Satan. But do not look that these offences should shew themselves in a substantial or natural shape, for in some the freedom of the will has been the origin of offence, not liking to undergo toil for virtue's sake. But there cannot be real good, without the opposition of evil. It must needs be then that offences [p. 627] come, as it must needs be that we encounter the evil assaults of spiritual powers; whose hatred is the more stirred up, as Christ's word invading men drives out the evil influences from them. And they seek instruments by whom the offences may the rather work; and to such instruments is more woe; for him who gives, it shall be worse than for him who takes, the offence, as it follows, "But woe unto that man by whom the offence cometh." Hieronymus: Ac si dicat: vae homini illi qui vitio suo facit ut per se fiat quod necesse est ut in mundo fiat. Simulque per generalem sententiam percutitur Iudas qui proditioni animum praeparaverat. Jerome: As much as to say, Woe to that man through whose fault it comes to pass, that offences must needs be in the world. And under this general declaration, Judas is particularly condemned, who had made ready his soul for the act of betrayal. Hilarius: Vel sub hominis nuncupatione actorem scandali huius quod est circa passionem Christi, Iudaicum populum designat, per quem omne huic mundo periculum comparatur, ut Christum in passione abnegent, quem lex et prophetae passibilem praedicaverunt. Hilary: Or; By the man is denoted the Jewish people, as the introducers of all this offence that is about Christ's passion; for they brought upon the world all the danger of denying Christ in His passion, of whom the Law and the Prophets had preached that He should suffer. Chrysostomus in Matth: Ut autem discas quod non sunt absolutae necessitatis scandala, audi quae sequuntur: si autem manus tua vel pes tuus scandalizat te, et cetera. Non autem hoc de membris corporalibus dicit, sed de amicis, quos in ordine necessariorum membrorum habemus: nihil est enim ita nocivum ut conversatio mala. Chrys.: But that you may learn that there is no absolute necessity for offences, hear what follows, "If thy hand or thy foot offend thee, &c." This is not said of the limbs of the body, but of friends whom we esteem as limbs necessary to us; for nothing is so hurtful as evil communications. Rabanus: Scandalum quippe sermo Graecus est, quod nos offendiculum vel ruinam et impactionem pedis dicere possumus. Ille ergo scandalizat fratrem qui ei dicto factove minus recto occasionem ruinae dederit. Raban.: Scandal (offence) is a Greek word, which we may call a stumbling-block, or a fall, or hitting of the foot. He then scandalizes his brother, who by word or deed amiss gives him occasion of falling. Hieronymus: Igitur omnis truncatur affectus, et universa propinquitas amputatur: ne per occasionem pietatis unusquisque credentium scandalis pateat. Si, inquit, ita est tibi coniunctus ut manus, pes et oculus, et est utilis atque sollicitus et acutus ad perspiciendum, scandalum autem tibi faciat, et propter morum dissonantiam te pertrahat in Gehennam: melius est ut propinquitate eius careas et emolumentis carnalibus, quam dum vis lucrifacere cognatos et necessarios, causam habeas ruinarum. Novit enim unusquisque credentium quid sibi noceat, vel in quo sollicitetur ac saepe tentetur: melius est enim vitam solitariam ducere, quam ob vitae praesentis necessaria vitam aeternam perdere. Jerome: So all affection, our whole kindred, are severed from us; lest under cover of duty any believer should be exposed to offence. If, He says, he be united to thee as close as is thy hand, or foot, or eye, and is useful to thee, anxious and quick to discern, and yet causes thee offence, and is by the unmeetness of his behaviour drawling thee into hell; it is better for thee that thou lack his kindred, and his profitableness to thee, than that whilst thou seekest to gain thy kindred or friends, thou shouldest have cause of failings. For every believer knows what is doing him harm, what troubles and tempts him, for it is better to lead a solitary life, than to lose eternal life, in order to have the things necessary for this present life. Origenes: Vel sacerdotes rationabiliter possunt dici Ecclesiae oculus, quoniam speculatores habentur; diaconi autem ceterique, manus, quia per eos opera spiritualia geruntur; populus autem sunt pedes corporis Ecclesiae; quibus omnibus parcere non oportet, si scandalum Ecclesiae facti fuerint. Vel actus animae, peccans manus intelligitur; et incessus animae, peccans pes, et visus animae, peccans oculus: quos oportet praecidere, si scandalum praebent; frequenter enim ipsa opera membrorum pro membris in Scriptura ponuntur. Origen: Or, The priests may with good reason be called the eyes of the Church, since they are considered her watchmen; but the deacons and the rest her hands, for [p. 628] by them spiritual deeds are wrought; the people are the feet of the body, the Church; and all these it behoves not to spare, if they become an offence to the Church. Or, by the offending hand is understood an act of the mind; a motion of the mind is the offending foot, and a vision of the mind is the sinning eye, which we ought to cut off if they give offence, for thus the acts of the limbs are often put in Scripture for the limbs themselves.
Lectio 3 10 ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων: λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. 12 τί ὑμῖν δοκεῖ; ἐὰν γένηταί τινι ἀνθρώπῳ ἑκατὸν πρόβατα καὶ πλανηθῇ ἓν ἐξ αὐτῶν, οὐχὶ ἀφήσει τὰ ἐνενήκοντα ἐννέα ἐπὶ τὰ ὄρη καὶ πορευθεὶς ζητεῖ τὸ πλανώμενον; 13 καὶ ἐὰν γένηται εὑρεῖν αὐτό, ἀμὴν λέγω ὑμῖν ὅτι χαίρει ἐπ' αὐτῷ μᾶλλον ἢ ἐπὶ τοῖς ἐνενήκοντα ἐννέα τοῖς μὴ πεπλανημένοις. 14 οὕτως οὐκ ἔστιν θέλημα ἔμπροσθεν τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς ἵνα ἀπόληται ἓν τῶν μικρῶν τούτων.
10. "Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. 11. For the Son of man is come to save that which was lost. 12. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? 13. And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. 14. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish."
Hieronymus: Supra dixerat dominus per manum et pedem et oculum, omnes propinquitates et necessitudines quae scandalum facere poterant amputandas. Austeritatem itaque sententiae subiecto praecepto temperavit, dicens videte ne contemnatis unum ex his pusillis; ac si dicat: quantum in vobis est nolite contemnere; sed post vestram salutem etiam illorum quaerite sanitatem. Sin autem perseverantes in peccatis videritis, melius est vos salvos fieri quam perire cum multis. Jerome: The Lord had said, under the type of hand, foot, and eye, that all kin and connection which could afford scandal must be cut off. The harshness of this declaration He accordingly tempers with the following precept, saying, "Take heed that ye despise not one of these little ones;" i. e. As far as you may avoid despising them, but next to your own salvation seek also to heal them. But if ye see that they hold to their sins, it is better that ye be saved, than that ye perish in much company. Chrysostomus in Matth: Vel aliter. Sicut fugere malos, ita honorare bonos magnum habet lucrum. Supra ergo docuit scandalizantium abscindere amicitias; hic autem docet exhibere sanctis honorem et procurationem. Chrys.: Or otherwise; As to shun the evil, so to honour the good, has great recompense. Above then He had bid them to cut off the friendships of those that gave offence, here He teaches them to shew honour and service to the saints. Glossa: Vel aliter. Quia tantum malum provenit ex scandalizatis fratribus, videte ne contemnatis unum ex his pusillis. Gloss., ap. Anselm: Or otherwise; [p. 629] Because so great evils come of brethren being scandalized, "Take heed that ye despise not one of these little ones." Origenes in Matth.: Pusilli autem sunt qui nuper in Christo sunt nati; aut tales qui permanent sine profectu, quasi nuper nati. Non autem habuit necesse mandare Christus de perfectioribus fidelibus non contemnendis, sed de pusillis; sicut et supra dixerat: si quis scandalizaverit unum ex pusillis istis. Alius autem forte dicit: pusillum hic dicit perfectum, secundum quod alibi ait: qui minimus fuerit in vobis, hic erit maior. Origen: The little ones are those that are but lately born in Christ, or those who abide without advance, as though lately born. But Christ judged it needless to give command concerning not despising the more perfect believers, but concerning the little ones, as He had said above, "If any man shall offend one of these little ones." A man may perhaps say that a little one here means a perfect Christian, according to that He says elsewhere, "Whoso is least among you, he shall be great." [Luke 9:48] Chrysostomus in Matth: Vel quia perfecti parvuli apud multos aestimantur, scilicet pauperes et contemptibiles. Chrys.: Or because the perfect are esteemed of many as little ones, as poor, namely, and despicable. Origenes: Sed huic expositioni non videtur convenire quod dicitur: si quis scandalizaverit unum de pusillis istis: perfectus enim non scandalizatur nec perit. Sed qui hanc expositionem aestimat veram, dicit quod iusto homini anima vertibilis est, et scandalizatur aliquando, etsi non facile. Origen: But this exposition does not seem to agree with that which was said, "If any one scandalizes one of these little ones;" for the perfect man is not scandalized, nor does he perish. But he who thinks this the true exposition, says, that the mind of a righteous man is variable, and is sometimes offended, but not easily. Glossa: Ideo autem non sunt contemnendi, quia adeo cari sunt Deo quod Angeli sunt eis ad custodiam deputati: unde sequitur dico enim vobis, quia Angeli eorum in caelis semper vident faciem patris mei qui in caelis est. Gloss., ap. Anselm: Therefore are they not to be despised for that they are so dear to God, that Angels are deputed to be their guardians; "For I say unto you, that in heaven their Angels do always behold the face of my Father which is in heaven." Origenes: Quidam volunt ex eo dari hominibus Angelum adiutorem ex quo per lavacrum regenerationis nati sunt infantes in Christo; dicentes non esse credibile, incredulis et errantibus praeesse Angelum sanctum; sed tempore infidelitatis et peccatorum est homo sub Angelis Satanae. Alii autem volunt mox cum quis fuerit natus eorum qui praecogniti sunt a Deo, accipere sibi praepositum Angelum. Origen: Some will have it that an Angel is given as an attendant minister from the time when in the laver of regeneration the infant is born in Christ; for, say they, it is incredible that a holy Angel watches over those who are unbelieving and in error, but in his time of unbelief and sin man is under the Angels of Satan. Others will have it, that those who are foreknown of God, have straightway from their very birth a guardian Angel. Hieronymus: Magna enim dignitas animarum ut unaquaeque habeat ab ortu nativitatis in custodiam sui Angelum delegatum. Jerome: High dignity of souls, that each from its birth has an Angel set in charge over it! Chrysostomus in Matth: Hic autem non de quibuscumque Angelis loquitur, sed de superioribus. Cum enim dicat vident faciem patris mei, nihil aliud ostendit quam magis liberam praesentiam et maiorem eorum apud Deum. Chrys.: Here He is speaking not of any Angels, but of the higher sort; for when He says, "Behold the face of my Father," He shews that their presence before God is free and open, and their honour great. Gregorius in Evang: Dionysius autem dicit, quod ex minoribus Angelorum agminibus ad explendum ministerium vel visibiliter vel invisibiliter mittuntur: nam superiora illa agmina usum exterioris ministerii nequaquam habent. Greg., Hom. in Ev., 34, 12: But Dionysius says, that it is from the ranks of the lesser Angels that these are sent to perform this ministry, either visibly or invisibly, for that those higher ranks have not the employment of an outward ministry. Gregorius Moralium: Et faciem ergo patris Angeli semper vident; et tamen ad nos veniunt: quia ad nos spirituali praesentia foras exeunt, et tamen ibi se unde recesserant, per internam contemplationem servant: neque enim sic a divina visione foras exeunt ut internae contemplationis gaudiis priventur. Greg., Mor., ii, 3: And therefore the Angels always behold the face of the Father, and yet they come to us; for by a spiritual presence they come forth to us, and yet by internal contemplation [p. 630] keep themselves there whence they come forth; for they come not so forth from the divine vision, as to hinder the joys of inward contemplation. Hilarius in Matth.: Salvandorum igitur per Christum orationes Angeli Deo quotidie offerunt: ergo periculose ille contemnitur cuius desideria ac postulationes ad aeternum et invisibilem Deum Angelorum famulatu ac ministerio pervehuntur. Hilary: The Angels offer daily to God the prayers of those that are to be saved by Christ; it is therefore perilous to despise him whose desires and requests are conveyed to the eternal and invisible God, by the service and ministry of Angels. Augustinus de Civ. Dei: Vel Angeli nostri dicuntur qui sunt Angeli Dei. Dei sunt, quia Deum non reliquerunt; nostri sunt, quia suos cives nos habere coeperunt. Sicut ergo nunc illi vident Deum, ita et nos sumus visuri facie ad faciem: de qua visione dicit Ioannes: videbimus eum sicuti est. Facies enim Dei manifestatio eius intelligenda est; non aliquod tale membrum, quale nos habemus in corpore, atque isto nomine nuncupamus. Aug., City of God, book xxii, ch. 29: They are called our Angels who are indeed the Angels of God; they are Gods because they have not forsaken Him; they are ours because they have begun to have us for their fellow citizens. As they now behold God, so shall we also behold Him face to face, of which vision John speaks, "We shall see Him as he is." [1 John 3:2] For by the face of God is to be understood the manifestation of Himself, not a member or feature of the body, such as we call by that name. Chrysostomus in Matth: Rursus aliam rationem ponit, quare pusilli non sint contemnendi, priore maiorem, dicens venit enim filius hominis salvare quod perierat. Chrys.: He gives yet another reason weightier than the foregoing, why the little ones are not to be despised, "For the Son of Man is come to save that which was lost." Remigius: Quasi dicat: non contemnatis pusillos, quia ego pro hominibus homo fieri dignatus sum. Cum enim dicit quod perierat, subintelligendum est genus humanum: omnia enim elementa suum ordinem servant; sed homo erravit, quia suum ordinem perdidit. Remig.: As much as to say, Despise not little ones, for I also for men condescended to become man. By "that which was lost," understand the human race; for all the elements have kept their place, but man was lost, because he has broken his ordained place. Chrysostomus in Matth: Deinde ad hanc rationem parabolam copulat, per quam et patrem inducit salutem hominum volentem, dicens quid vobis videtur si fuerint alicui centum oves? Chrys.: And to this reasoning He adds a parable, in which He sets forth the Father as seeking the salvation of men, and saying, "What think you, If a man have a hundred sheep." Gregorius in Evang: Hoc ad ipsum auctorem hominum pertinet: quia enim centenarius perfectus est numerus, ipse centum oves habuit, cum Angelorum et hominum substantiam creavit. Greg., Hom. in Ev., xxxiv, 3: This refers to the Creator of man Himself; for a hundred is a perfect number, and He had a hundred sheep when He created the substance of Angels and men. Hilarius in Matth.: Ovis autem una homo intelligendus est, et sub homine universitas sentienda est; in unius enim Adae errore, omne hominum genus aberravit. Igitur et quaerens hominem Christus est, et nonagintanovem relictae caelestis gloriae multitudo est. Hilary: But by the one sheep is to be understood one man, and under this one man is comprehended the whole human race. He that seeks man is Christ, and the ninety and nine are the host of the heavenly glory which He left. Gregorius: Dicit autem Evangelista eas relictas in montibus, ut significet in excelsis: quia nimirum oves quae non perierant, in sublimibus stabant. Greg.: The Evangelist says they were left "on the mountains," to signify that the sheep, which were not lost, abode on high. Beda: Ovem ergo dominus invenit, quando hominem restauravit; et super eam inventam maius gaudium est in caelo, quam super nonagintanovem: quia maior materia divinae laudis est in restauratione hominum, quam in creatione Angelorum. Mirabiliter enim Angelos creavit, sed mirabilius hominem restauravit. Bede, ap. Anselm: The Lord found the sheep when He restored man, and over that sheep that is found there is more joy in heaven than over the ninety and nine, because there is a greater matter for thanksgiving to God in the restoration of man than in the creation of the Angels. Wonderfully are the Angels made, but more wonderfully man restored. Rabanus: Nota, quod unum deest a novem ut decem sint, et a nonagintanovem ut centum sint. Variari ergo per brevitatem et magnitudinem numeri possunt, quibus unum deest ut perficiantur; ipsum vero unum sine varietate in se manens, cum accesserit, ceteros perficit. Et ut perfecta summa ovium integraretur in caelo, homo perditus quaerebatur in terra. Raban.: [p. 631] Note, that nine wants only one to make it ten, and ninety and nine the same to be a hundred. Thus members which want one only to be perfect, may be larger or smaller, but yet the unit remaining invariable, when it is added makes the rest perfect. And that the number of sheep might be made up perfect in heaven, lost man was sought on earth. Hieronymus: Alii vero nonagintanovem ovibus, iustorum putant numerum intelligi, et in una ovicula peccatorum, secundum quod in alio loco dixerat: non veni vocare iustos, sed peccatores. Jerome: Others think that by the ninety and nine sheep are understood the number of the righteous, and by the one sheep the sinners according to that said in another place, "I am not come to call the righteous but sinners to repentance." [Matt 9:13] Gregorius: Considerandum autem nobis est cur dominus plus de conversis peccatoribus quam de stantibus iustis gaudium esse fateatur: quia scilicet plerumque pigri remanent ad exercenda bona praecipua qui valde sibi securi sunt, quod nulla commiserunt mala graviora. At contra nonnumquam hi qui se aliquid egisse illicite meminerunt, ex ipso suo dolore compuncti inardescunt in amorem Dei; et quia se errasse a Deo considerant, damna praecedentia lucris subsequentibus recompensant; sic et dux in praelio plus eum militem diligit qui post fugam conversus hostem fortiter premit, quam illum qui nunquam terga praebuit, et nunquam aliquid fortiter fecit. Sed et sunt quidam iusti, de quibus tantum est gaudium ut eis nullus poenitens praeponi possit; qui etsi non sint sibi malorum conscii, tamen licita respuunt, et in omnibus se humiliant. Quantum ergo gaudium est si humiliter plangat iustus, cum gaudium sit si quod male gessit, damnat iniustus? Greg.: We must consider whence it is that the Lord declares that He has joy rather over the converted sinners, than over the righteous that stand. Because these last are often slothful and slack to practise the greater good works, as being very secure within themselves, for that they have committed none of the heavier sins. While on the other hand those who have their wicked deeds to remember, do often through the compunction of sorrow glow with the more heat in their love of God, and when they think how they have strayed from Him, they replace their former losses by gains following. So the general in a battle loves best that soldier who turns in his flight and courageously presses the enemy, than him who never turned his back, yet never did any valorous deed. Yet there be some righteous over whom is joy so great, that no penitent can be preferred before them, those, who though not conscious to themselves of sins, yet reject things lawful, and humble themselves in all things. How great is the joy when the righteous mourns, and humbles himself, if there be joy when the unrighteous condemns himself wherein he has done amiss? Beda: Vel per nonagintanovem oves quas in montibus reliquit, superbos significat, quibus ad perfectionem unitas deest. Cum ergo invenerit peccatorem, magis super eum gaudet, idest suos gaudere facit, quam super iustos falsos. Bede: [ed. note: These two passages, to which the name of Bede is prefixed in all the editions, have been sought for in Bede without success. They occur in Anselm's 'Enarrationes,' and the latter may perhaps be originally derived from Aug., Quaest. Ev., ii, 32.] Or; By the ninety-nine sheep, which He left on the mountains, are signified the proud to whom a unit is still wanting for perfection. When then He has found the sinner, He rejoices over him, that is, He makes his own to rejoice over him, rather than over the false righteous. Hieronymus: Quod autem subditur sic non est voluntas, refertur ad superius propositum, de quo dixerat: videte ne contemnatis unum de pusillis istis; et docet idcirco parabolam positam, ut pusilli non contemnantur. In eo autem quod dicit non est voluntas ante patrem, etc., ostendit quod quotiescumque perierit aliquis ex pusillis, non voluntate patris perit. Jerome: What follows, "Even so it is not the will, &c." is to be referred to what was said above, "Take heed that ye despise not one of these little ones;: and so He shews that this parable was set forth to enforce that same saying. Also in [p. 632] saying, "It is not the will of my Father which is in heaven that one of these little ones should perish," He shews that so oft as one of these little ones does perish, it is not by the Father's will that it perishes.
Lectio 4 15 ἐὰν δὲ ἁμαρτήσῃ [εἰς σὲ] ὁ ἀδελφός σου, ὕπαγε ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου.
ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου: 16 ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα: 17 ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὲ τῇ ἐκκλησίᾳ: ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης.15. "Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17. And if he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man and a Publican."
Chrysostomus in Matth: Quia superius vehementer sermonem adversus scandalizantes proposuit, undique eos terrens, ne rursus hi quibus scandala inferuntur, sic fiant resupini ut totum contemnentes, in aliud vitium incidant, scilicet negligentiae; ac per omnia sibi parci volentes, in elationem incidant; hic dominus eos comprimit, et redargutionem fieri iubet, dicens si autem peccaverit in te frater tuus, vade, et corripe eum inter te et ipsum solum. Chrys., Hom., lx: Having above given a severe sentence against those who were the cause of offence, making them to fear on all sides; so now that they to whom the offence is offered should not fall into the opposite fault of supineness and indifference, seeking to spare themselves in all things, and so be puffed up; the Lord here checks such a tendency, commanding that they be reproved, saying, "If thy brother shall trespass against thee, go, tell him his fault between thee and him alone." Augustinus de Verb. Dom: Admonet nos quidem dominus noster non negligere invicem peccata nostra, non quaerendo quid reprehendas, sed videndo quid corrigas. Debemus enim amando corripere, non nocendi aviditate, sed studio corrigendi. Si neglexeris, peior eo factus es. Ille iniuriam faciendo, gravi seipsum vulnere percussit; tu vulnus fratris contemnis: peior es tacendo, quam ille conviciando. Aug., Serm., 82, 1: Our Lord admonishes us not to overlook one another's faults, yet not so as seeking for matter of blame, but watching what you may amend. For our rebuke should be in love, not eager to wound, but anxious to amend. If you pass it by, you are become worse than he. He by doing you a wrong hath done himself a great hurt; you slight your brother's wound, and are more to blame for your silence than he for his ill words to you. Augustinus de Civ. Dei: Plerumque enim a malis docendis et admonendis, aliquando etiam obiurgandis et corripiendis male dissimulatur; vel cum laboris piget, vel cum eorum inimicitias devitamus, ne impediant et noceant in istis temporalibus rebus, sive quas adipisci adhuc nostra cupiditas appetit, sive quas adhuc amittere formidat infirmitas. Si autem propterea quisque obiurgandis et corripiendis male agentibus parcit, quia opportunius tempus inquiritur, vel eisdem ipsis metuit, ne deteriores ex hoc efficiantur, vel ad bonam vitam et piam erudiendos impediant alios infirmos, aut premant atque avertant a fide; non videtur esse cupiditatis occasio, sed consilium caritatis. Longe autem graviorem habent causam Ecclesiarum praepositi qui in Ecclesiis constituti sunt ut non parcant obiurgando peccata: nec ideo tamen ab huiuscemodi culpa penitus alienus est qui, licet praepositus non sit, in eis tamen quibus vitae huius necessitate coniungitur, multa monenda vel arguenda novit et negligit: devitans eorum offensiones propter illa quibus in hac vita non indebite utitur, sed plusquam debuit delectatur. Aug., City of God, book i, ch. 9: For often we wrongly shun to teach and admonish, or to rebuke and check the wicked, either because the task is irksome, or because we would escape their enmity, lest they should harm or obstruct us in temporal things, whether in gaining objects we desire, or in holding what our frailty fears to love. But if any one spares reproof of evil doers, because he seeks fitter occasion, or fears to make them worse, or that they may be an impediment [p. 633] to the good and pious living of other weak ones, or may grieve them, or turn them from the faith; herein there is seen no considerations of covetousness, but the prudence of charity. And much weightier reason have they who are set over the churches, to the end they should not spare to rebuke sin; though not even he is free from this blame, who, though not in authority, knows of many things in them to whom he is bound by the ties of this life, which should be touched by admonition or correction, but neglects to do so; shunning their displeasure on account of things which he does not unduly use in this life, but wherewith he is unduly delighted. Chrysostomus in Matth: Considerandum autem, quod quandoque dominus eum qui contristavit, ad eum qui contristatus est ducit, sicut cum dicit: si recordatus fueris quod frater tuus habet aliquid adversum te, vade reconciliari fratri tuo. Quandoque autem eum qui iniusta passus est, iubet dimittere proximo; sicut ibi: dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Hic autem alium excogitat modum: eum enim qui contristatus est, ducit ad eum qui contristavit; et ideo dicit si peccaverit in te frater tuus: quia enim ille qui iniusta fecit, non facile veniret ad excusationem, verecundatus, hunc qui passus est ad illum trahit; et non simpliciter, sed ut corrigat quod factum est; unde dicit vade et corripe eum. Chrys.: It is to be noted, that onewhile the Lord brings the offender to him whom he has offended; as when He says, "If thou remember that thy brother has ought against thee, go, be reconciled to thy brother:" [Matt 5:23] otherwhiles He bids him that has suffered the wrong to forgive his neighbour; as where he says, "Forgive us our debts, as we also forgive our debtors." [Matt 6:12] Here He has devised yet another method, for He brings him who has been grieved to him that grieved him, and therefore says, "If thy brother sin against thee;" for because he that did the wrong would not readily come to make amends, because of his shame, He draws to him, him that has suffered the wrong; and not only draws him there, but with the very purpose of correcting what was done amiss; whence He says, "Go and tell him his fault." Rabanus: Non passim iubet peccanti dimittere, sed audienti, idest obedienti et poenitentiam agenti: ne vel difficilis sit venia, vel remissa indulgentia. Raban.: He does not command us to forgive indiscriminately, but him only that will hearken and be obedient, and do penitence; that neither should forgiveness be unattainable, nor sufferance be too far relaxed. Chrysostomus in Matth: Non autem dicit: accusa, neque: increpa, neque: vindictas expete; sed argue, idest, rememora sibi peccatum, dic ei quae ab eo passus es. Ipse enim ira et verecundia detinetur, ebrius factus quasi gravi somno. Unde oportet te, qui sanus es, ad illum qui aegrotat abire. Chrys.: And He says not, Accuse him, nor, Chide with him, nor, Demand redress,-- but, "Tell him of his fault;" that is, remind him of his sin, tell him what things you have suffered from him. For he is held down by anger or by shame, stupefied as one in a deep slumber. Wherefore it behoves you who are in your right senses to go to him who is in a disease. Hieronymus: Sciendum tamen, quod si peccaverit in vos frater vester, et in qualibet causa vos laeserit, dimittendi habetis potestatem, immo necessitatem: quia praecipitur ut debitoribus nostris debita dimittamus: propter quod et hic dicitur si peccaverit in te frater tuus. Si autem in Deum quis peccaverit, non est nostri arbitrii. Nos e contrario, in Dei iniuria benigni sumus, in nostris contumeliis exercemus odia. Jerome: If then your brother have sinned against you, or hurt you in any matter, you have power, indeed must needs forgive him, for we are charged to forgive our debtors their debts. But if a man sin against God, it is no longer in our decision. But we do all the contrary of this; where God is wronged we are merciful, where the affront is to ourselves [p. 634] we prosecute the quarrel. Chrysostomus in Matth: Ideo autem praecipit arguere ei qui passus est iniuriam, et non alii; quia ille qui fecit iniuriam, ab eo mansuetius sustinet; et maxime cum solus eum corripiat. Cum enim qui vindictam expetere debebat, hic salutis videtur diligentiam habere, maxime hoc eum potest propitium facere. Chrys.: We are to tell his fault to the man himself who did it, and not to another, because the party takes it with the more patience from him, and above all when they are together alone. For when he who had a right to demand reparation, shews rather a carefulness to heal the sore, this has great power to propitiate. Augustinus de Verb. Dom: Quando ergo in nos aliquis peccat, habeamus magnam curam, non pro nobis, nam gloriosum est iniuriam oblivisci; sed obliviscere iniuriam tuam, non vulnus fratris tui: ergo corripe inter te et ipsum solum, studens correctionis, parcens pudori. Forte enim prae verecundia incipit defendere peccatum suum et quem vis facere correctiorem, facis peiorem. Aug., Serm., 82, 8: When any one therefore offends against us, let us be very careful, not for ourselves, for it is glorious to forget an injury; forget therefore your own wrong, but not the wound your brother has sustained; and tell him of his fault between him and you alone, seeking his amendment and sparing his shame. For it may be that out of shame he will seek to defend his fault, and thus you will only harden, while you sought to do him good. Hieronymus: Corripiendus est enim seorsum frater, ne si semel pudorem atque verecundiam amiserit, permaneat in peccato. Jerome: Thy brother is to be reproved in private, lest if once he has lost a sense of shame, he should continue in sin. Augustinus de Verb. Dom: Apostolus autem dicit: peccantem coram omnibus argue, ut et ceteri timorem habeant. Aliquando ergo scias corripiendum esse fratrem inter te et fratrem solum, aliquando autem coram omnibus. Quid autem ante facere debeamus, intendite et videte. Si peccaverit, inquit, in te frater tuus, corripe eum inter te et ipsum solum. Quare? Quia in te peccavit? Quid est: in te peccavit? Tu scis quia peccavit: quia enim secretum fuit quando in te peccavit, secretum quaere cum corrigis quae peccavit. Nam si solus nosti quia peccavit in te, et eum vis coram omnibus arguere, non es corrector, sed proditor. Peccavit ergo in te frater tuus; sed si tu solus nosti, tunc vere in te solum peccavit: nam si multis audientibus tibi fecit iniuriam, et in illos peccavit, quos testes suae iniquitatis effecit. Ergo ipsa corripienda sunt coram omnibus, quae peccantur coram omnibus: ipsa corripienda sunt secretius quae peccantur secretius. Distribuite tempora, et concordate Scripturas. Quare autem proximum corrigis? Quia tu doles quod peccaverit in te? Absit. Si autem amore tui id facis, nihil facis; si amore illius facis, optime facis. Denique in ipsis verbis attende cuius amore id facere debeas: utrum tui, an illius: sequitur enim si te audierit, lucratus eris fratrem tuum. Ergo propter illum fac, ut lucreris illum. Agnosce, quia in hominem peccando periisti: nam si non perieras, quomodo te lucratus est? Nemo ergo contemnat quando peccat in fratrem.
Aug.: But the Apostle says, "Them that sin rebuke before all, that others may fear to do the like." [1 Tim 5:20] Sometimes therefore your brother is to be spoken to between thee and him alone, sometimes to be rebuked before all. What you must do first, attend and learn; "If thy brother," says He, "sin against thee, tell him of his fault between thee and him alone." Why? Because he has sinned against you? What is it that he has sinned against you? You know that he has sinned, and therefore since his sin was in private, let your rebuke be in private too. For if you alone know of his trespass, and proceed to rebuke him before all, you do not correct but betray him. Your brother has sinned against you; if you alone know thereof, then he has sinned against you only; but if he did you a wrong in the presence of many, then he has sinned against those also who were witnesses of his fault. Those faults then are to be rebuked before all, that are committed before all; those which are done in private, are to be rebuked in private. Discern times, and the Scriptures are consistent. But why do you correct your neighbour? Because his trespass has hurt yourself? Far be it from thee. If you do it from self-love, you do nought; if you do it from love of him, you do most rightly. Lastly, in what you shall say to him, keep in view for whose sake it is that you ought to do it, for your own or for his, for it follows, "If he hear thee, thou hast gained thy brother;" do it therefore for his sake, [p. 635] that you may gain him. And do you confess that by your sin against man you were lost; for if you were not lost, how has he gained you? Let none then make light of it when he sins against his brother.
Chrysostomus in Matth: In quo etiam demonstratur quod inimicitia damnum est commune; et propter hoc non dixit quod ille lucratus est seipsum, sed quod tu lucratus es eum: ex quo ostendit quoniam et tu et ille damnum passi eratis ex discordia. Chrys.: In this it is made plain that enmities are a loss to both sides; for he said not, he has gained himself, but, you have gained him; which shews that both of you had suffered loss by your disagreement. Hieronymus: Per salutem enim alterius nobis quoque acquiritur salus. Jerome: For in saving another, salvation is gained for ourselves also. Chrysostomus in Matth: Quid autem facere debeas si non persuadeatur, subditur si autem te non audierit, adhibe tecum unum vel duos. Quanto enim inverecundior fuerit et pertinacior, tanto magis nos ad medicinam studere oportet, non ad iram et odium. Etenim medicus cum viderit morbum non remitti, non desistit, sed tunc magis praeparatur ad curandum. Vide qualiter non vindictae gratia haec correptio fit, sed emendationis: et propter hoc non confestim iubet duos accipere, sed quando ipse corrigi non voluerit; neque tunc ad eum mittit multitudinem, sed unum vel duos; et ad hoc legis testimonium inducit, dicens ut in ore duorum testium vel trium stet omne verbum; quasi dicat: habes iam testimonium quia totum fecisti quod tuum erat. Chrys.: What you should do if he does not yield is added, "If he will not hear thee, take with thee one or two." For the more shameless and stubborn he shews himself, the more studious should we be of applying the medicine, and not turn to wrath and hate. As the physician, if he see that the disease does not abate, he does not slack, but redoubles his efforts to heal. And observe how this reproof is not for revenge, but for correction, seeing his command is not to take two with him at first, but when he would not amend; and even then he does not send a multitude to him, but one or two, alleging the law, "That in the mouth of two or three witnesses every word may stand." [Deut 19:15] This is that you may have witnesses that you have done all your part. Hieronymus: Vel intelligendum est hoc modo: si te audire noluerit, adhibeatur unus frater tantum: quod si nec illum audierit, adhibeatur et tertius: vel corrigendi studio, ut scilicet vel admonitione aut pudore corrigatur; vel conveniendi sub testibus. Jerome: Or it is to be understood in this way; If he will not hear thee, take with thee one brother only; if he yet will not hear, take a third, either from your zeal for his amendment, that shame or admonition may move him; or for the purpose of meeting before witnesses. Glossa: Vel si dixerit, non esse peccatum, ut probent illud esse peccatum. Gloss., ap. Anselm: Or, that if he affirm that it is no trespass, that they may prove to him that it is a trespass. Hieronymus: Porro si nec illos audire voluerit, tunc multis dicendum est, ut detestationi eum habeant; ut qui non potuit pudore salvari, salvetur opprobriis: unde sequitur quod si non audierit eos, dic Ecclesiae. Jerome: If yet he will not hear them, then it must be told to many, that he may be held in abhorrence; so that he who could not be saved by his own sense of shame, may be saved by public disgrace; whence it follows, "If he will not hear them, tell it to the Church." Chrysostomus in Matth: Idest his qui Ecclesiae praesident. Chrys.: That is, to those that are over the Church. Glossa: Vel dic toti Ecclesiae, ut maiorem erubescentiam patiatur. Post haec omnia sequitur excommunicatio, quae fieri debet per os Ecclesiae, idest per sacerdotem; quo excommunicante, tota Ecclesia cum eo operatur: unde sequitur si autem Ecclesiam non audierit, sit tibi sicut ethnicus et publicanus. Gloss., ap. Anselm: Or, tell it to the whole Chinch, that his infamy may be the greater. After all these things follows excommunication, which ought to be inflicted by the mouth of the Church, that is, by the Priest, and when he excommunicates, the whole Church works with him; as it follows, "And if he will not hear the Church, let him be unto thee as an heathen, and a publican." Augustinus de Verb. Dom: Idest, noli illum iam deputare in numero fratrum tuorum; nec sic tamen salus eius negligenda est: nam et ipsos ethnicos, idest gentiles et Paganos, in numero quidem fratrum non deputamus, sed tamen eorum salutem semper inquirimus. Aug., Serm., 82, 7: That is, regard him no longer in the number of thy [p. 636] brethren. Though even thus we are not to neglect his salvation; for the heathens themselves, that is, the gentiles and pagans, we do not indeed regard in the number of our brethren, yet we ever seek their salvation. Chrysostomus in Matth: Nihil tamen tale praecipit dominus observandum in his qui extra Ecclesiam sunt, quale praecipit hic de fratribus corripiendis. Sed de exterioribus dicit: si quis percusserit te in una maxilla, praebe ei et aliam; quod et Paulus dicit: quid mihi est de his qui foris sunt, iudicare? Fratres autem et arguere et avertere iubet. Chrys.: Yet the Lord enjoins nothing of this sort to be observed towards those who are without the Church, such as He does in reproving a brother. Of those that are without He says, "If any smite thee on the one cheek, offer to him the other also." [Matt 5:39] as Paul speaks, "What have I to do to judge them that are without?" [1 Cor 5:12] But brethren he bids us reprove, and turn away from. Hieronymus: Quod autem dicit sicut ethnicus et publicanus, ostenditur maioris esse detestationis qui sub nomine fidelis agit opera infidelium, quam hi qui aperte gentiles sunt. Publicani enim vocantur qui saeculi sectantur lucra, et exigunt vectigalia per negotiationes et fraudes, ac furta scelerata atque periuria. Jerome: That He says, "As a heathen and a publican," shews that he is to be more abhorred, who under the name of a believer does the deeds of an unbeliever, than those that are openly gentiles. Those He calls publicans, who pursue worldly gain, and levy contributions by trading, cheating, and villainous frauds, and perjuries. Origenes in Matth.: Videamus autem ne forte sententia haec, non de quocumque peccato posita sit: quid enim si aliquis peccaverit aliquod peccatorum quae sunt ad mortem: puta masculorum concubitor factus, adulter, homicida, aut mollis: numquid talem rationis est arguere solum ad solum? Et, si audierit, statim eum dicere lucrifactum: et non prius expulerit eum de Ecclesia, nisi postquam coram testibus argutus, et ab Ecclesia, perstiterit in actu priori? Alius autem respiciens ad immensam misericordiam Christi, dicet quoniam cum verba Christi nullam faciant differentiam peccatorum, contra Christi misericordiam faciunt qui haec ad minima tantum peccata pertinere distinguunt. Alius contra, caute ipsa verba considerans, non de omni peccato haec dicta defendet: quoniam qui grandia illa peccata facit, non est frater, sed nominatur frater; cum quo, secundum apostolum, non oportet nec cibum sumere. Sicut autem negligentibus peccandi occasionem dant qui ad omne peccatum hoc pertinere exponunt, sic e contra qui docet in minimis et non mortiferis peccatis peccantem post argutionem testium vel Ecclesiae, fieri oportere sicut ethnicum et publicanum, aliquid crudelitatis videtur inducere. Utrum enim omnino pereat, pronuntiare non possumus. Primum, quia qui ter argutus non obedivit, potest in quarto obedire; deinde, quia aliquando non secundum opera hominis redditur ei, sed amplius quam peccavit, quod expedit in hoc mundo; demum quia non dixit solum sit sicut ethnicus et publicanus; sed sit tibi. Qui ergo in peccato levi correctus ter, non se emendat, nos quidem debemus eum habere sicut ethnicum et publicanum, abstinentes ab eo, ut confundatur. An autem etiam a Deo quasi publicanus et ethnicus iudicetur, non est nostrum pronuntiare, sed est in iudicio Dei.
Origen: Let us look well whether this precept extends to all sin; for what if any one sin any or those sins which are unto death, such as unnatural crimes, adultery, homicide, or effeminacy, it cannot be meant that such as these are to be admonished privately, and if he hear you, forthwith to say that you have gained him. And not rather first put him out of the Church, or only when remaining obstinate after monition before witnesses, and by the Church? One man, looking at the infinite mercy of Christ, will say, that since the words of Christ make no distinction of sins, it is to go against Christ's mercy to limit His words only to little sins. Another, on the other hand, considering the words carefully, will aver, that they are not spoken of every sin; for that he that is guilty of those great sins is not a brother, but is called a brother, with whom, according to the Apostle, we ought not so much as to eat. But as they who expound this as referring to every sin give encouragement to the careless to sin; so, on the other hand, he, who teaches that one having sinned in little sins and such as are not deadly, is, when he has spurned the admonition of the witnesses and the Church, to be held as a heathen and a publican, seems to introduce too great severity. For whether he finally perishes, we are not able to decide. First, because he who has been thrice told of his fault and not hearkened, may hearken the fourth time; secondly, because sometimes [p. 637] a man does not receive according to his deeds, but beyond his trespass, which is good for him in this world; lastly, because He said not alone, "Let him be as a heathen," but "Let him be to thee." Whosoever then when reproved three times in a light trespass, does not amend, him we ought to hold for a heathen and a publican, avoiding him, that he may be brought to confusion. But whether he is esteemed of God also as a heathen and a publican, is not ours to decide, but is in the judgment of God.
Lectio 5 18 ἀμὴν λέγω ὑμῖν, ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν οὐρανῷ καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῷ. 19 πάλιν [ἀμὴν] λέγω ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. 20 οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν.
18. "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. 19. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20. For where two or three are gathered together in my name, there am I in the midst of them."
Hieronymus: Quia dixerat: si Ecclesiam non audierit, sit tibi sicut ethnicus et publicanus; et poterit contempti fratris haec esse responsio, vel tacita cogitatio: si me despicis, et ego te despicio; si me condemnas, et tu mea sententia condemnaberis; potestatem tribuit apostolis ut sciant qui talibus condemnantur, humanam sententiam divina sententia corroborari: unde dicitur amen dico vobis: quaecumque alligaveritis super terram, erunt ligata et in caelo; et quaecumque solveritis super terram, erunt soluta et in caelo. Jerome: Because He had said, "If he will not hear the Church, let him be to thee as a heathen, and a publican," whereupon the brother so contemned might answer, or think within himself, If you despise me, I also will despise you; if you condemn me, you shall be condemned by my sentence. He therefore confers powers upon the Apostles, that they may be assured that when any are condemned after this manner, the sentence of man is ratified by the sentence of God. "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose upon the earth shall be loosed in heaven." Origenes in Matth.: Non dixit: in caelis, sicut Petro, sed in caelo, uno: quia non sunt tantae perfectionis sicut Petrus. Origen: He said not in the heavens (in caelis), as when He spoke to Peter, but in heaven (in coelo), for they are not yet attained to the like perfection with Peter. Hilarius in Matth.: Per hoc tamen ad terrorem maximi metus, quo ad praesens omnes continentur, immobile severitatis apostolicae iudicium demonstravit, ut quos in terris alligaverint, idest peccatorum nodis innexos reliquerint, et quos solverint, concessionem scilicet veniae acceperint in salutem, hi in caelis ligati sint vel soluti. Hilary: To hold out a great and terrible fear, by which all men should be reached in this present life, He pronounces that the judgment of the Apostles should be ratified, so that whosoever they bound on earth, [p. 638] i.e. left entangled in the noose of sin, and whosoever they loosed, i.e. accorded the pardon of God's mercy to their salvation, that these should be bound and loosed in heaven." Chrysostomus in Matth: Et notandum, quod non dixit primati Ecclesiae: liga talem; sed: si ligaveritis, indissolubilia erunt ligamina; quasi hoc eius iudicio dimittens. Vide autem qualiter incorrigibilem duplicibus colligavit necessitatibus: scilicet et poena quae est hic, scilicet proiectione ab Ecclesia, quam supra posuit, dicens: sit tibi sicut ethnicus; et supplicio futuro, quod est ligatum esse in caelo: ut multitudine iudiciorum dissolvat fratris iram. Chrys.: And be it noted, that He said not to the Primate [margin note: προεδρος] of the Church, Bind such a man; but, If ye shall bind him, the bonds shall be indissoluble; leaving the other to his discretion. And see how He has set the incorrigible person under the yoke of a twofold necessity; to wit, the punishment that is here, namely, the casting forth out of the Church, when He said, "Let him be to thee as a heathen;" and the future punishment, saying, that he shall be bound in heaven; thus by the weight of his penalties lessening his brother's wrath against him. Augustinus de Verb. Dom: Vel aliter. Coepisti habere fratrem tuum tamquam publicanum, ligans eum in terra: sed ut iuste alliges, vide: nam iniusta vincula disrumpit iustitia. Cum autem correxeris, et concordaveris cum fratre tuo, solvisti illum in terra: cum solveris in terra, solutus erit in caelo. Multum praestas non tibi sed illi, quia multum nocuit non tibi sed sibi. Augustine: Otherwise; When you begin to hold your brother as a publican you bind him on earth, but take heed that you bind him with just cause; for an unjust cause breaks rightful bonds. But when you have corrected him, and agreed with him, you have loosed him upon earth, and when you have loosed him upon earth, he shall be loosed also in heaven. You confer a great boon not on yourself, but on him, as he had done the hurt not to you but to himself. Glossa: Non solum autem de excommunicatione, sed etiam de omni petitione quae fit a consentientibus in unitate Ecclesiae, dat confirmationem, cum subdit iterum dico vobis, quia si duo ex vobis consenserint super terram, vel poenitentem recipiendo, vel superbum abiciendo, de omni re quam petierint, quae non est contraria Ecclesiae unitati, fiet illis a patre meo qui in caelis est. Per hoc autem quod dicit qui in caelis est, eum super omnia esse ostendit, et per hoc complere eum posse quod petitur. Vel in caelis est, idest in sanctis; quod valet ad probandum, quod fiet illis quicquid petierint quod dignum sit, quia illum apud se habent a quo petunt. Unde rata est sententia consentientium, quia Deus cum eis habitat; et ideo sequitur ubi enim sunt duo vel tres congregati in nomine meo, ibi sum in medio eorum. Gloss., ap. Anselm: But He holds out a ratification not only of sentences of excommunication, but of every petition which is offered by men holding together in the unity of the Church; for He adds, "Again I say unto you, that if two of you shall agree upon earth," whether in admitting a penitent, or casting out a froward person, "touching any thing which they shall ask," any thing, that is, that is not against the unity of the Church, "it shall be done for them by my Father which is in heaven." By saying, "which is in heaven," He points Him out as above all, and therefore able to fulfil all that shall be asked of Him. Or, He is in the heavens, that is, with saints, proof enough that whatever worthy thing they shall ask shall be done unto them, because they have with them Him of whom they ask. For this cause is the sentence of those that agree together ratified, because God dwells in them, "For where two or more are gathered together in my name, there am I in the midst of them." Chrysostomus in Matth: Vel quia dixerat fiet illis a patre meo, ut ostendat se etiam esse datorem simul cum patre, subdit ubi sunt enim duo vel tres. Chrys.: Or, because He had said, It shall be done unto them by My Father; therefore, to shew that He is the Giver together with His Father, He adds this, "where two or three, &c." Origenes in Matth.: Non autem dixit in medio eorum ero, sed sum: mox enim ut aliqui consenserint, Christus invenitur in eis. Origen: And He said not, "I will [p. 639] be," but "I am in the midst of them;" because straightway, as soon as they have agreed together, Christ is found among them. Hilarius: Ipse enim qui pax atque caritas est, sedem atque habitationem in bonis atque pacificis voluntatibus collocabit. Hilary: For He who is peace and charity, will set His place and habitation in good and peaceable dispositions. Hieronymus: Vel aliter. Omnis superior sermo ad concordiam nos provocaverat; igitur et praemium pollicetur, ut sollicitius festinemus ad pacem, cum se dicat inter duos vel tres medium fore. Jerome: Or otherwise; All His foregoing discourse had invited us to union; now to make us embrace peace more anxiously, He holds out a reward, promising to be in the midst of two or three. Chrysostomus in Matth: Non autem dixit simpliciter ubi congregati fuerint; sed addit in nomine meo; quasi dicat: si quis me principalem causam amicitiae ad proximum habuerit, cum eo ero, si et in aliis virtuosus erit. Quomodo ergo non ibi consentientes consequuntur id quod petunt? Primo quidem, quia non expedientia petunt. Secundo, quia indigni sunt qui petunt, et ea quae sunt a seipsis non inferunt: unde dicit si duo ex vobis, qui evangelicam ostenditis conversationem. Tertio, quia adversus eos qui contristaverunt orant vindictam quaerentes. Quarto, quia petunt misericordiam peccantibus qui non poenituerunt. Chrys.: Yet He said not barely, "Where they are gathered together," but added, "in my name," as much as to say, If any man look upon Me as the chief motive of his love to his neighbour, I will be with him, though his virtue be shewn towards other men. How is it then that those who thus agree together do not obtain what they ask for? First, because they ask things not expedient, and because they do not bring on their parts that which they ought to contribute; wherefore He says, "If two of you," that is, who shew an evangelic conversation. Thirdly, because they pray seeking vengeance against those who have grieved them. And fourthly, because they seek mercy for sinners who have not repented. Origenes: Et ista est etiam causa propter quam non exaudimur orantes, quia non consentimus nobis per omnia super terram, neque dogmate neque conversatione. Sicut enim in musicis, nisi fuerit convenientia vocum, non delectat audientem, sic in Ecclesia, nisi consensum habuerit, non delectatur Deus in ea, nec audit voces eorum. Origen: And this also is the reason why our prayers are not granted, because we do not agree together in all things upon earth, neither in doctrine, nor in conversation. For as in music, unless the voices are in time there is no pleasure to the hearer, so in the Church, unless they are united God is not pleased therein, nor does He hear their words. Hieronymus: Possumus autem et hoc spiritualiter intelligere, quod ubi spiritus et anima corpusque consenserint, et non intra se bellum diversarum habuerint voluntatum, de omni re quam petierint, impetrent a patre: nulli enim dubium est quin bonarum rerum postulatio sit, ubi corpus vult habere ea quae spiritus. Jerome, vid. Origen in loc.: We may also understand this spiritually; where our spirit, soul, and body are in agreement, and have not within them conflicting wills, they shall obtain from My Father every thing they shall ask; for none can doubt that that demand is good, where the body wills the same thing as the spirit. Origenes: Vel in quo duo testamenta consentiunt sibi, eius invenitur oratio de omni re acceptabilis Deo. Origen: Or, In whatever the two testaments are in agreement, for this every prayer is found acceptable to God.
Lectio 6 21 τότε προσελθὼν ὁ πέτρος εἶπεν αὐτῷ, κύριε, ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου καὶ ἀφήσω αὐτῷ; ἕως ἑπτάκις; 22 λέγει αὐτῷ ὁ Ἰησοῦς, οὐ λέγω σοι ἕως ἑπτάκις ἀλλὰ ἕως ἑβδομηκοντάκις ἑπτά.
21. Then came Peter to him, and said, "Lord, how oft shall my brother sin against me, and I forgive him? till seven times?" 22. Jesus saith unto him, "I say not unto thee, Until seven times: but, Until seventy times seven." [p. 640]
Hieronymus: Supra dixerat dominus: videte ne contemnatis unum de pusillis istis: et adiecerat: si peccaverit in te frater tuus, etc.; et praemium repromiserat, dicens: si duo ex vobis, etc., unde provocatus apostolus Petrus interrogat; et hoc est quod dicitur tunc accedens ad eum Petrus, dixit: domine, quoties peccaverit in me frater meus, et dimittam ei? Et cum interrogatione profert sententiam, dicens usque septies? Jerome: The Lord had said above, "See that ye despise not one of these little ones," and had added, "If thy brother sin against thee, &c." making also a promise, "If two of you, &c." by which the Apostle Peter was led to ask, "Lord, how oft shall my brother sin against me, and I forgive him?" And to his question he adds an opinion, "Until seven times?" Chrysostomus in Matth: Putavit quidem Petrus aliquid se magnum dicere. Sed quid amator hominum Christus responderit, subditur dicit illi Iesus: non tibi dico usque septies; sed usque septuagies septies. Chrys., Hom., lxi: Peter thought that he had made a large allowance; but what answers Christ the Lover of men? it follows, "Jesus saith unto him, I say not unto thee, Until seven times, but, Until seventy times seven." Augustinus de Verb. Dom: Audeo dicere: et si septuagies octies peccaverit, ignoscas; et si centies; et omnino quoties peccaverit, ignosce. Si enim Christus millia peccatorum invenit, et tamen omnia donavit, noli subducere misericordiam. Ait enim apostolus: donantes vobismetipsis, si quis adversus aliquem habet querelam, sicut et Deus in Christo donavit nobis. Aug., Serm., 83, 3: I am bold to say, that if he shall sin seventy-eight times, thou shouldest forgive him; yea, and if a hundred; and how oft soever he sin against thee, forgive him. For if Christ found a thousand sins, yet forgave them all, do not you withdraw your forgiveness. For the Apostle says, "Forgive one another, if any man hath a quarrel against any, even as God in Christ forgave you." [Col 3:13] Chrysostomus in Matth: Cum ergo dicit usque septuagies septies, non numerum determinatum ponit, ut numero concludat remissionem; sed quod continue et semper est significavit. Chrys.: When He says, "Until seventy times seven," He does not limit a definite number within which forgiveness must be kept; but He signifies thereby something endless and ever enduring. Augustinus de Verb. Dom: Non tamen sine causa dominus septuagies septies dixit: nam lex decem praeceptis commendatur: lex enim per decem, peccatum per undecim significatur, quia transgressio denarii est. Septem autem solet pro toto computari, quia septem diebus volvitur tempus. Duc autem septies undecim, fiunt septuagies septies. Omnia ergo peccata dimitti voluit, quia ea septuagesimo septimo numero praesignavit. Aug.: Yet not without reason did the Lord say, "Seventy times seven;" for the Law is set forth in ten precepts; and the Law is signified by the number ten, sin by eleven, because it is passing the denary line. Seven is used to be put for a whole, because time goes round in seven days. Take eleven seven times, and you have seventy. He would therefore have all trespasses forgiven, for this is what He signifies by the number seventy-seven. Origenes in Matth.: Vel quia numerus sex videtur esse operis et laboris, septimus autem repausationis, dicit remissionem fieri oportere fratribus in hoc mundo degentibus, et secundum res huius mundi peccantibus. Si autem aliquis ultra ea peccata peccaverit, iam non habebit remissionem. Origen: Or, because the number six seems to denote toil and labour, and the number seven repose, He says that forgiveness should be given to all brethren who live in this world, and sin in the things of this world. But if any commit transgressions beyond these things, he shall then have no further forgiveness. Hieronymus: Vel intelligendum est septuagies septies, idest quadringentis nonaginta vicibus: ut toties peccanti fratri dimitteret quoties ille peccare posset. Jerome: Or understand it of four hundred and ninety times, that He bids us forgive our brother so oft. Rabanus: Aliter tamen datur venia petenti fratri: ut nobis scilicet socia caritate communicet, sicut Ioseph fratribus; aliter inimico persequenti, ut bonum ei velimus, et si licet, faciamus, ut David lugens Saul. Raban.: It is one thing to give pardon to a brother when he seeks it, that he may live with us in social charity, as Joseph to his brethren; and another to a hostile foe, that we may wish him good, and if we can do him good, as David mourning for Saul.
Lectio 7 23 διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ. 24 ἀρξαμένου δὲ αὐτοῦ συναίρειν προσηνέχθη αὐτῷ εἷς ὀφειλέτης μυρίων ταλάντων. 25 μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν αὐτὸν ὁ κύριος πραθῆναι καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ πάντα ὅσα ἔχει, καὶ ἀποδοθῆναι. 26 πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ λέγων, μακροθύμησον ἐπ' ἐμοί, καὶ πάντα ἀποδώσω σοι. 27 σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου ἐκείνου ἀπέλυσεν αὐτόν, καὶ τὸ δάνειον ἀφῆκεν αὐτῷ. 28 ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὗρεν ἕνα τῶν συνδούλων αὐτοῦ ὃς ὤφειλεν αὐτῷ ἑκατὸν δηνάρια, καὶ κρατήσας αὐτὸν ἔπνιγεν λέγων, ἀπόδος εἴ τι ὀφείλεις. 29 πεσὼν οὖν ὁ σύνδουλος αὐτοῦ παρεκάλει αὐτὸν λέγων, μακροθύμησον ἐπ' ἐμοί, καὶ ἀποδώσω σοι. 30 ὁ δὲ οὐκ ἤθελεν, ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως ἀποδῷ τὸ ὀφειλόμενον. 31 ἰδόντες οὖν οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα ἐλυπήθησαν σφόδρα, καὶ ἐλθόντες διεσάφησαν τῷ κυρίῳ ἑαυτῶν πάντα τὰ γενόμενα. 32 τότε προσκαλεσάμενος αὐτὸν ὁ κύριος αὐτοῦ λέγει αὐτῷ, δοῦλε πονηρέ, πᾶσαν τὴν ὀφειλὴν ἐκείνην ἀφῆκά σοι, ἐπεὶ παρεκάλεσάς με: 33 οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλόν σου, ὡς κἀγὼ σὲ ἠλέησα; 34 καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως οὗ ἀποδῷ πᾶν τὸ ὀφειλόμενον. 35 οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν.
23. "Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. 24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. 28. But the same servant went out, and found one of his fellow servants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. 29. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. 30. And he would not: but went and cast him into prison, till he should pay the debt. 31. So when his fellow servants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33. Shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee? 34. And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. [p. 642] 35. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses."
Chrysostomus in Matth: Ne aliquis existimaret magnum quid et grave dominum iniunxisse, cum dicit dimittendum usque septuagies septies, adiecit parabolam. Chrys. That none should think that the Lord had enjoined something great and burdensome in saying that we must forgive till seventy times seven, He adds a parable. Hieronymus: Familiare enim est Syris, et maxime Palaestinis, ad omnem sermonem suum parabolam iungere: ut quod per simplex praeceptum ab auditoribus teneri non potest, per similitudinem exemploque teneatur: unde dicitur ideo assimilatum est regnum caelorum homini regi, qui voluit rationem ponere cum servis suis. Jerome: For it is customary with the Syrians, especially they of Palestine, to add a parable to what they speak; that what their hearers might not retain simply, and in itself, the instance and similitude may be the means of retaining. Origenes in Matth.: Filius Dei, sicut est sapientia, iustitia et veritas, ita ipse est regnum; non autem alicuius eorum quae sunt deorsum, sed omnium quae sunt sursum: in quorum sensibus iustitia et ceterae virtutes regnant; qui facti sunt caeli per hoc quod portant caelestis imaginem. Hoc ergo regnum caelorum, idest filius Dei quando factus est in similitudinem carnis peccati, tunc similis factus est homini regi, uniens hominem sibi. Origen, (vid. 1 Cor 1:30): The Son of God, as He is wisdom, righteousness, and truth, so is He a kingdom; not indeed any of those which are beneath, but all those which are above, reigning over those in whose senses reigns justice and the other virtues; these are made of heaven because they bear the image of the heavenly. This kingdom of heaven then, i.e. the Son of God, when He was made in the likeness of sinful flesh, was then like to a king, in uniting man to himself. Remigius: Vel regnum caelorum congrue sancta Ecclesia intelligitur, in qua dominus operatur hoc quod in ista parabola loquitur. Nomine autem hominis aliquando designatur pater, sicut ibi: simile est regnum caelorum homini regi, qui fecit nuptias filio suo; aliquando vero designatur filius: hic autem utrumque intelligi potest, et pater et filius qui sunt unus Deus. Deus autem rex dicitur, cuncta quae creavit regendo et gubernando. Remig.: Or, by the kingdom of heaven is reasonably understood the holy Church, in which the Lord works what He speaks of in this parable. By the man is sometimes represented the Father, as in that, "The Kingdom of heaven is like to a king, who made a marriage for his son;" and sometimes the Son; but here we may take it for both, the Father and the Son, who are one God. God is called a King, inasmuch as He created and governs all things. Origenes: Servi autem hi soli sunt, quantum ad istas parabolas, qui dispensatores verbi habentur, et quibus hoc est commissum, ut negotientur. Origen: The servants, in these parables, are only they who are employed in dispensing the word, and to whom this business is committed. Remigius: Vel per servos huius hominis regis designantur omnes homines, quos ad laudandum se creavit, quibusque legem naturae dedit; cum quibus rationem ponit, quando vitam et mores et actus singulorum discutit, ut unicuique secundum quod gessit tribuat; unde sequitur et cum coepisset rationem ponere, oblatus est ei unus qui debebat decem millia talenta. Remig.: Or, by the servants of this King are signified all mankind whom He has created for His own praise, and to whom He gave the law of nature; He takes account with them, when He would look into each man's manners, life, and deeds, that He may render to each according to that He has done; as it follows, "And when He had begun to reckon, one was brought unto Him which owed Him ten thousand talents." Origenes: Omnis autem vitae nostrae ratio ponenda est a rege, quando omnes nos praesentari oportuerit ante tribunal Christi. Nec hoc dicimus ut suspicio sit ne forte res ipsa necessarium habeat longum tempus. Volens enim Deus ventilare omnium mentes, cito omnia ab omnibus omni tempore gesta, singulis quibuscumque faciet in mentem venire, ineffabili quadam virtute. Dicit autem et cum coepisset rationem ponere, quia initium iudicii est ut incipiat a domo Dei. In principio ergo ponendae rationis oblatus est debitor talentorum multorum, qui scilicet multa fecerat damna, et magna ei erant iniuncta, et nullum attulit lucrum: qui forsitan tot talenta perdidit quantos perdidit homines; et ideo talentorum multorum est factus debitor, quoniam secutus est mulierem super talentum plumbi sedentem, cuius nomen iniquitas. Origen: The King takes account of our whole life then, when "we must all be presented before the judgment-seat of Christ." [2 Cor 5:10] We mean not this so as that any shouldst think that the business itself must needs require a long [p. 643] time. For God, when He will scrutinize the minds of all, will by some undescribable power cause every thing that every man has done to pass speedily before the mind of each. He says, "And when he began to take account," because the beginning of the judgment is that it begin from the house of God. [margin note: 1 Pet 4:17] At His beginning to take account there is brought unto Him one who owes Him many talents; one, that is, who had wrought great evils; one on whom much had been enjoined, and had yet brought no gain; who perhaps had destroyed as many men as he owed talents; one who was therefore become a debtor of many talents, because he had followed the woman sitting upon a talent of lead, whose name is Iniquity. [Zech 5:7] Hieronymus: Scio quosdam istum qui debebat decem milia talenta, Diabolum interpretari, cuius uxorem et filios venumdandos, perseverante illo in malitia, insipientiam et malas cogitationes intelligi volunt. Sicut enim uxor iusti dicitur sapientia, sic uxor iniusti et peccatoris appellatur stultitia. Sed quomodo ei dimittat dominus decem milia talenta, et ille nobis conservis suis decem denarios non dimiserit, nec ecclesiasticae interpretationis est, nec a prudentibus viris recipienda. Jerome: I know that some interpret the man who owed the ten thousand talents to be the devil, and by his wife and children who were to be sold when he persevered in his wickedness, understand foolishness, and hurtful thoughts. For as wisdom is called the wife of the righteous man, so the wife of the unrighteous and the sinner is called foolishness. But how the Lord remits to the devil ten thousand talents, and how he would not remit ten denarii to us his fellow servants, of this there is no ecclesiastical interpretation, nor is it to be admitted by thoughtful men. Augustinus de Verb. Dom: Ideo dicendum est quod, quia lex in decem praeceptis commendatur, ille debebat decem millia talentorum: per quod omnia peccata significat, quae secundum legem fiunt. Aug., Serm., 83, 6: Therefore let us say, that because the Law is set forth in ten precepts, the ten thousand talents which he owed denote all sins which can be done under the Law. Remigius: Homo autem sua voluntate et sponte peccans, suo conatu nullo modo surgere valet: et non habet unde reddat, quia nihil in se invenit per quod se a peccatis solvat: unde sequitur cum autem non haberet unde redderet, iussit eum dominus venumdari, et uxorem eius et filios et omnia quae habebat, et reddi. Uxor quidem stulti est stultitia, et carnis voluptas seu cupiditas. Remig.: Man who sinned of his own will and choice, has no power to rise again by his own endeavour, and has not wherewith to pay, because he finds nothing in himself by which he may loose himself frown his sins; whence it follows, "And when he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made." The fool's wife is folly, and the pleasure or lust of the flesh. Augustinus de quaest. Evang: Per hoc ergo significatur, transgressorem Decalogi pro cupiditate et pravis operibus tamquam uxore et filiis, poenas solvere debuisse; quod est pretium eius: pretium enim venditi est supplicium damnati. Aug., Quaest. Ev., i, 25: This signifies that the transgressor of the decalogue deserves punishment for his lusts and evil deeds; and that is his price; for the price for which they sell is the punishment of him that is damned. Chrysostomus in Matth: Hoc autem non ex crudelitate iussit, sed ex ineffabili affectione. Vult enim eum terrere per has minas, ut supplicet, et non vendatur; quod et factum ostenditur, cum subditur procidens autem servus ille rogabat eum, dicens: patientiam habe in me, et omnia reddam tibi. Chrys.: This command issued not of cruelty, but of unspeakable tenderness. For he seeks by these terrors to bring him to plead that he be not sold, which fell out, as he shews when he adds, "The servant therefore fell down and besought him, saying, Have patience with me, and I will pay thee all." [p. 644] Remigius: His autem verbis humiliatio et satisfactio peccatoris demonstratur dum dicitur procidens. In hoc vero quod dicit patientiam habe in me, vox exprimitur peccatoris poscentis tempus vivendi, et spatium corrigendi. Est autem larga Dei benignitas et clementia erga peccatores conservos: quoniam ipse semper paratus est per Baptismum aut poenitentiam peccata dimittere: unde sequitur misertus autem dominus servi illius, dimisit eum, et debitum dimisit ei. Remig.: That he says, "falling down," shews how the sinner humbled himself, and offered amends. "Have patience with me," expresses the sinner's prayer, begging respite, and space to correct his error. Abundant is the bounty of God, and His clemency to sinners converted, seeing He is ever ready to forgive sins by baptism or penitence, as it follows, "But the lord of that servant had mercy upon him, and loosed him, and forgave him the debt." Chrysostomus in Matth: Vide autem divini amoris superabundantiam: petit servus solius temporis dilationem; ipse autem maius eo quod petiit dedit: dimissionem et concessionem totius mutui. Volebat autem et a principio dare; sed nolebat solum suum esse donum, sed et supplicationis illius, ut non incoronatus abscedat. Ideo autem antequam rationem poneret, debitum non dimisit, quia docere voluit a quantis debitis eum liberat, ut saltem ita ad conservos mansuetior fieret. Et quidem usque ad haec quae praemissa sunt acceptabilis fuit: etenim confessus est, et promisit se reddere debitum, et procidens rogavit, et debiti magnitudinem cognovit. Sed quae postea fecit indigna fuere prioribus: sequitur enim egressus autem servus ille invenit unum de conservis suis qui debebat ei centum denarios.
Chrys.: See the exuberance of heavenly love! The servant asked only a brief respite, but he gives him more than he had asked, a full remittance and cancelling of the whole debt. He was minded to have forgiven him from the very first, but he would not have it to be of his own mere motion, but also of the other's suit, that he might not depart without a gift. But he did not remit the debt till he had taken account, because he would have him know how great debts he set him free of, that by this he should at the least be made more merciful to his fellow servants. And indeed as far as what has gone he was worthy to be accepted; for he made confession, and promised that he would pay the debt, and fell down and begged, and confessed the greatness of his debt. But his after deeds were unworthy of the former, for it follows, "But the same servant went out, and found one of his fellow servants which owed him a hundred denarii."
Augustinus de Verb. Dom: Quod autem dicitur quod debebat ei centum denarios, ab eodem numero, scilicet decem, sumitur, qui est numerus legis: nam et centum centies fiunt decem millia, et decies deni sunt centum; et illa decem millia talentorum et illi decies deni a legitimo numero non recedunt: in quo utroque invenies peccata. Uterque est ergo debitor, uterque veniae deprecator: omnis enim homo et debitor est Dei, et debitorem habet fratrem suum. Aug., Serm., 83, 6: That He says he "owed him a hundred denarii" is taken from the same number, ten, the number of the Law. For a hundred times a hundred are ten thousand, and ten times ten are a hundred; and those ten thousand talents and these hundred denarii are still keeping to the number of the Law; in both of them you find sins. Both are debtors, both are suitors for remission; so every man is himself a debtor to God, and has his brother his debtor. Chrysostomus in Matth: Tanta autem differentia est peccatorum quae committuntur in hominem et quae committuntur in Deum, quanta est differentia decem millium talentorum et centum denariorum; magis autem et multo plus; quod patet ex differentia personarum, et a paucitate peccantium. Homine enim vidente, et desistimus, et pigritamur peccare; Deo autem vidente secundum unumquemque diem non absistimus; sed agimus informidabiliter omnia et loquimur. Non hinc autem solum graviora apparent peccata in Deum, sed etiam e beneficio quo sumus potiti ab ipso: fecit enim nos esse, et omnia propter nos operatus est: animam rationalem nobis inspiravit, filium suum misit, caelum nobis aperuit, et nos filios suos fecit. Numquid ergo si unaquaque die moreremur pro illo retribueremus ei aliquod dignum? Nequaquam; sed hoc rursus ad utilitatem nostram pertineret. Nos autem e contrario in legibus eius offendimus. Chrys.: But there is as great difference between sins committed against men, and sins committed against God, as between ten thousand talents and a hundred denarii; yea rather there is still greater difference. This appears from the difference of the persons, and from the fewness of the offenders. For when we are seen of man we withhold and are loath to sin, but we cease not daily though God see us, but act and speak all things fearlessly. Not by this only are our sins against God shewn to be more heinous, but also by [p. 645] reason of the benefits which we have received from Him; He gave us being, and has done all things in our behalf, has breathed into us a rational soul, has sent His Son, has opened heaven to us, and made us His sons. If then we should every day die for Him, could we make Him any worthy return? By no means; it should rather redound again to our advantage. But, on the contrary, we offend against His laws. Remigius: Sic ergo per debitorem decem millium talentorum designantur illi qui maiora crimina committunt; per debitorem autem centum denariorum, qui minora committit. Remig.: So by him who owed ten thousand talents are represented those that commit the greater crimes; by the debtor of a hundred denarii those who commit the lesser. Hieronymus: Quod ut manifestius fiat, dicamus sub exemplo: si quis vestrum commiserit adulterium, homicidium, sacrilegium, maiora crimina decem millium talentorum roganti dimittuntur, si et ipse dimittat minora peccantibus. Jerome: That this may be made plainer, let us speak it in instances. If any one of you shall have committed an adultery, a homicide, or a sacrilege, these greater sins of ten thousand talents shall be remitted when you beg for it, if you also shall remit lesser offences to those that trespass against you. Augustinus de Verb. Dom: Sed ille servus ingratus, iniquus, noluit praestare quod illi indigno praestitum fuit: sequitur enim et tenens suffocabat eum, dicens: redde quod debes. Aug.: But this unworthy, unjust servant would not render that which had been rendered to him, for it follows, "And he laid hands on him, and held him by the throat, saying, Pay me that thou owest." Remigius: Idest acriter insistebat, ut vindictam ab eo exigeret. Remig.: That is, he pressed him hardly, that he might exact vengeance from him. Origenes in Matth.: Ideo, ut arbitror, suffocabat, quoniam a rege exierat: non enim suffocaret conservum suum, si non exisset a rege. Origen: He therefore, as I suppose, took him by the throat, because he had come forth from the king; for he would not have so handled his fellow servant, if he had not gone forth from the king. Chrysostomus in Matth: Per hoc etiam quod dicitur egressus, ostenditur quod non post multum tempus, sed confestim; adhuc quasi in auribus habens beneficium, in malitiam abusus est liberatione a proprio domino sibi data. Quid igitur ille fecerit, subditur et procidens conservus eius rogabat eum, dicens: patientiam habe in me, et omnia reddam tibi. Chrys.: By saying, "as he went out," He shews that it was not after long time, but immediately; while the favour he had received still sounded in his ears, he abused to wickedness the liberty his lord had accorded him. What the other did is added; "And his fellow servant fell down, and besought him, saying, Have patience with me, and I will pay thee all." Origenes: Considera subtilitatem Scripturae: quoniam servus multorum debitor talentorum procidens adoravit regem; qui autem centum debebat denarios, procidens non adorabat, sed rogabat conservum, dicens patientiam habe. Origen: Observe the exactness of Scripture; the servant who owed many talents fell down, and worshipped the king; he who owed the hundred denarii falling down, did not worship, but besought his fellow servant, saying, "Have patience." But the ungrateful servant did not even respect the very words which had saved himself, for it follows, "but he would not." Chrysostomus in Matth: Sed neque haec verba ingratus servus reveritus est, quibus salvatus est: sequitur enim ille autem noluit. [But the ungrateful servant did not even fear these words by which he was saved. There follows: "But he refused."] Augustinus de quaest. Evang: Idest, tenuit contra eum hunc animum, ut supplicium illi vellet. Sed abiit. Aug., Quaest. Ev., i, 21: That is, he nourished such thoughts towards him that he sought his punishment. "But he went his way." Remigius: Idest, magis ira exarsit, ut ab eo vindictam exigeret. Et misit eum in carcerem donec redderet debitum; idest, apprehenso fratre, vindictam ab eo exegit. Remig.: That is, his wrath was the rather inflamed, to exact vengeance of him; "And he cast him into prison, until he should pay the debt;" that is, he seized [p. 646] his brother, and exacted vengeance of him. Chrysostomus in Matth: Vide domini caritatem, et servi crudelitatem: hic pro decem millibus talentis, hic autem pro centum denariis; hic conservum, hic autem dominum rogabat; et hic quidem totalem absolutionem accepit, ille autem solam dilationem petebat: nec tamen hoc dedit. Condoluerunt qui non debebant: unde sequitur videntes autem conservi eius quae fiebant, contristati sunt valde. Chrys.: Observe the Lord's tenderness, and the servant's cruelty; the one for ten thousand talents, the other for ten denarii; the one a suitor to his fellow, the other to his lord; the one obtained entire remission, the other sought only respite, but he got it not. They who owed nought grieved with him; "his fellow servants, seeing what was done, were very sorry." Augustinus de quaest. Evang: Per conservos intelligitur Ecclesia, quae illum solvit, et illum ligat. Aug., Quaest. Ev., i, 25: By the fellow servants is understood the Church, which binds one and looses another. Remigius: Vel conservi forte Angeli sunt intelligendi, aut praedicatores sanctae Ecclesiae; sive quicumque fideles, qui videntes aliquem fratrem remissionem peccatorum adeptum, non velle misereri conservi sui, contristantur de eius perditione. Sequitur et venerunt et narraverunt domino quae facta fuerant. Veniunt quidem non corpore, sed corde. Domino autem narrare, est dolores et contristationes cordis in suo affectu demonstrare. Sequitur tunc vocavit eum dominus suus. Vocavit quidem per sententiam mortis, et ab hoc saeculo migrare iussit; et dixit ei: serve nequam, omne debitum dimisi tibi, quoniam rogasti me. Remig.: Or perhaps they represent the Angels, or the preachers of the holy Church, or any of the faithful, who when they see a brother whose sins are forgiven refusing to forgive his fellow servant, they are sorrowful over his perdition. "And they came, and told their lord what was done." They came not in body, but in spirit. To tell their Lord, is to shew the woe and sorrow of the heart in their carriage. It follows, "Then his lord called him." He called him by the sentence of death, and bade him pass out of this world, and said. unto him, "Thou wicked servant, I forgave thee all that debt, because thou prayedst me." Chrysostomus in Matth: Et quando quidem decem millia talenta debebat, non vocavit eum nequam, neque est conviciatus, sed misertus; quando autem contra conservum ingratus est effectus, tunc dicitur serve nequam; et hoc est quod dicitur nonne ergo oportuit et te misereri conservi tui? Chrys.: When he owed him ten thousand talents, he did not call him wicked, nor did he at all chide him, but had mercy on him; but now when he had been ungenerous to his fellow servant, then he says to him, "Thou wicked servant;" and this is what is said, "Oughtest thou not to have had mercy upon thy fellow servant." Remigius: Et sciendum, quia servus ille nullum responsum legitur domino dedisse: in quo demonstratur quod in die iudicii, et statim post hanc vitam, omne argumentum excusationis cessabit. Remig.: And it is to be known, that we read no answer made by that servant to his lord; by which it is shewn us, that in the day of judgment, and altogether after this life, all excusing of ourselves shall be cut off. Chrysostomus in Matth: Quia vero beneficio non est factus melior, relinquitur ut poena corrigatur: unde sequitur et iratus dominus eius tradidit eum tortoribus, quoadusque redderet universum debitum. Non autem simpliciter dixit tradidit eum, sed iratus: quod non posuit quando iussit eum vendi: non enim hoc erat irae, sed magis amoris ad correptionem; nunc autem haec sententia est supplicii et poenae. Chrys.: Because kindness had not mended him, it remains that he be corrected by punishment; whence it follows, "And the lord of that servant was angry, and delivered him to the torturers until he should pay the whole debt.: He said not merely, "Delivered him," but "was angry," this he had not said before; when his Lord commanded that he should be sold; for that was not in wrath, but in love, for his correction; now this is a sentence of penalty and punishment. Remigius: Tunc enim dicitur Deus irasci quando adversus peccatores vindicat. Tortores autem dicuntur Daemones quia semper ad hoc parati sunt ut perditas animas suscipiant, et in poena aeternae damnationis eas torqueant. Numquid autem postquam aliquis demersus fuerit in aeternam damnationem, poterit invenire spatium corrigendi aut aditum exeundi? Non; sed quousque ponitur pro infinito; et est sensus: semper solvet, sed nunquam persolvet, et semper poenam luet. Remig.: For God is said then to be wroth, when he takes vengeance on sinners. Torturers are intended for the daemons, who are always ready to take up lost souls, and torture them in the pangs of eternal punishment. Will any who is once sunk into everlasting [p. 647] condemnation ever come to find season of repentance, and a way to escape? Never; that "until" is put for infinity; and the meaning is, He shall be ever paying, and shall never quit the debt, but shall be ever under punishment. Chrysostomus in Matth: Per hoc ergo ostenditur quod continue, idest aeternaliter, punietur, neque reddet aliquando. Quamvis autem irrevocabilia sint charismata et Dei vocationes, tamen tantum valuit malitia ut et hanc legem solvere videatur. Chrys.: By this is shewn that his punishment shall be increasing and eternal, and that he shall never pay. And however irrevocable are the graces and callings of God, yet wickedness has that force, that it seems to break even this law. Augustinus de Verb. Dom: Dicit enim Deus: dimittite, et dimittetur vobis; sed ego prior dimisi; dimitte vel postea: nam si non dimiseris, revocabo te, et quicquid tibi dimiseram, replicabo tibi: non enim fallit aut fallitur Christus, qui subiecit, dicens sic et pater meus caelestis faciet vobis, si non remiseritis unusquisque fratri suo de cordibus vestris. Melius est enim ut clames ore, et dimittas in corde, quam sis blandus ore et crudelis in corde. Ideo enim dominus subdit de cordibus vestris, ut si per caritatem imponitis disciplinam, de corde lenitas non recedat. Quid enim tam pium, quam medicus ferens ferramentum? Saevit in vulnus, ut homo curetur: quia si vulnus palpatur, homo perditur. Aug., Serm., 83, 7: For God says, "Forgive, and ye shall be forgiven;" [Luke 6:37] I have first forgiven, forgive you then after Me; for if you forgive not, I will call you back, and will require again all that I had remitted to you. For Christ neither deceives nor is deceived; and He adds here, "Thus will my heavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespasses." It is better that you should cry out with your mouth, and forgive in your heart, than that you should speak smoothly, and be unrelenting in your heart. For the Lord adds, "From your hearts," to the end that though, out of affection you put him to discipline, yet gentleness should not depart out of your heart. What is more beneficial than the knife of the surgeon? He is rough with the sore that the man may be healed; should he be tender with the sore, the man were lost. Hieronymus: Ideo et dominus addidit de cordibus vestris, ut omnem simulationem fictae pacis averteret. Praecipit ergo dominus Petro, sub comparatione regis, domini et servi qui debitor decem millium talentorum a domino rogans veniam impetraverat, ut ipse quoque dimittat et conservis suis minora peccantibus. Jerome: Also this, "from your hearts," is added to take away all feigned reconciliations. Therefore the Lord's command to Peter under this similitude of the king and his servant who owed him ten thousand talents, and was forgiven by his lord upon his entreaty, is, that he also should forgive his fellow servants their lesser trespasses. Origenes in Matth.: Vult etiam docere faciles nos esse ad indulgendum eis qui nocuerunt nobis; maxime si satisfaciant, et deprecentur sibi veniam dari. Origen: He seeks to instruct us, that we should be ready to shew clemency to those who have done us harm, especially if they offer amends, and plead to have forgiveness. Rabanus: Allegorice autem servus hic qui decem millia talentorum debuit, Iudaicus est populus Decalogo legis astrictus: cui dominus saepius dimisit debita, quando in angustiis constituti illius misericordiam deprecabantur; sed liberati omnes debitores atrociter repetebant, et a gentili populo, quasi sibi obnoxio, circumcisionem et caeremonias legis expetebant; sed et prophetas et apostolos crudeliter trucidabant. Unde tradidit eos dominus in manus Romanorum, vel malignorum spirituum, quia aeternis cruciatibus eos punirent. Raban.: Allegorically; The servant here who owed the ten thousand talents, is the Jewish people bound to the Ten Commandments in the Law. These the Lord oft forgave their trespasses, when being in difficulties they besought His mercy; but when they were set free, they exacted the utmost with great severity from all their debtors; and of the gentile people which they hated, they required circumcision and the ceremonies of the Law; yea, the [p. 648] Prophets and Apostles they barbarously put to death. For all this the Lord gave them over into the hands of the Romans as to evil spirits, who should punish them with eternal tortures.
Caput 19 Gospel of Matthew, Chapter 19 [p. 649] Lectio 1 1 καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, μετῆρεν ἀπὸ τῆς γαλιλαίας καὶ ἦλθεν εἰς τὰ ὅρια τῆς ἰουδαίας πέραν τοῦ ἰορδάνου. 2 καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοί, καὶ ἐθεράπευσεν αὐτοὺς ἐκεῖ. 3 καὶ προσῆλθον αὐτῷ φαρισαῖοι πειράζοντες αὐτὸν καὶ λέγοντες, εἰ ἔξεστιν ἀνθρώπῳ ἀπολῦσαι τὴν γυναῖκα αὐτοῦκατὰ πᾶσαν αἰτίαν; 4 ὁ δὲ ἀποκριθεὶς εἶπεν, οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπ' ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς; 5 καὶ εἶπεν, ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. 6 ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία. ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 7 λέγουσιν αὐτῷ, τί οὖν μωϋσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι [αὐτήν]; 8 λέγει αὐτοῖς ὅτι μωϋσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν, ἀπ' ἀρχῆς δὲ οὐ γέγονεν οὕτως.
l. And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan; 2. And great multitudes followed him; and he healed them there. 3. The Pharisees also came unto him, tempting him, and saying unto him, "Is it lawful for a man to put away his wife for every cause?" 4. And he answered and said unto them, "Have ye not read, that he which made them at the beginning made them male and female, 5. And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? 6. Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder." 7. They say unto him, "Why did Moses then command to give a writing of divorcement, and to put her away?" 8. He said unto them, "Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so."
Chrysostomus in Matth: Dominus prius Iudaeam relinquens propter illorum aemulationem, nunc ibidem iam immoratur: quia passio in proximo futura erat. Non tamen ad Iudaeam interim ascendit, sed in terminos Iudaeae: unde dicitur et factum est, cum consummasset Iesus sermones istos, migravit a Galilaea. Chrys., Hom., lxii: The Lord had before left Judaea because of their jealousy, but now He keeps Himself more to it, because His passion was near at hand. Yet does He not go up to Judaea itself, but into the borders of Judaea; whence it is said, "And [p. 650] it came to pass when Jesus had ended all these sayings, he departed from Galilee." Rabanus: Hic ergo incipit narrare quae in Iudaea fecit, docuit, sive passus est: et primo quidem trans Iordanem ad orientem; deinde etiam trans Iordanem, quando venit Iericho et Bethphage et Ierusalem: unde sequitur et venit in fines Iudaeae trans Iordanem. Raban.: Here then He begins to relate what He did, taught, or suffered in Judaea. At first beyond Jordan eastward, afterwards on this side Jordan when He came to Jericho, Bethphage, and Jerusalem; whence it follows, "And He came into the coasts of Judaea beyond the Jordan." Chrysostomus super Matth: Quasi iustus dominus omnium, qui sic diligit alios servos, ut alios non contemnat. Pseudo-Chrys., [ed. note: The Latin commentary that goes under the name of Chrysostom's resumes again at the first verse of this chapter]: As the righteous Lord of all, who loves these servants so as not to despise those. Remigius: Sciendum est autem, quod omnis illa Israelitarum provincia, generaliter Iudaea dicebatur, ad comparationem aliarum gentium. Verumtamen meridiana eius plaga in qua habitabat tribus Iuda, et tribus Beniamin, specialiter dicebatur Iudaea, ad distinctionem aliarum regionum, quae in ipsa provincia continebantur, idest Samaria, Galilaea, Decapolis, et reliquae aliae. Sequitur et secutae sunt eum turbae multae. Raban.: It should be known, that the whole territory of the Israelites was called Judaea, to distinguish it from other nations. But its southern portion, inhabited by the tribes of Judah and Benjamin, was called Judaea proper, to distinguish it from other districts in the same province as Samaria, Galilee, Decapolis, and the rest. It follows, "And great multitudes followed him." Chrysostomus super Matth: Perducebant eum quasi parvuli filii patrem peregre longe proficiscentem. Ipse autem tamquam pater proficiens, pignora caritatis filiis reliquit remedia sanitatum: unde dicitur et curavit eos. Pseudo-Chrys.: They were conducting Him forth, as the young children of a father going on a far journey. And He setting forth as a father, left them as pledges of His love the healing of their diseases, as it is said, "And he healed them." Chrysostomus in Matth: Considerandum etiam, quod neque doctrinae verborum continue dominus insistit, nec signorum operationi; sed nunc quidem hoc, nunc quidem illud facit: ut a signis credibilis appareret in his quae dicebat; ex sermonum autem doctrina utilitas quae erat in signis ostenderetur. Chrys.: It should be also observed, that the Lord is not either ever delivering doctrine, or ever working miracles, but one while does this, and again turns to that; that by His miracles faith might be given to what He said, and by His teaching might be shewed the profit of those things which He wrought. Origenes in Matth.: Sanabat autem dominus turbas trans Iordanem, ubi Baptismus dabatur. Vere enim omnes a spiritualibus infirmitatibus salvantur etiam in Baptismo; et quidem multi sequuntur Christum sicut turbae, tamen non surgentes, ut Matthaeus, qui surgens secutus est dominum. Origen: The Lord healed the multitudes beyond Jordan, where baptism was given. For all are truly healed from spiritual sickness in baptism; and many follow Christ as did these multitudes, but not rising up as Matthew, who arose and followed the Lord. Rabanus: Curat etiam Galilaeos in Iudaeae finibus ut peccata gentium in eam veniam quae Iudaeae parabatur, admitteret. Hilary: Also He cures the Galileans on the borders of Judaea, that He might admit the sins of the Gentiles to that pardon which was prepared for the Jews. Chrysostomus in Matth: Curabat siquidem Christus homines, et illis benefaciens, et per eos multis aliis. Horum enim sanatio aliis erat occasio divinae cognitionis, sed non Pharisaeis qui ex signis duriores fiebant: unde sequitur et accesserunt ad eum Pharisaei tentantes eum, et dicentes: si licet homini dimittere uxorem suam quacumque ex causa? Chrys.: For indeed Christ so healed men, as to do good both to themselves, and through them to many other. For these men's healing was to others the occasion of their knowledge of God; but not to the Pharisees, who were only hardened by the miracles. Whence it follows; "And the Pharisees cause to him, tempting him, and saying, Is it lawful for a man to put away his wife for every cause?" Hieronymus in Matth.: Ut quasi cornuto eum teneant syllogismo, et quodcumque respondeat, pateat captioni. Si dixerit dimittendam uxorem qualibet ex causa, et ducendam aliam: pudicitiae praedicator sibi videtur dicere contraria. Sin autem responderit non omnem ob causam debere dimitti, quasi sacrilegii reus tenebitur, et adversus doctrinam Moysi et Dei facere. Jerome: That they might have Him as it were between the [p. 651] horns of a syllogism, so that, whatever answer He should make, it would lie open to cavil. Should He allow a wife to be put away for any cause, and the marriage of another, he would seem to contradict Himself as a preacher of chastity. Should He answer that she may not be put away for any cause whatsoever, He will be judged to have spoken impiously, and to make against the teaching of Moses and of God. Chrysostomus in Matth: Intuere autem ex modo etiam interrogationis malitiam. Dominus enim supra de lege hac disputaverat; ipsi autem quasi iam nullo dicto interrogant, scilicet opinantes quod oblitus esset eorum quae dixerat. Chrys.: Observe their wickedness even in the way of putting their question. The Lord had above disputed concerning this law, but they now ask Him as though He had spoken nothing thereof, supposing He had forgot what He had before delivered in this matter. Chrysostomus super Matth: Sicut autem si videas hominem assidue amicitias medicorum colentem, intelligis quia infirmus est, sic et cum videas virum sive mulierem de dimittendis uxoribus aut viris interrogantes, cognosce quia vir ille lascivus est, mulier illa meretrix est: nam in matrimonio castitas delectatur, libido autem quasi vinculo coniugii alligate torquetur. Sciebant autem quoniam nullam causam idoneam habebant circa dimittendas uxores, praeter solam turpitudinem, et alias atque alias sibi iungebant. Timuerunt autem interrogare ex quibus causis, ne seipsos infra angustias certarum causarum astringerent; sed interrogaverunt si ex omnibus causis licet: scientes, quia modum nescit nec infra terminos unius coniugii capit libido; sed quanto magis exercetur, magis accenditur. Pseudo-Chrys.: But, as when you see one much pursuing the acquaintance of physicians, you know that he is sick, so, when you see either man or woman enquiring concerning divorce, know that that man is lustful and that woman unchaste. For chastity has pleasure in wedlock, but desire is tormented as though under a slavish bondage therein. And knowing that they had no sufficient cause to allege for their putting away their wives, save their own lewdness, they feigned many divers causes. They feared to ask Him for what cause, lest they should be tied down within the limits of fixed and certain causes; and therefore they asked if it were lawful for every cause; for they knew that appetite knows no limits, and cannot hold itself within the bounds of one marriage, but the more it is indulged the more it is kindled. Origenes in Matth.: Tentato autem domino, nullus discipulorum eius, qui positus est ad docendum, graviter ferat si tentatus fuerit a quibusdam: tamen et tentatoribus respondet dogmata pietatis. Origen: Seeing the Lord thus tempted, let none of His disciples who is set to teach think it hard if he also be by some tempted. Howbeit, He replies to His tempters with the doctrines of piety. Hieronymus: Sic autem responsionem temperat ut decipulam eorum transeat, Scripturam sanctam adducens in testimonium, et naturalem legem, primamque Dei sententiam secundae opponens: unde sequitur qui respondens ait eis: non legistis, quia qui fecit hominem ab initio, masculum et feminam fecit eos? Hoc in exordio Genesis scriptum est. Dicendo autem masculum et feminam, ostendit secunda vitanda coniugia: non enim ait: masculum et feminas, quod ex priorum repudio quaerebatur; sed masculum et feminam, ut unius coniugii consortia necterentur. Jerome: But He so frames His answer as to evade their snare. He brings in the testimony of Holy Writ, and the law of nature, and opposing God's first sentence to this second, "He answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female?" This is written in the beginning of Genesis. This teaches that second marriages are to be avoided, for He said not male and females, which was what was sought by the putting away of the first, but, male and female, implying only one tie of wedlock. Rabanus: Salubri autem consilio Dei factum est ut sui corporis portionem vir amplectetur in femina, nec a se putaret esse diversum quod de se cognosceret fabricatum. Raban.: For by the wholesome design of God it was ordained that a man should have in the woman a part of his own body, and should not look upon [p. 652] as separate from himself that which he knew was formed out of himself. Chrysostomus super Matth: Si ergo ad hoc marem et feminam ex uno creavit ut sint unum, quare ergo et de cetero vir et mulier non ex uno utero nascuntur, sicut volatilia quaedam? Quia Deus masculum quidem creavit et feminam propter necessitatem filiorum generandorum; tamen semper fuit castitatis amator et continentiae auctor. Ideo illum typum non servavit in omnibus; ut si quidem vult homo nubere, secundum primam dispositionem creationis humanae, intelligat quid est vir et uxor; si autem noluerit nubere, non habebit necessitatem nubendi propter coniunctionem nativitatis, ne forte videatur per suam continentiam alterum perdere, qui nolebat esse continens; sicut dominus post coniunctum matrimonium iubet ne alter altero nolente se separet. Pseudo-Chrys.: If then God created the male and female out of one, to this end that they should be one, why then henceforth were not they born man and wife at one birth, as it is with certain insects? Because God created male and female for the continuance of the species, yet is He ever a lover of chastity, and promoter of continence. Therefore did He not follow this pattern in all kinds, to the end that, if any man choose to marry, he may know what is, according to the first disposition of the creation, the condition of man and wife; but if he choose not to marry, he shall not be under necessity to marry by the circumstances of his birth, lest he should by his continence be the destruction of the other who was not willing to be continent; for which same cause God forbids that after being joined in wedlock one should separate if the other be unwilling. Chrysostomus in Matth: Non solum autem ex modo creationis, sed etiam ex modo legislationis monstravit quoniam unum oportet uni coniungi, et numquam rescindi: unde sequitur et dixit: propter hoc relinquet homo patrem et matrem, et adhaerebit uxori suae. Chrys.: But not by the law of creation only, but also by the practice of the law, He shews that they ought to be joined one and one, and never put asunder; "And he said, For this cause shall a man leave his father and his mother, and shall cleave to his wife." Hieronymus: Similiter ait uxori, non: uxoribus; et expresse subditur erunt duo in carne una. Praemium enim est nuptiarum ex duobus unam carnem, scilicet prolis fieri. Jerome: In like manner He says "his wife," and not wives, and adds expressly, "and they twain shall be one flesh." For it is the reward of marriage that one flesh, namely in the offspring, is made of two. Glossa: Vel in carne una, idest in carnali copula. Gloss. interlin.: Or, "one flesh," that is in carnal connexion. Chrysostomus super Matth: Si ergo quia ex viro est uxor, et ex una carne sunt ambo, relinquet homo patrem suum et matrem; maior nunc caritas debet esse inter fratres et sorores: quia hi quidem ex eisdem parentibus exeunt, illi autem ex diversis. Sed hoc magnum est nimis, quia fortior est Dei constitutio quam virtus naturae. Non enim praecepta Dei naturae subiecta sunt; sed natura Dei praeceptis obtemperat. Deinde fratres ex uno nascuntur, ut diversas vias petant, vir autem et uxor ex diversis nascuntur, ut in unum conveniant. Ordo etiam naturae Dei ordinationem sequitur. Quod enim est in arboribus humor, hoc est in hominibus amor. Humor autem de radicibus ascendit in herbam et sursum transmittitur in semen. Ideo parentes quidem diligunt, sed non sic diliguntur a filiis: homo enim non ad parentes, sed ad procreandos filios transmittit affectum: et hoc est quod dicitur propter hoc relinquet homo patrem et matrem, et adhaerebit uxori suae. Pseudo-Chrys.: If then because the wife is made of the man, and both one of one flesh, a man shall leave his father and his mother, then there should be yet greater affection between brothers and sisters, for these come of the same parents, but man and wife of different. But this is saying too much, because the ordinance of God is of more force than the law of nature. For God's precepts are not subject to the law of nature, but nature bends to the precepts of God. Also brethren are born of one, that they shouldst seek out different roads; but the man and the wife are born of different persons, that they should coalesce in one. The order of nature also follows the appointment of God. For as is the sap in trees, so is affection in man. The sap ascends from the roots into the leaves, and passes forth into the seed. Therefore parents love their children, but are not so loved of them, for the desire of a man is not towards his parents, but towards the sons whom he has begot; and this is what, is said, [p. 653] "Therefore shall a man leave his father and his mother, and shall cleave unto his wife." Chrysostomus in Matth: Vide etiam sapientiam doctoris. Interrogatus enim si licet, non confestim dixit: non licet, ut non turbarentur; sed per probationem hoc constituit. Deus enim a principio masculum et feminam fecit, et non simpliciter eos coniunxit, sed matrem iussit dimittere et patrem; et non simpliciter virum mulieri dixit advenire, sed coniungi; ex ipso modo locutionis indivisibilitatem ostendens. Sed et maiorem copulam adiunxit, cum dixit et erunt duo in carne una. Chrys.: See the wisdom of the Teacher. Being asked, "Is it lawful," He said not straight, It is not lawful, lest they should be troubled, but establishes it through a proof. For God made them from the beginning male and female, and not merely joined them together, but bade them quit father and mother; and not bade the husband merely approach his wife, but be joined to her, shewing by this manner of speaking the inseparable bond. He even added a still closer union, saying, "And they twain, shall be one flesh." Augustinus super Gen. ad Litt.: Haec tamen verba cum primi hominis fuisse Scriptura testetur, dominus tamen hic Deum hoc dixisse declarat, ut hinc intelligeremus propter extasim quae praecesserat in Adam, hoc divinitus tamquam prophetam dicere potuisse. Aug., Gen. ad lit., ix. 19: Whereas Scripture witnesses that these words were said by the first man, and the Lord here declares that God spake them, hence we should understand that by reason of the ecstasy which had passed upon Adam, he was enabled to speak this as a prophecy. Remigius: Mysterium enim hoc esse apostolus dicit in Christo et Ecclesia; dominus enim Iesus Christus quasi patrem deseruit cum de caelis ad terram descendit, et matrem deseruit, idest synagogam, propter infidelitatem; et adhaesit uxori suae, sanctae scilicet Ecclesiae; et sunt duo in carne una, idest Christus et Ecclesia in uno corpore. Remig.: The Apostle says [margin note: Eph 5:32] that this is a mystery in Christ and the Church; for the Lord Jesus Christ left His Father when He came down from heaven to earth; and He left His mother, that is, the synagogue, because of its unbelief; and clave unto His wife, that is, the Holy Church, and they two are one flesh, that is, Christ and the Church are one body. Chrysostomus in Matth: Postquam vero veteris legis et verba et facta induxit, cum potestate iam et ipse interpretatur et legem inducit dicens itaque iam non sunt duo, sed una caro. Sicut enim qui spiritualiter se diligunt, una anima esse dicuntur, dicente Scriptura: omnium credentium erat cor unum et anima una, sic vir et uxor qui carnaliter se diligunt, una caro esse dicuntur. Quemadmodum igitur carnem incidere est sordidum, ita et mulierem dividere est iniquum. Chrys.: When He had brought forward the words and facts of the old law, He then interprets it with authority, and lays down a law, saying, "Therefore they are no more twain, but one flesh." For as those who love one another spiritually are said to be one soul, "And all they that believed, had one heart and one soul," [Acts 4:32] so husband and wife who love each other after the flesh, are said to be one flesh. And as it is a wretched thing to cut the flesh, so is it an unjust thing to put away a wife. Augustinus de Civ. Dei: Unum etiam dicuntur, vel propter coniunctionem, vel propter originem feminae, quae de masculi latere creata est. Aug., City of God, book xiv, ch. 22: For they are called one, either from their union, or from the derivation of the woman, who was taken out of the side of the man. Chrysostomus in Matth: Ulterius autem et Deus induxit, dicens quod ergo Deus coniunxit, homo non separet, demonstrans, quod et praeter naturam et praeter legem est uxorem dimittere: praeter naturam quidem, quia una caro dividitur; praeter legem autem, quoniam Deo copulante et iubente non dividi, uxor dimittitur. Chrys.: He brings in God yet again, saying, "What God has joined, let no man put asunder," shewing that it is against both nature and God's law to put away a wife; against nature, because one flesh is therein divided; against law, because God has joined and forbidden to sunder them. Hieronymus: Deus enim coniunxit, unam faciendo carnem viri et feminae: hanc ergo homo non potest separare sed solus Deus. Homo separat, quando propter desiderium secundae uxoris prima dimittitur: Deus separat, qui et coniunxerat, quando ex consensu propter servitutem Dei sic habemus uxores quasi non habentes. Jerome: God has joined by making man and woman one flesh; this then man may not put asunder, but God only. Man puts asunder, when from desire of a second wife the first is put away; God puts asunder, who also had joined, [p. 654] when by consent for the service of God we so have our wives as though we had them not. [marg. note: 1 Cor 7:29] Augustinus contra Faustum: Ecce Iudaei ex libris Moysi convincuntur non esse uxorem dimittendam, qui secundum voluntatem legis Moysi arbitrabantur se facere cum dimitterent. Simul et illud hic, ipso Christo attestante, cognoscimus, Deum fecisse et coniunxisse masculum et feminam, quod Manichaei negando damnantur, Christi Evangelio resistentes. Aug., Cont. Faust., xix, 29: Behold now out of the books of Moses it is proved to the Jews that a wife may not be put away. For they thought that they were doing according to the purport of Moses' law when they did put them away. This also we learn hence by the testimony of Christ Himself, that it was God who made it thus, and joined them male and female; which when the Manichaeans deny, they are condemned, resisting the Gospel of Christ. Chrysostomus super MatthaeumGravis est autem fornicariis interpretatio castitatis; sed contra rationem respondere non possunt; veritati tamen credere non acquiescunt. Conferunt ergo se ad patrocinium Moysi; sicut homines malam causam habentes confugiunt ad potentes viros, ut si per iustitiam non possunt, vincant per personam; unde sequitur dicunt illi: quid ergo Moyses mandavit dari libellum repudii, et dimittere? Pseudo-Chrys.: This sentence of chastity seemed hard to these adulterers; but they could not make answer to the argument. Howbeit, they will not submit to the truth, but betake themselves for shelter to Moses, as men having a bad cause fly to some powerful personage, that where justice is not, his countenance may prevail; "They say unto him, Why did Moses then command, to give a writing of divorcement, and to put her away?" Hieronymus: Aperiunt calumniam quam paraverant: licet dominus non propriam sententiam protulerit, sed veteris historiae et mandatorum Dei fuerit recordatus. Jerome: Here they reveal the cavil which they had prepared; albeit the Lord had not given sentence of Himself, but had recalled to their minds ancient history, and the commands of God. Chrysostomus in Matth: Si autem dominus alienus esset a veteri testamento, non decertasset pro Moyse, neque quae sua sunt monstrasset veteribus convenire. Sed ineffabilis Christi sapientia et pro his excusando respondit: unde sequitur et ait illis: quoniam Moyses ad duritiam cordis vestri permisit vobis dimittere uxores vestras. In quo liberat Moysen ab accusatione, et totum in illorum caput convertit. Chrys.: Had the Lord been opposed to the Old Testament, He would not thus have contended in Moses' behalf, nor have gone about to shew that what was his was in agreement with the things of old. But the unspeakable wisdom of Christ made answer and excuse for these in this manner, "He saith unto them, Moses for the hardness of your hearts suffered you to put away your wives." By this He clears Moses from their charge, and retorts it all upon their own head. Augustinus contra Faustum: Quanta enim erat duritia, quae nec per libelli interpositionem, ubi dissuadendi locus iustis et prudentibus tribuebatur, solvi et flecti posset ad recipiendam vel revocandam coniugii caritatem? Porro qua calliditate reprehendunt Manichaei Moysen, tamquam coniugia dirimentem per libellum repudii, et laudant Christum tamquam eius vinculum confirmantem? Cum secundum suam sacrilegam scientiam, Moysen laudare debuerint separantem quod coniunxerat Diabolus, et Christum vituperare Diaboli ligamenta solidantem. Aug.: For how great was that hardness? When not even the intervention of a bill of divorce, which gave room for just and prudent men to endeavour to dissuade, could move them to renew the conjugal affection. And with what wit do the Manichaeans blame Moses, as severing wedlock by a bill of divorce, and commend Christ as, on the contrary, confirming its force? Whereas according to their impious science they should have praised Moses for putting asunder what the devil had joined, and found fault with Christ who riveted the bonds of the devil. Chrysostomus in Matth: Denique quia grave erat quod dictum erat, statim reducit sermonem ad antiquam legem, dicens ab initio autem non fuit sic. Chrys.: At last, because what He had said was severe, He goes back to the old law, saying, "From the beginning it was not so." Hieronymus: Quod dicit, huiusmodi est. Numquid potest Deus sibi esse contrarius, ut aliud ante iusserit, et sententiam suam novo frangat imperio? Non ita sentiendum est; sed Moyses cum videret propter desiderium coniugum secundarum, quae illis ditiores vel iuniores vel pulchriores essent, primas uxores interfici, aut malam vitam ducere, maluit indulgere dissidium, quam odia et homicidia perseverare. Simulque considera, quod non dixit propter duritiam cordis vestri permisit vobis Deus, sed Moyses; ut, iuxta apostolum, consilium esset hominis, non imperium Dei. Jerome: What He says is to this purpose [p. 655]. Is it possible that God should so contradict Himself, as to command one thing at first, and after defeat His own ordinance by a new statute? Think not so; but, whereas Moses saw that through desire of second wives who should be richer, younger, or fairer, that the first were put to death, or treated. ill, he chose rather to suffer separation, than the continuance of hatred and assassination. Observe moreover that He said not God suffered you, but, Moses; shewing that it was, as the Apostle speaks, a counsel of man, not a command of God. [marg. note: 1 Cor 7:12] Chrysostomus super Matth: Propterea bene dixit, quod Moyses hoc permisit, non praecepit. Quod enim praecipimus, semper volumus; quod autem permittimus, nolentes indulgemus; quia malam voluntatem hominum ad plenum prohibere non possumus. Permisit ergo vobis facere mala, ne faceretis peiora; ergo hoc vobis permittendo, non vobis Dei iustitiam demonstravit, sed a peccato abstulit culpam peccandi: ut quasi secundum legem agentibus vobis, peccatum vestrum non videatur esse peccatum. Pseudo-Chrys.: Therefore said He well, Moses suffered, not commanded. For what we command, that we ever wish; but when we suffer, we yield against our will, because we have not the power to put full restraint upon the evil wills of men. He therefore suffered you to do evil that you might not do worse; thus in suffering this he was not enforcing the righteousness of God, but taking away its sinfulness from a sin; that while you did it according to His law, your sin should not appear sin.
Lectio 2 9 λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην μοιχᾶται.
9. And I say unto you, "Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery."
Chrysostomus in Matth: Quia os illorum oppilaverat, iam cum auctoritate legis inducit, dicens dico autem vobis quia quicumque dimiserit uxorem suam nisi ob fornicationem, et aliam duxerit, moechatur. Chrys.: Having stopped their mouths, He now set forth the Law with authority, saying, "But I say unto you, that whosoever shall put away his wife, except for fornication, and marrieth another, committeth adultery. Origenes in Matth.: Forte autem dicet aliquis, quoniam Iesus dicens quicumque dimiserit uxorem suam, nisi ob fornicationem, permisit uxorem dimittere, quemadmodum Moyses: quem retulit propter duritiam cordis Iudaeorum hoc praecepisse. Sed ad hoc respondendum, quoniam, si secundum legem adultera lapidatur, non secundum hoc intelligitur res turpis, propter quam Moyses permittit libellum repudii; nec enim in causa adulterii oportebat libellum dare repudii. Sed forsitan Moyses omnem culpam mulieris turpem rem appellavit; quae si inventa fuerit in uxore, scribitur ei libellus repudii. Quaerendum est autem: si propter solam causam fornicationis dimittere iubet uxorem, quid est, si mulier non fuerit fornicata, sed aliud quid gravius fecerit: puta venefica inveniatur, aut interfectrix filiorum? Sed dominus exponens rem, alibi dixit: qui dimiserit, excepta causa fornicationis, facit eam moechari, dans ei occasionem secundarum nuptiarum. Origen: Perhaps some one will say, that Jesus in thus speaking, suffered wives to be put away for the same cause that Moses suffered them, which He says was for the hardness of the hearts of the Jews. But to this it is to be answered, that if by the Law an adulteress is stoned, that sin is not to be understood as the shameful thing for which Moses suffers a writing of divorcement; [Deut 24:1] for in a cause of adultery it was not lawful to give a writing of divorcement. But Moses perhaps calls every sin in a woman a shameful thing, which if it be found in her, a bill of divorcement is written against her. But we should enquire, If it is lawful to put away a wife for the cause of fornication only, what is it if a woman be not an [p. 656] adulteress, but have done any other heinous crime; have been found a poisoner, or to have murdered her children? The Lord has explained this matter in another place, saying, "Whoso putteth her away, except for the cause of fornication, maketh her to commit adultery," [Matt 5:32] giving her an opportunity of a second marriage. Hieronymus: Sola ergo fornicatio est quae uxoris vincit affectum; immo cum illa unam carnem in aliam diviserit, et se fornicatione separaverit a marito, non debet teneri, ne virum quoque sub maledictione faciat, dicente Scriptura: qui adulteram tenet, stultus et impius est. Jerome: It is fornication alone which destroys the relationship of the wife; for when she has divided one flesh into two, and has separated herself by fornication from her husband, she is not to be retained, lest she should bring her husband also under the curse, which Scripture has spoken, "He that keepeth an adulteress is a fool and wicked." [Prov 18:23] Chrysostomus super Matth: Sicut enim crudelis est et iniquus qui castam dimittit, sic fatuus et iniquus qui retinet meretricem; nam patronus turpitudinis est qui crimen celat uxoris. Pseudo-Chrys.: For as he is cruel and unjust that puts away a chaste wife, so is he a fool and unjust that retains an unchaste; for in that he hides the guilt of his wife, he is an encourager of foulness. Augustinus de adulterinis coniugiis: Non tamen erit turpis nec difficilis, etiam post patrata et purgata adulteria, reconciliatio coniugii, ubi per claves regni caelorum non dubitatur fieri remissio peccatorum: non ut post viri divortium adultera revocetur, sed ut post Christi consortium adultera non vocetur. Aug., De Conjug. Adult., ii, 9: For a reunion of the wedlock, even after actual commission of adultery, is neither shameful nor difficult, where there is an undoubted remission of sin through the keys of the kingdom of heaven; not that after being divorced from her husband an adulteress should be called back again, but that after her union with Christ she should no longer be called an adulteress. Chrysostomus super Matth: Omnis autem res per quas causas nascitur, per ipsas solvitur. Matrimonium autem non facit coitus, sed voluntas: et ideo non solvit illud separatio corporis, sed separatio voluntatis. Ideo qui dimittit coniugem suam, et aliam non accipit, adhuc maritus est: nam etsi corpore iam separatus est, tamen adhuc voluntate coniunctus est. Cum ergo aliam acceperit, tunc plane dimittit: et ideo dominus non dicit: qui dimittit, moechatur; sed qui alteram ducit. Pseudo-Chrys.: For every thing by whatsoever causes it is created, by the same is it destroyed. It is not matrimony but the will that makes the union; and therefore it is not a separation of bodies but a separation of wills that dissolves it. He then who puts away his wife and does not take another is still her husband; for though their bodies be not united, their wills are united. But when he takes another, then he manifestly puts his wife away; wherefore the Lord says not, Whoso putteth away his wife, but, "Whoso marrieth another, committeth adultery." Rabanus: Una ergo solummodo carnalis est causa, idest fornicatio; una spiritualis, hoc est timor Dei, ut uxor dimittatur. Nulla autem causa est ut, vivente ea quae relicta est, alia ducatur. Raban.: There is then but one carnal cause why a wife should be put away, that is, fornication; and but one spiritual, that is, the fear of God. But there is no cause why while she who has been put away is alive, another should be married. Hieronymus: Poterat autem accidere ut aliquis calumniam faceret innocenti uxori, et ob secundam copulam nuptiarum veteri crimen impingeret. Ideo sic priorem dimittere iubetur uxorem ut secundam, prima vivente, non habeat. Nec non quia poterat evenire ut, iuxta eamdem legem, uxor quoque marito daret repudium, eadem cautela praecipitur ne secundum accipiat virum: et quia meretrix, et quae semel fuerat adultera, opprobrium non timebat, secundo non nubere praecipitur viro. Quod si talem duxerit, sub adulterii crimine sit: unde sequitur et qui dimissam duxerit, moechatur. Jerome: For it might be that a man might falsely charge an innocent wife, and for the sake of another woman might fasten an accusation upon her. Therefore it is commanded so to put away the first, that a second be not married while the first is yet alive. Also because it might happen that by the same law a wife would divorce her [p. 657] husband, it is also provided that she take not another husband; and because one who had become an adulteress would have no further fear of disgrace, it is commanded that she marry not another husband. But if she do marry another, she is in the guilt of adultery; wherefore it follows, "And whoso marrieth her that is put away, committeth adultery." Glossa: Accipientem terret: quia adultera non timet opprobrium. Gloss. ord.: He says this to the terror of him that would take her to wife, for the adulteress would have no fear of disgrace.
Lectio 3 10 λέγουσιν αὐτῷ οἱ μαθηταὶ [αὐτοῦ], εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικός, οὐ συμφέρει γαμῆσαι. 11 ὁ δὲ εἶπεν αὐτοῖς, οὐ πάντες χωροῦσιν τὸν λόγον [τοῦτον], ἀλλ' οἷς δέδοται. 12 εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω.
10. His disciples say unto him, "If the case of the man be so with his wife, it is not good to marry." 11. But he said unto them, "All men cannot receive this saying, save they to whom it is given. 12. For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it."
Hieronymus: Grave pondus uxor est, si excepta causa fornicationis, eam dimittere non licet. Quid enim si temulenta fuerit, si iracunda, si malis moribus, tenenda erit? Videntes ergo apostoli grave uxorum iugum, proferunt motum animi sui: unde dicitur dicunt ei discipuli eius: si ita est causa hominis cum uxore, non expedit nubere. Jerome: A wife is a grievous burden, if it is not permitted to put her away except for the cause of fornication. For what if she be a drunkard, an evil temper, or of evil habits, is she to be kept? The Apostles, perceiving this burdensomeness, express what they feel; "His disciples say unto him, If the case of the man be so with his wife, it is not good to marry." Chrysostomus in Matth: Levius enim est contra concupiscentiam praeliari et contra seipsum, quam ad mulierem malam. Chrys.: For it is a lighter thing to contend with himself, and his own lust, than with an evil woman. Chrysostomus super Matth: Non autem dixit dominus, quia expedit; sed magis consensit quod non expedit; sed infirmitatem carnis consideravit; unde sequitur qui dixit eis: non omnes capiunt verbum istud, idest, non omnes hoc possunt. Pseudo-Chrys.: And the Lord said not, It is good, but rather assented that it is not good. However, He considered the weakness of the flesh; "But he said unto them, All cannot receive this saying;" that is, All are not able to do this. Hieronymus: Nemo autem putet sub hoc verbo quod addit sed quibus datum est, vel fatum vel fortunam introduci: quod hi sunt virgines quos ad hoc casus adduxit. Sed his datum est a Deo qui petierunt, qui voluerunt, qui ut acciperent, laboraverunt. Jerome: But let none think, that wherein He adds, "save they to whom it is given," that either fate or fortune is implied, as though they were virgins only whom chance has led to such a fortune. For that is given to those who have sought it of God, who have longed for it, who have striven that they might obtain it. Chrysostomus super Matth: Ideo ergo non omnes capere possunt, quia non omnes volunt. Palma proposita est: qui concupiscit gloriam, non cogitet de labore. Nemo vinceret, si omnes periculum timerent. Ex eo ergo quod quidam a proposito continentiae cadunt, non debemus circa virtutem castitatis fieri pigriores; sicut et qui in pugna cadunt non exanimant ceteros. Quod ergo dicit quibus datum est, illud ostendit, quia nisi auxilium gratiae acciperemus, nihil nobis valeret. Hoc autem auxilium gratiae volentibus non denegatur: dicit enim dominus: petite et accipietis. Pseudo-Chrys.: But all cannot obtain it, [p. 658] because all do not desire to obtain it. The prize is before them; he who desires the honour will not consider the toil. None would ever vanquish, if all shunned the struggle. Because then some have fallen from their purpose of continence, we ought not therefore to faint from that virtue; for they that fall in the battle do not slay the rest. That He says therefore, "Save they to whom it is given," shews that unless we receive the aid of grace, we have not strength. But this aid of grace is not denied to such as seek it, for the Lord says above, "Ask; and ye shall receive." Chrysostomus in Matth: Deinde possibile hoc esse ostendens, ait sunt enim eunuchi; quasi dicat: excogita: si ab aliis excisus esses, quid utique faceres? Voluptate quidem privatus esses, mercedem autem non haberes. Chrys.: Then to shew that this is possible, He says, "For there are some eunuchs, which were made eunuchs of men;" as much as to say, Consider, had you been so made of others, you would have lost the pleasure without gaining the reward. Chrysostomus super Matth: Sicut enim peccatum opus sine voluntate non facit, ita et iustitia ex opere non consummatur, nisi et voluntas affuerit. Illa est ergo gloriosa continentia, non illa quam transgredi non potest necessitas debilitatis corporis, sed quam complectitur voluntas sancti propositi. Pseudo-Chrys.: For as the deed without the will does not constitute a sin; so a righteous act is not in the deed unless the will go with it. That therefore is honourable continence, not which mutilation of body of necessity enforces, but which the will of holy purpose embraces. Hieronymus: Triplex ergo genus eunuchorum posuit; quorum duo sunt carnales, et tertii spirituales. Alii enim sunt qui de utero matris sic nascuntur; alii quos vel captivitas facit, vel deliciae matronales; tertii sunt qui seipsos castraverunt propter regnum caelorum, et qui cum possint esse viri, propter Christum eunuchi fiunt. Istis promittitur praemium; superioribus autem, quibus necessitas castimonia est, non voluntas, nihil omnino debetur. Jerome: He speaks of three kinds of eunuchs, of whom two are carnal, and one spiritual. One, those who are so born of their mother's womb; another, those whom enemies or courtly luxury has made so; a third, those who have made themselves so for the kingdom of heaven, and who might have been men, but become eunuchs for Christ. To them the reward is promised, for to the others whose continence was involuntary, nothing is due. Hilarius in Matth.: In uno enim eorum posuit naturam, scilicet in eo qui nascitur; in altero necessitatem, scilicet in eo qui factus est; in tertio voluntatem, qui scilicet spe regni caelestis talis esse decrevit. Hilary: The cause in one item he assigns nature; in the next violence, and in the last his own choice, in him, namely, that determined to be so from hope of the kingdom of heaven. Chrysostomus super Matth: Quod autem aliqui sic nascuntur, hac ratione fit sicut et nascuntur sex digitos habentes aut quatuor. Si enim Deus sicut ab initio constituit unamquamque naturam, sic dimitteret illam immutabiliter semper in suo ordine permanere, in oblivionem deduceretur coram hominibus operatio Dei. Ideo ergo interdum natura rerum convertitur contra suam naturam, ut semper Deus naturae opifex in memoriam reducatur. Pseudo-Chrys.: For they are born such, just as others are born having six or four fingers. For if God according as He formed our bodies in the beginning, had continued the same order unchangeably, the working of God would have been brought into oblivion among men. The order of nature is therefore changed at times from its nature, that God the framer of nature may be had in remembrance. Hieronymus: Possumus et aliter dicere: eunuchi sunt ex matris utero qui frigidiores naturae sunt, nec libidinem appetentes, et alii qui ab hominibus fiunt, quos aut Pharisaei faciunt, aut propter idolorum cultum emolliuntur in feminas, vel persuasione haeretica simulant castitatem, ut mentiantur religionis veritatem. Sed nullus eorum consequitur regnum caelorum, nisi qui se propter Christum castraverit: unde sequitur qui potest capere, capiat; ut unusquisque consideret vires suas, utrum possit virginalia et pudicitiae implere praecepta. Per se enim castitas blanda est, et quemlibet ad se alliciens; sed considerandae sunt vires, ut qui potest capere, capiat. Quae hortantis domini vox est, et milites suos ad pudicitiae praemium concitantis, quasi, qui potest pugnare, pugnet, et superet ac triumphet. Jerome, cf. Origen in loc.: Or we may say otherwise. The eunuchs from their mothers' wombs are they whose nature is colder, and not prone to lust. And they that are made so of men are they whom physicians made so, or they whom worship of [p. 659] idols has made effeminate, or who from the influence of heretical teaching pretend to chastity, that they may thereupon claim truth for their tenets. But none of them obtain the kingdom of heaven, save he only who has become a eunuch for Christ's sake. Whence it follows, "He that is able to receive it, let him receive it;" let each calculate his own strength, whether he is able to fulfil the rules of virginity and abstinence. For in itself continence is sweet and alluring, but each man must consider his strength, that he only that is able may receive it. This is the voice of the Lord exhorting and encouraging on His soldiers to the reward of chastity, that he who can fight might fight and conquer and triumph. Chrysostomus in Matth: Cum autem dicit qui se castraverunt, non membrorum dicit abscissionem, sed malarum cogitationum interemptionem: maledictioni enim est obnoxius qui membrum abscindit: etenim quae homicidarum sunt talis praesumit; et Manichaeis, qui detrahunt creaturis, tribuit occasionem, et eadem cum gentibus membra detruncantibus inique agit; abscindere enim membra daemoniacae tentationis est. Cum his autem quae dicta sunt neque concupiscentia mansuetior ita fit, sed molestior: aliunde enim habet fontes sperma quod in nobis est, et praecipue a proposito incontinenti, et mente negligente; et si ipsa sobria fuerit, naturalium motuum nullum est nocumentum; nec ita abscissio membri comprimit tentationes et tranquillitatem facit, ut cogitationis frenum. Chrys.: When he says, "Who have made themselves eunuchs," He does not mean cutting off of members, but a putting away of evil thoughts. For he that cuts off a limb is under a curse, for such an one undertakes the deeds of murderers, and opens a door to Manichaeans who depreciate the creature, and cut off the same members as do the Gentiles. For to cut off members is of the temptation of daemons. But by the means of which we have spoken desire is not diminished but made more urgent; for it has its source elsewhere, and chiefly in a weak purpose and an unguarded heart. For if the heart be well governed, there is no danger from the natural motions; nor does the amputation of a member bring such peacefulness and immunity from temptation as does a bridle upon the thoughts.
Lectio 4 13 τότε προσηνέχθησαν αὐτῷ παιδία, ἵνα τὰς χεῖρας ἐπιθῇ αὐτοῖς καὶ προσεύξηται: οἱ δὲ μαθηταὶ ἐπετίμησαν αὐτοῖς. 14 ὁ δὲ Ἰησοῦς εἶπεν, ἄφετε τὰ παιδία καὶ μὴ κωλύετε αὐτὰ ἐλθεῖν πρός με, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 15 καὶ ἐπιθεὶς τὰς χεῖρας αὐτοῖς ἐπορεύθη ἐκεῖθεν.
13. Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. 14. But Jesus said, "Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven." 15. And he laid his hands on them, and departed thence.
Chrysostomus super Matth: Dominus de castitate sermonem fecerat; audientes autem quidam obtulerunt ei infantes castitate mundissimos: putabant enim quia dominus corpore mundos tantum laudaret; et hoc est quod dicitur tunc oblati sunt ei parvuli, ut manus eis imponeret, et oraret. Pseudo-Chrys.: The Lord had been holding discourse of chastity; and some of His hearers now brought unto Him infants, who in respect of chastity are the purest; for they supposed [p. 660] that it was the pure in body only whom He had approved; and this is that which is said, "Then were brought unto him little children, that he should put his hands on them, and pray." Origenes in Matth.: Iam enim ex praecedentibus virtutibus eius experti erant quoniam per impositionem manuum eius, et orationem repelluntur mala. Offerunt ergo ei pueros, considerantes quoniam impossibile est ut postquam per tactum dominus dederit eis divinam virtutem, ruina aut Daemonium aliquod tangere eos possit. Origen: For they now understood from His previous mighty works, that by laying on of His hands and by prayer evils were obviated. They bring therefore children to Him, judging that it were impossible that after the Lord had by His touch conveyed divine virtue into them, harm or any daemon should come nigh them. Remigius: Consuetudo etiam fuit apud veteres ut parvuli offerrentur senioribus, quatenus eorum manu vel ore benedicerentur; et iuxta hanc consuetudinem parvuli oblati sunt domino. Remig.: For it was a custom among the ancients that little children should be brought to aged persons, to receive benediction by their hand or tongue; and according to this custom little children are now brought to the Lord. Chrysostomus super Matth: Caro autem, quia non delectatur in bono, facile obliviscitur bonum; malum autem quod audierit, retinet semper. Ante modicum autem tempus Christus accipiens puerum, dixit: nisi facti fueritis sicut parvulus iste, non intrabitis in regnum caelorum; et ecce statim obliti discipuli puerilis innocentiae, vetabant pueros ad Christum quasi indignos accedere; unde sequitur discipuli autem increpabant eos. Pseudo-Chrys.: The flesh as it delights not in good, if it hear any good readily forgets it; but the evil that it has it retains ever. But a little while before Christ took a little child and said, "Except ye become as this child, ye shall not enter into the kingdom of heaven," [Matt 18:3] yet His disciples, presently forgetting this innocence of children, now forbid children, as unworthy to come to Christ. Hieronymus: Non quia nollent eis salvatoris et manu et voce benedici; sed quod nondum habentes plenissimam fidem, putarent eum, in similitudinem aliorum hominum, offerentium importunitate lassari. Jerome: Not because they liked not that they should have benediction of the Saviour's hand and mouth; but forasmuch as their faith was not yet perfect, they thought that He like other men would be wearied by the applications of those that brought them. Chrysostomus in Matth: Vel discipuli expellebant pueros, causa dignitatis Christi. Dominus autem docens eos moderata sapere et tumorem conculcare mundanum, accepit parvulos, et in ulnis tenuit eos: et talibus regnum caelorum promittit: unde sequitur Iesus autem ait eis: sinite parvulos, et nolite prohibere eos ad me venire: talium est enim regnum caelorum. Chrys.: Or the disciples would have thrust them away, from respect to Christ's dignity [margin note: αξιωμα]. But the Lord teaching them holy thoughts, and to subdue the pride of this world, took the children into His arms, and promised to such the kingdom of heaven; "But Jesus saith unto them, Suffer little children and forbid them not to come unto me, for of such is the kingdom of heaven." Chrysostomus super Matth: Quis enim mereatur appropinquare Christo, si repellitur ab eo simplex infantia? Ideo dixit nolite prohibere eos. Nam si sancti futuri sunt, quid vetatis filios ad patrem venire? Si autem peccatores futuri sunt, ut quid sententiam condemnationis profertis, antequam culpam videatis? Pseudo-Chrys.: For who were worthy to come to Christ, if simple infancy were thrust away? Therefore he said, "Forbid them not." For if they shall turn out saints, why hinder ye the sons from coming to their Father? And if sinners, why do ye pronounce a sentence of condemnation, before you see any fault in them? Hieronymus: Signanter autem dixit talium est regnum caelorum, non istorum, ut ostenderet, non aetatem regnare, sed mores; et his qui similem haberent innocentiam et simplicitatem praemium repromitti. Sequitur et cum imposuisset eis manus, abiit inde. Jerome: And He said distinctly, "Of such is the kingdom of heaven," not Of these, to shew that it was not years, but disposition that determined His judgment, and that the reward was promised to such as had like innocence and simplicity. Chrysostomus super Matth: Praesens locus instruit omnes parentes, ut filios suos sacerdotibus offerant; non enim sacerdos manus imponit, sed Christus, in cuius nomine manus imponitur. Si enim qui escas suas per orationem offert Deo, sanctificatas eas manducat: sanctificatur enim per verbum Dei et orationem, ut apostolus dicit, quanto magis pueros offerri Deo et sanctificari necesse est? Causa autem sanctificandarum escarum haec est, quoniam totus mundus in maligno positus est; unde et res corporales quae sunt magna pars mundi, in maligno positae sunt. Consequenter infantes quando nascuntur, et ipsi quantum ad carnem in maligno positi sunt. Pseudo-Chrys.: The present passage instructs all parents to [p. 661] bring their children to the priests, for it is not the priest who lays his hands on them, but Christ, in whose name hands are laid. For if he that offers his food in prayer to God eats it sanctified, for it is sanctified by the word of God, and by prayer, as the Apostle speaks [marg. note: 1 Tim 4:5], how much rather ought children to be offered to God, and sanctified? And this is the reason of blessing of food, "Because the whole world lieth in wickedness; [1 John 5:19] so that all things that have body, which are a great part of the world, lie in wickedness. Consequently infants when born, are as respects their flesh lying in wickedness. Origenes in Matth.: Pueros autem mystice dicimus qui in Christo adhuc carnales sunt, et lacte opus habentes. Qui autem profitentur verbi doctrinam, simpliciores quidem, et quasi puerilem sermonem habentes quo nutriuntur, adhuc novitii sunt, qui offerunt salvatori pueros et infantes. Qui autem videntur esse perfectiores, et ideo sunt discipuli Iesu, priusquam discant rationem iustitiae de pueris, reprehendunt eos qui per simplicem doctrinam pueros et infantes, idest minus adhuc eruditos, offerunt Christo. Dominus autem hortans discipulos suos iam viros constitutos condescendere utilitatibus puerorum, ut fiant pueris quasi pueri, ut pueros lucrentur, dicit talium est enim regnum caelorum. Nam et ipse, cum in forma Dei esset, factus est puer. Haec ergo debemus attendere, ne aestimatione sapientiae excellentioris et profectus spiritualioris, contemnamus quasi magni pusillos Ecclesiae, prohibentes pueros venire ad Iesum. Quoniam autem pueri non omnia quae dicuntur, sequi possunt, imposuit eis manum Iesus, et virtutem relinquens in eis per tactum, abiit ab eis, quasi non potentibus sequi Christum, sicut ceteri discipuli eius perfecti.
Origen: Mystically; We call them children who are yet carnal in Christ, having need of milk. They who bring the babes to the Saviour, are they who profess to have knowledge of the word, but are still simple, and have for their food children's lessons, being yet novices. They who seem more perfect, and are therefore the disciples of Jesus, before they have learnt the way of righteousness which is for children, rebuke those who by simple doctrine bring to Christ children and babes, that is, such as are less learned. But the Lord exhorting His disciples now become men to condescend to the needs of babes, to be babes to babes, that they may gain babes, says, "For of such is the kingdom of heaven." For He Himself also, when He was in the form of God, was made a babe. These things we should attend to, lest in esteeming that more excellent wisdom, and spiritual advancement, as though we were become great we should despise the little ones of the Church, forbidding children to be brought to Jesus. But since children cannot follow all things that are commanded them, Jesus laid His hands upon them, and leaving virtue in them by His touch, went away from them, seeing they were not able to follow Him, like the other more perfect disciples.
Remigius: Manibus etiam impositis benedixit pueris, significans quod humiles spiritu sunt digni eius gratia et benedictione. Remig.: Also laying His hands upon them, He blessed them, to signify that the lowly in spirit are worthy His grace and blessing. Glossa: Imposuit etiam eis manus, viris continentibus, ut gratiam sui auxilii conferendam significaret. Gloss., non occ.: He laid His hands upon them while men held them, to signify that the grace of His aid was necessary. Hilarius in Matth.: Infantes etiam gentium forma sunt, quibus per fidem et auditum salus redditur. Verum ex affectu primo salvandi Israel, a discipulis inhibentur accedere, quos dominus ait non oportere prohiberi. Munus enim spiritus sancti per impositionem manus, et precationem, cessante legis opere, erat gentibus largiendum. Hilary: The infants are a type of the Gentiles, to whom salvation is rendered by faith and hearing. But the disciples, in their first zeal for the salvation of Israel, forbid them to approach, but the Lord declares that they are not to be forbidden. For [p. 662] the gift of the Holy Ghost was to be conferred upon the Gentiles by laying on of hands, as soon as the Law had ceased.
Lectio 5 16 καὶ ἰδοὺ εἷς προσελθὼν αὐτῷ εἶπεν, διδάσκαλε, τί ἀγαθὸν ποιήσω ἵνα σχῶ ζωὴν αἰώνιον; 17 ὁ δὲ εἶπεν αὐτῷ, τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστιν ὁ ἀγαθός. εἰ δὲ θέλεις εἰς τὴν ζωὴν εἰσελθεῖν, τήρησον τὰς ἐντολάς. 18 λέγει αὐτῷ, ποίας; ὁ δὲ Ἰησοῦς εἶπεν, τὸ οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις, 19 τίμα τὸν πατέρα καὶ τὴν μητέρα, καί, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 20 λέγει αὐτῷ ὁ νεανίσκος, πάντα ταῦτα ἐφύλαξα: τί ἔτι ὑστερῶ; 21 ἔφη αὐτῷ ὁ Ἰησοῦς, εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι. 22 ἀκούσας δὲ ὁ νεανίσκος τὸν λόγον ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά.
16. And, behold, one came and said unto him, "Good Master, what good thing shall I do, that I may have eternal life?" 17. And he said unto him, "Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments." 18. He saith unto him, "Which? Jesus said, "Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19. Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself." 20. The young man saith unto him, "All these things have I kept from my youth up: what lack I yet?" 21. Jesus said unto him, "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me." 22. But when the young man heard that saying, he went away sorrowful: for he had great possessions.
Rabanus: Audierat forsan homo iste a domino, tantum eos qui volunt parvulis similes esse, dignos introitu regni caelestis; et ideo certior cupiens esse, non per parabolas, sed aperte postulat exponi, quibus meritis vitam aeternam consequi possit. Et ideo dicitur et ecce unus accedens ait illi: magister bone, quid boni faciam ut habeam vitam aeternam? Raban., e Bed. in Luc., Matt 18:3: This man had, it may be, heard of the Lord that only they who were like to little children were worthy to enter into the heavenly kingdom; but desiring to know more certainly, he asks to have it declared to him not in parables, but expressly, by what merits he might attain eternal life. Therefore it is said; "And behold, one came and said unto him, Good Master, what good thing shall I do that I may have eternal life?" Hieronymus: Iste qui interrogat, et adolescens et dives erat et superbus, et non voto discentis sed tentantis interrogat: quod ex eo probare possumus quod dicente sibi domino si vis ad vitam ingredi, serva mandata, rursum fraudulenter interrogat, quae sunt illa mandata; quasi non et ipse legere, aut dominus posset eidem haec iubere contraria. Jerome: He that asks this question is both young, rich, and proud, and he asks not as one that desires to learn, but as tempting Him. This we can prove by this, that when the Lord had said unto him, "If thou wilt [p. 663] enter into life, keep the commandments," he further insidiously asks, which are the commandments? as if he could not read them for himself, or as if the Lord could command any thing contrary to them. Chrysostomus in Matth: Ego autem avarum quidem eum et pecuniarum amatorem nequaquam recuso dicere, quia et Christus talem eum esse redarguit; simulatorem autem nequaquam, quia non est securum de incertis iudicare, et maxime accusando. Marcus autem hanc suspicionem destruit: dicit enim, quod occurrens, et genuflectens rogabat eum, et quoniam inspiciens eum Iesus, amavit eum. Si etiam eum tentans accessisset, demonstrasset nobis hoc Evangelista, sicut in aliis facit. Si autem et ipse siluisset, Christus eum non permisisset latere, sed redarguisset manifeste, aut occulte insinuasset. Hoc autem non facit: sequitur enim qui dicit ei: quid me interrogas de bono? Chrys., Hom., lxiii: But I for my part, though I deny not that he was a lover of money, because Christ convicts him as such, cannot consider him to have been a hypocrite, because it is unsafe to decide in uncertain cases, and especially in making charges against any. Moreover Mark removes all suspicion of this kind, for he says that he came to Him, and knelt before Him; and that Jesus when He looked on him, loved him. [marg. note: Mark 10:17] And if he had come to tempt Him, the Evangelist would have signified as much, as he has done in other places. Or if he had said nothing thereof, Christ would not have suffered him to be hid, but would either have convicted him openly, or have covertly suggested it. But He does not this; for it follows, "He saith unto him, Why askest thou me concerning good?" Augustinus de Cons. Evang: Potest autem videri distare aliquid, quod hic secundum Matthaeum dicitur quid me interrogas de bono? Secundum alios autem: quid me dicis bonum? Nam quid me interrogas de bono? Ad illud magis referri potest quod ait ille quaerens: quid boni faciam? Ibi enim et bonum nominavit, et interrogatio est. Magister autem bone, nondum est interrogatio. Commodissime ergo intelligitur utrumque dictum: quid me dicis bonum? Et interrogas de bono? Aug., de Cons. Ev., ii, 63: This may seem a discrepancy, that Matthew here gives it, "Why askest thou me concerning good?" whereas Mark and Luke's have, "Why callest thou me good?" For this, "Why askest thou me concerning good?" may seem rather to be referred to his question, "What good thing shall I do?" for in that he both mentioned "good," and asked a question. But this, "Good Master," is not yet a question. Either sentence may be understood thus very appropriately to the passage. Hieronymus: Quia vero magistrum vocaverat bonum, et non Deum vel Dei filium confessus erat, dixit quemvis sanctum hominem comparatione Dei non esse bonum: de quo dicitur: confitemini domino, quoniam bonus. Et ideo dicit unus est bonus Deus. Ne quis autem putet in eo quod bonus Deus dicitur, excludi a bonitate filium Dei, legimus in alio loco: pastor bonus ponit animam suam pro ovibus suis. Jerome: But because he had styled Him Good Master, and had not confessed Him as God, or as the Son of God, He tells him, that in comparison of God there is no saint to be called good, of whom it is said, "Confess unto the Lord, for he is good; [Ps. 118:1] and therefore He says, "There is one good, that is, God." But that none should suppose that by this the Son of God is excluded from being good, we read in another place, "The good Shepherd layeth down his life for his sheep." [1 John 10:11] Augustinus de Trin: Vel quia ille vitam aeternam quaerebat (vita autem aeterna est in illa contemplatione, qua non ad poenam videtur Deus, sed ad gaudium sempiternum) et non intelligebat cum quo loquebatur, quoniam tantummodo eum filium hominis arbitrabatur; ideo dicit quid me interrogas de bono, et vocas me, secundum quod vides, magistrum bonum? Haec forma filii hominis apparebit in iudicio, non tantum iustis, sed et impiis; et ipsa visio malum eis erit, quia poenalis erit. Est autem visio formae meae, in qua aequalis sum Deo. Ille ergo unus Deus, pater, filius et spiritus sanctus, ipse est solus bonus; quia nemo videt eum ad luctum et planctum, sed tantum ad salutem et laetitiam veram. Aug., de Trin., i, 13: Or, because he sought eternal life, (and eternal life consists in such contemplation in which God is beheld not for punishment, but for everlasting joy,) and knew not with whom he spake, but thought Him only a Son of Man, therefore He says, "Why askest thou me concerning good," calling me in respect of what you see in me, Good Master? This form of the Son of Man shall appear in the judgment, not to the [p. 664] righteous only, but to the wicked, and the very sight shall be to them an evil, and their punishment. But there is a sight of My form, in which I am equal to God. That one God therefore, Father, Son, and Holy Spirit, is alone good, because none see Him to mourning and sorrow, but only to salvation and true joy. Hieronymus: Salvator etiam noster bonitatis testimonium non renuit, sed magistri absque Deo exclusit errorem. Quae autem utilitas est ut ita responderet? Reducit enim eum paulatim, et erudit liberari ab omni adulatione; et ab his quae sunt super terram eum abducens, Deo adhaerere suadet, et futura quaerere, et nosse eum qui vere est bonus, et radix et fons universorum bonorum. Jerome: For Our Saviour does not reject this witness to His goodness, but corrected the error of calling Him Good Master apart from God. Chrys.: Wherein then was the profit that He answered thus? He leads him by degrees, and teaches him to lay aside false flattery, and rising above the things which are upon earth to cleave to God, to seek things to come, and to know Him that is truly good, the root and source of every good. Origenes in Matth.: Respondet etiam sic Christus, propter eum qui dixit: quid boni faciam? Quando enim declinamus a malo et facimus bonum, quantum ad comparationem ceterorum hominum, dicitur bonum quod facimus: quantum autem ad veritatem secundum quod hic dicitur unus est bonus, bonum nostrum non est bonum. Dicere autem potest quis quoniam sciens dominus propositum interrogantis non esse ut faciat vel humanum bonum, dixit quid me interrogas de bono? Ac si dicat: cum sis imparatus ad ea quae dicuntur bona, cur me interrogas de bono? Post hoc autem dicit si vis ad vitam ingredi, serva mandata. Ubi considera, quoniam adhuc quasi extra vitam constituto respondit si vis ad vitam ingredi: secundum enim unum modum homo est extra vitam, qui est extra eum qui dixit: ego sum vita. Alias autem omnis qui super terram est, quamvis iustissimus, potest quidem in umbra esse vitae, non autem in ipsa vita, cum sit corpore mortis circumdatus. Introibit autem quis in vitam, abstinens se ab operibus mortuis, appetens autem opera viva. Sunt autem et verba mortua et verba viva, et cogitationes mortuae et cogitationes vivae: et ideo dicit si vis ad vitam ingredi, serva mandata.
Origen: Christ also answers thus, because of that He said, "What good thing shall I do? For when we depart from evil and do good, that which we do is called good by comparison with what other men do. But when compared with absolute good, in the sense in which it is here said, "There is one good," our good is not good. But some one may say, that because the Lord knew that the purpose of him who thus asked Him was not even to do such good as man can do, that therefore He said, "Why askest thou me concerning good?" as much as to say, Why do you ask me concerning good, seeing you are not prepared to do what is good. But after this He says, "If thou wilt enter into life, keep the commandments." Where note, that He speaks to him as yet standing without life; for that man is in one sense without life, who is without Him who said, "I am the life." Otherwise, every man upon earth may be, not in life itself, but only in its shadow, while he is clad in a body of death. But any man shall enter into life, if he keep himself from dead works, and seek living works. But there are dead words and living words, also dead thoughts and living thoughts, and therefore He says, "If thou wilt enter into life, keep the commandments."
Augustinus de Verb. Dom: Nec etiam dixit: si vis venire ad vitam aeternam; sed si vis ingredi ad vitam, eam definiens vitam quae fuerit aeterna vita. Hic ergo considerandum est, quemadmodum amanda sit aeterna vita, quando sic amatur misera ista et quandoque finienda vita. Aug., Serm., 84, 1: And He said not, "If thou desirest life eternal; but, "If thou wilt enter into life," calling that simply "life," which shall be everlasting. Here we should consider how eternal life should be loved, when this miserable and finite life is so loved. Remigius: Demonstratur autem his verbis quia lex suis impletoribus non solum bona temporalia dabat, sed et vitam aeternam. Et quia hoc audierat, sollicitus factus interrogavit: unde sequitur dicit illi: quae? Remig.: These words prove that the Law gave to such as kept it not only temporal promises, but also life eternal. And because the [p. 665] hearing these things made him thoughtful, "He saith unto him, Which?" Chrysostomus in Matth: Hoc autem non tentans dixit; sed aestimans alia quaedam praecepta esse praeter legalia quae vitae causa fierent ei. Chrys.: This he said not to tempt Him, but because he supposed that they were other than the commandments of the Law, which should be the means of life to him. Remigius: Iesus vero quasi infirmo condescendens, clementissime legis praecepta exposuit: unde sequitur Iesus autem dixit: non homicidium facies: quorum praeceptorum expositio est sequens sententia, qua dicitur et diliges proximum tuum sicut teipsum. Etenim apostolus dicit: qui diligit proximum, legem implevit. Quaerendum est autem: quare dominus tantum secundae tabulae praecepta commemoravit? Idcirco scilicet quia forte iste studiosus erat in dilectione Dei; sive quia dilectio proximi gradus est ascendendi ad dilectionem Dei. Remig.: And Jesus, condescending as to a weak one, most graciously set out to him the precepts of the Law; Jesus said, "Thou shalt do no murder;" and of all these precepts follows the exposition, "And thou shalt love thy neighbour as thyself." For the Apostle says, "Whoso loveth his neighbour has fulfilled the Law?" [Prov 13:10] But it should be enquired, why the Lord has enumerated only the precepts of the Second Table? Perhaps because this young man was zealous in the love of God, or because love of our neighbour is the step by which we ascend to the love of God. Origenes in Matth.: Forsitan autem ista praecepta sufficiunt ut in principium, ut ita dicam, vitae ingrediatur quis; non autem sufficiunt haec vel alia similia istis ad interiora vitae introducere quemquam. Qui autem praeterierit unum istorum mandatorum, nec in principium vitae intrabit. Origen: Or perhaps these precepts are enough to introduce one, if I may say so, to the entrance of life; but neither these, nor any like them, are enough to conduct one to the more inward parts of life. But whoso transgresses one of these commandments, shall not even come to the entrance in unto life. Chrysostomus in Matth: Quia ergo dominus ea praecepta commemoraverat quae erant in lege, ideo sequitur dicit illi adolescens: haec omnia servavi a iuventute mea. Et neque hic stetit; sed rursus interrogat quid adhuc mihi deest? Quod et ipsum signum est vehementis desiderii. Chrys.: But because all the commandments that the Lord had recounted were contained in the Law, The young man saith unto him, "All these have I kept from my youth up." And did not even rest there, but asked further, "What lack I yet? which alone is a mark of his intense desire. Remigius: Illis autem qui in gratia perfecti esse volunt, ostendit qualiter ad perfectionem venire possunt: unde sequitur ait illi Iesus: si vis perfectus esse, vade et vende omnia quae habes, et da pauperibus. Notanda sunt ista verba: non enim ait: vade et manduca omnia quae habes; sed vade et vende. Et non ait: aliqua, sicut Ananias et Saphira; sed omnia. Et pulchre subiungit quae habes: illa enim habemus quae iuste possidemus. Illa ergo quae iuste possidentur, vendenda sunt; quae vero iniuste, sunt eroganda illis quibus fuerant ablata. Nec ait: da proximis aut divitibus a quibus accipies similia; sed da pauperibus. Remig.: But to those who would be perfect in grace, He shews how they may come to perfection, "Jesus saith unto him, If thou wilt be perfect, go, and sell all that thou hast, and give to the poor." Mark the words; He said not, Go, and consume all thou hast; but Go, and sell; and not some, as did Ananias and Sapphira, but "All." And well He added, "that thou hast," for what we have are our lawful possessions. Those therefore that he justly possessed were to be sold; what had been gained unjustly were to be restored to those from whom they had been taken. And He said not, Give to thy neighbours, nor to the rich, but to the poor. Augustinus de operibus monachorum: Nec attendendum in quibus monasteriis, vel in quo loco indigentibus fratribus hoc quod habebat aliquis impenderit: omnium enim Christianorum una respublica est. Et ideo quisquis Christianus necessaria ubilibet erogaverit, ubicumque etiam ipse quod necessarium est sibi, accipit, de eo quod est Christi accipit. Aug., de Op. Monach., 25: Nor need it be made a scruple in what monasteries, or to the indigent brethren of what place, any one gives those things that he has, for there is but one commonwealth of all Christians. Therefore wheresoever any Christian has laid out his goods, in all places alike he shall receive what is necessary for himself, shall receive it of that which is Christ's. Rabanus: Ecce duas vitas hominibus propositas audivimus: activam, ad quam pertinet non occides, et cetera legis mandata; et contemplativam, ad quam pertinet si vis perfectus esse. Activa ad legem pertinet, contemplativa ad Evangelium: quia sicut vetus novum praecessit testamentum, ita bona actio praecedit contemplationem. Raban.: See two kinds [p. 666] of life which we have heard set before men; the Active, to which pertains, "Thou shalt not kill," and the rest of the Law; and the Contemplative, to which pertains this, "If thou wilt be perfect." The active pertains to the Law, the contemplative to the Gospel; for as the Old Testament went before the New, so good action goes before contemplation. Augustinus contra Faustum: Nec tamen illi soli qui ut sint perfecti vendunt vel dimittunt omnia sua, pertinent ad regnum caelorum; sed huic militiae Christianae, propter quoddam commercium caritatis, subiungitur etiam quaedam stipendiaria multitudo; cui dicetur in fine: esurivi et dedistis mihi manducare: quo absit ut istos a mandatis evangelicis alienos a vita aeterna separandos iudicemus. Aug., cont. Faust, v. 9: Nor are such only partakers in the kingdom of heaven, who, to the end they may be perfect, sell or part with all that they have; but in these Christian ranks are numbered by reason of a certain communication of their charity a multitude of hired troops; those to whom it shall be said in the end, "I was hungry, and ye gave me to eat;" [Matt 25:35] whom be it far from us to consider excluded from life eternal, as they who obey not the commands of the Gospel. Hieronymus contra Vigilantium: Quod autem Vigilantius asserit, eos melius facere qui utantur rebus suis, et paulatim fructus possessionum pauperibus dividant, quam illos qui possessionibus venumdatis semel omnia largiantur: non a me ei, sed a Deo respondebitur si vis perfectus esse, vade et vende. Iste, quem tu laudas, secundus, aut tertius gradus est; quem et nos recipimus, dummodo sciamus prima secundis et tertiis praeferenda. Jerome, Hieron. cont. Vigilant., 15: That Vigilantius asserts that they who retain the use of their property, and from time to time divide their incomes among the poor, do better than they who sell their possessions and lavish them in one act of charity, to him, not I, but God shall make answer, If thou wilt be perfect, "Go and sell." That which you so extol, is but the second or third grade; which we indeed admit, only remembering that what is first is to be set before what is third or second. Gennadius de Eccles. Dogmat.: Bonum est enim facultates cum dispensatione pauperibus erogare: melius est pro intentione sequendi dominum insimul donare, et absolutum sollicitudine egere cum Christo. Pseudo-Aug., Gennadius, de Eccles. Dogm. 36: It is good to distribute with discrimination to the poor; it is better, with resolve of following the Lord to strip one's self of all at once, and freed from anxiety to suffer want with Christ. Chrysostomus in Matth: Et quia de pecuniis erat sermo, a quibus denudari admonuit, ostendit quod ampliora his retribuet quanto terra maius est caelum: et ideo dicit et habebis thesaurum in caelo. In thesauro enim copiam et permanentiam retributionis ostendit. Chrys.: And because He spake of riches warning us to strip ourselves of them, He promises to repay things greater, by how much heaven is greater than earth, and therefore He says, "And thou shalt have treasure in heaven." By the word treasure He denotes the abundance and endurance of the reward. Origenes in Matth.: Si autem omne mandatum in hoc verbo impletur: diliges proximum tuum sicut teipsum, perfectus autem est qui impleverit omne mandatum, quomodo dominus dicenti adolescenti: haec omnia servavi a iuventute mea, quasi nondum perfecto, dicit si vis perfectus esse? Forte autem quod ait: diliges proximum tuum, non a domino positum est, sed ab aliquo additum, quia nec Marcus nec Lucas hunc locum exponentes hoc addiderunt. Vel aliter. Scriptum est in Evangelio secundum Hebraeos, quod cum dominus dixisset ei vade et vende omnia quae habes, coepit dives scalpere caput suum, et non placuit ei. Et dixit ad eum dominus: quomodo dicis: feci legem et prophetas? Quoniam scriptum est in lege: diliges proximum tuum sicut teipsum? Et ecce multi fratres tui filii Abrahae amicti sunt stercore morientes prae fame; et domus tua plena est multis bonis, et non egreditur omnino aliquid ex ea ad eos. Volens ergo dominus arguere divitem illum, dicit si vis perfectus esse, vade et vende omnia quae habes et da pauperibus. Sic enim apparebit si diligis proximum tuum sicut teipsum. Sed si perfectus est qui habet omnes virtutes, quomodo fit perfectus qui vendit omnia sua, et pauperibus dat? Ponamus enim aliquem hoc fecisse, quomodo statim erit sine ira, sine concupiscentia, suscipiens omnes virtutes, et deponens malitiam universam? Sapienti ergo videbitur forsan dicere, quoniam qui pauperibus tradidit bona sua, ipsorum orationibus adiuvatur, accipiens ad suam spiritualem inopiam illorum spiritualem abundantiam, et fit hoc modo perfectus, quamvis aliquas humanas habuerit passiones.
Aut ita: iste qui mutavit pro divitiis paupertatem ut fiat perfectus, credens sermonibus Christi, adiuvabitur, ut sapiens fiat in Christo, iustus et castus et absque omni passione; non tamen sic ut in ipso tempore quo tradidit bona sua pauperibus, fiat omnino perfectus; sed ex illo die incipiet speculatio Dei adducere eum ad omnes virtutes.
Aliter autem ad expositionem moralem transibit, dicens substantiam esse uniuscuiusque actus animae eius. Imperat ergo Christus vendere omnem substantiam malam, et quasi tradere eam virtutibus operantibus eam quae ab omni bono pauperes sunt. Sicut enim pax apostolorum revertitur ad ipsos, nisi fuerit filius pacis, sic universa peccata revertuntur ad actores eorum, cum non fuerit quis utens malis eorum: et sic neque dubitatio erit, quin statim erit perfectus qui sic vendidit omnes proprias facultates. Manifestum est autem quod qui talia agit, habet thesaurum in caelo, et ipse factus caelestis. In suo enim caelo habebit thesaurum gloriae Dei, et divitias in omni sapientia Dei. Talis autem poterit sequi Christum, quia non distrahitur ab aliqua mala possessione quo minus Christum sequatur.
Origen: If every commandment is fulfilled in this one word, "Thou shalt love thy neighbour as thyself," and if he is perfect who has fulfilled every command, how is it that the Lord said to the young man, If thou wilt be perfect, when he had declared, "All these have I kept from my youth up." Perhaps that he says, "Thou shalt love thy neighbor as thyself," was not said by the Lord, but added by some one, for neither Mark nor Luke have given it in this place. Or otherwise; It is written in the Gospel [ed. note: see above, p. 4, note b] according to the [p. 667] Hebrews, that, when the Lord said, "Go, and sell all that thou hast," the rich man began to scratch his head, being displeased with the saying. Then the Lord said unto him, How sayest thou, I have kept the Law, and the Prophets, since it is written in the Law, "Thou shalt love thy neighbour as thyself?" For how many of thy brethren sons of Abraham, clothed in filth, perish for hunger? Thy house is full of many good things, and nothing goes thereout to them. The Lord then, desiring to convict this rich man, says to him, "If thou wilt be perfect, go and sell all that thou hast, and give to the poor;" for so it will be seen if thou dost indeed love thy neighbour as thyself. But if he is perfect who has all the virtues, how does he become perfect who sells all that he has and gives to the poor? For suppose one to have done this, will he thereby become forthwith free from anger, desire, having every virtue, and abandoning all vice? Perhaps wisdom may suggest, that he that has given his goods to the poor, is aided by their prayers, receiving of their spiritual abundance to his want, and is made in this way perfect, though he may have some human passions.
Or thus; He that thus exchanged his riches for poverty, in order that he might become perfect, shall have assistance to become wise in Christ, just, chaste also, and devoid of all passion; but not so as that in the moment when he gave up all his goods, he should forthwith become perfect; but only that from that day forward the contemplation of God will begin to bring him to all virtues.
Or again, it will pass into a moral exposition, and say, that the possessions of a man are the acts of his mind. Christ then bids a man to sell all his evil possessions, and as it were to give them over to the virtues which should work the same, which were poor in all that is good. For as the peace of the Apostles returns to them again, [marg. note: Matt 10:13] unless there be a son of peace, so all sins return upon their actors, when one will no longer indulge his evil propensities; and thus there can be no doubt that he will straightway become perfect who in this sense sells all his possessions. It is manifest that he that does these things, has treasure in heaven, and is himself become of heaven; and he will have in heaven treasure of God's glory, and riches in all God's wisdom. Such an one will be able to follow Christ, for he has no evil possession to draw him off from so following. [p. 668]
Hieronymus: Multi etiam divitias relinquentes, dominum non sequuntur; nec hoc ad perfectionem sufficit, nisi post contemptas divitias salvatorem sequantur: idest, relictis malis, faciant bona. Facilius enim sacculus contemnitur quam voluntas: et ideo sequitur et veni, sequere me; sequitur enim dominum qui imitator est eius, et per vestigia illius graditur. Sequitur cum autem audisset adolescens verba haec, abiit tristis. Haec est tristitia quae ducit ad mortem. Causaque tristitiae redditur: erat enim habens multas possessiones; idest spinas et tribulos, qui sementem dominicam suffocaverunt. Jerome: For many who leave their riches do not therefore follow the Lord; and it is not sufficient for perfection that they despise money, unless they also follow the Saviour, that unless having forsaken evil, they also do what is good. For it is easier to contemn the hoard than quit the propensity [ed. note: Vallarsi reads 'voluptas,' which would seem to make the passage mean, 'It is easier to relinquish avarice than pleasure.']. Therefore it follows, "And come and follow me;" for he follows the Lord who is his imitator, and who walks in his steps. It follows, "And when the young man had heard these words, he went away sorrowful." This is the sorrow that leads to death. And the cause of his sorrow is added, "for he had great possessions," thorns, that is, and briars, which choked the holy leaven. Chrysostomus in Matth: Non enim similiter detinentur qui pauca habent, et qui multis abundant: quoniam abiectio divitiarum maiorem accendit flammam, et violentior fit cupido. Chrys.: For they that have little, and they that abound, are not in like measure encumbered. For the acquisition of riches raises a greater flame, and desire is more violently kindled. Augustinus ad Paulinum et Therasiam: Nescio autem quomodo cum superflua terrena diliguntur, arctius adepta quam concupita constringunt; nam unde iuvenis iste tristis discessit, nisi quia magnas habebat divitias? Aliud est enim iam nolle incorporare quae desunt, aliud iam incorporata divellere: illa enim velut extranea repudiantur, ista velut membra praeciduntur. Secundum historiam autem, iste adolescens laudabilis quidem est, quia non occidit, non adulteratus est; vituperabilis autem, quia contristatus est in verbis Christi vocantibus eum ad perfectionem. Adolescens quippe erat secundum animam et propterea, relinquens Christum, abiit.
Aug., Ep. 31, 5: I know not how, but in the love of worldly superfluities, it is what we have already got, rather than what we desire to get, that most strictly enthrals us. For whence went this young man away sorrowful, but that he had great possessions? It is one thing to lay aside thoughts of further acquisition, and another to strip ourselves of what we have already made our own; one is only rejecting what is not ours, the other is like parting with one of our own limbs. Origen: But historically, the young man is to be praised for that he did not kill, did not commit adultery; but is to be blamed for that he sorrowed at Christ's words calling him to perfection. He was young indeed in soul, and therefore leaving Christ, he went his way.
Lectio 6 23 ὁ δὲ Ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ, ἀμὴν λέγω ὑμῖν ὅτι πλούσιος δυσκόλως εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν. 24 πάλιν δὲ λέγω ὑμῖν, εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυπήματος ῥαφίδος διελθεῖν ἢ πλούσιον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. 25 ἀκούσαντες δὲ οἱ μαθηταὶ ἐξεπλήσσοντο σφόδρα λέγοντες, τίς ἄρα δύναται σωθῆναι; 26 ἐμβλέψας δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, παρὰ ἀνθρώποις τοῦτο ἀδύνατόν ἐστιν, παρὰ δὲ θεῷ πάντα δυνατά.
23. Then said Jesus unto his disciples, "Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. 24. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." 25. When his disciples heard it, they were exceedingly amazed, saying, "Who then can be saved?" 26. But Jesus beheld them, and said unto them, [p. 669] "With men this is impossible; but with God all things are possible."
Glossa: Occasione huius avari, de quo praedictum est, habuit sermonem dominus de avaro; unde dicitur Iesus autem dixit discipulis suis: amen dico vobis, et cetera. Gloss., ap. Anselm: The Lord took occasion from this rich man to hold discourse concerning the covetous; "Then said Jesus unto his disciples, Verily I say unto you, &c." Chrysostomus in Matth: Quod quidem dixit, non pecuniis quidem detrahens, sed eis qui detinentur ab ipsis; et discipulos pauperes existentes monens non verecundari ob inopiam. Chrys.: What He spoke was not condemning riches in themselves, but those who were enslaved by them; also encouraging His disciples that being poor they should not be ashamed by reason of their poverty. Hilarius in Matth.: Habere enim divitias criminis non est; sed modus in habendo retinendus est. Nam quomodo communicandum est necessitatibus sanctorum, si communicanda materia non relinquitur? Hilary: To have riches is no sin; but moderation is to be observed in our havings. For how shall we communicate to the necessities of the saints, if we have not out of what we may communicate? Rabanus: Sed inter pecunias habere et pecunias amare nonnulla distantia est; tutius autem est nec habere nec amare divitias. Raban.: But though there be a difference between having and loving riches, yet it is safer neither to have nor to love them. Remigius: Unde dominus exponens huius loci sensum, dixit: difficile est confidentibus in divitiis intrare in regnum caelorum. Illi enim in divitiis confidunt qui omnem suam spem in divitiis collocant. Remig.: Whence in Mark the Lord expounding the meaning of this saying, speaks thus, "It is hard for them that trust in riches to enter into the kingdom of heaven." [Mark 10:24] They trust in riches, who build all their hopes on them. Hieronymus: Quia vero divitiae habitae difficile contemnuntur, non dixit quod impossibile est divitem intrare in regnum caelorum, sed difficile. Ubi difficile ponitur, non impossibilitas praetenditur, sed raritas demonstratur. Jerome: Because riches once gained are hard to be despised, He saith not it is impossible, but it is hard. Difficulty does not imply the impossibility, but points out the infrequency of the occurrence. Hilarius: Periculosa enim cura est velle ditescere, et grave onus innocentia subiit incrementis opum occupata; rem enim saeculi famulatus Dei non sine saeculi vitiis assequetur. Hinc difficile est divitem regnum caelorum adire. Hilary: It is a dangerous toil to become rich; and guiltlessness occupied in increasing its wealth has taken upon itself a sore burden; the servant of God gains not the things of the world, clear of the sins of the world. Hence is the difficulty of entering the kingdom of heaven. Chrysostomus in Matth: Quia vero dixerat difficile divitem intrare in regnum, procedit ad ostendendum quod est impossibile: unde sequitur et iterum dico vobis: facilius est camelum per foramen acus transire, quam divitem intrare in regnum caelorum. Chrys.: Having said that it was hard for a rich man to eater into the kingdom of heaven, He now proceeds to shew that it is impossible, "And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven." Hieronymus: Secundum hoc nullus divitum salvus erit. Sed si legamus Isaiam, quomodo cameli Madian et Epha veniant ad Ierusalem cum donis atque muneribus, et qui quondam curvi erant et vitiorum gravitate distorti ingrediantur portas Ierusalem, videbimus quomodo et isti cameli, quibus divites comparantur, cum deposuerint gravem sarcinam peccatorum et totius corporis pravitatem, intrare possunt per angustam et arctam viam quae ducit ad vitam. Jerome: According to this, no rich man can be saved. But if we read Isaiah, how the camels of Midian and Ephah came to Jerusalem with gifts and presents, [Isa 60:6] and they who once were crooked and bowed down by the weight of their sins, enter the gates of Jerusalem, we shall see how these camels, to which the rich are likened when they have laid aside the heavy load of sins, and the distortion of their whole bodies, may then enter by that narrow and strait way that leads to life. [p. 670] Chrysostomus super MatthaeumGentium etiam animae assimilatae sunt tortuosis camelis, in quibus erat gibbus idololatriae: quoniam cognitio Dei erectio est animarum. Acus autem est filius Dei, cuius prima pars subtilis est secundum divinitatem, alia vero crassior secundum incarnationem eius. Tota autem recta est et nullam habet deflexionem, per cuius vulnus passionis gentes ingressae sunt in vitam aeternam. Hac acu consuta est immortalitatis tunica: ipsa est acus quae spiritui consuit carnem: haec acus Iudaicum populum iunxit et gentium: haec acus amicitiam Angelorum et hominum copulavit. Facilius est ergo gentiles transire per foramen acus, quam divites Iudaeos intrare in regnum caelorum. Si enim gentes cum tanto labore divelluntur ab irrationabilibus idolorum culturis, quanto magis Iudaei divelluntur a rationabilibus Dei culturis? Pseudo-Chrys.: The Gentile souls are likened to the deformed body of the camel, in which is seen the humpback of idolatry; for the knowledge of God is the exaltation of the soul. The needle is the Son of God, the fine point of which is His divinity, and the thicker part what He is according to His incarnation. But it is altogether straight and without turning; and through the womb of His passion, the Gentiles have entered into life eternal. By this needle is sewn the robe of immortality; it is this needle that has sewn the flesh to the spirit, that has joined together the Jews and the Gentiles, and coupled man in friendship with angels. It is easier therefore for the Gentiles to pass through the needle's eye, than for the rich Jews to enter into the kingdom of heaven. For if the Gentiles are with such difficulty withdrawn from the irrational worship of idols, how much more hardly shall the Jews be withdrawn from the reasonable service of God? Glossa: Aliter dicitur, quia Hierosolymis quaedam porta erat, quae foramen acus dicebatur, per quam camelus, nisi deposito onere et flexis genibus, transire non poterat: per quod significatur, divites non posse transire viam arctam quae ducit ad vitam, nisi sordibus peccatorum et divitiis depositis, saltem non amando. Gloss., ap. Anselm: It is explained otherwise; That at Jerusalem there was a certain gate, called, The needle's eye, through which a camel could not pass, but on its bended knees, and after its burden had been taken off; and so the rich should not be able to pass along the narrow way that leads to life, till he had put off the burden of sin, and of riches, that is, ceasing to love them. Gregorius Moralium: Vel nomine divitis quemlibet elatum, cameli appellatione propriam condescensionem significat. Camelus autem per foramen acus transiit, cum redemptor noster usque ad susceptionem mortis, per angustias passionis intravit, quae passio velut acus extitit, quia dolore corpus pupugit. Facilius autem camelus foramen acus quam dives regnum caelorum ingreditur: quia nisi ipse prius per passionem suam formam nobis humilitatis ostenderet, nequaquam se ad humilitatem ipsius superba nostra rigiditas inclinaret. Greg., Mor., xxxv, 16: Or, by the rich man He intends any one who is proud, by the camel he denotes the right humility. The camel passed through the needle's eye, when our Redeemer through the narrow way of suffering entered in to the taking upon Him death; for that passion was as a needle which pricked the body with pain. But the camel enters the needle's eye easier than the rich man enters the kingdom of heaven; because if He had not first shewn us by His passion the form of His humility, our proud stiffness would never have bent itself to His lowliness. Chrysostomus in Matth: Discipuli autem inopes existentes turbantur, pro salute aliorum dolentes, et doctorum iam viscera assumentes: unde sequitur audientes autem discipuli, mirabantur dicentes: quis ergo poterit salvus esse? Chrys.: The disciples though poor are troubled for the salvation of others, beginning even now to have the bowels of doctors. Augustinus de quaest. Evang: Cum autem pauci sint divites in comparatione multitudinis pauperum, intelligendum est, quod omnes qui divitias cupiunt, in divitum numero haberi discipuli animadvertunt. Aug., Quaest. Ev., 1, 26: Whereas the rich are few in comparison of the multitude of the poor, we must suppose that the disciples understood all who wish for riches, as included in the number of the rich. Chrysostomus in Matth: Dei autem opus hoc esse consequenter ostendit, quoniam multa opus est gratia ut homo in divitiis dirigatur; unde sequitur aspiciens autem Iesus dixit eis: apud homines hoc impossibile est: apud Deum autem omnia possibilia sunt. Per hoc quod dicit aspiciens, significat Evangelista quod mansueto oculo timidam eorum mentem mitigavit. Chrys.: This therefore He proceeds to shew is the work of God, there needing much grace to guide a man in the midst of riches; "But Jesus beheld them, and said unto them, With men this is impossible, but with God all things are possible." [p. 671] By the word "beheld" them, the Evangelist conveys that He soothed their troubled soul by His merciful eye. Remigius: Non autem hoc sic intelligendum est quod possibile sit apud Deum quod dives cupidus, avarus et superbus intret in regnum caelorum; sed ut convertatur, et sic intret. Remig.: This must not be so understood as though it were possible for God to cause that the rich, the covetous, the avaricious, and the proud should enter into the kingdom of heaven; but to cause him to be converted, and so enter. Chrysostomus in Matth: Neque etiam hoc ideo dicitur ut resupinus iaceas, et sicut ab impossibilibus abstineas; sed magnitudinem iustitiae considerans insilias, Deum rogans. Chrys.: And this is not said that you should sit supinely, and let alone what may seem impossibilities; but considering the greatness of righteousness, you should strive to enter in with entreaty to God.
Lectio 7 27 τότε ἀποκριθεὶς ὁ πέτρος εἶπεν αὐτῷ, ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι: τί ἄρα ἔσται ἡμῖν; 28 ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς, ἀμὴν λέγω ὑμῖν ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι, ἐν τῇ παλιγγενεσίᾳ, ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. 29 καὶ πᾶς ὅστις ἀφῆκεν οἰκίας ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ πατέρα ἢ μητέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν τοῦ ὀνόματός μου ἑκατονταπλασίονα λήμψεται καὶ ζωὴν αἰώνιον κληρονομήσει. 30 πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι καὶ ἔσχατοι πρῶτοι.
27. Then answered Peter and said unto him, "Behold, we have forsaken all, and followed thee; what shall we have therefore?" 28. And Jesus said unto them, "Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred fold, and shall inherit everlasting life. 30. But many that are first shall be last; and the last shall be first."
Origenes in Matth.: Audiverat Petrus verbum Christi dicentis: si vis perfectus esse, vade et vende omnia quae habes; deinde consideravit adolescentem cum tristitia abeuntem, et difficultatem divitum ingrediendi in regnum caelorum; ideo quasi qui non facilem rem consummaverat, fiducialiter quaesivit. Etsi enim minima cum fratre reliquit; sed non minima aestimata sunt apud Deum, considerantem quoniam ex tanta plenitudine dilectionis illa minima reliquerunt, ut etiam si multas habuissent possessiones, omnia reliquissent. Et puto quod magis Petrus confidens de affectu suo quam de ipsa quantitate rerum relictarum, fiducialiter interrogavit; unde dicitur tunc respondens Petrus dixit ei: ecce nos reliquimus omnia. Origen: Peter had heard the word of Christ when He said, "If thou wilt be perfect, go and sell all that thou hast." Then he observed that the young man had departed sorrowful, and considered the difficulty of riches entering into the kingdom of heaven; and thereupon he put this question confidently as one who had achieved no easy matter. For though what he with his brother had left behind them were but little things, yet were they not esteemed as little with God, who considered that out of the fulness of their love they had so forsaken those least things, as they would have forsaken the greatest things if they had had them. So Peter, thinking rather of his will than of the intrinsic value of the sacrifice, asked Him confidently [p. 672] "Behold, we have left all." Chrysostomus in Matth: Qualia omnia, o beate Petre? Arundinem, rete, navigium. Omnia quidem haec dicit, non propter munificentiam, sed ut per interrogationem hanc inopem inducat plebem. Quia enim dominus dixerat: si vis perfectus esse; ne dicat aliquis inopum: quid igitur? Si non habuero, non possum esse perfectus? Interrogat Petrus, ut tu inops discas quoniam in nullo hinc diminutus es. Qui enim claves regni caelorum acceperat, pro his quae ibi sunt iam confidit, et pro orbe terrarum universo interrogat. Intuere autem et qualiter respondet diligenter, sicut Christus inquisivit: etenim Christus duo a divite expetiit: dare pauperibus quae habebat, et sequi se: propter hoc ipse addidit et secuti sumus te. Chrys., Hom., lxiv: What was this "all," O blessed Peter? The reeds, your net, and boat. But this he says, not to call to mind his own magnanimity, but in order to propose the case of the multitude of poor. A poor man might have said, If I have nought, I cannot become perfect. Peter therefore puts this question that you, poor man, may learn that you are in nothing behind. For he had already received the kingdom of heaven, and therefore secure of what was already there, he now asks for the whole world. And see how carefully he frames his question after Christ's requirements: Christ required two things of a rich man, to give what he had to the poor, and to follow Him; wherefore he adds, "and have followed thee." Origenes in Matth.: Potest dici secundum omnia quae pater revelavit Petro esse filium suum, secuti sumus te, iustitiam, sanctificationem, et huiusmodi. Propter hoc quasi victor athleta interrogat quae sint praemia certaminis. Origen: It may be said, In all things which the Father revealed to Peter that the Son was, righteousness, sanctification, and the like, in all we have followed Thee. Therefore as a victorious athlete, he now asks what are the prizes of his contest. Hieronymus: Non dixit: qui reliquistis omnia; hoc enim et Socrates fecit philosophus, et multi alii divitias contempserunt, sed qui secuti estis me; quod proprie apostolorum est atque credentium. Jerome: He said not only, "Ye who have left all," for this did the philosopher Crates, and many other who have despised riches, but added, "and have followed me," which is peculiar to the Apostles and believers. [ed. note: The later editions of the Catena, and nearly all the Mss. of Jerome, read 'Socrates.' but Vallarsi adopts the reading of a few Mss., Crates, as more agreeable to history, as being named by Origen whom S. Jerome in this place follows, and as being often alluded to by S. Jerome. This is further supported by the ED. PR. of the Catena] Hieronymus: Quia ergo non sufficit tantum relinquere, iungit quod perfectum est: et secuti sumus te. Fecimus quidem quod iussisti; quid ergo nobis dabis praemii? Et hoc est quod dicitur quid ergo erit nobis? Sequitur Iesus autem dixit illis: amen dico vobis quod vos qui secuti estis me, et cetera. Jerome: Because to forsake is not enough, he adds that which makes perfection, "and have followed thee." We have done what thou commandedst us, what reward wilt thou then give us? What shall we have?" Hilarius in Matth.: Secuti sunt quidem discipuli Christum in regeneratione, idest in lavacro Baptismi, in fidei sanctificatione: haec enim illa regeneratio est quam apostoli sunt secuti, quam lex indulgere non potuit. Hilary: The disciples had followed Christ in the regeneration, that is, in the laver of baptism, in the sanctification of faith, for this is that regeneration which the Apostles followed, and which the Law could not bestow. Hieronymus: Vel aliter debet construi: vos qui secuti estis me, sedebitis in regeneratione; idest quando mortui ex corruptione resurgent incorrupti, sedebitis et vos in soliis iudicantium condemnantes duodecim tribus Israel: quia vobis credentibus, illi credere noluerunt. Jerome: Or it may be constructed thus, "Ye which have followed me, shall in the regeneration sit, &c.;" that is, when the dead shall rise from corruption incorrupt, you also shall sit on thrones of judges, condemning the twelve tribes of Israel, for that they would not believe when you believed. Augustinus de Civ. Dei: Sic enim caro nostra regenerabitur per incorruptionem, quemadmodum anima nostra regenerabitur per fidem. Aug., City of God, book xx, ch. 5: Thus our flesh will be regenerated by incorruption, as our soul also shall be regenerated by faith. Chrysostomus super Matth: Futurum enim erat ut in die iudicii responderent Iudaei: domine, non te cognovimus filium Dei in corpore constituti. Quis hominum videre poterat thesaurum in terra absconditum, solem nube celatum? Responderunt ergo discipuli: et nos homines fuimus, rustici et obscuri in plebe; vos sacerdotes et Scribae: sed in nobis bona voluntas facta est quasi lucerna rusticitatis nostrae; in vobis autem malitia facta est quasi caligo scientiae vestrae. Pseudo-Chrys.: For it would come to pass, that in the day of judgment the Jews [p. 673] would allege, Lord, we knew Thee not to be the Son of God when Thou wast in the flesh. For who can discern a treasure buried in the ground, or the sun when obscured by a cloud? The disciples therefore will then answer, We also were men, and peasants, obscure among the multitude, but you priests and scribes; but in us a right will became as it were a lamp of our ignorance, but your evil will became to you a blinding of your science. Chrysostomus in Matth: Propter hoc autem non dixit: et gentes et orbem terrarum, sed tribus Israel; quia in eisdem erant educati et legibus et consuetudinibus apostoli et Iudaei. Cum ergo dixerint Iudaei quoniam propter hoc non potuimus credere in Christo, quia lex prohibuit, discipuli in medium inducentur qui eamdem susceperunt legem. Sed dicet aliquis: quid magnum promisit eis, si id quod Ninivitae habent et regina Austri, hoc et ipsi habebunt? Maxima quidem alia praemia ante et post eis promittit; sed et hic occulte insinuat aliquid plus illis. De illis enim simpliciter dixit, quod surgent, et condemnabunt generationem hanc; de his autem: cum sederit filius hominis, sedebitis et vos.
Manifestum est ergo quod conregnabunt et communicabunt in gloria illa: honorem enim et gloriam ineffabilem significavit per thronos. Qualiter autem haec promissio completa est? Numquid enim et Iudas sedebit? Nequaquam. Lex a domino posita est per Ieremiam prophetam: loquar super gentem et regnum, ut aedificem et plantem illud. Sed si fecerit malum in conspectu meo, poenitebo et ego de bonis quae locutus sum ut facerem eis; quasi dicat: si indignos seipsos promissione faciant, non adhuc faciam quod promisi.
Indignum autem seipsum principatu Iudas ostendit; et propter hoc tunc loquens discipulis, non simpliciter eis promisit: neque enim dixit: vos sedebitis; sed adiunxit qui secuti estis me: ut et hinc Iudam excludat, et eos qui postea futuri erant attraheret: non enim ad illos solos dictum est, neque ad Iudam iam indignum effectum.
Chrys.: He therefore said not the Gentiles and the whole world, but, the "tribes of Israel," because the Apostles and the Jews had been brought up under the same laws and customs. So that when the Jews should plead that they could not believe in Christ, because they were hindered by their Law, the disciples will be brought forward, who had the same Law. But some one may say, What great thing is this, when both the Ninevites and the Queen of the South will have the same? He had before and will again promise them the highest rewards; and even now He tacitly conveys something of the same. For of those others He had only said, that they shall sit, and shall condemn this generation; but He now says to the disciples, "When the Soul of Man shall sit, ye also shall sit."
It is clear then that they shall reign with Him, and shall share in that glory; for it is such honour and glory unspeakable that He intends by the "thrones." How is this promise fulfilled? Shall Judas sit among them? By no means. For the law was thus ordained of the Lord by Jeremiah the Prophet, "I will speak it upon my people, and upon, the kingdom, that I may build, and plant it. But if it do evil in, my sight, then will I repent me of the good which I said I would do to them;" [Jer 18:9] as much as to say, If they make themselves unworthy of the promise, I will no more perform that I promised.
But Judas shewed himself unworthy of the preeminence; wherefore when He gave this promise to His disciples, He did not promise it absolutely, for He said not, Ye shall sit, but, "Ye which have followed me shall sit;" at once excluding Judas, and admitting such as should be in after time; for neither was the promise confined to them only, nor yet did it include Judas who had already shewn himself undeserving.
Hilarius in Matth.: Sequela ergo Christi apostolos super duodecim thronos iudicandis duodecim tribubus Israel in duodecim patriarcharum gloriam copulavit. Hilary: Their following Christ in thus exalting the Apostles to twelve thrones to judge the twelve tribes of Israel, associated them [p. 674] in the glory of the twelve Patriarchs. Augustinus de Civ. Dei: Ex hoc enim loco discimus, cum suis discipulis iudicaturum Iesum: unde et alibi Iudaeis dicit: ideo iudices vestri erunt. Nec quoniam super duodecim sedes sessuros esse ait, duodecim solos homines cum ipso iudicaturos putare debemus. Duodenario quippe numero universa quaedam significata est iudicantium multitudo, propter duas partes numeri septenarii quo significatur plerumque universitas; quae duae partes, idest tres et quatuor, altera per alteram multiplicatae duodecim faciunt: alioquin quoniam in locum Iudae traditoris, apostolum Matthiam legimus ordinatum, apostolus Paulus, qui plus illis omnibus laboravit, ubi ad iudicandum sedeat non habebit: qui profecto cum aliis sanctis ad numerum iudicum se pertinere demonstrat, cum dicit: nescitis quia Angelos iudicabimus? Aug.: From this passage we learn that Jesus will judge with His disciples; whence He says in another place to the Jews, "Therefore shall they be your judges." [Matt 12:27] And whereas He says they shall sit upon twelve thrones, we need not think that twelve persons only shall judge with Him. For by the number twelve is signified the whole number of those that shall judge; and that because the number seven which generally represents completeness contains the two numbers four and three, which multiplied together make twelve. For if it were not so, as Matthias was elected into the place of the traitor Judas, the Apostle Paul who laboured more than they all should not have place to sit to judge; but he shews that he with the rest of the saints pertains to the number of judges, when he says, "Know ye not that we shall judge Angels?" [1 Cor 6:3] Augustinus in Lib. de poenitentia: In hoc ergo numero iudicantium omnes intelliguntur qui propter Evangelium sua omnia dimiserunt, et secuti sunt dominum. Aug., Serm., 351, 8: In the number of judges therefore are included all that have left their all and followed the Lord. Gregorius Moralium: Quisquis enim stimulo divini amoris excitatus hic possessa reliquerit, illic proculdubio culmen iudiciariae potestatis obtinebit: ut simul tunc iudex cum iudice veniat qui nunc consideratione iudicii sese spontanea paupertate castigat. Greg., Mor., x, 31: For whosoever, urged by the spur of divine love, shall forsake what he possesses here, shall without doubt gain there the eminence of judicial authority; and shall appear as judge with the Judge, for that he now in consideration of the judgment chastens himself by a voluntary poverty. Augustinus de Civ. Dei: De ipsis quoque iudicandis, in hoc numero duodenario similis causa est: non enim quia dictum est iudicantes duodecim tribus Israel, tribus levi quae decimatertia est, ab eis iudicanda non erit; aut solum illum populum, non etiam gentes ceteras iudicabunt. Aug., City of God, book xx, ch. 5: The same holds good, by reason of this number twelve, of those that are to be judged. For when it is said, "Judging the twelve tribes," yet is not the tribe of Levi, which is the thirteenth, to be exempt from being judged by them; nor shall they judge this nation alone, and not also other nations. Chrysostomus super Matth: Vel per hoc quod dicit in generatione, praemittit Christus tempus Christianitatis futurum post ascensionem suam, quando scilicet homines regenerantur per Baptismum, et illud est tempus quando Christus sedet in sede maiestatis suae. Et vide, quia non de tempore futuri iudicii dicit, sed de vocatione gentium universarum: non enim dixit: cum venerit filius hominis sedens super sedem maiestatis suae; sed in regeneratione cum sederit in sede maiestatis suae: quod ex tunc fuit ex quo gentes credere coeperunt in Christum: secundum illud: regnabit dominus super gentes, Deus sedet super sedem sanctam suam. Et ex tunc apostoli sederunt super duodecim thronos, idest in omnibus Christianis: omnis enim Christianus qui suscipit verbum Petri, thronus fit Petri: et sic de aliis apostolis. Sedent ergo apostoli in his thronis, idest in duodecim partes distinctis, secundum differentias animarum et diversitates cordium, quas solus Deus cognoscit. Sicut enim Iudaeorum populus in duodecim tribus fuit divisus, sic et universus populus Christianus dividitur in duodecim tribus, ut quaedam animae sint de tribu Ruben, et sic de aliis, propter diversas virtutes. Non enim omnes gratiae in omnibus aequaliter sunt; sed unus praecedit in ista, alius in illa. Et sic apostoli iudicabunt duodecim tribus Israel, idest omnes Iudaeos, per hoc quod verbum apostolorum est a gentibus receptum.
Omnes autem Christiani sunt quidem duodecim sedes apostolorum, sed una sedes Christi. Christi enim omnes virtutes sunt quasi una sedes; quia in omni virtute aequaliter ipse solus perfectus est. Unusquisque etiam apostolorum in aliquo bono speciali fit perfectior, ut Petrus in fide: et ideo Petrus requiescit in fide, Ioannes in innocentia; et sic de aliis. Et quod de retributione apostolis in hoc mundo danda Christus loquatur, demonstrat quod sequitur: et omnis qui reliquerit domum vel fratres. Si enim in hoc saeculo centuplum recipiunt, sine dubio et apostolorum etiam in hoc saeculo merces futura promittebatur.
Pseudo-Chrys.: Or, by that, "In the regeneration," Christ designs the period of Christianity that should be after His ascension, in which men were regenerated by baptism; and that is the time in which Christ sat on the throne of His glory. And hereby you may see that He spake not of the time of the judgment to come, but of the calling of the Gentiles, in that He said not, "When the Son of Man shall come sitting upon the throne of his majesty;" but only, "In the regeneration when he shall sit," which was from the time that the Gentiles began to believe on Christ; according to that, "God shall reign over the heathen; God sitteth upon his holy throne." [Ps 47:8] From that time also the Apostles have sat upon twelve thrones, that is, over all Christians; for every Christian who receives [p. 675] the word of Peter, becomes Peter's throne, and so of the rest of the Apostles. On these thrones then the Apostles sit, parcelled into twelve divisions, after the variety of minds and hearts, known to God only. For as the Jewish nation was split into twelve tribes, so is the whole Christian people divided into twelve, so as that some souls are numbered with the tribe of Reuben, and so of the rest, according to their several qualities. For all have not all graces alike, one is excellent in this, another in that. And so the Apostles will judge the twelve tribes of Israel, that is, all the Jews, by this, that the Gentiles received the Apostles' word.
The whole body of Christians are indeed twelve thrones for the Apostles, but one throne for Christ. For all excellencies are but one throne for Christ, for He alone is equally perfect in all virtues. But of the Apostles each one is more perfect in some one particular excellence, as Peter in faith; so Peter tests upon his faith, John on his innocence, and so of the rest. And that Christ spake of reward to be given to the Apostles in this world, is shewn by what follows, "And every one that hath forsaken houses, or brethren, or sisters, &c." For if these shall receive an hundred fold in this life, without doubt to the Apostles also was promised a reward in this present life.
Chrysostomus in Matth: Vel discipulis promittit futura, quia excelsiores erant iam, et nihil praesentium quaerebant; aliis autem quae sunt hic repromittit. Chrys.: Or; He holds out rewards in the future life to the Apostles, because they where already looking above, and desired nothing of things present; but to others He promises things present. Origenes in Matth.: Vel aliter. Si quis reliquerit omnia, et secutus fuerit Christum, quae promissa sunt Petro, et ipse recipiet. Si autem non omnia reliquit, sed quaedam, quae specialiter referuntur, hic multiplicia recipiet, et vitam possidebit aeternam. Origen: Or otherwise; whosoever shall leave all and follow Christ, he also shall receive those things that were promised to Peter. But if he has not left all, but only those things in special here enumerated, he shall receive manifold, and shall possess eternal life. Hieronymus: Ex occasione autem huius sententiae, quidam introducunt mille annos post resurrectionem, dicentes, tunc nobis centuplum omnium rerum quas dimisimus et vitam aeternam esse reddendam; quod si in ceteris digna sit promissio, in uxoribus appareat turpitudo, ut qui unam pro domino dimiserit, centum recipiat in futuro. Sensus igitur iste est: qui carnalia pro salvatore dimiserit, spiritualia recipiet; quae comparatione et merito sui quasi parvo numero centenarius numerus compararetur. Jerome: There are that take occasion from this passage to bring forward the thousand years after the resurrection, and say that then we shall have a hundred fold of the things we have given up, and moreover life eternal. But though the promise be in other things worthy, in the matter of wives it seems to have somewhat shameful, if he who has forsaken one wife for the Lord's sake, shall receive a hundred in the world to come. The meaning is therefore, that he that has forsaken carnal things for the Saviour's sake, shall receive spiritual things, which in a comparison of value are as a [p. 676] hundred to a small number. Origenes: Sed in hoc saeculo, quia pro fratribus carnalibus multos inveniet fratres secundum fidem: sic et parentes, omnes episcopos et presbyteros: et filios, omnes aetatem filiorum habentes. Sunt autem et Angeli fratres, et sorores omnes quae exhibuerunt se Christo virgines castas; tam istae quae nunc habentur in terris, quam illae quae iam vivunt in caelis. Agros autem et domos multiplices intellige in requie Paradisi et civitate Dei. Super haec autem omnia possidebunt vitam aeternam. Origen: And in this world, because for his brethren after the flesh he shall find many brethren in the faith; for parents, all the Bishops and Presbyters; for sons, all that have the age of sons. The Angels also are brethren, and all they are sisters that have offered themselves chaste virgins to Christ, as well they that still continue on earth, as they that now live in heaven. The houses and lands manifold more suppose in the repose of Paradise, and the city of God. And besides all these things they shall possess eternal life. Augustinus de Civ. Dei: Hoc etiam quod hic dicitur centuplum accipiet, exponens quodammodo apostolus ait: quasi nihil habentes et omnia possidentes. Centum enim pro ipsa universitate ponuntur aliquando. Aug., City of God, book xx, ch. 7: That He says, "An hundred fold," is explained by the Apostle, when he says, "As having nothing, and yet possessing all things." [2 Cor 6:10] For a hundred is sometimes put for the whole universe. Hieronymus: Quod autem dicit et omnis qui reliquerit fratres, congruit illi sententiae qua dixerat: veni separare hominem a patre suo. Qui enim propter fidem Christi ac praedicationem Evangelii omnes affectus contempserint atque divitias et saeculi voluptates, isti centuplum accipient et vitam aeternam possidebunt. Jerome: And that, "And every one that hath forsaken brethren," agrees with that He had said before, "I am come to set a man at variance with his father." [Matt 10:35] For they who for the faith of Christ and the preaching of the Gospel shall despise all the ties, the riches, and pleasures of this world, they shall receive an hundred fold, and shall possess eternal life. Chrysostomus in Matth: Cum autem dicit qui reliquerit uxorem, non hoc ait ut simpliciter nuptiae divellantur, sed ut omnibus praeferamus fidei pietatem. Videtur autem mihi et persecutionis tempus occulte insinuare: quia enim multi futuri erant filios ad impietatem trahentes, cum hoc acciderit, neque pro patribus neque pro viris habeantur. Chrys.: But when He says, "He that has forsaken wife," it is not to be taken of actual severing of the marriage tie, but that we should hold the ties of the faith dearer than any other. And here is, I think, a covert allusion to times of persecution; for because there should be many who would draw away their sons to heathenism, when that should happen, they should be held neither as fathers, nor husbands. Rabanus: Verum, quia multi virtutum studia, non eadem qua incipiunt intentione pietatis consummant; sed vel tepescunt, vel accelerate labuntur, sequitur multi autem erunt primi novissimi, et novissimi primi. Raban.: But because many with what zeal they take up the pursuit of virtue, do not with the same complete it; but either grow cool, or fall away rapidly; it follows, "But many that are first shall be last, and the last first." Origenes: Per hoc exhortatur eos qui nuper accedunt ad verbum divinum, ut festinent ad perfectum ascendere prae multis qui videntur senuisse in fide. Potest etiam hic sensus destruere eos qui gloriantur eo quod Christianis parentibus sunt enutriti in ipsa Christianitate; neque pusillanimes fiant, quod Christianitatis dogmata novissime receperint. Habet etiam alium intellectum, ut sint primi Israelitae, qui facti sunt novissimi propter infidelitatem; gentes autem novissimae, primi. Caute autem dicit multi; non enim omnes primi erunt novissimi, nec omnes novissimi primi. Adhuc autem multi hominum qui natura novissimi sunt, efficiuntur per vitam angelicam quibusdam Angelis superiores; et quidam Angeli qui fuerunt primi, facti sunt novissimi propter culpam.
Origen: By this He exhorts those that come late to the heavenly word, to haste to ascend to perfection before many whom they see to have grown old in the faith. This sense may also overthrow those that boast to have been educated in Christianity by Christian parents, especially if those parents have filled the Episcopal see, or the office of Priests or Deacons in the Church; and hinder them from desponding who have entertained the Christian doctrines more newly. It has also another meaning; the "first," are the Israelites, who become last because of their unbelief; and the Gentiles who were "last" become first. He [p. 677] is careful to say, "Many;" for not all who are first shall be last, nor all last first. For before this have many of mankind, who by nature are the last, been made by an angelic life above the Angels; and some Angels who were first have been made last through their sin.
Remigius: Potest etiam specialiter referri ad tristitiam divitis, qui primus videbatur, legis praecepta implendo; sed quia terrenam substantiam praetulit Deo, novissimus factus est. Sancti vero apostoli novissimi videbantur; sed relinquendo omnia, per humilitatis gratiam facti sunt primi. Sunt etiam plurimi qui post studia bonorum operum a bonis operibus deficiunt; et cum fuerint primi, fiunt novissimi. Remig.: It may also be referred in particular to the rich man, who seemed to be first, by his fulfilment of the precepts of the Law, but was made last by his preferring his worldly substance to God. The holy Apostles seemed to be last, but by leaving all they were made first by the grace of humility. There are many who having entered upon good works, fall therefrom, and from having been first, become last.
Caput 20 Gospel of Matthew, Chapter 20 [p. 678] Lectio 1 1 ὁμοία γάρ ἐστιν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐξῆλθεν ἅμα πρωῒ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ: 2 συμφωνήσας δὲ μετὰ τῶν ἐργατῶν ἐκ δηναρίου τὴν ἡμέραν ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ. 3 καὶ ἐξελθὼν περὶ τρίτην ὥραν εἶδεν ἄλλους ἑστῶτας ἐν τῇ ἀγορᾷ ἀργούς: 4 καὶ ἐκείνοις εἶπεν, ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν ᾖ δίκαιον δώσω ὑμῖν. 5 οἱ δὲ ἀπῆλθον. πάλιν [δὲ] ἐξελθὼν περὶ ἕκτην καὶ ἐνάτην ὥραν ἐποίησεν ὡσαύτως. 6 περὶ δὲ τὴν ἑνδεκάτην ἐξελθὼν εὗρεν ἄλλους ἑστῶτας, καὶ λέγει αὐτοῖς, τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί; 7 λέγουσιν αὐτῷ, ὅτι οὐδεὶς ἡμᾶς ἐμισθώσατο. λέγει αὐτοῖς, ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα. 8 ὀψίας δὲ γενομένης λέγει ὁ κύριος τοῦ ἀμπελῶνος τῷ ἐπιτρόπῳ αὐτοῦ, κάλεσον τοὺς ἐργάτας καὶ ἀπόδος αὐτοῖς τὸν μισθὸν ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων. 9 καὶ ἐλθόντες οἱ περὶ τὴν ἑνδεκάτην ὥραν ἔλαβον ἀνὰ δηνάριον. 10 καὶ ἐλθόντες οἱ πρῶτοι ἐνόμισαν ὅτι πλεῖον λήμψονται: καὶ ἔλαβον [τὸ] ἀνὰ δηνάριον καὶ αὐτοί. 11 λαβόντες δὲ ἐγόγγυζον κατὰ τοῦ οἰκοδεσπότου 12 λέγοντες, οὗτοι οἱ ἔσχατοι μίαν ὥραν ἐποίησαν, καὶ ἴσους ἡμῖν αὐτοὺς ἐποίησας τοῖς βαστάσασι τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα. 13 ὁ δὲ ἀποκριθεὶς ἑνὶ αὐτῶν εἶπεν, ἑταῖρε, οὐκ ἀδικῶ σε: οὐχὶ δηναρίου συνεφώνησάς μοι; 14 ἆρον τὸ σὸν καὶ ὕπαγε: θέλω δὲ τούτῳ τῷ ἐσχάτῳ δοῦναι ὡς καὶ σοί. 15 [ἢ] οὐκ ἔξεστίν μοι ὃ θέλω ποιῆσαι ἐν τοῖς ἐμοῖς; ἢ ὁ ὀφθαλμός σου πονηρός ἐστιν ὅτι ἐγὼ ἀγαθός εἰμι; 16 οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι καὶ οἱ πρῶτοι ἔσχατοι.
1. "For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. 2. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. 3. And he went out about the third hour, and saw others standing idle in the market-place, 4. And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. 5. Again he went out about the sixth and ninth hour, and did likewise. 6. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? 7. They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. 8. So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. 9. And when they came that were hired about the eleventh hour, they received every man a penny. 10. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. [p. 679] 11. And when they had received it, they murmured against the goodman of the house, 12. Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. 13. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? 14. Take that thine is, and go thy way: I will give unto this last, even as unto thee. 15. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? 16. So the last shall be first, and the first last: for many be called, but few chosen."
Remigius: Quia dixerat dominus: multi erunt primi novissimi, et novissimi primi, ut hanc sententiam confirmaret, subiunxit similitudinem, dicens simile est regnum caelorum homini patrifamilias. Remig.: To establish the truth of this saying, "There are many first that shall be last, and last first," the Lord subjoins a similitude. Chrysostomus super Matth: Homo paterfamilias Christus est, cui caeli et terra quasi una est domus; familia autem caelestium et terrestrium et inferiorum creaturarum. Vinea autem eius iustitia est, in qua diversae species iustitiarum positae sunt quasi vites: puta mansuetudo, castitas, patientia, ceteraeque virtutes; quae omnes generaliter iustitia appellantur. Homines autem vineae cultores ponuntur; unde dicitur qui exiit primo mane conducere operarios in vineam suam. Deus enim iustitiam suam dedit in sensibus nostris, non propter suam utilitatem, sed propter nostram. Scitote ergo quia mercenarii sumus conducti. Sicut ergo nemo ideo conducit mercenarium ut hoc solum faciat quod manducat, sic et nos non ideo vocati sumus a Christo ut haec solum operemur quae ad nostrum pertinent usum, sed ad gloriam Dei; et sicut mercenarius prius aspicit opus suum, deinde quotidianum cibum, sic et nos primum debemus aspicere quae ad gloriam Dei pertinent, deinde quae ad nostram utilitatem; et sicut mercenarius totam diem circa domini opus impendit, unam autem horam circa suum cibum, sic et nos omne tempus vitae nostrae debemus impendere circa gloriam Dei, modicam autem partem circa usus nostros terrenos. Et sicut mercenarius ea die qua opus non fecerit, erubescit intrare in domum et petere panem, quomodo tu non confunderis intrare in Ecclesiam et stare ante conspectum Dei, quando nihil bonum in conspectu Dei gessisti?
Pseudo-Chrys.: The Master of the household is Christ, whose house are the heavens and the earth; and the creatures of the heavens, and the earth, and beneath the earth, His family. His vineyard is righteousness, in which are set divers sorts of righteousness as vines, as meekness, chastity, patience, and the other virtues; all of which are called by one common name righteousness. Men are the cultivators of this vineyard, whence it is said, "Who went out early in the morning to hire labourers into his vineyard." For God placed His righteousness in our senses, not for His own but for our benefit. Know then that we are the hired labourers. But as no man gives wages to a labourer, to the end he should do nothing save only to eat, so likewise we were not thereto called by Christ, that we should labour such things only as pertain to our own good, but to the glory of God. And like as the hired labourer looks first to his task, and after to his daily food, so ought we to mind first those things which concern the glory of God, then those which concern our own profit. Also as the hired labourer occupies the whole day in his Lord's work, and takes but a [p. 680] single hour for his own meal; so ought we to occupy our whole life in the glory of God, taking but a very small portion of it for the uses of this world. And as the hired labourer when he has done no work is ashamed that day to enter the house, and ask his food, how should not you be ashamed to enter the church, and stand before the face of God, when you have done nothing good in the sight of God?
Gregorius in Evang: Vel paterfamilias, idest conditor noster, habet vineam, universam scilicet Ecclesiam, quae ab Abel iusto usque ad ultimum electum qui in fine mundi nasciturus est, quot sanctos protulit, quasi tot palmites misit. Ad erudiendam autem dominus plebem suam, quasi ad excolendam vineam suam, nullo tempore destitit operarios mittere: quia et prius per patres, et postmodum per legis doctores, deinde per prophetas, ad extremum vero per apostolos, quasi per operarios in vineae cultum laboravit; quamvis in quolibet modulo vel mensura quisquis cum fide recta bonae actionis extitit, huius vineae operarius fuit. Greg., Hom. in Ev., xix, 1: Or; The Master of the household, that is, our Maker, has a vineyard, that is, the Church universal, which has borne so many stocks, as many saints as it has put forth from righteous Abel to the very last saint who shall be born in the end of the world. To instruct this His people as for the dressing of a vineyard, the Lord has never ceased to send out His labourers; first by the Patriarchs, next by the teachers of the Law, then by the Prophets, and at the last by the Apostles, He has toiled in the cultivation of His vineyard; though every man, in whatsoever measure or degree he has joined good action with right faith, has been a labourer in the vineyard. Origenes in Matth.: Totum autem hoc saeculum praesens, unum diem dicere possumus; magnum quidem quantum ad nos, modicum autem quantum ad Dei vitam. Origen: For the whole of this present life may be called one day, long to us, short compared to the existence of God. Gregorius: Mane autem mundi fuit aetas ab Adam usque ad Noe; et ideo dicitur qui exiit primo mane conducere operarios in vineam suam. Et modum conductionis subiungit dicens conventione autem facta cum operariis ex denario diurno. Greg.: The morning is that age of the world which was from Adam and Noah, and therefore it is said, "Who went out early in the morning to hire labourers into his vineyard." The terms of their hiring He adds, "And when he had agreed with the labourers for a denarius a day." Origenes: Salutis autem arbitror nomen esse denarium. Origen: The denarius I suppose here to mean salvation. Remigius: Denarius enim dicitur qui antiquitus pro decem nummis imputabatur, et figuram regis habet. Recte ergo per denarium designatur observari Decalogi praemium. Pulchre ergo dicit conventione facta ex denario diurno, quia unusquisque in agro sanctae Ecclesiae pro spe futurae remunerationis laborat. Remig.: A denarius was a coin anciently equal to ten sesterces, and bearing the king's image. Well therefore does the denarius represent the reward of the keeping of the decalogue. And that, "Having agreed with them for a denarius a day," is well said, to shew that every man labours in the field of the holy Church in hope of the future reward. Gregorius: Tertia vero hora a Noe fuit usque ad Abraham; de qua dicitur et egressus circa horam tertiam vidit alios in foro stantes otiosos. Greg.: The third hour is the period from Noah to Abraham; of which it is said, "And he went out about the third hour, and saw others standing in the market-place idle." Origenes: Forum autem est quicquid est extra vineam, idest extra Ecclesiam Christi. Origen: The market-place is all that is without the vineyard, that is, without the Church of Christ. Chrysostomus super Matth: In hoc enim mundo vendendo et emendo vivunt homines, et invicem sibi fraudem facientes, vitam suam sustentant. Pseudo-Chrys.: For in this world men live by buying and selling, and gain their support by defrauding each other. Gregorius: Qui autem sibi vivit, qui carnis suae voluptatibus pascitur, recte otiosus arguitur, quia fructum divini operis non sectatur. Greg.: He that lives to himself, and feeds on the delights of the flesh, is rightly accused as [p. 681] idle, forasmuch as he does not seek the fruit of godly labour. Chrysostomus super MatthaeumVel otiosi sunt peccatores, illi enim mortui dicuntur. Otiosus autem est qui opus Dei non operatur. Vis ergo non esse otiosus? Non aliena tollas, et de tuis des; et operatus es in vinea domini, misericordiae vitem colens. Sequitur et dixit illis: ite et vos in vineam meam. Nota, quod solis primis convenit specialiter dare denarium; alios autem sub incerto pacto conduxit, dicens quod iustum fuerit dabo vobis. Sciens enim dominus quia praevaricaturus fuerat Adam, et omnes postmodum in diluvio erant perituri, certum fecit pactum ad eum, ne quando dicat, ideo se neglexisse iustitiam, quia nesciebat quae praemia fuerat recepturus. Istis autem non fecit pactum, quia tantum paratus est retribuere quantum mercenarii recipere non sperabant. Pseudo-Chrys.: Or; The "idle" are not sinners, for they are called dead. But he is idle who works not the work of God. Do you desire to be not idle? Take not that which is another's; and give of that which is your own, and you have laboured in the Lord's vineyard, cultivating the vine of mercy. It follows, "And he said unto them, Go ye also into my vineyard." Observe that it is with the first alone that He agrees upon the sum to be given, a denarius; the others are hired on no express stipulation, but "What is right I will give you." For the Lord knowing that Adam would fall, and that all should hereafter perish in the deluge, made conditions for him, that he should never say that he therefore neglected righteousness, because he knew not what reward he should have. But with the rest He made no contract, seeing He was prepared to give more than the labourers could hope. Origenes in Matth.: Vel operarios tertiae horae non invitavit ad totum opus; quidquid autem poterant operari, suo arbitrio servavit. Poterant enim aequale opus facere in vinea eis qui ex mane sunt operati, quicumque in tempore brevi volebant operantem virtutem ad opus extendere, quae ante non fuerat operata. Origen: Or; He did not call upon the labourers of the third hour for a complete task, but left to their own choice, how much they should work. For they might perform in the vineyard work equal to that of those who had wrought since the morning, if they chose to put forth upon their task an operative energy, such as had not yet been exerted. Gregorius in Evang: Sexta quoque hora est ab Abraham usque ad Moysen; nona est a Moyse usque ad adventum domini: unde sequitur iterum autem exiit circa sextam et nonam horam, et fecit similiter. Greg.: The sixth hour is that from Abraham to Moses, the ninth that from Moses to the coming of the Lord. Chrysostomus super Matth: Ideo autem coniunxit sextam et nonam, quia in sexta et nona generationem vocavit Iudaeorum, et frequentavit cum hominibus disponere testamenta, quasi definito salutis omnium tempore iam appropinquante. Pseudo-Chrys.: These two hours are coupled together, because in the sixth and ninth it was that He called the generation of the Jews, and multiplied to publish His testaments among men, whereas the appointed time of salvation now drew nigh. Gregorius: Undecima vero hora est ab adventu domini usque ad finem mundi. Operator ergo mane, hora tertia, sexta et nona, antiquus ille et Hebraicus populus designatur, qui in electis suis ab ipso mundi exordio, dum recta fide Deum studuit colere, quasi non destitit in vineae cultura laborare. Ad undecimam vero gentiles vocantur: unde sequitur circa undecimam vero exiit, et invenit alios stantes, et dixit illis: quid hic statis tota die otiosi? Qui enim transacto tam longo mundi tempore pro vita sua laborare neglexerant, quasi tota die otiosi stabant. Sed pensate quid inquisiti respondeant: sequitur enim dicunt ei: quia nemo nos conduxit. Nullus quippe ad eos patriarcha, nullus propheta ad eos venerat. Et quid est dicere nemo nos conduxit, nisi vitae nobis nemo viam praedicavit? Greg.: The eleventh hour is that from the coming of the Lord to the end of the world. The labourer in the morning, at the third, sixth, and ninth hours, denotes the ancient Hebrew people, which in its elect from the very beginning of the world, while it zealously and with right faith served the Lord, ceased not to labour in the husbandry of the vineyard. But at the eleventh the Gentiles are called. For they who through so many ages of the world had neglected to labour for their living, were they who had stood the whole day idle. But consider their answer; "They say unto him, Because no man hath hired us;" for neither Patriarch nor Prophet had come to them. And what is it to say, "No man hath hired us," but to say, None [p. 682] has preached to us the way of life. Chrysostomus super Matth: Quae est enim conductio nostra, et conductionis merces? Promissio vitae aeternae: gentes enim solae neque Deum sciebant neque Dei promissa. Pseudo-Chrys.: For what is our hiring, and the wages of that hiring? The promise of eternal life; for the Gentiles knew neither God, nor God's promises. Hilarius in Matth.: Hi igitur mittuntur ad vineam: unde sequitur dixit eis: ite et vos in vineam meam. Hilary: These then are sent into the vineyard, "Go ye also into my vineyard." Rabanus: Postquam autem operis diurni ratio reddita est, ad remunerationis tempus opportunum, dicit cum autem sero factum esset; hoc est, cum dies totius mundi ad vesperam consummationis inclinata esset. Raban.: But when they had rendered their day's task, at the fitting time for payment, "When even was come," that is, when the day of this world was drawing to its close. Chrysostomus super Matth: Considera, quia sero, non alio mane mercedem reddit; ergo adhuc stante saeculo isto iudicium est futurum, et unicuique merces sua reddenda; et hoc propter duas rationes. Prima est quia ipsa beatitudo futura est merces iustitiae; ideo non in illo saeculo fit iudicium, sed ante illud. Deinde ante adventum diei illius praemittitur iudicium, ne videant peccatores diei illius beatitudinem. Sequitur dicit dominus procuratori suo; idest: filius spiritui sancto. Pseudo-Chrys.: Consider, He gives the reward not the next morning, but in the evening. Thus the judgment shall take place while this world is still standing, and each man shall receive that which is due to him. This is on two accounts. First, because the happiness of the world to come is to be itself the reward of righteousness; so the award is made before, and not in that world. Secondly, that sinners may not behold the blessedness of that day, "The Lord saith unto his steward," that is, the Son to the Holy Spirit. Glossa: Vel si volueris, dicit pater filio; qui scilicet pater operatur per filium, et filius per spiritum sanctum, non propter aliquam differentiam substantiae aut dignitatis. Gloss., non. occ., sed vid. Raban.: Or, if you choose, the Father saith unto the Son; for the Father wrought by the Son, and the Son by the Holy Spirit, not that there is any difference of substance, or majesty. Origenes in Matth.: Vel dicit dominus procuratori suo, idest alicui Angelorum qui super mercedes retribuendas est positus, sive alicui ex multis procuratoribus, secundum quod scriptum est in Epist. ad Galatas, sub curatoribus et tutoribus esse heredem in tempore quo parvulus est. Origen: Or; "The Lord said to his steward," that is, to one of the Angels who was set over the payment of the labourers; or to one of those many guardians, according to what is written, that "The heir as long as he is a child is under tutors and governors." [Gal 4:2] Remigius: Vel dominus Iesus Christus ipse est paterfamilias et vineae procurator, sicut et ipse est et ostium et ostiarius. Ipse enim est venturus ad iudicium, ut unicuique reddat secundum quod gessit. Vocat ergo operarios et reddit illis mercedem, quando omnes congregabuntur in iudicio, ut unusquisque accipiat secundum opera sua. Remig.: Or, the Lord Jesus Christ Himself is the master of the household, and also the steward, like as He is the door, and also the keeper of the door. For He Himself will come to judgment, to render to each man according to that he has done. He therefore calls His labourers, and renders to them their wages, so that when they shall be gathered together in the judgment, each man shall receive according to his works. Origenes: Primi autem operarii testimonium habentes per fidem, non acceperunt Dei promissionem, pro nobis aliquid melius prospiciente patrefamilias, ut non sine nobis perficiantur. Et quia misericordiam consecuti sumus, primi mercedem speramus accipere, qui sumus Christi; post nos autem qui ante nos operati sunt: et ideo dicitur voca operarios, et redde illis mercedem suam, incipiens a novissimis usque ad primos. Origen, Heb 11, 40: But the first labourers having the witness through faith have not received the promise of God, the lord of the household providing some better thing for us, that they without us should not be made perfect. And because we have obtained mercy, we hope to receive the reward first, we, that is, who are Christ's, and after us they that wrought before us; wherefore it is said, "Call the labourers, and give them their hire, beginning from the last unto the first." Chrysostomus super Matth: Semper enim libentius aliquid damus illis quibus gratis donamus, quia pro solo nostro honore donamus. Ergo omnibus sanctis Deus reddens mercedem, iustus ostenditur; gentibus autem dans, misericors, dicente apostolo: gentes autem super misericordiam honorare Deum. Et ideo dicitur incipiens a novissimis usque ad primos. Aut certe ut ostendat Deus inaestimabilem misericordiam suam, primum novissimis et indignioribus reddit mercedem, postea primis: nimia enim misericordia ordinem non aspexit. Pseudo-Chrys.: For we always give more willingly, where we give without return, seeing it is for our [p. 683] own honour that we give. Therefore God in giving reward to all the saints shews himself just; in giving to us, merciful; as the Apostle speaks, "That the Gentiles might glorify God for His mercy;" [Rom 16:9] and thence it is said, "Beginning from the last even unto the first." Or surely that God may shew His inestimable mercy, He first rewards the last and more unworthy, and afterwards the first; for of His great mercy He regarded not order of merit. Augustinus de spiritu et littera: Vel ideo velut priores reperiuntur minores, quia minores ditati sunt. Sequitur cum venissent autem qui circa undecimam horam venerant, et cetera. Aug., de Spir. et Lit. 24: Or; The lesser are therefore taken as first, because the lesser are to be made rich. Gregorius in Evang: Eumdem denarium accipiunt qui laboraverunt ad undecimam (quem expectaverunt toto desiderio) et qui laboraverunt ad primam: quia aequalem vitae aeternae retributionem sortiti sunt cum his qui ab initio mundi vocati fuerant, hi qui in fine mundi ad Deum venerunt. Greg.: They get alike a denarius who have wrought since the eleventh hour, (for they sought it with their whole soul,) and who have wrought since the first. They, that is, who were called from the beginning of the world have alike received the reward of eternal happiness, with those who come to the Lord in the end of the world. Chrysostomus super Matth: Non autem iniuste: nam et qui in prima parte saeculi natus est, non amplius vixit quam statutum tempus vitae suae; et quid illi nocuit, si post illius exitum mundus stetit? Et qui circa finem nascuntur, non minus vivent quam dies qui numerati sunt eis; et quid illis prodest ad compendium laboris, si cito mundus finitur, cum pensum vitae suae compleant ante mundum? Deinde non est in homine quando nascatur prius aut postea; sed potestatis divinae. Nec ille quidem sibi priorem debet locum defendere qui prius natus est, nec ille contemptibilior debet esse qui postea. Sequitur et accipientes murmurabant adversus patremfamilias, dicentes. Si autem verum est quod diximus, quia primi et posteriores tempus suum vixerunt, et non amplius neque minus, et unicuique mors sua est consummatio ipsius: quid est quod dicunt portavimus pondus diei et aestus? Quia scilicet magna est nobis virtus ad faciendam iustitiam, cognoscere prope esse finem mundi. Unde et Christus nos armans, dicebat: appropinquabit regnum caelorum.
Illis autem infirmatio erat scire mundi spatia esse longinqua. Quamvis ergo non per omne saeculum vixerint, tamen totius saeculi gravamina pertulisse videntur. Aut pondus totius diei dicit onerosa legis mandata; aestum autem urentem erroris tentationem quam conflabant spiritus maligni in eos, ad aemulationem gentium eos irritantes: a quibus omnibus gentiles liberi extiterunt, Christo credentes, et per compendium gratiae ad plenum salvati.
Pseudo-Chrys.: And this not with injustice. For he who was born in the first period of the world, lived no longer than the determined time of his life, and what harm was it to him, though the world continued after his leaving it? And they that shall be born towards its close will not live less than the days that are numbered to them. And how does it cut their labour shorter, that the world is speedily ended, when they have accomplished their thread of life before? Moreover it is not of man to be born sooner or later, but of the power of God. Therefore he that is born first cannot claim to himself a higher place, nor ought he to be held in contempt that was born later. "And when they had received it, they murmured against the goodman of the house, saying." But if this we have said be true, that both first and last have lived their own time, and neither more nor less; and that each man's death is his consummation, what means this that they say, "We have borne the burden and heat of the day?" Because to know that the end of the world is at hand is of great force to make us do righteousness. Wherefore Christ in His love to us said, "The kingdom of heaven shall draw nigh." [Matt 4:2]
Whereas it was a weakening of them to know that the duration of the world was to be yet long. So that though they did not indeed live through the whole of time, they seem in a manner to have borne its weight. Or, by the burden of the day is meant the burdensome precepts of the Law; and the [p. 684] heat may be that consuming temptation to error which evil spirits contrived for them, stirring them to imitate the Gentiles; from all which things the Gentiles were exempt, believing on Christ, and by compendiousness of grace being saved completely.
Gregorius in Evang: Vel pondus diei et aestus ferre, est per longioris vitae tempora carnis suae calore fatigari. Sed potest quaeri: quomodo murmurare dicti sunt, qui ad regnum vocantur caelorum? Etenim regnum nullus qui murmurat accipit, nullus qui accipit, murmurare potest. Greg.: Or; To bear the burden and heat of the day, is to be weaned through a life of long duration with the heats of the flesh. But it may be asked, How can they be said to murmur, when they are called to the kingdom of heaven? For none who murmurs shall receive the kingdom, and none who receives that can murmur. Chrysostomus in Matth: Non autem oportet ea quae in parabolis sunt, secundum totum quod dicitur, investigare; sed intentionem, propter quam composita est, intelligere, et nihil ultra scrutari. Non ergo inducit hoc ut ostendat aliquos esse invidia morsos, sed ut ostendat hos tanto potitos esse honore quod et invidiam aliis poterant generare. Chrys.: But we ought not to pursue through every particular the circumstances of a parable; but enter into its general scope, and seek nothing further. This then is not introduced in order to represent some as moved with envy, but to exhibit the honour that shall be given us as so great as that it might stir the jealousy of others. Gregorius: Vel quia antiqui patres usque ad adventum domini, quantumlibet iuste vixerint, ducti ad regnum non sunt, eorum hoc ipsum murmurasse est. Nos autem qui ad undecimam venimus, post laborem non murmuramus: quia post mediatoris adventum in hoc mundo venientes, ad regnum ducimur mox ut de corpore eximus. Greg.: Or because the old fathers down to the Lord's coming, notwithstanding their righteous lives, were not brought to the kingdom, this murmur is theirs. But we who have come at the eleventh hour, do not murmur after our labours, forasmuch as having come into this world after the coming of the Mediator, we are brought to the kingdom as soon as ever we depart out of the body. Hieronymus: Vel omnis retro vocatio gentilibus invidet, et in Evangelii torquetur gratia. Jerome: Or, all that were called of old envy the Gentiles, and are pained at the grace of the Gospel. Hilarius in Matth.: Et secundum insolentiam populi iam sub Moyse contumacis hoc murmur operantium est. Sequitur at ille respondens uni eorum, dixit: amice, non facio tibi iniuriam. Hilary: And this murmur of the labourers corresponds with the frowardness of this nation, which even in the time of Moses were stiff-necked. Remigius: Per hunc unum possunt intelligi omnes qui ex Iudaeis crediderunt; quos amicos propter fidem nominat. Remig.: By this one to whom his answer is given, may be understood all the believing Jews, whom he calls friends because of their faith. Chrysostomus super Matth: Non autem dolebant quasi defraudati de mercede sua; sed quia illi amplius quam merebantur, acceperant. Sic enim dolent invidi quando alteri aliquid additur, quasi eis subtrahatur. Ex quo patet quod ex vana gloria nascitur invidia. Ideo enim dolet esse secundus, quia desiderat esse prior; et ideo invidiae motum removet, dicens nonne ex denario convenisti mecum? Pseudo-Chrys.: Their complaint was not that they were defrauded of their rightful recompense, but that the others had received more than they deserved. For the envious have as much pain at others' success as at their own loss. From which it is clear, that envy flows from vain glory. A man is grieved to be second, because he wishes to be first. He removes this feeling of envy by saying, "Didst thou not agree with me for a denarius?" Hieronymus: Denarius figuram regis habet. Recepisti ergo mercedem quam tibi promiseram, hoc est imaginem et similitudinem meam: quid quaeris amplius? Et non tam ipse plus accipere quam alium nihil accipere desideras? Tolle quod tuum est, et vade. Jerome: A denarius bears the figure of the king. You have therefore received the reward which I promised you, that is, my image and likeness; what desirest thou more? And yet, it is not that [p. 685] thou shouldest have more, but that another should have less that thou seekest. "Take that is thine, and go thy way." Remigius: Idest: recipe mercedem tuam, et vade in gloriam. Volo autem et huic novissimo, idest gentili populo, dare secundum meritum, sicut et tibi. Remig.: That is, take thy reward, and enter into glory. "I will give to this last," that is, to the gentile people, according to their deserts, as to thee. Origenes in Matth.: Forsitan autem Adae dicit amice, non facio tibi iniuriam. Nonne ex denario convenisti mecum? Tolle quod tuum est, et vade. Tuum est salus, quod est denarius. Volo autem et huic novissimo dare sicut et tibi. Non incredibiliter potest quis arbitrari, hunc novissimum esse apostolum Paulum, qui una hora operatus est, et similiter omnes qui ante eum fuerunt. Origen: Perhaps it is to Adam He says, "Friend, I do thee no wrong; didst thou not agree with me for a denarius? Take that thine is, and go thy way." Salvation is thine, that is, the denarius. "I will give unto this last also as unto thee." A person might not improbably suppose, that this last was the Apostle Paul, who wrought but one hour, and was made equal with all who had been before him. Augustinus de sancta Virgin: Quia vero ipsa vita aeterna pariter erit omnibus sanctis aequalis, denarius omnibus est attributus, qui est omnium merces; quia vero in ipsa vita aeterna distincte fulgebunt lumina meritorum, multae mansiones sunt apud patrem; ac in denario quidem impari non vivet alius alio prolixius: in multis autem mansionibus honoratur alius alio clarius. Aug., de Sanc. Virg., 26: Because that life eternal shall be equal to all the saints, a denarius is given to all; but forasmuch as in that life eternal the light of merits shall shine diversely, there are with the Father many mansions; so that under this same denarius bestowed unequally one shall not live longer than another, but in the many mansions one shall shine with more splendour than another. Gregorius: Et quia ipsa regni perceptio, eius est bonitas voluntatis, recte subiungitur aut non licet mihi quod volo facere? Stulta enim est quaestio hominis contra bonitatem Dei murmurare. Conquerendum quippe esset, non si dat quod non debet, sed si non daret quod deberet; unde aperte subditur an oculus tuus nequam est, quia ego bonus sum? Greg.: And because the attainment of this kingdom is of the goodness of His will, it is added, "It is not lawful for me to do what I will with mine own?" For it is a foolish complaint of man to murmur against the goodness of God. For complaint is not when a man gives not what he is not bound to give, but if he gives not what he is bound to give; whence it is added, "Is thine eye evil because I am good?" Remigius: Per oculum enim vult intentionem intelligi. Iudaei namque nequam habuerunt oculum, id est intentionem malam, quia de salute gentium dolebant. Ad quid autem sensus huius parabolae tendat, manifestat cum subditur sic erunt primi novissimi, et novissimi primi: eo scilicet quod Iudaei de capite vertantur in caudam, et nos de cauda mutamur in caput. Remig.: By the eye is understood his purpose. The Jews had an evil eye, that is, an evil purpose, seeing they were grieved at the salvation of the Gentiles. Whereto this parable pointed, He shews by adding, "So the first shall be last, and the last first;" and so the Jews of the head are become the tail, and we of the tail are become the head. Chrysostomus super Matth: Aut ideo primos dicit novissimos, et novissimos primos, non ut novissimi digniores sint quam primi, sed ut coaequentur, et nulla sit inter eos differentia temporis causa. Quod autem dicit multi sunt vocati, pauci vero electi, non ad superiores sanctos pertinet, sed ad gentes: quoniam ex ipsis gentibus, qui multi vocati sunt, pauci sunt eligendi. Pseudo-Chrys.: Or; He says the first shall be last, and the last first, not that the last are to be exalted before the first, but that they should be put on an equality, so that the difference of time should make no difference in their station. That He says, "For many are called, but few chosen," is not to be taken of the elder saints, but of the Gentiles; for of the Gentiles who were called being many, but few were chosen. Gregorius in Evang: Ad fidem enim plures veniunt, et ad caeleste regnum pauci perducuntur: plerique enim Deum vocibus sequuntur, moribus fugiunt. Ex hoc ergo duo pensare debemus. Primum est ut de se quisque minime praesumat, quia etsi iam ad fidem vocatus est, utrum ad regnum eligendus sit, nescit. Secundum vero est ut unusquisque proximum suum quem iacere in vitiis conspicit, desperare non audeat: quia divinae misericordiae divitias ignorat. Vel aliter. Mane nostrum pueritia est; hora tertia, adolescentia intelligi potest, quia quasi iam sol in altum proficit dum calor aetatis crescit; sexta autem, iuventus est, quia velut in centro sol figitur, dum in ea plenitudo roboris solidatur; nona autem, senectus intelligitur, in qua velut sol ab alto axe descendit, quia aetas a calore iuventutis deficit; undecima vero est ea aetas quae decrepita vel veterana vocatur.
Greg.: There be very many come to the faith, yet but few arrive at the heavenly kingdom; many follow God in words, but shun Him in their [p. 686] lives. Whereof spring two things to be thought upon. The first, that none should presume ought concerning himself; for though he be called to the faith, he knows not whether he shall be chosen to the kingdom. Secondly, that none should despair of his neighbour, even though he see him lying in vices; because he knows not the riches of the Divine mercy. Or otherwise. The morning is our childhood; the third hour may be understood as our youth, the sun as it were mounting to his height is the advance of the heat of age; the sixth hour is manhood, when the sun is steady in his meridian height, representing as it were the maturity of strength; by the ninth is understood old age, in which the sun descends from his vertical height, as our age falls away from the fervour of youth; the eleventh hour is that age which is called decrepit, and doting.
Chrysostomus in Matth: Quod autem non omnes simul conduxit, sed alios mane, alios hora tertia, et sic de aliis, ex differentia mentis eorum processit. Tunc enim eos vocavit quando erant obedituri; nam et latronem vocavit quando obediturus erat. Si autem dicant: quia nemo nos conduxit, sicut dictum est, non oportet omnia scrutari quae in parabolis sunt. Item hoc non dicit dominus, sed operarii: quod ipse enim omnes, quantum ad se pertinet, a prima aetate vocet, significatur cum dicitur: exiit primo mane operarios conducere. Chrys.: That He called not all of them at once, but some in the morning, some at the third hour, and so forth, proceeded from the difference of their minds [ed. note: ]. He then called them when they would obey; as He also called the thief when he would obey. Whereas they say, "Because no man hath hired us," we ought not to force a sense out of every particular in a parable. Further, it is the labourers and not the Lord who speak thus; for that He, as far as it pertains to Him, calls all men from their earliest years, is shewn in this, "He went out early in the morning to hire labourers." Gregorius: Qui ergo usque ad ultimam aetatem Deo vivere neglexerunt, usque ad horam undecimam otiosi steterunt; et tamen tales paterfamilias vocat, et plerumque ante remunerantur: quia prius ad regnum de corpore exeunt, quam hi qui modo in pueritia vocati esse videbantur. Greg.: They then who have neglected till extreme old age to live unto God, have stood idle to the eleventh hour, yet even these the master of the household calls, and oftentimes gives them their reward before other, inasmuch as they depart out of the body into the kingdom before those that seemed to be called in their childhood. Origenes in Matth.: Non autem dicitur: quid hic statis tota die otiosi? His qui spiritu incipientes, carne consumuntur, si postea regredi volunt ut iterum spiritu vivant: quod non dicimus dissuadentes ne ad domum paternam revertantur lascivi filii, qui vivendo luxuriose evangelicae doctrinae substantiam consumpserunt; sed quoniam non similes sunt eis qui peccaverunt in iuventute sua, dum non adhuc didicissent quae fidei erant. Origen: But this, "Why stand ye here all the day idle?" is not said to such as having "begun, in the spirit," [Gal 3:3] have been "made perfect by the flesh," as inviting them to return again, and to live in the Spirit. This we speak not to dissuade prodigal sons, who have consumed their substance of evangelic doctrine in riotous living, from returning to their father's house; but because they are not like those who sinned in their youth, before they had learnt the things of the faith. Chrysostomus in Matth: Quod autem dicit: erunt primi novissimi, et novissimi primi, eos occulte insinuat qui a principio claruerunt, et postea virtutem contempserunt; et rursus eos qui a malitia reducti sunt, et multos superexcesserunt. Composita est ergo haec parabola, ut eos avidiores faceret qui in ultima senectute convertuntur, ne aestimarent se minus aliquid habituros. Chrys.: When He says, The first [p. 687] shall be last, and the last first," He alludes secretly to such as were at the first eminent, and afterwards set at nought virtue; and to others who have been reclaimed from wickedness, and have surpassed many. So that this parable was made to quicken the zeal of those who are converted in extreme old age, that they should not suppose that they shall have less than others.
Lectio 2 17 καὶ ἀναβαίνων ὁ Ἰησοῦς εἰς ἱεροσόλυμα παρέλαβεν τοὺς δώδεκα [μαθητὰς] κατ' ἰδίαν, καὶ ἐν τῇ ὁδῷ εἶπεν αὐτοῖς, 18 ἰδοὺ ἀναβαίνομεν εἰς ἱεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ, 19 καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν εἰς τὸ ἐμπαῖξαι καὶ μαστιγῶσαι καὶ σταυρῶσαι, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται.
17. And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, 18. "Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the Chief Priests and unto the Scribes, and they shall condemn him to death, 19. And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again."
Chrysostomus in Matth: Dominus a Galilaea veniens, non repente Hierosolymam ascendit, sed prius miracula fecit, Pharisaeos confutavit, et discipulos de vitae perfectione et remuneratione instruxit; nunc iam ascensurus Ierusalem, rursus eis de passione loquitur: unde dicitur et ascendens Iesus Hierosolymam, assumpsit duodecim discipulos secreto. Chrys., Hom., lxv: The Lord leaving Galilee, did not go up straightway to Jerusalem, but first wrought miracles, refuted the Pharisees, and taught the disciples concerning perfection of life, and its reward; now when about to go up to Jerusalem, He again speaks to them of His passion. Origenes in Matth.: In duodecim adhuc erat et Iudas: adhuc enim forsitan dignus erat cum aliis seorsum audire quae passurus erat magister. Origen: Judas was yet among the twelve; for he was perhaps still worthy to hear in private along with the rest the things which his Master should suffer. Chrysostomus super Matth: Omnis autem salus hominum in Christi morte posita est, nec est aliquid propter quod magis Deo gratias agere debeamus quam propter mortem ipsius. Ideo duodecim apostolis in secreto mortis suae annuntiavit mysterium; quia semper pretiosior thesaurus in melioribus vasis includitur. Si autem alii audissent passionem Christi futuram, viri forsitan turbarentur propter infirmitatem fidei, et mulieres propter mollitiem suae naturae, ex qua in tali negotio ad lacrymas excitantur. Pseudo-Chrys.: For the salvation of men entirely rests upon Christ's death; nor is there any thing for which we are more bound to render thanks to God, than for His death. He imparted the mystery of His death to His disciples for this reason, namely, because the more precious treasure is ever committed to the more worthy vessels. Had the rest heard of the passion of Christ, the men might have been troubled because of the weakness of their faith, and the women because of the tenderness of their nature, which such matters do commonly move to tears. Chrysostomus in Matth: Dictum est quidem, et ad multos, tamen occulte sicut ibi: solvite templum hoc; et supra: signum non dabitur ei nisi signum Ionae prophetae. Discipulis autem manifeste exposuit dicens ecce ascendimus Hierosolymam. Chrys.: He had indeed told it, and to many, but obscurely, as in that, "Destroy this temple;" [John 2:19] and again, "There shall no sign be given it but the sign of Jonas the Prophet." [Matt 12:39] But now He imparted it clearly to His disciples. Chrysostomus super Matth: Quod dicit ecce, constantiae sermo est, ut memoriam praesentiae huius in cordibus recondant. Dicit autem ascendimus; ac si dicat: videte quia voluntarie vado ad mortem. Cum ergo videritis me in cruce pendentem, ne aestimetis me hominem esse tantum: nam etsi posse mori, hominis est, velle tamen mori, hominis non est. Pseudo-Chrys.: [p. 688] That word "Behold," is a word of stress, to bid them lay up in their hearts the memory of this present. He says, "We go up;" as much as to say, Ye see that I go of My free-will to death. When then ye shall see Me hang upon the cross, deem not that I am no more than human; for though to be able to die is human; yet to be willing to die is more than human. Origenes: Hoc igitur considerantes, scire debemus quoniam frequenter, etiam cognoscentes quoniam et tentationes aliquas subituri sumus, nos ipsos offerre debemus. Sed supra dictum est: si quis vos persecutus fuerit in una civitate, fugite in aliam: sapientis in Christo est ut cognoscat quale tempus exigit declinationem, quale autem obviationem periculorum. Origen: Meditating then of this, we ought to know that often even when there is certain trial to be undergone, we ought to offer ourselves to it. But forasmuch as it was said above, When they persecute you in one city, flee ye to another," [Matt 10:23] it belongs to the wise in Christ to judge when the season requires that he shun, and when that he go to meet dangers. Hieronymus: Crebro autem de passione sua discipulis dixerat; sed quia multis in medio disputationis poterat labi de memoria quod audierant, iturus Hierosolymam et secum ducturus apostolos, ad tentationem eos parat, ne cum venerit persecutio, et crucis ignominia, scandalizentur. Jerome: He had often told His disciples of His passion, but because it might have slipped out of their recollection by reason of the many things they had heard in the mean while, now when He is going to Jerusalem, and going to take His disciples with Him, He fortifies them against the trial, that they should not be scandalized when the persecution and shame of the Cross should come. Chrysostomus in Matth: Praedicit etiam eis, ut discant quoniam praescius ad passionem venit et volens. Sed a principio quidem mortem praedixit eis solam; quando autem exercitati sunt, adducit alia, scilicet quoniam tradent eum gentibus. Chrys.: He forewarns them also in order that they should learn that He comes to His passion wittingly, and willingly. And at the first He had foretold only His death, but now that they are more disciplined, He brings forth yet more, as, "They shall deliver him to the Gentiles." Chrysostomus super Matth: Tribulatio enim cum supervenerit expectantibus nobis, levior invenitur quam esset futura si repentina venisset. Pseudo-Chrys.: For when sorrow comes at a time we are looking for it, it is found lighter than it would have been, had it taken us by surprise. Rabanus: Tradidit enim Iudas dominum Iudaeis, et ipsi tradiderunt eum gentibus, idest Pilato, et potestati Romanorum. Ideo autem dominus in mundo noluit prosperari, sed gravia pati, ut ostenderet nobis, qui per delectationem cecidimus, cum qua amaritudine redire debeamus; unde sequitur ad illudendum et flagellandum et crucifigendum. Raban: For Judas delivered the Lord to the Jesus, and they delivered Him to the Gentiles, that is to Pilate, and the Roman power. To this end the Lord refused to be prosperous in this world, but rather chose to suffer affliction, that He might shew us, who have yielded to delights, through how great bitterness we must needs return; whence it follows, "To mock, and to scourge, and to crucify." Augustinus de Civ. Dei: Passione ostendit quid sustinere pro veritate, resurrectione quid sperare in Trinitate debeamus: unde dicitur et tertia die resurget. Aug., City of God, xviii, 49 In His Passion we see what we ought to suffer for the truth, and in His resurrection what we ought to hope in eternity; whence it is said, "And shall rise again the third day." Chrysostomus in Matth: Quae quidem huius gratia dixit, ut cum tristia viderint, resurrectionem expectarent: unde subdit et tertia die resurget. Chrys.: This was added, that when they should see the sufferings, they should look for the resurrection. Augustinus de Trin: Una enim mors, scilicet salvatoris secundum corpus, duabus mortibus nostris saluti fuit, scilicet animae et corporis; et una eius resurrectio duas nobis resurrectiones praestitit. Haec autem ratio simpli ad duplum, oritur quidem a ternario numero, unum quippe et duo tria sunt. Aug., de Trin., iv, 3: For one death, that namely of the Saviour according to the body, was to us a salvation from two deaths, both of soul and body, and His [p. 689] one resurrection gained for us two resurrections. This ratio of two to one springs out of the number three; for one and two are three. Origenes in Matth.: Hic autem non referuntur discipuli dixisse aut fecisse aliquid, cum audissent tristia haec Christo futura, recordantes quae dominus dixit ad Petrum, ne audiant talia vel peiora. Et nunc quidem qui divinas litteras scire se arbitrantur Scribae condemnant Iesum morte, et in linguis suis flagellant et crucifigunt eum per hoc quod tollere volunt doctrinam ipsius; ille autem paululum deficiens, surgit apparens his qui acceperunt posse videre. Origen: There is no mention that the disciples either said or did any thing upon hearing of these sufferings that should thus come upon Christ; remembering what the Lord had said to Peter, they were afraid they should have had the like or worse addressed to themselves. And yet there be scribes who suppose that they know the divine writings, who condemn Jesus to death, scourge Him with their tongues, and crucify Him herein, that they seek to take away His doctrine; but He, vanishing for a season, again rises to appear to those who received His word that it could be so.
Lectio 3 20 τότε προσῆλθεν αὐτῷ ἡ μήτηρ τῶν υἱῶν ζεβεδαίου μετὰ τῶν υἱῶν αὐτῆς προσκυνοῦσα καὶ αἰτοῦσά τι ἀπ' αὐτοῦ.21 ὁ δὲ εἶπεν αὐτῇ, τί θέλεις; λέγει αὐτῷ, εἰπὲ ἵνα καθίσωσιν οὗτοι οἱ δύο υἱοί μου εἷς ἐκ δεξιῶν σου καὶ εἷς ἐξ εὐωνύμων σου ἐν τῇ βασιλείᾳ σου. 22 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν, οὐκ οἴδατε τί αἰτεῖσθε: δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ μέλλω πίνειν; λέγουσιν αὐτῷ, δυνάμεθα. 23 λέγει αὐτοῖς, τὸ μὲν ποτήριόν μου πίεσθε, τὸ δὲ καθίσαι ἐκ δεξιῶν μου καὶ ἐξ εὐωνύμων οὐκ ἔστιν ἐμὸν [τοῦτο] δοῦναι, ἀλλ' οἷς ἡτοίμασται ὑπὸ τοῦ πατρός μου.
20. Then came to him the mother of ZeZebedee's children with her sons, worshipping him, and desiring a certain thing of him. 21. And he said unto her, "What wilt thou?" She saith unto him, "Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom." 22. But Jesus answered and said, "Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?" They say unto him, "We are able." 23. And he saith unto them, "Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father."
Hieronymus: Quia post omnia dixerat dominus et tertia die resurget, putavit mulier post resurrectionem illico regnaturum; et aviditate feminea praesentia cupit, immemor futurorum: unde dicitur tunc accessit ad eum mater filiorum Zebedaei cum filiis suis. Jerome: The Lord having concluded by saying, "And shall rise again the third day;" the woman thought that after His resurrection He should forthwith reign, and with womanish eagerness grasps at what is present, forgetful of the future. Chrysostomus super Matth: Haec mater filiorum Zebedaei est Salome, cuius apud alterum Evangelistam ponitur nomen; vere pacifica, quae vere filios genuit pacis. Magna laus mulieris ex hoc loco colligitur: quia non solum filii reliquerunt patrem, sed ipsa reliquerat virum suum et secuta fuerat Christum: quia ille sine ista vivere poterat, ista autem sine Christo salva esse non poterat; nisi forte quis dicat, quia intra tempus vocationis apostolorum et passionis Christi mortuus est Zebedaeus; et sic illa sexu fragilis, aetate defecta, Christi vestigia sequebatur: quia fides nunquam senescit et religio fatigationem non sentit. Audacem autem fecerat eam ad petendum naturae affectus; unde dicitur adorans et petens aliquid ab eo: idest, reverentia exhibita petit, ut quod petierit sibi detur. Sequitur qui dixit ei: quid vis? Non interrogat quasi nesciens; sed ut illa exponente, manifestum faceret irrationabilem esse petitionem: unde subditur ait illi: dic ut sedeant hi duo filii. Pseudo-Chrys.: This mother of the sons of Zebedee is Salome, as her name is given by another Evangelist, [marg. note: Mark 15, 40; 16, 1] herself [p. 690] truly peaceful, and the mother of sons of peace. From this place we learn the eminent merit of this woman; not only had her sons left their father, but she had left her husband, and had followed Christ; for He could live without her, but she could not be saved without Christ. Except any will say that between the time of the Apostle's calling, and the suffering of Christ, Zebedee was dead, and that thus her sex helpless, her age advanced, she was following Christ's steps; for faith never grows old, and religion feels never weary. Her maternal affection made her bold to ask, whence it is said, "She worshipped Him, and desired a certain thing of Him;" i. e. she did Him reverence, requesting that what she should ask, should be granted her. It follows, "He said unto her, what wouldest thou?" He asks not because He knows not, but that by its very statement, the unreasonableness of her petition might be shewn; "She saith unto him, Grant that these my two sons may sit." Augustinus de Cons. Evang: Quod autem hic per matrem dictum esse Matthaeus expressit, Marcus ipsos filios Zebedaei perhibet dixisse, cum illa illorum voluntatem attulisset ad dominum; unde magis ipsos quam illam dixisse quod dictum est, Marcus breviter intimavit. Aug., de Cons. Ev., ii, 64: What Matthew has here represented as being said by the mother, Mark relates that the two sons of Zebedee spake themselves, when she had presented their wish before the Lord; so that from Mark's brief notice [marg. note: Mark 10:35] it should rather seem, that they, and not she, had said that which was said. Chrysostomus in Matth: Videbant enim seipsos honoratos prae aliis, et audierant quod super duodecim thronos sedebitis, unde primatum ipsius cathedrae petebant accipere. Et quod quidem plus alii honoris apud Christum habebant, noverant; timebant vero Petrum sibi praeferri; unde et alius Evangelista dicit, quod quia prope erant Ierusalem, putabant quod regnum Dei esset in ianuis, idest aliquid sensibile. Unde manifestum est quod nihil spiritale petebant, nec intelligentiam superioris regni habebant. Chrys.: They saw the disciples honoured before others, and had heard that "ye shall sit upon twelve thrones," [Matt 19:28] whereupon they sought to have the primacy of that seat. And that others were in greater honour with Christ they knew, and they feared that Peter was preferred before them; wherefore (as is mentioned by another Evangelist) because they were now near to Jerusalem, they thought that the kingdom of God was at the door, that is, was something to be perceived by sense. Whence it is clear that they sought nothing spiritual, and had no conception of a kingdom above. Origenes in Matth.: Si enim in regno mundiali in honore esse videntur qui sedent cum rege, non fuit mirum si mulier muliebri simplicitate vel imperitia talia se debere petere aestimavit; et ipsi fratres adhuc imperfecti, et nihil altius cogitantes de regno Christi, talia arbitrati sunt de his sedebunt cum Iesu. Origen: For if in an earthly kingdom they are thought to be in honour who sit with the king, no wonder if a woman with womanish simplicity or want of experience conceived that she might ask such things, and that the brethren themselves being not perfect, and having no more lofty thoughts concerning Christ's kingdom, conceived such things concerning those who shall sit with Jesus. Chrysostomus super Matth: Vel aliter. Non dicimus quod recte peteret haec mulier; sed hoc dicimus, quia non terrena, sed caelestia filiis suis optabat: non enim sentit sicut ceterae matres, quae corpora natorum suorum amant, animas autem contemnunt: desiderant illos valere in saeculo isto, et non curant quid sint passuri in illo, ut ostendant quia corporum sunt parentes, non animarum. Aestimo autem quod hi fratres cum audissent dominum de passione ac resurrectione sua prophetantem, coeperunt dicere intra se, cum essent fideles: ecce rex caelestis descendit ad regna Tartarea, ut regem mortis destruat. Cum autem victoria fuerit consummata, quid aliud restat nisi ut regni gloria subsequatur? Pseudo-Chrys.: Or otherwise. We affirm not that this woman's request was a lawful one; but this we affirm, that it was [p. 691] not earthly things, but heavenly things that she asked for her sons. For she felt not as ordinary mothers, whose affection is to the bodies of their children, while they neglect their minds; they desire that they should prosper in this world, not caring what they shall suffer in the next, thereby shewing themselves to be mothers of their bodies only, but not of their souls. And I imagine that these brethren, having heard the Lord prophesying of His passion and resurrection, began to say among themselves, seeing they believed; Behold, the King of heaven is going down to the realms of Tartarus, that He may destroy the king of death. But when the victory shall be completed, what remains but that the glory of the kingdom shall follow? Origenes: Destructo enim peccato, quod regnabat in corporibus mortalibus hominum, et omni principatu malignarum virtutum, eminentiam regni in hominibus Christus recipit; quod est ipsum sedere in sede gloriae suae. Quod autem omnia Deus facit ad dexteram et sinistram, hoc est ut iam nullum malum sit ante eum: et qui quidem praecellunt prae ceteris appropinquantibus Christo, sunt a dextris eius; qui autem inferiores sunt, a sinistris sunt eius. Dexteram autem Christi vide si potes intelligere invisibilem creaturam; sinistram autem visibilem et corporalem. Appropinquantium enim Christo quidam dexteram sortiuntur, ut intelligibilia; alii sinistram, ut sensibilia. Origen: For when sin is destroyed, which reigned in men's mortal bodies, with the entire dynasty of malignant powers, Christ shall receive exaltation of His kingdom among men; that is, His sitting on the throne of His glory. That God disposes all things both on His right hand and on His left, this is that there shall be then no more evil in His presence. They that are the more excellent among such as draw near to Christ, are they on His right hand; they that are inferior, are they on His left hand. Or by Christ's right hand look if you may understand the invisible creation; by His left hand the visible and bodily. For of those who are brought nigh to Christ, some obtain a place on His right hand, as the intelligent, some on His left hand, as the sentient creation. Chrysostomus super Matth: Qui autem seipsum donavit hominibus, quomodo regni sui societatem non donabit? Petentis negligentia reprehenditur, ubi de dantis misericordia non dubitatur. Si nos rogamus magistrum, forsitan ceterorum fratrum corda concutimus: etsi enim vinci a carne non possunt, quasi iam spiritales, tamen percuti possunt, quasi adhuc carnales. Ergo submittamus matrem nostram, ut suo nomine deprecetur pro nobis. Si enim reprehensibilis inventa fuerit, facile merebitur veniam; ipse enim sexus excusat errorem. Si autem non fuerit importuna, facilius impetrabit mater pro filiis suis rogans. Ipse enim dominus, qui maternos animos filiorum miseratione implevit, facilius audiet maternum affectum. Tunc dominus occultorum cognitor non ad verba intercedentis mulieris respondit, sed ad consilia suggerentium filiorum. Bonum quidem erat eorum desiderium, sed inconsiderata petitio; ideo etsi impetrare non debebant, simplicitas tamen petitionis eorum confundi non merebatur, quia de amore domini talis petitio nascebatur: propterea ignorantiam in eis dominus reprehendit: unde sequitur respondens autem Iesus dixit: nescitis quid petatis.
Pseudo-Chrys.: He that gave Himself to man, how shall He not give them the fellowship of His kingdom? The supineness of the petitioner is in fault, where the graciousness of the giver is undoubted. But if we ourselves ask our master, perchance we wound the hearts of the rest of our brethren, who though they can no longer be overcome by the flesh, seeing they are now spiritual, may yet be wounded as carnal. Let us therefore put forward our mother, that she may make her petition for us in her own person. For though she be to be blame therein, yet she will readily obtain forgiveness, her sex pleading for her. For the Lord himself, who has filled the souls of mothers with affection to their offspring, will more readily listen to their desires. Then the Lord, who knows secrets, makes answer not to the words of the mother's petition, but to [p. 692] the design of the sons who suggested it. Their wish was commendable, but their request inconsiderate; therefore, though it was not right that it should be granted to them, yet the simplicity of their petition did not deserve a harsh rebuke, forasmuch as it proceeded of love of the Lord. Wherefore it is their ignorance that the Lord finds fault with; "Jesus answered and said unto them, Ye know not what ye ask."
Hieronymus: Nec mirum si ista arguatur imperitiae, cum et de Petro dicatur: nesciens quid diceret. Jerome: And no wonder, if she is convicted of inexperience, seeing it is said of Peter, "Not knowing what he said." [Luke 9:33] Chrysostomus super Matth: Nam frequenter dominus patitur discipulos suos aliquid non recte aut dicere, aut agere, aut cogitare, ut ex illorum culpa occasionem inveniat exponendi regulam pietatis, sciens quia error eorum non nocet praesente magistro, et non solum in praesenti, sed etiam in futuro doctrina eius aedificat. Pseudo-Chrys.: For ofttimes the Lord suffers His disciples either to do or to think somewhat amiss, that from their error He may take occasion to set forth a rule of piety; knowing that their fault harms not when the Master is present, while His doctrine edifies them not for the present only, but for the future. Chrysostomus super Matth: Hoc autem dicit ostendens quod vel nihil spiritale petebant, vel si novissent quod petebant, non ausi fuissent tantum quid petere quod superexcedit superiores virtutes. Chrys.: This He says to shew either that they sought nothing spiritual, or that had they known for what they asked, they would not have asked that which was so far beyond their faculties. Hilarius in Matth.: Nesciunt etiam quid petant, quia nihil de gloria apostolorum ambigendum erat: iudicaturos enim eos sermo superior exposuit. Hilary: They know not what they ask, because there was no doubt of the future glory of the Apostles; His former discourse had assured them that they should judge the world. Chrysostomus super Matth: Vel nescitis quid petatis: quasi dicat: ego vos vocavi ad partem dexteram de sinistra, et vos vestro consilio curritis ad sinistram. Ideo forsitan per mulierem res agebatur. Contulit enim se Diabolus ad consueta arma mulierum; ut sicut Adam per mulierem spoliavit, ita et istos separaret per matrem. Sed iam non poterat per mulierem perditio introire in sanctos, ex quo de muliere salus cunctorum processit. Vel ideo dicit nescitis quid petatis: non enim solum debemus cogitare qualem gloriam consequamur, sed quomodo evadamus ruinam peccati; quia et in saeculari bello, qui semper de praeda victoriae cogitat, difficile vincit: ideo petendum erat: da nobis auxilium gratiae tuae, ut omne malum vincamus. Pseudo-Chrys.: Or, "Ye know not what ye ask:" as much as to say, I have called you to My right hand away from My left, and now you wilfully desire to be on My left. Hence perhaps they did this through the mother. For the devil betook him to his well-known tool the woman, that as he made prey of Adam by his wife, so he should sever these by their mother. But now that the salvation of all had proceeded from a woman, destruction could no longer enter in among the saints by a woman. "Or He says, Ye know not what ye ask, seeing we ought not only to consider the glory to which we may attain, but how we may escape the ruin of sin. For so in secular war, he who is ever thinking of the plunder, hardly wins the fight; they should have asked, Give us the aid of Thy grace, that we may overcome all evil. Rabanus: Nesciebant etiam quid peterent: quia sedem gloriae a domino, quam nondum merebantur, inquirunt. Delectabat eos culmen honoris; sed prius habebant exercere viam laboris: unde subditur potestis bibere calicem quem ego bibiturus sum? Raban.: They knew not what they asked, for they were asking of the Lord a seat in glory, which they had not yet merited. The honourable eminence liked them well, but they had first to practise the laborious path thereto; "Can ye drink of the cup that I shall drink of?" Hieronymus: Calicem in Scripturis divinis passionem intelligimus, ut in Psalmo 115, 13: calicem salutaris accipiam; statimque infert quis iste sit calix: pretiosa in conspectu domini mors sanctorum eius. Jerome: By the cup in the [p. 693] divine Scriptures we understand suffering, as in the Psalm, "I will take the cup of salvation;" [Ps. 116:13-15] and straightway He proceeds to shew what is the cup, "Precious in the sight of the Lord is the death of his saints." Chrysostomus super Matth: Sciebat autem dominus quia passionem ipsius poterant imitari; sed ideo interrogat, ut omnes audiamus, quia nemo potest cum Christo regnare, nisi passionem Christi fuerit imitatus: res enim pretiosa non nisi pretioso pretio comparatur. Passionem autem domini dicimus non solum persecutionem gentilium, sed omnem violentiam quam patimur contra peccata certantes. Pseudo-Chrys.: The Lord knew that they were able to follow His passion, but He puts the question to them that we may all hear, that no man can reign with Christ, unless he is conformed to Christ in His passion; for that which is precious is only to be purchased at a costly price. The Lord's passion we may call not only the persecution of the Gentiles, but all the hardships we go through in struggling against our sins. Chrysostomus in Matth: Dicit ergo potestis bibere? Ac si dicat: vos mihi de honore et coronis loquimini; ego autem vobis de agonibus et sudoribus: non enim hoc est praemiorum tempus. Ex modo autem interrogationis eos attrahit: non enim dixit: potestis sanguinem vestrum effundere? Sed potestis bibere calicem? Deinde addit: quem ego bibiturus sum. Chrys.: He says therefore, "Can ye drink it?" as much as to say, You ask me of honours and crowns, but I speak to you of labour and travail, for this is no time for rewards. He draws their attention by the manner of His question, for He says not, Are ye able to shed your blood? but, "Are ye able to drink of the cup?" then He adds, "which I shall drink of?" Remigius: Ut ex communione ad ipsum avidiores fiant. At illi qui iam martyrii libertatem constantiamque retinebant, bibituros se pollicentur: unde sequitur dicunt ei: possumus. Remig.: That by such partaking they may burn with the more zeal towards Him. But they, already sharing the readiness and constancy of martyrdom, promise that they would drink of it; whence it follows, "They say unto him, We are able." Chrysostomus super Matth: Vel dicunt hoc non tam ex fiducia suae fortitudinis quam ex ignorantia: inexpertis enim levis videtur esse tentatio passionis et mortis. Pseudo-Chrys.: Or, they say this not so much out of reliance on their own fortitude, as out of ignorance; for to the inexperienced the trial of suffering and death appears slight. Chrysostomus in Matth: Vel hoc ex desiderio promittunt. Neque enim hoc dixissent, nisi expectassent audire quod petebant. Dominus autem eis prophetat magna bona, idest martyrio dignos efficiendos. Sequitur ait illis: calicem quidem meum bibetis. Chrys.: Or they offer this in the eagerness of their desire, expecting that for their thus speaking they should have what they desired. But He foretels great blessings for them, to wit, that they should be made worthy of martyrdom. "He saith unto them, Ye shall indeed drink of my cup." Origenes in Matth.: Non ita respondit Christus: calicem meum bibere potestis; sed ad futuram eorum perfectionem respiciens, dixit calicem quidem meum bibetis. Origen: Christ does not say, Ye are able to drink of My cup, but looking to their future perfection He said, "Ye shall indeed drink of my cup." Hieronymus: Quaeritur autem quomodo calicem martyrii filii Zebedaei, Iacobus videlicet et Ioannes, biberint, cum Scriptura narret Iacobum tantum apostolum ab Herode capite truncatum, Ioannes autem propria morte vitam finierit. Sed si legimus in ecclesiastica historia, quod ipse Ioannes propter martyrium sit missus in ferventis olei dolium, et relegatus in Patmos insulam sit, videbimus martyrio animum non defuisse; et bibisse Ioannem calicem confessionis, quem et tres pueri in camino ignis biberunt, licet persecutor non fuderit sanguinem. Jerome: It is made a question how the sons of Zebedee, James, and John, did drink the cup of martyrdom, seeing Scripture relates that James only was beheaded by Herod, while John ended his life by a peaceful death. [Acts 12:2] But when we read in ecclesiastical history that John himself was thrown into a cauldron of boiling oil with intent to martyr him, and that he was banished to the isle of Patmos, we shall see that he lacked not the will for martyrdom, and that John had drunk the [p. 694] cup of confession, the which also the Three Children in the fiery furnace did drink of, albeit the persecutor did not shed their blood. Hilarius in Matth.: Dominus ergo collaudans eorum fidem ait, martyrio quidem eos secum compati posse; sed laevae eius ac dexterae assidere aliis a Deo patre fuisse dispositum: unde sequitur sedere autem ad dexteram meam, et cetera. Et quidem, quantum arbitramur, ita honor iste aliis est reservatus, quod tamen nec apostoli ab eo erunt alieni, qui in duodecim patriarcharum sede considentes, Israelem iudicabunt; et quantum sentire ex ipsis Evangeliis licet, in regno caelorum Moyses et Elias assidebunt; quibus comitantibus, cum gloriae suae habitu in monte apparuit. Hilary: The Lord therefore commends their faith, in that He says that they are able to suffer martyrdom together with Him; but, "To sit on my right hand and on my left is not mine to give, but for whom it is prepared of my Father." Though indeed, as far as we can judge, that honour is so set apart for others, as that the Apostles shall not be strangers to it, who shall sit on the throne of the Twelve Patriarchs to judge Israel; also, as may be collected out of the Gospels themselves, Moses and Elias shall sit with them in the kingdom of heaven, seeing that it was in their company that He appeared on the mount in His apparel of splendour. Hieronymus: Sed mihi hoc nequaquam videtur: sed ideo sedentium in regno caelorum vocabula non dicuntur, ne paucis nominatis ceteri putarentur exclusi; regnum enim caelorum non est tantum dantis, sed accipientis. Non enim est personarum acceptio apud Deum; sed quicumque talem se praebuerit ut regno caelorum dignus fiat, hoc accipiet, quod non personae, sed vitae paratum est. Si itaque tales estis qui consequimini regnum caelorum quod pater meus victoribus praeparavit, vos quoque accipietis illud. Ideo tamen non dixit neque: non sedebitis, ne duos confunderet; neque: sedebitis, ne ceteros irritaret. Jerome: But to me this seems not so. Rather the names of them that shall sit in the kingdom of heaven are not named, lest that, if some few were named, the rest should think themselves shut out; for the kingdom of heaven is not of him that gives it, but of him that receives it. Not that there is respect of persons with God, but whosoever shall shew himself such as to be worthy of the kingdom of heaven, shall receive it, for it is prepared not for condition, but for conduct. Therefore if you shall be found to be such as to be fit for that kingdom of heaven which My Father has made ready for the conquerors, ye shall receive the same. He said not, Ye shall not sit there, that He might not discourage the two brethren; while He said not, Ye shall sit there, that He might not stir the others to envy. Chrysostomus in Matth: Vel aliter. Videtur invius omnibus esse locus ille, non solum hominibus, sed etiam Angelis: sic enim praecipuum unigeniti ponit id Paulus dicens: ad quem autem Angelorum dixit unquam: sede a dextris meis? Dominus ergo non quasi existentibus quibusdam qui assessuri sunt, sed condescendens interrogantium suspicioni respondit. Hoc enim unum solum quaerebant prae aliis: stare apud ipsum; sed dominus respondet: moriemini quidem propter me: non tamen hoc sufficit vos facere primum ordinem obtinere. Si enim aliquis alius venerit cum martyrio, ampliorem virtutem possidens, non quia vos amo, illum expellam, et vobis dabo primatum. Propter hoc autem ut non infirmus ipse ostendatur, non dixit simpliciter: non est meum dare; sed non est meum vobis dare, sed quibus paratum est; his scilicet qui ab operibus possunt fieri clari. Chrys.: Or otherwise. That seat seems to be unapproachable to all, not only men, but Angels also; for so Paul assigns it peculiarly to the Only-Begotten saying, "To which of the Angels said he at any time, Sit thou on my right hand?" [Heb 1:13] The Lord therefore makes answer, not as though in verity there were any that should sit there, but as condescending to the apprehensions of the petitioners. They asked but this one grant, to be before others near Him; but the Lord answers, Ye shall die for My sake, yet is not that sufficient to make you obtain the first rank. For if there shall come another with martyrdom, and having virtue greater than yours, I will not, because I love you, put him out, and give you precedence. But that they should not suppose that he lacked power, He said not [p. 695] absolutely, It is not Mine to give, but, "It is not mine to give to you, but to those for whom it was prepared;" that is, to those who are made illustrious by their deeds. Remigius: Vel aliter. Non est meum dare vobis, idest superbis talibus quales vos estis, sed humilibus corde, quibus paratum est a patre meo. Remig.: Or otherwise; "It is not mine to give to you," that is, to proud men such as you are, but to the lowly in heart, "for whom it is prepared of my Father." Augustinus de Trin: Vel aliter. Secundum formam servi discipulis dominus respondet sedere autem ad dexteram meam vel sinistram, non est meum dare vobis. Quod autem paratum est a patre eius, et ab ipso filio est paratum, quia et ipse et pater unum sunt. Aug., de Trin., i, 12: Or otherwise; The Lord makes answer to His disciples in His character of servant; though whatever is prepared by the Father is also prepared by the Son, for He and the Father are one.
Lectio 4 24 καὶ ἀκούσαντες οἱ δέκα ἠγανάκτησαν περὶ τῶν δύο ἀδελφῶν. 25 ὁ δὲ Ἰησοῦς προσκαλεσάμενος αὐτοὺς εἶπεν, οἴδατε ὅτι οἱ ἄρχοντες τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι κατεξουσιάζουσιν αὐτῶν. 26 οὐχ οὕτως ἔσται ἐν ὑμῖν: ἀλλ' ὃς ἐὰν θέλῃ ἐν ὑμῖν μέγας γενέσθαι ἔσται ὑμῶν διάκονος, 27 καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος ἔσται ὑμῶν δοῦλος: 28 ὥσπερ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.
24. And when the ten heard it, they were moved with indignation against the two brethren. 25. But Jesus called them unto him, and said, "Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. 26. But it shall not be so among you: but whosoever will be great among you, let him be your minister; 27. And whosoever will be chief among you, let him be your servant: 28. Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many."
Chrysostomus in Matth: Donec Christi sententia incerta erat, non tristabantur alii discipuli; sed tunc tristati sunt quando eos increpavit: unde dicitur et audientes decem, indignati sunt de duobus fratribus. Chrys.: So long as the judgment of Christ upon this request was in suspense, the other disciples were not indignant; but when they heard Him rebuke them, they were sorrowful; whence it is said, "And when the ten heard it, they had indignation against the two brethren." Hieronymus: Non ad mulieris audaciam referunt postulantis, sed ad filios, quod ignorantes mensuram suam, non modica cupiditate exarserunt. Jerome: They do not lay it upon the forwardness of the mother who spoke the request, but upon her sons, who, not knowing their measure, burned with so immoderate desires. Chrysostomus in Matth: Intellexerunt enim quia haec petitio discipulorum fuit, quando eos dominus increpavit. Quando autem eos a domino praehonoratos viderunt in transfiguratione, etsi secundum mentem dolebant, in medium efferre non audebant, honorantes doctorem. Chrys.: For when the Lord rebuked them, then they perceived that this request was from the disciples. For though they were grieved in their hearts when they saw them so especially honoured in the transfiguration, they yet dared not so express themselves, out of respect to their teacher. Chrysostomus super Matth: Sicut autem duo carnaliter petierunt, ita et decem carnaliter contristati sunt: nam velle quidem esse super omnes vituperabile est; sustinere autem alium super se minus est gloriosum. Pseudo-Chrys.: But as the [p. 696] two had asked carnally, so now the ten are grieved carnally. For as to seek to be above all is blameworthy, so to have another above us is mortifying to our vanity. Hieronymus: Humilis autem magister et mitis nec cupiditatis duos arguit postulantes, nec decem reliquos indignationis increpat et livoris: unde sequitur Iesus autem vocavit eos ad se. Jerome: But the meek and lowly Master neither charges the two with ambition, nor rebukes the ten for their spleen and jealousy; but, "Jesus called them unto him." Chrysostomus in Matth: Quia enim turbati erant, vocatione eos consolatur, de propinquo eis loquendo: etenim duo a societate decem seipsos separantes, propius stabant, seorsum domino loquentes; non tamen sicut prius pueros in medium ducens eos consolatur, sed a contrario inseruit, dicens scitis quia principes gentium dominantur eorum. Chrys.: By thus calling them to Him, and speaking to them face to face, he sooths them in their discomposure; for the two had been speaking with the Lord apart by themselves. But not now as before does He it by bringing forward a child, but He proves it to them by reasoning from contraries; "Ye know that the princes of the Gentiles exercise dominion over them." Origenes in Matth.: Idest, non contenti tantum regere suos subiectos, sed violenter eis dominari nituntur. Inter vos autem, qui estis mei, non eunt haec: quoniam sicut omnia carnalia in necessitate sunt posita, spiritualia autem in voluntate, sic et qui principes sunt spiritales, principatus eorum in dilectione subditorum debet esse positus, non in timore corporali. Origen: That is, not content merely to rule over their subjects, they are severe and oppressive. But among you who are Mine these things shall not be so; for as all carnal things are done by compulsion, but spiritual things by free-will, so those rulers who are spiritual ought to rest their power in the love of their subjects, not in their fears. Chrysostomus in Matth: Ostendit autem in hoc, quod gentilium est primatus cupere; et sic gentium comparatione eorum animam aestuantem convertit. Chrys.: He shews here that it is of the Gentiles to desire preeminence; and by this comparison of the Gentiles He calms their troubled souls. Chrysostomus super Matth: Et opus quidem desiderare bonum, bonum est, quia nostrae voluntatis est, et nostra est merces; primatum autem honoris concupiscere vanitas est: hoc enim consequi, iudicium Dei est; propter quod ex primatu honoris nescimus si mercedem iustitiae meremur. Neque enim apostolus laudem habebit apud Deum quia apostolus fuit; sed si opus apostolatus sui bene implevit: nec apostolus pro merito suo antecedenti honoratus est ut esset apostolus; sed ad hoc ministerium aptus est iudicatus secundum motum animae suae. Primatus etiam fugientem se desiderat, et desiderantem se horret. Conversatio ergo melior desideranda est, non dignior gradus. Volens ergo dominus, duorum fratrum Zebedaei et aliorum indignationem extinguere, introducit differentiam inter principes mundiales et ecclesiasticos, ostendens quia primatus in Christo nec ab aliquo appetendus est non habente, nec alteri invidendus est habenti; quia principes mundi ideo sunt ut dominentur minoribus suis, et eos servituti subiciant et expolient, et usque ad mortem eis utantur ad suam utilitatem et gloriam: principes autem Ecclesiae fiunt, ut serviant minoribus suis, et ministrent eis quaecumque acceperunt a Christo; ut suas utilitates negligant, et illorum procurent, et mori non recusent pro salute inferiorum. Primatum ergo Ecclesiae concupiscere neque iustum est, neque utile. Nullus sapiens vult ultro se subicere servituti et periculo tali, ut det rationem pro omni Ecclesia; nisi forte qui non timet Dei iudicium, abutens primatu suo ecclesiastico saeculariter, ita ut convertat illum in saecularem.
Pseudo-Chrys.: Indeed, to desire a good work is good, for it is within our will, and ours is the reward; but to desire a primacy of honour is vanity. For when we attain this we are judged of God, because we know not whether in our precedence of honour we deserve the reward of righteousness. For not even an Apostle will have praise with God, because he is an Apostle, but if he has well fulfilled the duties of his Apostleship; nor was an Apostle placed in honour as an Apostle, for any previous merit of his; but was judged meet for that ministry, on account of the disposition of his mind. For high place courts him who flies from it, and shuns him who courts it. A better life then, and not a more worthy degree, should be our object. The Lord therefore, willing to check the ambition of the two sons of Zebedee, and the indignation of the others, points out this distinction between the chief men of the world, and those of the Church, shewing that the primacy in Christ is neither to be sought by him who has it not, nor envied by him who has it. For men become masters in this world that they may exercise domination over their inferiors, and reduce [p. 697] them to slavery, and rob them, and employ them even to death for their own profit and glory. But men become governors in the Church, that they may serve those who are under them, and minister to them whatever they have received of Christ, that they may postpone their own convenience, and mind that of others, and not refuse even to die for the sake of those beneath them. To seek therefore a command in the Church is neither righteous, nor profitable. No prudent man will voluntarily subject himself to slavery, nor to stand in such peril wherein he will have to render account for the whole Church; unless it be one perchance who fears not God's judgment, who abuses His ecclesiastical primacy to a secular end, so that He converts it into a secular primacy.
Hieronymus: Denique sui proponit exemplum, ut si dicta parvipenderent, erubescerent ad opera; unde subdit sicut filius hominis non venit ministrari, sed ministrare. Jerome: Lastly, He sets before them His own example, that so should they little weigh His words, His deeds might shame them, whence He adds, "As also the Son of Man cometh not to be ministered unto, but to minister." Origenes in Matth.: Nam etsi Angeli et Martha ministraverunt ei, tamen non ideo venit ut ministretur, sed ut ministret; et tantum crevit ministrans, ut impleretur quod sequitur: et daret animam suam redemptionem pro multis, scilicet qui crediderunt in eum: daret, inquam, in mortem. Sed quoniam solus erat inter mortuos liber et fortior omni potestate mortis, omnes sequi se volentes liberavit a morte. Ecclesiarum ergo principes imitari debent Christum accessibilem, et mulieribus loquentem, et pueris manus imponentem, et discipulis pedes lavantem; ut ipsi similiter faciant fratribus. Nos autem tales sumus ut etiam principum mundi excedere videamus superbiam, vel non intelligentes, vel contemnentes mandatum Christi; et quaerimus sicut reges acies praecedentes, et terribiles nos et accessu difficiles maxime pauperibus exhibemus, nullam affabilitatem habentes, vel habere ad nos permittentes. Origen: For though the Angels and Martha ministered to Him, yet did He not come to be ministered unto, but to minister; [marg. note: Matt 4:11; John 12:2] yea, His ministry extended so far, that He fulfilled even what follows, "And to give his life a ransom for many," they, that is, who believed on Him; and gave it, i. e. to death. But since He was alone free among the dead, and mightier than the power of death, He has set free from death all who were willing to follow Him. The heads of the Church ought therefore to imitate Christ in being affable, adapting Himself to women, laying His hands on children, and washing His disciples' feet, that they also should do the same to their brethren. But we are such, that we seem to go beyond the pride even of the great ones of this world; as to the command of Christ, either not understanding it, or setting it at nought. Like princes we seek hosts to go before us, we make ourselves awful and difficult of access, especially to the poor, neither approaching them, nor suffering them to approach us. Chrysostomus in Matth: Quantumcumque ergo te humiliaveris, non poteris tantum descendere quantum dominus tuus. Chrys.: How much soever you humble yourself, you cannot descend so far as did your Lord.
Lectio 5 29 καὶ ἐκπορευομένων αὐτῶν ἀπὸ ἰεριχὼ ἠκολούθησεν αὐτῷ ὄχλος πολύς. 30 καὶ ἰδοὺ δύο τυφλοὶ καθήμενοι παρὰ τὴν ὁδόν, ἀκούσαντες ὅτι Ἰησοῦς παράγει, ἔκραξαν λέγοντες, ἐλέησον ἡμᾶς, [κύριε], υἱὸς δαυίδ. 31 ὁ δὲ ὄχλος ἐπετίμησεν αὐτοῖς ἵνα σιωπήσωσιν: οἱ δὲ μεῖζον ἔκραξαν λέγοντες, ἐλέησον ἡμᾶς, κύριε, υἱὸς δαυίδ. 32 καὶ στὰς ὁ Ἰησοῦς ἐφώνησεν αὐτοὺς καὶ εἶπεν, τί θέλετε ποιήσω ὑμῖν; 33 λέγουσιν αὐτῷ, κύριε, ἵνα ἀνοιγῶσιν οἱ ὀφθαλμοὶ ἡμῶν. 34 σπλαγχνισθεὶς δὲ ὁ Ἰησοῦς ἥψατο τῶν ὀμμάτων αὐτῶν, καὶ εὐθέως ἀνέβλεψαν καὶ ἠκολούθησαν αὐτῷ.
29. And as they departed from Jericho, a great multitude followed him. [p. 698] 30. And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, "Have mercy on us, O Lord, thou Son of David." 31. And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, "Have mercy on us, O Lord, thou Son of David." 32. And Jesus stood still, and called them, and said, "What will ye that I shall do unto you?" 33. They say unto him, "Lord, that our eyes may be opened." 34. So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.
Chrysostomus super Matth: Sicut testimonium studiosi agricolae est messis fecunda, ita assidui doctoris est documentum Ecclesia plena: unde et hic dicitur et egredientibus illis ab Iericho, secuta est eum turba multa. Neminem labor itineris impedivit, quia amor spiritualis fatigationem non sentit; neminem possessionum suarum recordatio retraxit, quia ingrediebantur in possessionem regni caelestis. Vere enim non habet super terram quod amet qui bonum caeleste in veritate gustaverit. Opportune autem oblati sunt ante faciem Christi duo caeci, ut apertis oculis quasi testes virtutis ascenderent cum eo in Ierusalem: unde sequitur et ecce duo caeci. Hi currentium strepitum audiebant, et personas non videbant, nihil solutum habentes de toto corpore nisi vocem: et ideo, quia pedibus eum sequi non poterant, voce sequebantur: unde dicitur audierunt quia Iesus transiret, et clamaverunt dicentes: domine, miserere nostri, fili David. Pseudo-Chrys.: As the proof of the husbandman's industry lies in the abundance of his crop, so the fulness of the Church is the evidence of an industrious teacher; so it is here said, "And as they departed from Jericho, a great multitude followed him." No one was deterred by the toilsomeness of the journey, for spiritual love feels no fatigue; no one was kept away by the thought of sufferings, for they were going into possession of the kingdom of heaven. For he who has in very deed tasted the reality of heavenly good, has nothing to attach him to earth. In good season these blind men come before Christ, that having their eyes opened, they may go up with Him to Jerusalem as witnesses to His power. They heard the sound of the passers by, but saw not their persons, and having nothing free about them but their voice, because they could not follow Him with their feet, they pursued Him with their voice; "When they heard that Jesus passed by, they cried out, saying, Have mercy on us, O Lord, thou Son of David." Augustinus de Cons. Evang: Hoc autem factum Marcus commemorat; sed de uno caeco factum: quae ita solvitur quaestio: nam duorum caecorum quos Matthaeus interposuit, unum fuisse in illa civitate famosissimum, ex hoc satis apparet quod et nomen eius et patris eius Marcus commemoravit: Barthimaeus enim Timaei filius ex aliqua magna felicitate deiectus notissimus fuit; qui non solum caecus, verum etiam mendicus sedebat. Hinc est ergo quod ipsum solum voluit commemorare Marcus, cuius illuminatio tam claram famam huic miraculo comparavit, quam erat illius nota calamitas. Lucas vero quamvis omnino eodem modo factum, tamen in alio caeco intelligendus est par commemorare miraculum. Ille quippe hoc factum dicit, cum appropinquaret Iericho; alii cum egrederetur ab Iericho. Sequitur turba autem increpabat eos, ut tacerent. Aug., de Cons. Ev., ii, 65: Mark relates this miracle, but speaks of only one blind man. This difficulty is thus explained; of the two blind linen whom Matthew has introduced, one was well known in that city, as appears by Mark's mentioning both his name, and that of his father. Bartimaeus [p. 699] the son of Timaeus was well known as having sunk from great affluence, and now sitting not only blind, but a beggar. For this reason then it is that Mark chose to mention him alone, because the restoration of his sight procured fame to the miracle, in proportion to the notoriety of the fact of his blindness. Though what Luke relates was done after the same manner, yet his account [marg. note: Luke 18:35] is to be taken of another though similar miracle. That which he gives was done as they drew near to Jericho; this in the other two as they came out of Jericho. "And the multitude rebuked them that they should hold their peace." Chrysostomus super Matth: Videbant enim sordidas vestes, et non considerabant conscientiae claritatem. Ecce fatua sapientia hominum: existimant enim iniuriam pati magnos, si a pauperibus honorentur. Quis enim pauper ausus est divitem publice salutare? Pseudo-Chrys.: For they saw how mean their clothes, and considered not how pure their consciences. See the foolish wisdom of men! They think great men are hurt when they receive the homage of the poor. What poor man dare salute a rich man in public? Hilarius: Vel silentium non causa honoris exigunt; sed quod acerbe a caecis audiunt quod negabant, scilicet dominum esse David filium. Hilary: Or, They bid them hold their peace, not from reverence for Christ, but because they were grieved to hear from the blind what they denied, namely, that the Lord was the Son of David. Origenes in Matth.: Vel qui crediderant increpabant eos, ut non appellarent eum contemptibili nomine filium David, sed potius dicerent: fili Dei, miserere nostri. Origen: Or; Those that believed rebuked them that they should not dishonour Him by styling Him merely Son of David, but should rather say, Son of God, have mercy on us. Hilarius: Invitabantur autem magis vetiti, quam compescebantur: fides enim quando vetatur, magis accenditur; et ideo in periculis secura est, et in securitate periclitatur: unde sequitur at illi magis clamabant dicentes: miserere nostri, fili David. Primo enim clamabant, quia caeci erant; secundo magis clamabant, quia vetabantur ad lumen accedere. Pseudo-Chrys.: They were rather encouraged than repelled by this rebuke. For so faith is quickened by being prohibited; and hence is secure in dangers, and in security is endangered; whence it follows, But they cried out the more, saying, "Have mercy upon us, Son of David." They cried out at the first because they were blind, now they rather cried out because they were forbidden to come to the Light. Chrysostomus in Matth: Christus autem permittebat eos vetari, ut plus eorum desiderium appareret. Hinc autem disce quoniam, etsi abiecti fuerimus, cum studio accedentes ad Deum, per nosipsos, assequemur quod petimus. Sequitur et stetit Iesus, et vocavit eos, et ait: quid vultis ut faciam vobis? Chrys., Hom., lxvi: Christ suffered them to be forbidden, that their desire might be the more evidenced. Hence learn that though we be repulsed, yet if we come to God with earnestness, of ourselves, we shall obtain that we ask. It follows, "And Jesus stood still, and called them, and said, What will ye that I should do unto you?" Hieronymus: Ideo autem stetit Iesus, quia caeci quo pergerent ignorabant. Multae foveae erant in Iericho, multae rupes et praerupta in profundum vergentia; idcirco dominus stat, ut venire possint. Jerome: Jesus stood still, because they being blind could not see their way. About Jericho were many pits, crags, and abrupt precipices; therefore the Lord stands still, that they might come to Him. Origenes in Matth.: Vel Iesus non pertransit, sed stat, ut stante eo, non transfluat beneficium; sed quasi de fonte stante misericordia defluat usque ad eos. Origen: Or; Jesus does not pass on, but stands still, that by His standing His goodness may not pass by, but as from an abiding fount mercy may flow forth upon them. Hieronymus: Vocari autem iubet, ne turbae prohibeant; et interrogat quid velint, ut ex responsione eorum, manifesta debilitas appareat, et virtus ex remedio cognoscatur. Jerome: [p. 700] He commands that they be called to Him that the multitude may not withhold them; and He asks them what they would, that by their answer, their necessity may be made apparent, and His power be shewn in their healing. Chrysostomus super Matth: Vel interrogat propter fidem; ut dum caeci Christum filium Dei confitentur, confundantur videntes qui eum tantum hominem putant. Dominus quidem Christum vocaverant; et verum dixerant; sed dicentes filium David, dissipabant quod bene confessi sunt: nam abusive et homines domini dicuntur; vere autem nemo dominus, nisi Deus. Cum ergo dicunt domine, fili David, abusive Christum secundum hominem honorant; si autem solummodo dominum dicerent, deitatem confiterentur; ideo interrogat: quid vultis? Tunc illi iam non dixerunt: domine, fili David; sed tantum domine, sequitur enim dicunt illi: domine, ut aperiantur oculi nostri. Filius enim David caecos illuminare non potest, filius Dei potest. Quamdiu ergo dixerunt domine, fili David, suspensa est sanitas; mox autem ut dixerunt domine, infusa est sanitas: sequitur enim misertus autem eorum Iesus tetigit oculos eorum; et confestim viderunt. Tetigit autem ut homo carnaliter, sanavit ut Deus. Pseudo-Chrys.: Or; He asks them on account of their faith, that whereas they who were blind confess Christ to be the Son of God, those who had their sight might be put to shame for their esteeming Him only man. They had indeed called Christ, "Lord," and they had spoken true; but by calling Him the "Son of David," they obliterated this their good confession. For indeed by a misuse of words men are called Lords, but none is truly Lord, but God only. When therefore they say, "O Lord, thou Son of David," they thus misapply the term to Christ, as esteeming Him man; had they only called Him Lord, they would have confessed His Godhead. When then He asks them, "What would ye?" they no longer style Him Son of David, but only Lord; "They say unto Him, Lord, that our eyes may be opened." For the Son of David cannot open the eyes of the blind, but the Son of God can. So long then as they cried, "O Lord, thou Son of David," their cure was delayed; as soon as they said, "Lord," only, healing was shed upon them; for it follows, "And Jesus had compassion upon them, and touched their eyes, and straightway they saw." He touched them carnally as man, He healed them as God. Hieronymus: Praestat enim artifex quod natura non dederat; aut certe quod debilitas tulerat, misericordia donat. Jerome: The Creator bestows what nature had not given; or at least mercy accords what weakness had withheld. Chrysostomus in Matth: Hi autem sicut ante donationem fuerunt perseverantes, ita et post donationem non fuerunt ingrati. Chrys.: But as before this bounty they had been persevering, so after the receiving it they were not ungrateful. Chrysostomus super Matth: Bonum enim munus obtulerunt Christo sanati: sequitur enim et secuti sunt eum. Hoc enim Deus a te requirit secundum prophetam, sollicitum te ambulare cum domino Deo tuo. Pseudo-Chrys.: On being healed they rendered a high service to Christ; for it follows, "And they followed him." For this the Lord requires of thee, according to the Prophet, that "thou be careful to walk with the Lord thy God." [Mic 6:8] Hieronymus: Qui ergo in Iericho contracti sedebant, et clamare tantum noverant, postea sequuntur Iesum non tam pedibus quam virtutibus. Jerome: They then who had sat shut up in Jericho, and knew only to cry with their voice, afterwards follow Jesus, not so much with their feet as in their virtues. Rabanus: Iericho autem, quae interpretatur luna, defectum nostrae mutabilitatis significat. Raban.: But Jericho, which is interpreted 'the moon,' denotes the infirmity of our changefulness. Origenes in Matth.: Mystice autem Iericho intelligitur mundus, in quem Christus descendit. Qui autem sunt in Iericho, exire nesciunt de sapientia mundi, nisi viderint non solum Iesum exeuntem de Iericho, sed etiam discipulos eius. Haec ergo videntes, secutae sunt eum turbae multae, mundum et mundana omnia contemnentes, ut Christo duce ascendant in Ierusalem caelestem. Duos caecos possumus dicere Iudam et Israel, qui ante Christi adventum caeci fuerunt, quia non videbant verbum verum, quod erat in lege et prophetis; tamen sedentes secus viam legis et prophetarum, et secundum carnem tantum intelligentes, clamabant tantum ad eum qui factus est ex semine David secundum carnem. Origen: Figuratively, Jericho is taken to be the world, into which Christ came down. They who are in Jericho, know not how to escape from the wisdom of the world, unless they [p. 701] see not Jesus only coming out of Jericho, but also His disciples. This when they saw, great multitudes followed Him, despising the world and all worldly things, that under His guidance they may go up to the heavenly Jerusalem. The two blind men we may call Judah and Israel, who before the coming of Christ were blind, not seeing the true word which was in the Law and the Prophets, yet sitting by the wayside of the Law and the Prophets, and understanding Him only as after the flesh, they cried to Him who was made of the seed of David according to the flesh. Hieronymus: vel duos caecos plerique Pharisaeos et Sadducaeos intelligunt. Vel aliter. Duo caeci sedentes iuxta viam significant de utroque populo quosdam iam cohaerentes per fidem dispensationi temporali secundum quam Christus via est, et desiderantes illuminari; idest, aliquid de verbi aeternitate intelligere: quod transeunte domino impetrare cupiebant, idest, per meritum fidei, qua creditur filius Dei, et natus homo, et passus propter nos: per hanc enim dispensationem quasi transit Iesus, quia actio temporalis est. Oportebat autem ut tantum clamarent donec resistentis sibi turbae strepitum vincerent; idest, tam perseverando animum intenderent orando atque pulsando, quousque consuetudinem desideriorum carnalium (quae tamquam turba obstrepit cognitioni lucem veritatis aeternae videre conanti) vel ipsam hominum carnalium turbam, studia spiritualia impedientem, fortissima intensione superarent.
Jerome: By the two blind men are generally understood the Pharisees and Sadducees. Aug., Quaest. Ev., i, 28: Otherwise; The two blind men sitting by the wayside, denote certain of both nations already by faith coming in to that temporal dispensation, according to which Christ is the way, and seeking to be enlightened, that is, to know something concerning the eternity of the Word. This they desired to obtain from the Lord as He passed by, for the merit of that faith by which He is believed to be the Son of God, to have been born man, and to have suffered for us; for in this dispensation, Jesus, as it were, passes by, for all action is of this world. Also it behoved that they should cry out so loud as to overpower the din of the multitude that withstood them; that is, so to fortify their minds by perseverance and prayer, and mortifying continually the usage of fleshly lusts, (which as a crowd ever beset one that is endeavouring to come to the sight of eternal truth,) and by the straitest painfulness to get the better of the multitude of carnal men who hinder spiritual aspirations.
Augustinus de Verb. Dom: Bonos enim Christianos volentes facere praecepta Dei, Christiani mali et tepidi prohibent; clamant tamen illi non deficientes: cum enim quisque Christianus coeperit bene vivere mundumque contemnere, in ipsa sui novitate patitur reprehensores frigidos Christianos; sed si perseveraverit, ipsi iam obsequentur qui ante prohibebant. Aug., Serm., 88, 13: For bad or lukewarm Christians are an hindrance to good Christians, who seek to perform the commandments of God. Notwithstanding these cry and faint not; for every Christian at his first setting about to live well and to despise the world, has to endure at the first the censures of cold Christians; but if he persevere, they will soon comply, who but now withstood him. Augustinus de quaest. Evang: Itaque audiens Iesus, qui ait: pulsanti aperietur, stans, eos tangit et illuminat: quia enim fides incarnationis temporalis ad aeterna intelligenda nos praeparat, transeunte Iesu admoniti sunt ut illuminarentur, et ab eo stante illuminati sunt: temporalia enim transeunt, aeterna stant. Aug., Quaest. Ev., ii, 28: Jesus therefore, the same who said, "To him that knocketh it shall be opened," hearing them, stands still, touches them, and gives them light. Faith in His temporal incarnation prepares us for the understanding of things eternal. By the passing by of Jesus they are admonished that they [p. 702] should be enlightened, and when He stands still they are enlightened; for things temporal pass by, but things eternal stand still. Chrysostomus super Matth: Quidam interpretantur duos caecos gentiles: unum ex Cham, alium ex Iaphet: qui secus viam sedebant, idest iuxta veritatem conversabantur, sed veritatem invenire non poterant; vel secundum rationem verbi consistentes, quia notitiam verbi nondum acceperant. Pseudo-Chrys.: Some interpret that the two blind men are the Gentiles; one sprung from Cham, the other from Japhet; they sat by the wayside, that is, they walked hard by the truth, but they could not find it out; or they were placed in reason, not having yet received knowledge of the Word. Rabanus: Agnita autem fama nominis Christi, participes eius fieri quaerebant. Contradicebant multi: primo Iudaei, ut in actibus legimus; deinde etiam gentiles persecutione instabant: nec tamen eos qui erant ad vitam praeordinati, salute privare volebant. Raban.: But recognizing the rumour of Christ, they desired to be made partakers of Him. Many spake against them; first the Jews, as we read in the Acts; then the Gentiles harassed them by persecution; but yet they might not deprive those who were preordained to life of salvation. Chrysostomus super Matth: Consequenter autem gentium oculos mentis tetigit Iesus, dans eis gratiam spiritus sancti; quae illuminatae secutae sunt eum operibus bonis. Pseudo-Chrys.: Accordingly Jesus touched the eyes of the Gentile mind, giving them the grace of the Holy Spirit, and when enlightened they followed Him with good works. Origenes in Matth.: Et nos ergo sedentes iuxta Scripturarum viam, et intelligentes in quibus caeci sumus, si ex affectu petierimus, tanget oculos animarum nostrarum, et recedet a mentibus nostris tenebra ignorantiae, ut eum in scientiae lumine sequamur, qui dedit nobis posse videre propter nihil aliud nisi ut eum sequamur. Origen: We also now sitting by the wayside of the Scriptures, and understanding wherein we are blind, if we ask with desire, He will touch the eyes of our souls, and the gloom of ignorance shall depart from our minds, that in the light of knowledge we may follow Him, who gave us power to see to no other end than that we should follow Him.
Caput 21 Gospel of Matthew, Chapter 21 [p. 703] Lectio 1 1 καὶ ὅτε ἤγγισαν εἰς ἱεροσόλυμα καὶ ἦλθον εἰς βηθφαγὴ εἰς τὸ ὄρος τῶν ἐλαιῶν, τότε Ἰησοῦς ἀπέστειλεν δύο μαθητὰς 2 λέγων αὐτοῖς, πορεύεσθε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετ' αὐτῆς: λύσαντες ἀγάγετέ μοι. 3 καὶ ἐάν τις ὑμῖν εἴπῃ τι, ἐρεῖτε ὅτι ὁ κύριος αὐτῶν χρείαν ἔχει: εὐθὺς δὲ ἀποστελεῖ αὐτούς. 4 τοῦτο δὲ γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος, 5 εἴπατε τῇ θυγατρὶ σιών, ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι, πραῢς καὶ ἐπιβεβηκὼς ἐπὶ ὄνον, καὶ ἐπὶ πῶλον υἱὸν ὑποζυγίου. 6 πορευθέντες δὲ οἱ μαθηταὶ καὶ ποιήσαντες καθὼς συνέταξεν αὐτοῖς ὁ Ἰησοῦς 7 ἤγαγον τὴν ὄνον καὶ τὸν πῶλον, καὶ ἐπέθηκαν ἐπ' αὐτῶν τὰ ἱμάτια, καὶ ἐπεκάθισεν ἐπάνω αὐτῶν. 8 ὁ δὲ πλεῖστος ὄχλος ἔστρωσαν ἑαυτῶν τὰ ἱμάτια ἐν τῇ ὁδῷ, ἄλλοι δὲ ἔκοπτον κλάδους ἀπὸ τῶν δένδρων καὶ ἐστρώννυον ἐν τῇ ὁδῷ. 9 οἱ δὲ ὄχλοι οἱ προάγοντες αὐτὸν καὶ οἱ ἀκολουθοῦντες ἔκραζον λέγοντες, ὡσαννὰ τῷ υἱῷ δαυίδ: εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου: ὡσαννὰ ἐν τοῖς ὑψίστοις.
l. And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2. Saying unto them, "Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. 3. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them." 4. And this was done, that it might be fulfilled which was spoken by the prophet, saying, 5. "Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass." 6. And the disciples went, and did as Jesus commanded them, 7. And brought the ass, and the colt, and put on them their clothes, and they set him thereon. 8. And a very great multitude spread their garments in the way; others cut down branches from the trees, and strewed them in the way. 9. And the multitudes that went before, and that followed, cried, saying, "Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest." [p. 704]
Remigius: Narravit superius Evangelista dominum egressum a Galilaea, et coepisse ascendere Hierosolymam. Postquam ergo narravit quid in via gesserit, in incepta intentione perseverans dicit et cum appropinquasset Hierosolymis, et venisset Bethphage. Bethphage viculus fuit sacerdotum, situs in latere montis oliveti, distans uno milliario a Ierusalem. Sacerdotes enim, qui per certos dies in templo deserviebant, completo officio vicis suae, illuc divertebant ad manendum: similiter et illi qui accipiebant officium, illuc divertebant: quia praeceptum fuit in lege, ut nullus diebus sabbatorum plus quam mille passus incederet. Remig.: The Evangelist related above that the Lord departed from Galilee, and began to go up to Jerusalem. Being now occupied with telling what He did by the way, he proceeds in his purpose, saying, "And when they drew nigh to Jerusalem, and were come to Bethphage." Bethphage was a small village of the priests, situated on the declivity of Mount Olivet, one mile distant from Jerusalem. For the priests who ministered in the temple their apportioned time, when their office of ministration was discharged, withdrew to this village to abide; as also did they who were to take their place. Because it was commanded by their Law that none should travel on the Sabbath more than a mile. Origenes in Matth.: Unde et interpretatur Bethphage, maxillarum domus: quoniam maxilla propria erat pars sacerdotum in lege. Sequitur tunc Iesus misit duos discipulos. Origen: Whence Bethphage is interpreted, The house of the Shoulder; for the shoulder was the priest's portion in the Law. It follows, "Then Jesus sent two of his disciples." Chrysostomus super Matth: Non dixit discipulis: dicatis: dominus tuus his opus habet, vel dominus vester: ut intelligant, quia ipse sit solus dominus, non solum animalium, sed omnium hominum: nam et peccatores conditione quidem sui sunt, voluntate autem sua Diaboli. Pseudo-Chrys.: He said not to His disciples, Say, Thy Lord, or Your Lord, hath need of them; that they may understand, that He is Lord alone, not of the beasts only, but of all men; for even sinners are by the law of nature His, though by their own will they are the Devil's. Chrysostomus in Matth: Neque parvum enim existimes quod factum est. Quis enim suasit dominis iumentorum non velle contradicere, volentes silere, et concedere? Et in hoc discipulos erudit quoniam poterat et Iudaeos prohibere, sed noluit; sed et docet ut quodcumque petitum fuerit darent. Si enim qui ignorabant Christum, ita concesserunt, multo magis discipulos convenit omnibus dare. Quod autem dicitur et confestim dimittet eos Chrys.: And think not this a little thing which was now done, for who was it that wrought with the owners of the beasts that they refused not, but yielded them? By this also He instructs His disciples that He could have restrained the Jews, but would not; and further teaches them that they should grant whatever is asked of them; for if they who knew not Christ, now granted this, much more it becomes His disciples to give unto all. For that which is said, "But will straightway let them go," Chrysostomus super Matth.: intelligendum est, quod animal postquam ingressum est in Ierusalem, ad dominum suum remissum est a Christo. Pseudo-Chrys.: it is to be understood, that after He had entered into Jerusalem, the beast was returned by Christ to its owner. Glossa: Vel dominus iumentorum confestim dimittet eos in domini servitio mancipandos. Adhibetur autem huic facto prophetae testimonium, ut appareat dominum omnia quae de ipso scripta erant, implevisse; sed invidia caecatos Scribas et Pharisaeos ea quae ipsi legebant intelligere noluisse: et ideo sequitur hoc autem totum factum est ut adimpleretur quod dictum est per prophetam, scilicet Zachariam. Gloss., ap. Anselm: Or, The owner of the beasts will straightway send them to be engaged for Christ's service. Hereto is added the testimony of the Prophet, that it may be shewn that the Lord fulfilled all things which were written of Him, but that the Scribes and Pharisees, blinded by envy, would not understand the things that they read; "All this was done, that it might be fulfilled which was spoken by the Prophet;" to wit, Zacharias. [Zech. 9:9] Chrysostomus super Matth: Sciens enim propheta malitiam Iudaeorum, quia contradicturi erant Christo ascendenti in templum, praemonuit, ut per hoc signum cognoscerent regem suum dicentem dicite filiae Sion. Pseudo-Chrys.: For the Prophet knowing the malice of the Jews, that they would speak against Christ when He went up to the Temple, gave [p. 705] them this sign beforehand, whereby they might know their King, "Say ye to the daughter of Sion." Rabanus: Filia Sion historialiter dicitur Ierusalem civitas, quae sita est in monte Sion; mystice autem est Ecclesia fidelium, pertinens ad supernam Ierusalem. Raban.: In history, daughter of Sion is the name given to the city of Jerusalem, which stands on mount Sion. But mystically, it is the Church of the faithful pertaining to the Jerusalem which is above. Chrysostomus super Matth: Ecce ostendentis est verbum; idest, non carnali aspectu, sed spirituali intellectu opera virtutum eius aspicite. Ante tempora quidem multa dicebat ecce, ut ostenderet quia ille de quo loquebatur, antequam nasceretur, iam erat rex tuus. Cum ergo videritis eum, nolite dicere: non habemus regem nisi Caesarem. Venit tibi, si intellexeris, ut salvet te; si non intellexeris, venit contra te. Mansuetus, non ut propter potentiam timeretur, sed ut propter mansuetudinem amaretur: unde non sedet in curru aureo, pretiosa purpura fulgens; nec ascendit super fervidum equum discordiae amatorem et litis; sed super asinam tranquillitatis et pacis amicam: unde sequitur sedens super asinam et pullum filium subiugalis. Pseudo-Chrys.: "Behold," is a word used in pointing out any thing; look, that is, not with the bodily eye, but with the spiritual understanding, at the works of His power. Also aforetimes He oft said, "Behold," that He might shew that He of whom He spake before He was born was even then thy King. When then ye shall see Him, say not, "We have no King but Caesar. He cometh to thee," [John 19:15] if thou wilt apprehend Him, that He may save thee; if thou wilt not apprehend Him, He cometh against thee; "Meek," so that He is not to be feared for His power, but loved for His meekness; wherefore He sitteth not on a golden car, refulgent in costly purple, nor is mounted on a mettled steed, rejoicing in strife and battle, but upon a she-ass, that loves peace and quiet. Augustinus de Cons. Evang: In hoc autem testimonio prophetico aliquanto diversa est Evangelistarum locutio. Hoc enim Matthaeus sic adhibet ut asinam dicat commemorasse prophetam: non autem ita se habet vel quod Ioannes interponit, vel codices ecclesiasticae interpretationis Lxx. Cuius rei causa mihi videtur quod Matthaeus Hebraea lingua perhibetur Evangelium conscripsisse; manifestum est autem interpretationem illam quae dicitur Lxx in nonnullis aliter se habere, quam inveniunt in Hebraeo qui eam linguam noverunt, et qui interpretati sunt singuli eosdem libros Hebraeos. Huius autem distantiae causa si quaeratur, nihil probabilius aestimo quam eos Lxx illo spiritu interpretatos, quo et illa quae interpretabantur dicta fuerant, quod ex ipsa eorum mirabili, quae praedicatur, consensione firmatum est. Ergo et ipsi nonnulla in eloquio variando, et voluntati Dei, cuius verba erant, non credendo, nihil aliud demonstrare voluerunt quam hoc ipsum, quod in Evangelistarum concordia, quadam diversitate narratur; qua nobis ostenditur non esse mendacium, si quisquam ita diverso modo aliquid narret, ut ab eius voluntate cui consentiendum est, non recedat; quod noscere in moribus utile est propter cavenda mendacia; et ipsi fidei, ne putemus quasi consecratis sonis ita muniri veritatem, tamquam Deus nobis, quemadmodum ipsam rem, sic verba quae propter illam sunt dicenda commendet; cum potius ita res sermonibus proferatur ut istos omnino quaerere non deberemus, si rem sine his nosse possemus, sicut illam novit Deus, et in eo Angeli eius.
Sequitur euntes autem discipuli fecerunt sicut praecepit illis Iesus, et adduxerunt asinum et pullum. Ceteri autem Evangelistae de asina tacent. Non deberet autem permovere lectorem nec si Matthaeus de pullo tacuisset, sicut illi de asina tacuerunt: quanto minus moveri oportet, quia unus ita commemoravit asinam, de qua ceteri tacuerunt, ut tamen pullum non taceret, de quo illi dixerunt? Ubi enim utrumque potest intelligi factum, nulla repugnantia est, nec si alius aliud commemoraret: quanto minus ubi unus unum, alius utrumque? Sequitur et imposuerunt super eos vestimenta sua, et eum desuper sedere fecerunt.
Aug., de Cons. Ev., ii, 66: In this quotation from the Prophet, there is some variety in the different Gospels. Matthew quotes it as if the Prophet had expressly mentioned the she-ass; but it is not so quoted by John [marg. note: John 12:15], nor in the Church-copies of the translation in common use. This seems to me to be accounted for by the account, that Matthew wrote his Gospel in the Hebrew language. And it is clear that the translation called the LXX, has some things different from what are found in the Hebrew, by those who know that tongue, and who have rendered the same books out of the Hebrew. If the reason of this discrepancy be asked, I consider nothing more likely than that the LXX interpreted with the selfsame spirit with which the original was written, which is confirmed by that wonderful agreement among them of which we are told. By thus varying the expression, while they did not depart from the meaning of that God whose words they were, they convey to us the very same thing as we gather from this agreement, with slight variety, among the Evangelists. This shews us that it is no lie, when one relates any thing with such diversities in detail, as that he does not depart from his intention with whom he ought to agree. To know this is useful in morals in avoiding lies; and for faith itself, that [p. 706] we should not suppose that the truth is secured in sacred sounds, as though God imparted to us not the matter only, but the words in which the matter is conveyed. Rather the matter is in such sort conveyed in words, that we ought not to want words at all, if it were possible that the matter could be known by us without words, as God and His Angels know it.
It follows, "But the disciples went and did as Jesus commanded them, and brought the ass, and the colt." The other Evangelists say nothing of the ass. And if Matthew had not mentioned the colt, as they do not mention the ass, the reader ought not to have been surprised. How much less then should it move him, when one has so mentioned the ass which the others have omitted, as not to forget the colt which they have mentioned. For there is no discrepancy where both circumstances may have occurred, though one only related one, and another; how much less then where one mentions both, though another mentions only one? It follows, "And they put on them their clothes, and set him thereon."
Hieronymus: Sed videtur quod super utrumque animal in parvo itineris spatio dominus sedere nequiverit: ergo cum historia aut impossibilitatem habeat aut turpitudinem, ad altiora transmittimur, idest ad mysticum sensum. Jerome: But it seems that the Lord could not in so short a distance have sate upon both animals; seeing then that the history has either an impossibility or a meanness, we are sent to higher things, that is, to the figurative sense. Remigius: Licet potuerit fieri ut super utrumque animal dominus sederit. Remig.: Notwithstanding, it was possible that the Lord might have sate upon both animals. Chrysostomus in Matth: Mihi autem videtur quod non propter mysterium solum super asinam sedit, sed et mensuram nobis sapientiae tribuens: demonstrat scilicet quod non super equos ferri necesse est, sed sufficit asino uti, et eo quod necessitatis est, esse contentum. Interroga autem Iudaeos: quis rex super asinam delatus intravit Hierosolymam? Sed non utique alium habent dicere, nisi istum solum. Chrys.: To me it seems that He was mounted upon the ass, not only because of the mystery, but to give us a lesson of wisdom, teaching us therein that it needs not to be mounted on horses, but that it is sufficient to employ an ass, and be content with that which is necessary. But enquire of the Jews, what King has entered Jerusalem mounted upon an ass? They can name none other, but this one only. Hieronymus: Turbae ergo quae egressae fuerant de Iericho, et secutae salvatorem, supposuerunt vestimenta sua, et straverunt viam ramis arborum: et ideo sequitur plurima autem turba straverunt vestimenta sua in via pedibus asini, necubi offendat in lapidem, nec calcet spinam, nec labatur in foveam. Sequitur alii autem caedebant ramos de arboribus, et sternebant in via: de arboribus scilicet fructiferis, quibus mons oliveti consitus est. Cumque opere cuncta fecissent, vocis quoque tribuunt testimonium: unde sequitur turbae autem quae praecedebant et quae sequebantur, clamabant dicentes: hosanna filio David. Quid autem significet hosanna, nunc perstringam breviter. In Psalmo 117, qui manifeste de adventu salvatoris scriptus est, inter cetera hoc quoque legimus: o domine, salvum me fac, o domine, bene prosperare. Benedictus qui venturus es in nomine domini. Pro eo quod in Lxx habetur interpretibus, o kyrie soson di, idest: o domine, salvum fac, in Hebraeo legimus: Anna, Iehova, hosi Anna, quod manifestius interpretatus est Symmachus dicens: obsecro, domine, salva, obsecro. Nemo ergo putet ex duobus verbis, Graeco scilicet et Hebraeo, sermonem esse compositum; sed totum Hebraicum est.
Jerome: The multitudes that came out of Jericho, and followed the Saviour, cast down their garments, and strewed the way with branches of trees; and therefore it follows, "But the multitudes spread their garments in the way;" that is, beneath the feet of the ass, that it should not stumble against a stone, nor tread upon a thorn, nor fall into a ditch. "Others cut down branches from the trees, and strewed them in the way;" from the fruit-trees, that is, with which mount Olivet was clothed. And when all that could be done was done, they added also [p. 707] the tribute of the tongue, as it follows, "And the multitudes that went before, and that followed, cried, saying, Hosannna to the Son of David." I shall shortly examine what is the meaning of this word, Hosanna. In the hundred and seventeenth Psalm, which is clearly written of the Saviour's coming, we read this among other things; "Save me now, O Lord, send now prosperity. Blessed art thou that art to come in the name of the Lord." [Ps 118:25] For that which the LXX give Ω Κυριε, σωσον δη, "Save now, O Lord;" we read in the Hebrew, 'Anna, adonai osianna,' which Symmachus renders more plainly, "I pray thee, O Lord, save, I pray thee." Let none think that it is a word made up of two words, one Greek and one Hebrew, for it is pure Hebrew.
Remigius: Et est compositum ex integro et corrupto. Hosi enim Latine dicitur salva, sive salvifica; Anna vero apud illos interiectio est obsecrantis: nam sicut apud illos ab obsecrante dicitur Anna, sic apud Latinos dicitur heu. Remig.: And it is confounded of one perfect and one imperfect word. For 'Hosi' signifies 'save," 'anna' is an interjection used in entreating. Hieronymus: Significavit enim quod adventus Christi salus mundi sit; unde sequitur benedictus qui venit in nomine domini. Salvatore quoque idipsum in Evangelio comprobante: ego, inquit, veni in nomine patris mei. Jerome: For it signifies that the coming of Christ is the salvation of the world, whence it follows, "Blessed is he that cometh in the name of the Lord." Which same thing the Saviour in the Gospel confirms, "I am come in my John Father's name." [John 5:43] Remigius: Quia scilicet in omnibus bonis operibus non suam, sed patris gloriam quaesivit. Remig.: Because, namely, in all His good actions, He sought not His own but His Father's glory. Glossa: Et sensus est: benedictus, idest gloriosus sit, qui venit, idest incarnatus est, in nomine domini, idest patris, eum glorificando. Iterum repetunt: hosanna, idest salva, obsecro; et determinant ubi se vellent salvari, in altissimis, idest in caelestibus, non in terrenis. Vel per hoc quod iungitur hosanna, idest salus in excelsis, perspicue ostenditur quod adventus Christi non tantum hominis salus, sed totius mundi sit, terrena iungens caelestibus.
Gloss., ap. Anselm: And the meaning is, "Blessed," that is, Glorious, "is He that cometh," that is, is incarnate; "in the name of the Lord;" that is, of the Father, by glorifying Him. Again they repeat, "Hosanna," that is, "Save, I pray thee," and define whither they would be saved, in the highest, that is in the heavenly, not in the earthly places. Jerome: Or by that which is added, "Hosanna," that is, Salvation, "in the highest," it is clearly shewn that the coming of Christ is not the salvation of man only, but of the whole world, joining earthly things to things heavenly.
Hieronymus: Vel humanam quidem Christi dispensationem laudant in eo quod dicebant hosanna filio David: benedictus qui venit in nomine domini; restitutionem autem eius in sancta, in eo quod dicebant: hosanna in excelsis. Origen: Or when they say, "Hosanna to the Son of David; Blessed is He that cometh in the name of the Lord," it is the dispensation of Christ's humanity that they set forth; but His restoration to the holy places when they say, "Hosanna in the highest." Chrysostomus super Matth: Hosanna etiam quidam interpretantur gloriam, alii vero redemptionem: nam et gloria illi debetur, et redemptio illi convenit qui omnes redemit. Pseudo-Chrys.: "Hosanna," some interpret 'glory,' some 'redemption," and glory is His due, and redemption belongs to Him who has redeemed all men. Hilarius in Matth.: Laudationis enim verba, redemptionis in eo exprimunt potestatem; filium autem David nuncupant, in quo agnoscerent aeterni regni hereditatem. Hilary: The words of their song of praise, express His power of redemption; in calling Him the Son of David, they acknowledge His hereditary title to the kingdom, [p. 708] Chrysostomus in Matth: Nunquam antea dominus sibi adhibuit ministeria iumentorum, nec ramorum virentia circa se ornamenta constituit, nisi modo quando Ierusalem ut pateretur ascendit. Excitavit enim videntes ut facerent quod prius volebant: ergo potestas eis data est, non mutata voluntas. Pseudo-Chrys.: Never before had the Lord employed the services of beasts, nor surrounded Himself with the ornaments of green boughs, till now when He is going up to Jerusalem to suffer. He moved them that beheld to do that which they had before desired to do; so it was opportunity that was now given them, not their purpose that was changed. Hieronymus: Mystice autem appropinquat dominus Hierosolymis egrediens de Iericho, turbis inde eductis quamplurimis, quia magnus magnis ditatus mentibus salute credentium rediens, ingredi cupit urbem pacis, et locum visionis Dei. Et venit Bethphage, idest ad domum maxillarum, et confessionis portabat typum; et erat situs in monte oliveti, ubi est lumen scientiae, laborum et dolorum requies. Per castellum enim, quod contra apostolos erat, mundus iste designatur: contra apostolos enim erat, nec lumen doctrinarum volebat accipere. Jerome: Mystically; The Lord draws near to Jerusalem departing from Jericho, and taking great multitudes with Him, because great and laden with great wares, that is, the salvation of believers that has been entrusted to Him, He seeks to enter the city of peace, the place of the beholding of God. And He comes to Bethphage, that is, to The house of the jawbones; He bare also the type of confession; and halted on Mount Olivet, where is the light of knowledge, and the repose from toils and pains. By the village over against the Apostles is denoted this world; for that was against the Apostles, and was not willing to receive the light of their teaching. Remigius: Dominus ergo de monte oliveti discipulos ad castellum misit, quia de primitiva Ecclesia praedicatores in mundum direxit. Duos quippe misit propter duos ordines praedicatorum, quod manifestat apostolus dicens: qui operatus est Petro in apostolatum circumcisionis, operatus est et mihi inter gentes, sive quia duo sunt praecepta caritatis, sive propter duo testamenta, sive propter litteram et spiritum. Remig.: The Lord therefore sent His disciples from mount Olivet to the village, when He guided the preachers forth from the primitive Church into the world. He sent two, because there were two orders of preachers, as the Apostle shews, saying, "He that wrought in Peter to the Apostleship of circumcision, the same was mighty in me towards the Gentiles;" [Gal 2:8] or, because the precepts of charity are two; or, because there are two testaments; or, because there is letter and spirit. Hieronymus: Sive propter theoricam et practicam, idest scientiam et opera. Asina autem ista quae subiugalis fuit, et edomita, et iugum legis traxerat, synagoga intelligitur. Pullus asinae lascivus et liber, gentium populus: Iudaea enim secundum Deum mater est gentium. Jerome: Or, because there is theory and practice, that is, knowledge and works. By the ass which had been under the yoke, and was broken, the synagogue is understood. By the ass's colt wild and unbroken, the Gentile people; for the Jewish nation is towards God the mother of the Gentiles. Rabanus: Unde Matthaeus solus, qui Iudaeis Evangelium scripsit, asinam domino refert adductam, ut eidem etiam genti Hebraeae, si poeniteat, non desperandam monstret esse salutem. Raban.: Whence Matthew, who wrote his Gospel to the Jews, is the only one who mentions that the ass was brought to the Lord, to shew that this same Hebrew nation, if it repent, need not despair of salvation. Chrysostomus super Matth: Propter quasdam autem similitudines, animalibus assimilati sunt homines, Dei filium non cognoscentes. Est enim animal immundum, et prae ceteris pene iumentis magis irrationale et stultum et infirmum et ignobile et oneriferum. Sic fuerunt homines ante Christi adventum, passionibus diversis immundi, irrationabiles, verbi ratione carentes, stulti propter Dei contemptum, infirmi secundum animam; ignobiles, quia obliti generationis caelestis, facti fuerunt servi passionum et Daemonum; oneriferi, quia sufferebant sarcinam erroris a Daemonibus vel Pharisaeis impositam. Ligata autem erat asina, idest diabolici erroris vinculo impedita, ut non haberet libertatem eundi quo vellet: nam antequam peccemus, liberum habemus arbitrium sequi voluntatem Diaboli an non; quod si semel peccantes obligaverimus nos operibus eius, iam nostra virtute evadere non possumus; sed sicut navis fracto gubernaculo illuc ducitur ubi tempestas voluerit, sic et homo divinae auxilio gratiae perdito per peccatum, non quod vult agit, sed quod Diabolus vult. Et nisi Deus valida manu misericordiae suae solverit eum, usque ad mortem in peccatorum suorum vinculis permanebit: et ideo dicit discipulis solvite, scilicet per doctrinam vestram, et per miracula vestra; quia omnes Iudaei et gentes per apostolos sunt liberati; et adducite mihi, idest, ad gloriam meam illos convertite.
Pseudo-Chrys.: Men are likened to animals, from some resemblance they bear in their not recognising the Son of God. And this animal is unclean, and beyond all other brutes incapable of reasoning, a stupid, helpless, ignoble drudge. Such were men before the coming of Christ, unclean with divers passions; unreasoning, that is, [p. 709] lacking the reason of the Word; stupid, in their disregard of God; weak in soul; ignoble, because forgetting their heavenly birth they became slaves of their passions, and of the demons; drudges, because they toiled under the load of error laid upon them by the daemons, or the Pharisees. The ass was tied, that is, bound in the chain of diabolic error, so that it had not liberty to go whither it would; for before we do any sin we have free will to follow, or not, the will of the Devil; but if once by sinning we have bound ourselves to do his works, we are no longer able to escape by our own strength, but, like a vessel that has lost its rudder is tossed at the mercy of the storm, so man, when by sin he has forfeited the aid of Divine grace, no longer acts as he wills, but as the Devil wills. And if God, by the mighty arm of His mercy, do not loose him, he will abide till death in the chain of his sins. Therefore He saith to His disciples, "Loose them," that is, by your teaching and miracles, for all the Jews and Gentiles were loosed by the Apostles; "and bring them to me," that is, convert them to My glory.
Origenes in Matth.: Unde et ascendens in caelum iussit discipulis suis ut solverent peccatores, dans eis spiritum sanctum. Absoluti autem et proficientes, et nutriti verbi divinitate, digni habentur remitti in locum ex quo erant assumpti, non iam ad opera priora, sed ut praedicarent eis filium Dei; et hoc est quod significat dicens et confestim dimittet eos. Origen: Whence also, when He ascended into heaven, He gave command to His disciples that they should loose sinners, for which also He gave them the Holy Spirit. But being loosed, and making progress, and being nourished by the Divinity of the Word, they are held worthy to be sent back to the place whence they were taken, but no more to their former labours, but to preach to them the Son of God, and this is what He signifies when He says, "And straightway He will send them." Hilarius in Matth.: Vel per asinam et pullum duplex vocatio ex gentibus ostenditur. Erant enim Samaritani sub quadam observantiae suae consuetudine servientes, qui scilicet significantur per asinam; erant etiam indomitae gentes et feroces, qui scilicet significantur per pullum. Igitur duo mittuntur, ut solvant ligatos erroris vinculis: per Philippum enim Samaria credidit, per Petrum Cornelius Christo, tamquam primitiae gentium, adductus est. Hilary: Or by the ass and the colt is shewn the twofold calling from among the Gentiles. For the Samaritans did serve after a certain fashion of obedience, and they are signified by the ass; but the other Gentiles wild and unbroken are signified by the colt. Therefore two are sent to loose them that are bound by the chains of error; Samaria believed through Philip, and Cornelius as the first-fruits of the Gentiles was brought by Peter to Christ. Remigius: Sicut autem tunc dictum est apostolis si quis vobis aliquid dixerit, dicite quia dominus his opus habet, sic nunc praedicatoribus est praeceptum, ut si aliquid adversitatis obstiterit, a praedicando non cessarent. Remig.: But as it was then said to the Apostles, "If any man say ought to you, say ye, The Lord hath need of them;" so now it is commanded to the preachers, that though any opposition he made to them, they should not slack to preach. Hieronymus: Vestis autem apostolica quae iumento superponitur, vel doctrina virtutum, vel discretio Scripturarum intelligi potest, sive ecclesiasticorum dogmatum veritates; quibus nisi anima instructa fuerit et ornata, sessorem habere dominum non meretur. Jerome: The Apostles' clothes which are laid upon the beasts may be understood either as the teaching of virtues, or discernment of Scriptures, or [p. 710] verities of ecclesiastical dogmas, with which, unless the soul be furnished and instructed, it deserves not to have the Lord take His seat there. Remigius: Dominus autem super asellum sedens, Hierosolymam tendit; quia praesidens sanctae Ecclesiae, vel animae fideli, et eam in hoc saeculo regit, et post hanc vitam ad visionem caelestis patriae introducit. Apostoli autem et ceteri doctores vestimenta posuerunt super asinam: quia gloriam quam acceperunt a Christo gentibus dederunt. Turba autem vestimenta sternebat in via: quia credentes ex circumcisione, gloriam quam habebant ex lege, contemnebant. Ramos autem de arboribus praecidebant: quia ex prophetis acceperunt exempla de Christo, quasi de arboribus virentibus. Vel turba, quae vestimenta stravit in via, significat martyres, qui vestimenta sua, idest corpora, quae tegumenta sunt animarum, pro Christo ad martyrium tradiderunt. Vel significantur illi qui corpora sua per abstinentiam domant. Illi autem ramos arborum praecidunt qui dicta et exempla sanctorum patrum quaerunt ad suam, vel filiorum salutem.
Remig.: The Lord sitting upon the ass goes towards Jerusalem, because presiding over the Holy Church, or the faithful soul, He both guides it in this life, and after this life leads it to the view of the heavenly country. But the Apostles and other teachers set their garments upon the ass, when they gave to the Gentiles the glory which they had received from Christ. The multitudes spread their garments in the way, when they of the circumcision who believed, despised the glory which they had by the Law. They cut down branches from the trees, because out of the Prophets they had heard of the green "Branch" as an emblem of Christ. [marg. note: Isa 11:1, Jer 23:5] Or, the multitudes who spread their garments in the way, are the martyrs who gave to martyrdom for Christ their bodies, which are the clothing of their minds. Or, they are signified, who subdue their bodies by abstinence. They who cut down the branches of the trees, are they who seek out the sayings and examples of the holy fathers for their own or their children's salvation.
Hieronymus: Quod autem ait turbae autem quae praecedebant, et quae sequebantur, utrumque populum ostendit, et qui ante Evangelium, et qui post Evangelium domino crediderunt, consona Iesum confessionis voce laudare. Jerome: When He says, "The multitudes that went before and that followed," He shews that both people, those who before the Gospel, and those who after the Gospel, believed on the Lord, praise Jesus with the harmonious voice of confession. Chrysostomus super Matth: Et illi quidem prophetantes de Christo venturo clamaverunt; hi autem laudantes clamant de adventu Christi iam adimpleto. Pseudo-Chrys.: Those prophesying spoke of Christ who was to come; these speak in praise of the coming of Christ already fulfilled.
Lectio 2 10 καὶ εἰσελθόντος αὐτοῦ εἰς ἱεροσόλυμα ἐσείσθη πᾶσα ἡ πόλις λέγουσα, τίς ἐστιν οὗτος; 11 οἱ δὲ ὄχλοι ἔλεγον, οὗτός ἐστιν ὁ προφήτης Ἰησοῦς ὁ ἀπὸ ναζαρὲθ τῆς γαλιλαίας. 12 καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ ἱερόν, καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς, 13 καὶ λέγει αὐτοῖς, γέγραπται, ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται, ὑμεῖς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν. 14 καὶ προσῆλθον αὐτῷ τυφλοὶ καὶ χωλοὶ ἐν τῷ ἱερῷ, καὶ ἐθεράπευσεν αὐτούς. 15 ἰδόντες δὲ οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὰ θαυμάσια ἃ ἐποίησεν καὶ τοὺς παῖδας τοὺς κράζοντας ἐν τῷ ἱερῷ καὶ λέγοντας, ὡσαννὰ τῷ υἱῷ δαυίδ, ἠγανάκτησαν 16 καὶ εἶπαν αὐτῷ, ἀκούεις τί οὗτοι λέγουσιν; ὁ δὲ Ἰησοῦς λέγει αὐτοῖς, ναί: οὐδέποτε ἀνέγνωτε ὅτι ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον;
10. And when he was come into Jerusalem, all the city was moved, saying, Who is this? 11. And the multitude said, This is Jesus the prophet of Nazareth of Galilee. 12. And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves, 13. And said unto them, "It is written, My house shall be called the house of prayer; but ye have made it a den of thieves." 14. And the blind and the lame came to him in the temple; and he healed them. [p. 711] 15. And when the Chief Priests and Scribes saw the wonderful things that he did, and the children crying in the temple, and saying, "Hosanna to the Son of David;" they were sore displeased, 16. And said unto him, "Hearest thou what these say?" And Jesus saith unto them, "Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?"
Hieronymus: Introeunte Iesu cum turba, tota Hierosolymorum civitas commovetur, mirans frequentiam, nesciens virtutem: unde dicitur et cum intrasset Hierosolymam, commota est universa civitas, dicens: quis est hic? Jerome: When Jesus entered with the multitudes, the whole city of Jerusalem was moved, wondering at the crowds, and not knowing the power. Chrysostomus super Matth: Merito autem commovebantur videntes rem mirabilem. Homo laudabatur quasi Deus, sed Deus laudabatur in homine. Puto autem quod nec ipsi qui laudabant, sciebant quid laudabant; sed spiritus subito ingressus in eos, veritatis verba fundebat. Pseudo-Chrys.: With good reason were they moved at sight of a thing so to be wondered at. Man was praised as God, but it was the God that was praised in the man. But, I suppose, that neither they who praised knew what they praised, but the Spirit that suddenly inspired there poured forth the words of truth. Origenes in Matth.: Sed et quando intravit Iesus Hierosolymam veram, admirantes virtutes caelestes, dicebant: quis est iste rex gloriae? Origen: Moreover, when Jesus entered the true Jerusalem, they cried out, wondering at His heavenly virtues, and said, "Who is this King of glory?" [Ps 24:8] Hieronymus: Aliis autem vel ambigentibus vel interrogantibus, nisi plebecula confitetur: unde sequitur populi autem dicebant: hic est Iesus propheta a Nazareth Galilaeae. A minoribus incipiunt, ut ad maiora perveniant. Prophetam enim dicunt quem Moyses sui similem dixerat esse venturum, et qui proprie apud Graecos scribitur cum tu arthru martyria, idest cum articuli testimonio. A Nazareth autem Galilaeae, quia ibi educatus fuerat, ut flos campi nutriretur in flore virtutum. Jerome: While others were in doubt or enquiring, the worthless multitude confessed Him; "But the people said, This is Jesus the Prophet from Nazareth in Galilee." They begin with the lesser that they may come to the greater. They hail Him as that Prophet whom Moses had said should come like to himself, [marg. note: Deut 15:18] which is rightly written in Greek with the testimony of the article, "From Nazareth of Galilee," [marg. note: ο προφητης] for there He had been brought up, that the flower of the field might be nourished with the flower of all excellencies. Rabanus: Notandum autem, quod hic introitus eius in Ierusalem fuit ante quinque dies Paschae. Narrat enim Ioannes, quod ante sex dies Paschae venerit in Bethaniam, et in crastinum asino sedens venerit in Ierusalem; ubi notanda est concordia non solum in rebus, sed etiam in temporibus veteris et novi testamenti. Decima enim die mensis primi, agnus qui in Pascha immolaretur, domum introduci iussus est: quia et dominus decima die eiusdem mensis, hoc est ante quinque dies Paschae, civitatem, in qua pateretur, erat ingressurus. Sequitur et intravit Iesus in templum Dei. Raban.: But it is to be noted, that this entry of His into Jerusalem was five days before the passover. For John relates, that six days before the Passover He came to Bethany, [John 12:1] and on the morrow sitting on the ass entered Jerusalem. In this observe the correspondence between the Old and New Testaments, not only in things but in seasons. For on the tenth day of the first month, the lamb that was to be sacrificed for the passover was to be taken into the house, [marg. note: Ex 12:3] because on the same day of the same month, that is, five days before the passover, the Lord was to enter the city in which He was to suffer. Chrysostomus super Matth: Hoc erat proprium boni filii ut ad domum curreret patris, et illi honorem redderet; et tu imitator Christi factus, cum ingressus fueris in aliquam civitatem, primo ad Ecclesiam curras. Hoc etiam erat boni medici ut ingressus ad infirmam civitatem salvandam, primum ad originem passionis intenderet: nam sicut de templo omne bonum egreditur, ita de templo omne malum procedit: si enim sacerdotium integrum fuerit, tota Ecclesia floret; si autem corruptum fuerit, tota fides marcida est: sicut enim cum videris arborem pallentibus foliis, intelligis quia vitium habet in radice; sic cum videris populum indisciplinatum, sine dubio cognosce quia sacerdotium eius non est sanum. Sequitur et eiciebat omnes vendentes et ementes. Pseudo-Chrys.: "And Jesus entered into the temple of God." This was the part of a good Son to [p. 712] haste to His Father's house, and do Him honour; so you then becoming an imitator of Christ as soon as you enter into any city, first run to the Church. Further, it was the part of a good physician, that having entered to heal the sick city, he should first apply himself to the source of the sickness; for as every thing good cometh out of the temple, so also doth every evil. For when the priesthood is sound, the whole Church flourishes, but if it is corrupt, faith is impaired; and as when you see a tree whose leaves are pale-coloured you know that it is diseased at its root, so when you see an undisciplined people conclude without hesitation that their priesthood is unsound. Hieronymus: Sciendum quidem est, quod iuxta mandata legis in venerabili toto orbe templo domini, et de cunctis pene regionibus Iudaeorum illuc populo confluente, innumerabiles immolabantur hostiae, maxime festis diebus, taurorum, arietum, hircorum; pauperibus, ne absque sacrificio essent, pullos columbarum et turtures offerentibus. Accidebat autem ut qui de longe venerant, victimas non haberent. Excogitaverunt igitur sacerdotes quomodo praedam de populo facerent; et omnia animalia quibus opus erat ad sacrificia, venderent; et ut venderent non habentibus, et ut ipsi rursus empta susciperent. Hanc ergo stropham, idest fraudem se in diversa vertentem, crebro venientium inopia dissipabat, qui indigebant sumptibus, et non solum hostias non habebant, sed nec unde emerent. Posuerunt itaque nummularios, qui mutuam sub cautione darent pecuniam. Sed quia erat lege praeceptum ut nemo usuras acciperet, et prodesse non poterat pecunia fenerata, quae commodi nihil haberet, et interdum perderet sortem, excogitaverunt et aliam technam, idest artem, ut pro nummulariis collibystas facerent, cuius verbi proprietatem Latina lingua non exprimit. Collyba dicuntur apud illos, quae nos appellamus tragemata, vel vilia munuscula; verbi gratia, frixi ciceris, uvarumque passarum, et poma diversi generis. Igitur quia usuras accipere non poterant, collibystae pro usuris accipiebant varias species; ut quae in nummo non licebant, in his rebus exigerent, quae nummis coemuntur: quasi non hoc ipsum Ezechiel praedicaverit dicens: usuram et superabundantiam non accipietis. Istiusmodi dominus cernens in domo patris, negotiationem seu latrocinium, ardore spiritus concitatus, tantam hominum multitudinem eiecit de templo.
Jerome: "And he cast out all them that sold and bought." It should be known that in obedience to the Law, in the Temple of the Lord venerated throughout the whole world, and resorted to by Jews out of every quarter, innumerable victims were sacrificed, especially on festival days, bulls, rams, goats; the poor offering young pigeons and turtle-doves, that they might not omit all sacrifice. But it would happen that those who came from a distance would have no victim. The Priests therefore contrived a plan for making a gain out of the people, selling to such as had no victim the animals which they had need of for sacrifice, and themselves receiving them back again as soon as sold. But this fraudulent practice was often defeated by the poverty of the visitors, who lacking means had neither victims, nor whence to purchase them. They therefore appointed bankers who might lend to them under a bond. But because the Law forbade usury, and money lent without interest was profitless, besides sometimes a loss of the principal, they bethought themselves of another scheme; instead of bankers they appointed 'collybistae,' a word for which the Latin has no equivalent. [ed. note: " St. Jerome here gives a different sense of the word, from what is commonly received among ancient writers. Hesychius, as far as I know, is the only one who agrees with him, and he interprets "collyba", sweetmeats. At the same time Hesychius himself makes its proper sense to be "a kind of coin, with an ox stamped on the brass." Pollux and Suidas and others agree with this interpretation, so far as to make the word stand for a small coin. Hence Collybists were those who gave change in small coin. Origen too, to whom St. Jerome is indebted for a great part of his exposition, understands by Collybists those who change good coin for bad, to the injury of those who employ them." Vallars, in loc.] Sweetmeats and other trifling presents they called 'collyba,' such, for example, as parched pulse, raisins, and apples of divers sorts. As then they could not take [p. 713] usury, they accepted the value in kind, taking things that are bought with money, as if this was not what Ezekiel preached of, saying, "Ye shall not receive usury nor increase." [Ezek 18:17] This kind of traffic, or cheating rather, the Lord seeing in His Father's house, and moved thereat with spiritual zeal, cast out of the Temple this great multitude of men.
Origenes in Matth.: In quo non debent vendere et emere, sed orationibus tantum vacare qui congregantur, quasi in domo orationis: unde sequitur et dicit eis: scriptum est: domus mea domus orationis vocabitur. Origen: For in that they ought neither to sell nor to buy, but to give their time to prayer, being assembled in a house of prayer, whence it follows, "And he saith unto them, It is written, My shall be called a house of prayer." [Isa 56:7] Augustinus in regula: Nemo ergo in oratorio aliquid agat nisi ad quod factum est, unde et nomen accepit. Sequitur vos autem fecistis illam speluncam latronum. Aug., Regula ad Serv. Dei., 3: Let no one therefore do ought in the oratory, but that for which it was made and whence it got its name. It follows, "But ye have made it a den of thieves." Hieronymus: Latro enim est, et templum Dei in latronum convertit speluncam, qui lucra de religione sectatur. Mihi autem inter omnia signa quae fecit dominus, hoc videtur esse mirabilius, quod unus homo, et illo tempore contemptibilis, intantum ut postea crucifigeretur, Scribis et Pharisaeis contra se saevientibus et videntibus lucra sua destrui, potuerit ad unius flagelli verbera tantam eicere multitudinem. Igneum enim quiddam atque sidereum radiabat ex oculis eius, et divinitatis maiestas lucebat in facie. Jerome: For he is indeed a thief, and turns the temple of God into a den of thieves, who makes a gain of his religion. Among all the miracles wrought by our Lord, this seems to me the most wonderful, that one man, and He at that time mean to such a degree that He was afterwards crucified, and while the Scribes and Pharisees were exasperated against Him seeing their gains thus cut off, was able by the blows of one scourge to cast out so great a multitude. Surely a flame and starry ray darted from his eyes, and the majesty of the Godhead was radiant in his countenance. Augustinus de Cons. Evang: Manifestum est, hoc non semel, sed iterum a domino esse factum; sed primum commemoratum est a Ioanne, hoc autem ultimum a ceteris tribus. Aug., de Cons. Ev., ii, 68: It is manifest that the Lord did this thing not once but twice; the first time is told by John, this second occasion by the other three. Chrysostomus in Matth: In quo maior est accusatio Iudaeorum: quoniam cum bis hoc idem fecisset, morabantur tamen in sua dementia. Chrys., Hom., lxvii: Which aggravates the fault of the Jews, who after He had done the same thing twice, yet persisted in their hardness. Origenes in Matth.: Mystice autem templum Dei est Ecclesia Christi. Sunt autem multi in ea non, sicut decet, viventes spiritualiter, sed secundum carnem militant; qui domum orationis de lapidibus vivis constructam, faciunt speluncam esse latronum actibus suis. Si autem oportet tres species eiectas a templo cautius exponere, possumus dicere: quicumque in populo Christiano ad nihil aliud vacant, nisi circa emptiones et venditiones, rarius autem in orationibus permanent, vel in aliis actibus rectis, ipsi sunt vendentes et ementes in templo Dei. Diaconi qui non bene tractant Ecclesiarum pecunias et divites fiunt de rebus pauperum, ipsi sunt nummularii, pecuniarum mensas habentes, quas Christus evertit. Quod autem mensis ecclesiasticarum pecuniarum diaconi praesint, docemur in actibus apostolorum. Episcopi autem qui tradunt Ecclesias quibus non oportet, ipsi sunt qui vendunt columbas, idest gratiam spiritus sancti, quorum cathedras Christus evertit. Origen: Mystically; The Temple of God is the Church of Christ, wherein are many, who live not, as they ought, spiritually, but after the flesh; and that house of prayer which is built of living stones they make by their actions to be a den of thieves. But if we must express more closely the three kinds of men cast out of the Temple, we may say thus. Whosoever among a Christian people spend their time in nothing else but buying and selling, continuing but little in prayers or in other right actions, these are the buyers and sellers in the Temple of God. Deacons who do not lay out well the funds of their Churches, but grow rich out of the poor man's portion, these are the money-changers whose tables Christ overturns. But that the deacons preside over the tables of Church money, we learn from the Acts of the Apostles. [marg. note: Acts 6:2] Bishops who commit [p. 714] Churches to those they ought not, are they that sell the doves, that is, the grace of the Holy Spirit, whose seats Christ overturns. Hieronymus: Iuxta simplicem enim intelligentiam, columbae non erant in cathedris, sed in caveis; nisi forte columbarum institores sedebant in cathedris: quod absurdum est, quia in cathedris magistrorum magis dignitas indicatur; quae ad nihilum redigitur, cum mixta fuerit lucris. Observa etiam propter avaritiam sacerdotum, altaria Dei, nummulariorum mensas appellari. Quod autem de Ecclesiis diximus, unusquisque de se intelligat: dicit enim apostolus: vos estis templum Dei. Non sit ergo in domo pectoris vestri negotiatio, non donorum cupiditas, ne ingrediatur Iesus iratus et rigidus, et non aliter mundet templum suum nisi flagello adhibito, ut de spelunca latronum domum faciat orationum. Jerome: But, according to the plain sense, the doves were not in seats, but in cages; unless indeed the sellers of the doves were sitting in seats; but that were absurd, for the seat denotes the dignity of the teacher, which is brought down to nothing when it is mixed with covetousness. Mark also, that through the avarice of the Priests, the altars of God are called tables of money-changers. What we have spoken of Churches let each man understand of himself, for the Apostle says, "Ye are the temple of God." [2 Cor 6:16] Let there not be therefore in the abode of your breast the spirit of bargaining, nor the desire of gifts, lest Jesus, entering in anger and sternness, should purify His temple not without scourging, that from a den of thieves He should make it a house of prayers. Origenes in Matth.: Vel in secundo adventu eiciet, vel evertet quos invenerit in templo Dei indignos. Origen: Or, in His second coming He shall cast forth and overturn those whom He shall find unworthy in God's temple. Chrysostomus super Matth: Ideo etiam nummulariorum mensas evertit: quod significat quod in templo Dei non debent esse nummi, nisi spirituales, qui Dei habent imaginem, non qui portant imaginem terrenam. Cathedras vendentium columbas evertit, loquens ipso facto: quid faciunt in templo multae columbae venales, ex quo una columba gratuita descendit in templum corporis mei? Quod autem verbis turbae clamaverunt, dominus factis ostendit: unde sequitur et accesserunt ad eum caeci et claudi in templo, et sanavit eos. Pseudo-Chrys.: For this reason also He overturns the tables of the money-changers, to signify that in the temple of God ought to be no coin save spiritual, such as bears the image of God, not an earthly image. He overturns the seats of those that sold doves, saying by that deed, What make in My temple so many doves for sale, since that one Dove descended of free gift upon the temple of My Body? What the multitude had proclaimed by their shouts, the Lord shews in deeds. Whence it follows, "And the blind and the lame came to him in the temple, and he healed them." Origenes in Matth.: In templo enim Dei, idest in Ecclesia, non sunt omnes videntes, neque recte ambulantes; sed qui ex eis intelligunt quia nullius est opus nisi Christi ut sanentur, accedentes ad verbum Dei sanantur. Origen: For in the temple of God, that is in the Church, all have not eyesight, nor do all walk uprightly, but only they who understand that there is need of Christ and of none other to heal them; they coming to the Word of God are healed. Remigius: Quod autem in templo sanantur, significat quod homines non nisi in Ecclesia sanari possunt, cui data est potestas ligandi atque solvendi. Remig.: That they are healed in the Temple signifies, that men cannot be healed but in the Church, to which is given the power of binding and loosing. Hieronymus: Nisi autem mensas nummulariorum subvertisset cathedrasque columbas vendentium, caeci et claudi lucem pristinam et concitum gradum in templo non meruissent recipere. Jerome: For had He not overthrown the tables of the money-changers and the seats of them that sold doves, the blind and the lame would not have deserved that their wonted sight and power of motion should be restored to them in the temple. Chrysostomus in Matth: Principes autem sacerdotum neque ita persuadebantur, sed ex reliquis miraculis et praeconiis puerorum eum extollentibus indignabantur; unde sequitur videntes principes sacerdotum. Chrys.: But not even thus were the Chief Priests convinced, but at His miracles and the shouts of the children they had indignation. Hieronymus: Cum enim manum non audeant in eum inicere sacerdotes, tantum opera calumniantur, et testimonium populi atque puerorum qui clamabant: hosanna filio David; benedictus qui venit in nomine domini: quod videlicet hoc non dicitur nisi soli filio Dei. Videant ergo episcopi, et quilibet sancti homines, cum quanto periculo dici sibi ista patiantur, si vero domino, cui dicebatur, quia nondum solida erat credentium fides, pro crimine impingitur. Jerome: For, not daring to lay hands on Him, the [p. 715] Priests defame his works, and the testimony of the children who cried, "Hosanna to the Son of David, blessed is he that cometh in the name of the Lord," as though this might be said to none but to the Son of God only. Let then Bishops and all holy men take heed how they suffer these things to be said to them, if this is charged as a fault in Him who is truly Lord to whom this was said, because the faith of the believers was not yet confirmed. Chrysostomus super Matth: Sicut autem columna si modicum obliquata fuerit, accepto pondere amplius vadit in latus, sic et cor hominis cum perversum fuerit, si alicuius viri iusti opera videat vel audiat, non confirmatur, sed magis ad invidiam concitatur. Hoc modo sacerdotes concitati sunt contra Christum, dicentes audis quid isti dicunt? Pseudo-Chrys.: For as a pillar a little out of the perpendicular, if more weight be laid upon it, is driven to lean still more to one side; so also the heart of man when once turned aside, is only stirred the more with jealousy by seeing or hearing deeds of some righteous man. In this way the Priests were stirred up against Christ, and said, "Hearest thou what these say?" Hieronymus: Sed Christi responsio moderata fuit. Non dixit quod Scribae audire cupiebant: bene faciunt pueri, ut mihi testimonium perhibeant: nec rursum: errant, pueri sunt, debetis aetati ignoscere: sed profert exemplum de octavo Psalmo, ut, tacente domino, testimonium Scripturarum puerorum dicta firmaret: unde sequitur Iesus autem dicit eis: utique. Nunquam legistis, et cetera. Jerome: But the answer of Christ was cautious. He spake not what the Scribes would fain have heard, The children do well that they bear witness to me; nor on the other hand, They do what is wrong, they are but children, you ought to be indulgent to their tender years. But He brings a quotation from the eighth Psalm, [Ps 8:2] that though the Lord were silent, the testimony of Scripture might defend the words of the children, as it follows, "But Jesus said unto them, Yea, have ye never read, &c." Chrysostomus super Matth: Tamquam si dicat: esto, mea culpa est, quia isti clamant. Numquid mea culpa est, quia ante tot millia annorum hoc futurum propheta praedixit? Infantes autem et lactentes nec intelligere aliquem nec laudare possunt. Dicuntur ergo infantes non aetate, sed simplicitate cordis: lactentes autem, quoniam quasi lactis suavitate, ita mirabilium delectatione excitati clamabant. Lac enim dicitur opus miraculorum: quia miracula nullum laborem videntibus ponunt, sed videntes admiratione delectant, et ad fidem molliter invitant. Panis autem est doctrina perfectae iustitiae; quam accipere non possunt nisi exercitati sensus circa res spirituales. Pseudo-Chrys.: As though He had said, Be it so, it is My fault that these cry thus. But is it My fault that so many thousand years before the Prophet foretold that so it should be? But babes and sucklings cannot know or praise any one. Therefore they are called babes, not in age, but in guilelessness of heart; sucklings, because they cried out being moved by their joy at the wonderful things they beheld, as by the sweetness of milk. Miraculous works are called milk, because the beholding of miracles is no toil, but rather excites wonder, and gently invites to the faith. Bread is the doctrine of perfect righteousness, which none can receive but they who have their senses exercised about spiritual things. Chrysostomus in Matth: Hoc autem et typus gentium erat, et apostolis non parva consolatio: ut enim non angustiarentur qualiter idiotae existentes possent praedicare, praevenientes pueri eorum eiecerunt timorem: quoniam scilicet dabit eis sermonem qui hos fecit laudem cantare. Hoc etiam miraculum significat quod Christus conditor erat naturae: quia pueri significativa loquebantur, et prophetis consona; viri autem insipientia et insania plena. Chrys.: This was at once a type of the Gentiles, and no small comfort to the Apostles; for that they might not be perplexed, contriving how having no education for the purpose they should preach the Gospel, these children going before them did away that fear; for He who made these to sing His praises, shall give speech to those. This [p. 716] miracle also shews that Christ was the Framer of nature; seeing the children spoke things full of meaning, and agreeing with the Prophets, whereas the men uttered things meaningless, and full of frenzy.
Lectio 3 17 καὶ καταλιπὼν αὐτοὺς ἐξῆλθεν ἔξω τῆς πόλεως εἰς βηθανίαν, καὶ ηὐλίσθη ἐκεῖ. 18 πρωῒ δὲ ἐπανάγων εἰς τὴν πόλιν ἐπείνασεν. 19 καὶ ἰδὼν συκῆν μίαν ἐπὶ τῆς ὁδοῦ ἦλθεν ἐπ' αὐτήν, καὶ οὐδὲν εὗρεν ἐν αὐτῇ εἰ μὴ φύλλα μόνον, καὶ λέγει αὐτῇ, μηκέτι ἐκ σοῦ καρπὸς γένηται εἰς τὸν αἰῶνα. καὶ ἐξηράνθη παραχρῆμα ἡ συκῆ. 20 καὶ ἰδόντες οἱ μαθηταὶ ἐθαύμασαν λέγοντες, πῶς παραχρῆμα ἐξηράνθη ἡ συκῆ; 21 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, ἀμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν καὶ μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κἂν τῷ ὄρει τούτῳ εἴπητε, ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, γενήσεται: 22 καὶ πάντα ὅσα ἂν αἰτήσητε ἐν τῇ προσευχῇ πιστεύοντες λήμψεσθε.
17. And he left them, and went out of the city into Bethany; and he lodged there. 18. Now in the morning as he returned into the city, he hungered. 19. And when he saw a fig tree in the way, he came to it, and found. nothing thereon, but leaves only, and said unto it, "Let no fruit grow on thee henceforward for ever." And presently the fig tree withered away. 20. And when the disciples saw it, they marvelled, saying, "How soon is the fig tree withered away!" 21. Jesus answered and said unto them, "Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. 22. And all things, whatsoever ye shall ask in prayer believing, ye shall receive.
Chrysostomus super Matth: Malum hominem melius locum dando potest aliquis vincere quam respondendo: quia malitia non instruitur sermonibus, sed excitatur: et ideo dominus recedendo compescere studuit quos respondendo non compescuit: unde dicitur et relictis illis, abiit foras extra civitatem in Bethaniam. Pseudo-Chrys.: A bad man is better overcome by giving way to him than by replying to him; for wickedness is not instructed but stimulated by reproof. The Lord accordingly sought by withdrawing Himself to check those whom His words could not check; whence it is said, "And He left them, and went out of the city into Bethany." Hieronymus: hinc autem intelligendum est quod dominus tantae fuerit paupertatis, et ita nulli adulatus sit, ut in urbe maxima nullum hospitem, nullam invenerit mansionem; sed in vico parvulo apud Lazarum sororesque eius habitaret; eorum quippe viculus Bethania est; unde sequitur ibique mansit. Jerome: Hence it is to be understood that the Lord was in so great poverty, and so far from having courted any one, that He had found in all that city neither entertainer, nor abode, but He made His home in a little village, in the house of Lazarus and his sisters; for their village was Bethany; and it follows, "and He lodged there." Chrysostomus super Matth: Ut scilicet ibi maneret corporaliter ubi et spiritualiter repausabat: nam sanctorum virorum est quod non gaudent ubi epulae largae sunt, sed ubi sanctitas floret. Pseudo-Chrys.: Seeking surely to lodge in the body where His spirit also reposed; for so it is with [p. 717] all holy men, they love to be not where sumptuous banquets are, but where holiness flourishes. Hieronymus: Discussis autem noctis tenebris, cum in civitatem reverteretur dominus esuriit: unde sequitur mane autem revertens in civitatem, esuriit, veritatem scilicet humanae carnis ostendens. Jerome: When the shades of night were dispersed, and He was returning to the city, the Lord was an hungred, thus shewing the reality of His human body. Chrysostomus super Matth: Quando enim concessit carni quod proprium erat pati, tunc demonstrat eius passionem. Gloss., ap. Anselm: For in permitting His flesh to suffer that which properly pertains to flesh, He foreshews His passion. Rabanus: Nota autem maiorem studiosi operatoris affectum, dum dicitur mane revertisse in civitatem, ut praedicaret, et ut aliquos Deo patri acquireret. Mark the earnest zeal of the active labourer, Who is said to have gone early into the city to preach, and to gain some to His Father. Hieronymus: Dominus autem passurus in populis, et baiulaturus scandalum crucis, voluit discipulorum animos signi anticipatione firmare: unde sequitur et videns arborem unam secus viam, venit ad eam, et nihil invenit in ea nisi folia tantum. Jerome: The Lord about to suffer among the nations, and to take upon Him the offence of the Cross, sought to strengthen the minds of His disciples by a previous miracle; whence it follows, "And seeing a fig-tree by the wayside, He came to it, and found nothing thereon but leaves only." Chrysostomus in Matth: Non propter hoc veniebat quia esuriebat, sed propter discipulos: quia enim ubique benefaciebat, nullum autem puniebat, oportebat et punitricis eius virtutis demonstrationem tribuere. Noluit autem in hominibus hoc ostendere, sed in planta. Chrys.: He came not because He was an hungred, but for His disciples' sake; for because He ever did good and inflicted suffering on none, it behaved that He should set forth an example of His power of punishment; and this He would not exert upon man, but upon a plant. Hilarius in Matth.: Et in hoc quidem bonitatis dominicae argumentum reperimus: nam ubi afferre voluit procuratae per se salutis exemplum, virtutis suae potestatem in humanis corporibus exercuit, spem futurorum et animae salutem, curis praesentium aegritudinum commendans; nunc vero, ubi in contumaces formam severitatis constituebat, futuri speciem damno arboris indicavit: unde sequitur et ait illi: numquam ex te fructus nascatur in sempiternum. Hilary: Herein also we find proof of the Lord's goodness; where He was minded to shew forth an instance of the salvation procured by His means, He exerted the power of His might on the persons of men; by healing their present sicknesses, encouraging them to hope for the future, and to look for the healing of their soul. But now when He would exhibit a type of His judgments on the rebellious, He represents the future by the destruction of a tree; "Let no fruit grow on, thee henceforward for ever." Hieronymus: Vel in saeculum, utrumque enim eona, Graecus sermo significat. Jerome: "For ever," (in sempiternum,) or, "To the end of the world," (in saeculum,) for the Greek word, , signifies both. Chrysostomus in Matth: Suspicionis autem discipulorum erat existimare propter hoc eam esse maledictam, quia non habebat fructum: cur igitur maledicta est? Discipulorum gratia, ut discant quoniam poterat siccare eos qui crucifixerunt eum; unde sequitur et arefacta est continuo ficulnea. Ideo autem non in alia planta, sed in omnium humidissima miraculum hoc fecit, ut et hinc maius hoc miraculum appareat. Cum autem in plantis vel in brutis fit aliquid tale, non quaeras qualiter iuste siccata est ficus, si tempus non erat (hoc enim quaerere est ultimae dementiae, quia scilicet in talibus non invenitur culpa et poena): sed miraculum inspice, et admirare miraculi factorem; unde sequitur et videntes discipuli mirati sunt, dicentes: quomodo continuo aruit? Chrys.: This was only a supposition of the disciples that it was cursed because it had not fruit; for another Evangelist says that it was not yet the season. Why then was it cursed? For the disciples' sake, that they might learn that He had power to wither up those who crucified Him. And He worked this miracle in that which of all plants is the most juicy, that the greatness of the miracle might be more apparent. And when aught of this kind is done to brutes or vegetables, ask not whether the fig were with justice withered up, seeing it was not the season for its fruit; for to enquire thus were extreme madness, for in such creatures [p. 718] there can be neither fault nor punishment; but consider the miracle, and admire the Worker of it. Glossa: Non facit creator iniuriam possidenti; sed creatura suo arbitrio ad utilitatem aliorum mutatur. Gloss. ord.: The Creator does no wrong to the owner, but His creature, at His will, is converted to the profit of others. Chrysostomus in Matth: Et ut discas quoniam propter eos hoc factum est, scilicet ut ad confitendum eos erigat, audi quid deinceps dicatur: sequitur enim respondens autem Iesus ait illis: amen dico vobis, si habueritis fidem. Chrys.: And that you may learn that this was done for their sakes, to the end, namely, that they should be stirred up to confidence, hear what is said further. Jesus answered and said unto them, "Verily I say unto you, if ye shall have faith." Hieronymus: Latrant contra nos gentilium canes, asserentes apostolos non habuisse fidem, quia montes transferre non potuerunt. Quibus respondemus multa facta esse signa a domino quae scripta non sunt: igitur et haec credimus fecisse apostolos; sed ideo scripta non esse ne infidelibus contradicendi maior daretur occasio: alioquin interrogemus eos, utrum credant his signis quae scripta narrantur, an non? Et cum incredulos viderimus, consequenter probabimus, nec maioribus eos credituros fuisse qui minoribus non crediderunt. Jerome: The Gentile dogs bark against us, affirming that the Apostles had not faith, because they were not able to remove mountains. To whom we answer, that many wonders were done by the Lord which are not written; and therefore we believe the Apostles to have done some not written, and that they were therefore not written, that the unbelieving might not have in them larger room for cavilling. For let us ask them, do they believe the miracles which are written, or do they not! And when they look incredulous, we can then establish that they who believe not the lesser would not have believed the greater. Chrysostomus: Hoc autem quod dominus dicit, orationi adscribit et fidei: unde iterum dicit omnia quaecumque petieritis in oratione credentes accipietis: discipuli enim Christi, nihil eorum quae non oportet petunt: et quasi credentes magistro, nihil aliud petunt nisi magna et caelestia. Chrys.: This that the Lord speaks of He ascribes to prayer and faith; whence He continues, "And all things whatsoever ye shall ask in prayer believing ye shall receive." Origen: For Christ's disciples pray for nothing that they ought not, and as confiding in their Master they pray only for things great and heavenly. Rabanus: Quotiescumque autem petentes non exaudimur, ideo fit quia vel contra auxilium nostrae salutis petimus, vel quia eorum pro quibus petimus, perversitas ne impetremus obsistit; vel in futurum petitionis nostrae differtur effectus, ut desideria crescant, et perfectius capiant gaudia quae requiruntur. Raban.: But whenever we are not heard when we pray, it is either because we ask something adverse to the means of our salvation; or because the perverseness of those for whom we ask hinders its being granted to them; or because the performance of our request is put off to a future time, that our desires may wax stronger, and so may have more perfect capacity for the joys they seek after. Augustinus de Cons. Evang: Considerandum autem, quod miratos esse discipulos de hoc quod arbor aruerat, et eis dominum respondisse quod dictum est de fide, non ipso secundo die quo maledixerit arbori, sed tertio die Marcus dicit: ipso quippe die secundo commemoravit Marcus de templo eiectos vendentes, quod primo die factum praetermiserat; ipso ergo secundo die dicit, facta vespera, egressum de civitate; et cum mane transirent, vidisse discipulos mane factam ficum aridam. Matthaeus autem sic loquitur tamquam secundo die hoc totum sit factum; unde intelligitur quod cum Matthaeus dixisset arefacta est continuo ficulnea, praetermissis ceteris ad secundam diem pertinentibus, adiunxit statim et videntes discipuli admirati sunt; ita tamen quod alio die viderit dominus ficulneam, et alio die discipuli mirati sunt: intelligitur enim non tunc aruisse quando viderunt arefactam, sed continuo quando maledicta est: non enim arescentem, sed penitus arefactam viderunt, ac sic eam continuo in verbo domini aruisse intellexerunt.
Aug., de Cons. Ev., ii, 68: It must be considered that Mark relates the wonder of the disciples at the withering of the tree, and the answer of the Lord concerning faith, to have been not on the day following the cursing of the tree, but on the third day after; and that on the second day Mark relates the casting of the merchants out of the Temple, which he had omitted on the first day. On the second day then he says that He went forth out of the city in the evening, and that as they passed by in the morning, the disciples then saw that the fig tree was withered. But Matthew speaks as though all this had been [p. 719] done on the day following. This must be so taken as that when Matthew, having related that the fig tree was dried up, adds immediately, omitting all the events of the second day, "And when the disciples saw it, they marvelled," he yet meant that it was on another day that they marvelled. For the tree must be supposed to have withered at the time it was cursed, not at the time they saw it. For they did not see it withering, but when it was withered, and by that they understood that it had withered immediately upon the Lord's words.
Origenes in Matth.: Mystice autem relinquens dominus principes et Scribas, factus est extra Ierusalem terrenam, quae ideo cecidit. Venit autem in Bethaniam ad domum obedientiae, idest Ecclesiam: ubi cum requievisset post principium constituendi Ecclesiam, revertitur in civitatem quam paulo ante reliquerat, et revertens esuriit. Origen: Mystically; the Lord leaving the Chief Priests and Scribes withdrew without the earthly Jerusalem, which therefore fell. He came to Bethany to 'The house of obedience,' that is, to the Church, where when He had taken rest after the first erecting of the Church, He returned to the city which He had left a little while before, and returning, He was an hungred. Chrysostomus super Matth: Si autem quasi homo esurisset cibum carnalem, nunquam mane esurisset: sed mane esurit qui aliorum esurit salutem. Pseudo-Chrys.: For had His hunger been as man for carnal food, He would not have hungred in the morning; he truly hungers in the morning who hungers after the salvation of others. Hieronymus: Arborem autem quam vidit in via, intelligimus synagogam, quae iuxta viam erat: quia legem habebat, non tamen credebat in viam, idest in Christum. Jerome: The tree which He saw by the wayside we understand as the synagogue, which was nigh to the way inasmuch as it had the Law, but yet believed not on the way, that is, on Christ. Hilarius in Matth.: Quae ficus arbori comparatur, quia credentes primi ex Israel apostoli crasso modo, ceteros resurrectionis gloria et tempore anteibunt. Hilary: And that is compared to a fig tree, because the Apostles being the first believers out of Israel, like green figs shall in the glory, and the time, of their resurrection, be before the rest. Chrysostomus super Matth: Ficus etiam propter multitudinem granorum sub uno cortice, est quasi congregatio multorum fidelium. Nihil autem invenit in ea nisi folia tantum, idest traditiones pharisaicas, iactationem legis absque fructibus veritatis. Pseudo-Chrys.: Also the fig in respect of the multitude of seeds under one skin is as it were an assembly of the faithful. But He finds nothing on it but leaves only, that is, pharisaical traditions, an outward shew of the Law without the fruits of truth. Origenes in Matth.: Et quoniam arbor illa erat figuraliter animam habens, quasi audienti dicit nunquam ex te fructus nascatur in sempiternum: ideo infructuosa est synagoga Iudaeorum; et hoc erit usque ad consummationem saeculi, donec intraverit gentium multitudo; et aruit ficulnea, adhuc peregrinante in hac vita Christo, et videntes discipuli oculis spiritualibus mysterium fidei siccatae, mirati sunt; sed et discipuli Christi fideles, et non haesitantes, relinquentes eam, siccam faciunt, cum vitalis virtus transierit ab eis ad gentes; sed et a singulis qui adducuntur ad fidem, tollitur mons ille Satanas et mittitur in mare, idest in abyssum. Origen: And because this plant was figuratively a living creature, having a soul, He speaks to it as though it heard. "Let no fruit grow on thee henceforward for ever." Therefore is the Jewish synagogue barren, and shall continue so until the end of the world, when the multitude of the Gentiles shall come in; and the fig tree withered while Christ was yet sojourning in this life; and the disciples seeing by their spiritual discernment the mystery of the withered faith, wondered; and having faith, and not doubting, they bare it, and so it withers when their lifegiving virtue passes to the Gentiles; and by each one [p. 720] who is brought to the faith, that mountain Satan is lifted up and cast into the sea, that is, into the abyss. Chrysostomus super Matth: Vel in mare, idest in istum mundum, ubi sunt aquae salsae, idest populi iniqui. Pseudo-Chrys.: Or; "Into the sea," that is, into the world where the waters are salt, i.e. the people are wicked. Rabanus: Exclusionem enim suam ab electis amplius saeviendo vindicat in reprobis. Raban.: And he avenges his exclusion from the elect by more cruel treatment of the reprobate. Augustinus de quaest. Evang: Vel hoc sibi servus Dei dicere debet de monte superbiae, ut eam a se repellat: vel quia per eos Evangelium praedicatum est, ipse dominus, qui mons appellatus est, a Iudaeis in gentes tamquam in mare iacitur. Aug., Quaest. Ev., i, 29: Or, this is to be said by each servant of God in his own case respecting the mountain of pride, to cast it from him. Or, because by Jews the Gospel was preached, the Lord Himself, who is called the mount, is by the Jews cast among the Gentiles as into a sea. Origenes: Omnis etiam qui obedit verbo Dei, Bethania est, et requiescit Christus in eo: malos quidem et peccatores reliquit; quando autem fuerit apud iustos, fit et apud alios post illos et cum illis: non enim dicitur quod relinquens Bethaniam venit in civitatem. Esurit autem semper dominus in iustis, volens manducare fructum spiritus sancti in eis, qui sunt caritas, gaudium et pax. Erat autem secus viam haec ficus quae folia tantum habuit sine fructu. Origen: For every man who is obedient to the word of God is Bethany, and Christ abides in him; but the wicked and the sinners He leaves. And when He has been with the righteous, He goes to other righteous after them, and accompanied by them; for it is not said that He left Bethany and went into the city. The Lord ever is an hungred among the righteous, desiring to eat among them the fruit of the Holy Spirit, which are love, joy, peace. But this fig tree which had leaves only without fruit, grew by the wayside. Chrysostomus super Matth: Idest iuxta mundum: si enim homo iuxta mundum vixerit, non potest in se fructum iustitiae tenere. Pseudo-Chrys.: That is, nigh to the world; for if a man lives nigh to the world, he cannot preserve in himself the fruit of righteousness. Origenes: Si autem venerit dominus in tentationibus, fructum requirens, et inventus fuerit aliquis nihil iustitiae habens, nisi professionem tantummodo fidei, quod est folia sine fructu: mox exsiccatur, hoc ipsum etiam quod videtur fidelis amittens; sed et unusquisque discipulorum ficum arescere facit, manifestum faciens, eum esse vacuum a Christo: sicut Petrus dixit ad Simonem: cor tuum non est rectum coram Deo. Melius est enim fallacem ficum, quae vivere aestimatur, non autem fructificet, siccari verbis discipulorum Christi, et fieri manifestam, quam ut furetur per figmentum innocentium corda. Est autem et in unoquoque infideli mons secundum mensuram infidelitatis suae, qui verbis discipulorum Christi tollitur. Origen: But if the Lord come seeking fruit with temptations, and one be found having nought of righteousness but only a profession of faith, which is leaves without fruit, he is soon withered, losing even his seeming faith; and every disciple makes this fig tree to wither, by making it be seen that he is void of Christ, as Peter said to Simon, "Thy heart is not right in the sight of God." [Acts 8:21] For it is better that a deceitful fig tree which is thought to be alive, yet brings forth no fruit, should be withered up at the word of Christ's disciples, than that by an imposture it should steal away innocent hearts. Also there is in every unbeliever a mountain great in proportion to his unbelief, which is removed by the words of Christ's disciples.
Lectio 4 23 καὶ ἐλθόντος αὐτοῦ εἰς τὸ ἱερὸν προσῆλθον αὐτῷ διδάσκοντι οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ λέγοντες, ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; καὶ τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην; 24 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, ἐρωτήσω ὑμᾶς κἀγὼ λόγον ἕνα, ὃν ἐὰν εἴπητέ μοι κἀγὼ ὑμῖν ἐρῶ ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ: 25 τὸ βάπτισμα τὸ ἰωάννου πόθεν ἦν; ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων; οἱ δὲ διελογίζοντο ἐν ἑαυτοῖς λέγοντες, ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ ἡμῖν, διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ; 26 ἐὰν δὲ εἴπωμεν, ἐξ ἀνθρώπων, φοβούμεθα τὸν ὄχλον, πάντες γὰρ ὡς προφήτην ἔχουσιν τὸν ἰωάννην. 27 καὶ ἀποκριθέντες τῷ Ἰησοῦ εἶπαν, οὐκ οἴδαμεν. ἔφη αὐτοῖς καὶ αὐτός, οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ.
23. And when he was come into the temple, the Chief Priests and the elders of the people came unto him as he was teaching, and said, "By what authority [p. 721] doest thou these things? and who gave thee this authority?" 24. And Jesus answered and said unto them, "I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. 25. The baptism of John, whence was it? from heaven, or of men?" And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? 26. But if we shall say, Of men; we fear the people; for all hold John as a prophet. 27. And they answered Jesus, and said, "We cannot tell." And he said unto them, "Neither tell I you by what authority I do these things."
Chrysostomus super Matth: Quia viderant sacerdotes Christum cum magna gloria introeuntem in templum, invidia torquebantur. Itaque non sufferentes in pectore suo invidiae stimulantis ardorem, prorumpunt in vocem; unde dicitur et cum venisset in templum, accesserunt ad eum docentem principes sacerdotum et seniores populi dicentes: in qua potestate haec facis? Pseudo-Chrys.: The Priests were tormented with jealousy, because they had seen Christ entering the Temple in great glory. And not being able to master the fire of jealousy which burnt in their breasts, they break forth in speech. Chrysostomus in Matth: Quia enim signis detrahere non habebant, ex his quae inhibebantur in templo vendere, afferunt reprehensionem; ac si dicerent: numquid magistralem suscepisti thronum? Sacerdos consecratus es, quoniam tantam demonstrasti potestatem? Chrys.: Forasmuch as they could not detract from His miracles, they bring matter of blame from His forbidding to sell in the Temple. As though they had said, Hast Thou assumed the seat of authority? Hast Thou been anointed Priest, that Thou exertest this power? Chrysostomus super Matth: Per hoc autem quod subdunt aut quis dedit tibi hanc potestatem? Ostendunt multas esse personas quae dant hominibus potestatem, sive corporalem, sive etiam spiritualem; quasi dicerent: de sacerdotali familia genitus non es; senatus tibi hoc non concessit; Caesar non donavit. Si autem credidissent quia omnis potestas ex Deo est, nunquam interrogassent: quis dedit tibi hanc potestatem? Omnis enim homo secundum se aestimat alterum: fornicarius neminem aestimat castum; castus non facile de fornicario suspicatur; sic qui non est ex Deo sacerdos, nullius sacerdotium putat ex Deo. Pseudo-Chrys.: By that they add, "Or who gave thee this authority?" they shew that there be many persons who give power to men, whether corporal or spiritual! as though they had said, Thou art not come of a priestly family; the Senate has not conferred on Thee this power, neither has Caesar granted it. But had they believed that all power is from God, they would never have asked, "Who gave thee this authority?" For every man judges of others by himself. The fornicator thinks that none are chaste; the chaste does not readily suspect any of fornication; he who is not a Priest of God, thinks no man's Priesthood to be of God. Hieronymus: Vel his verbis eamdem quam supra calumniam struunt, quando dixerunt: in Beelzebub principe Daemoniorum eicit Daemonia. Quando enim dicunt in qua potestate haec facis? Dubitant de Dei potestate, et subintelligi volunt, Diaboli esse quod faciat. Addentes quoque quis tibi dedit hanc potestatem? Manifestissime Dei filium negant, quem putant non suis, sed alienis viribus signa facere. Poterat autem dominus aperta responsione tentatorum calumniam confutare; sed prudenter interrogavit, ut suo ipsi vel silentio vel scientia condemnarentur: unde sequitur respondens Iesus dixit eis: interrogabo vos et ego unum sermonem. Jerome: Or in these words they urge the same cavil as above, when they said, "He casteth out [p. 722] demons through Beelzebub the Prince of the demons." [Matt 12:24] For when they say, "By what authority doest thou thee things?" they doubt concerning the power of God, and would have it understood that the things He does are of the Devil. But when they add, "Who gave thee this authority?" they most clearly deny the Son of God, whom they suppose to work miracles, not by His own, but by others' strength. The Lord could have confuted the calumny of His tempters by a simple answer, but He put a question to them of such skilful contrivance, that they must be condemned either by their silence or their knowledge; "Jesus answered and said unto them, I also will ask you one question." Chrysostomus super Matth: Non quidem ut respondentes audiant, sed ut impediti non interrogent: quia ipse praeceperat: nolite sanctum dare canibus. Deinde etiam si dixisset, nihil proficeret: quia non potest sentire quae lucis sunt tenebrosa voluntas: interrogantem enim oportet docere, tentantem autem rationabili percussione confundere, non autem ei virtutem mysterii publicare. Dominus ergo simplici interrogationi laqueum ponit in sua interrogatione; et quia eum vitare non poterant, subdit quem si dixeritis mihi, et ego vobis dicam in qua potestate haec facio. Est autem interrogatio talis: Baptismus Ioannis unde erat? Ex caelo, an ex hominibus? Pseudo-Chrys.: Not that they should answer it, and thereupon hear of Christ the answer to their question, but that being puzzled they should ask Him no farther; according to that precept He had given above, "Give not that which is holy to the dogs." [Matt 7:6] For even if He had told them, it would have profited nothing, because the darkened will cannot perceive the things that are of the light. For him that enquires we ought to instruct, but him that tempts, to overthrow by a stroke of reasoning, but not to publish to him the power of the mystery. The Lord thus sets before them in His question a dilemma; and that they might not escape Him, says, "Which if ye tell me, I in like wise will tell you by what authority I do these things." His question is this; "The baptism of John whence was it? from heaven, or of men?" Augustinus super Ioan: Accepit quidem Ioannes ut baptizare posset ab eo quem postmodum baptizavit; Baptismus autem quem accepit, Baptismus Ioannis hic dicitur. Solus tale donum accepit: nullus ante ipsum iustorum, nullus post ipsum accepit Baptismum, qui Baptismus diceretur ipsius. Venit enim Ioannes baptizare in aqua poenitentiae, viam domino praeparando, non interius mundando, quod purus homo non potest. Aug., in Joan. Tr., v. 4: John received his authority to baptize from Him, whom he afterwards baptized; and that baptism which was committed to him is here called the baptism of John. He alone received such a gift; no righteous man before or after him was entrusted with a baptism to be called from himself. For John came to baptize in the water of repentance, to prepare the way for the Lord, not to give inward cleansing, which mere man cannot do. Hieronymus: Ipsi autem sacerdotes quid in sua malitia pertractaverint, ostenditur cum subditur at illi cogitabant inter se. Si enim respondissent Baptisma Ioannis esse de caelo, consequens erat responsio: quare ergo non estis baptizati a Ioanne? Si autem dicere voluissent humana deceptione compositum et nihil habere divinum, seditionem populi formidabant. Omnes enim congregatae multitudines, Ioannis receperant Baptisma, et sic habebant eum ut prophetam. Respondit itaque impiissima factio, et humilitatis verbo, quo nescire se diceret, versa est ad insidias cooperiendas: unde sequitur et respondentes Iesu, dixerunt: nescimus. In hoc quod nescire se responderant, mentiti sunt: consequens ergo erat iuxta responsionem eorum, dominum quoque dicere: nec ego scio. Sed mentiri veritas non potest; sequitur enim ait illis et ipse: nec ego dico vobis in qua potestate haec facio. Ex quo ostendit et illos scire, sed respondisse nolle: et se nosse, et ideo non dicere, quia illi quod sciant taceant. Jerome: What the Priests revolved in their malice is shewn when he adds, "But they reasoned with themselves." For had they replied that it was from heaven, the question was inevitable, Why then were ye not baptized by John? But should they reply that it was an invention of human device, and had in it nothing divine, they feared a tumult among the people. For all the assembled multitudes had received John's baptism, [p. 723] and held him accordingly for a Prophet. This godless party therefore make answer, and by a seeming humility of speech confessing that they know not, turned to hide their insidious designs. And they answered Jesus, and said, "We know not." In saying that they knew not, they lied; and it might have followed upon their answering thus, that the Lord also should say, I know not; but truth cannot lie, and therefore it follows, "And he said unto them, Neither tell I you by what authority I do these things." This shews that they knew, but would not answer, and that He also knew, but would not answer, because they would not speak what they knew. Origenes in Matth.: Sed dicet aliquis contra hoc, quia ridiculum erat interrogare in qua potestate haec faceret Iesus: nec enim poterat fieri ut responderet quia in potestate Diaboli faceret; sed nec ipse responderet quod erat verum, quoniam in potestate propria facit. Si quis autem dicat, quoniam interrogabant principes ut illum terrerent, ut puta, si facit aliquis quod nobis non placet in nostris, dicimus ei: quis te iussit hoc facere? Eum terrentes ut recedat ab actu: sed quid est quod et Christus ita respondit: dicite mihi vos hoc, et ego vobis dicam in qua potestate haec facio? Forte ergo sic intelligitur hic locus. Generaliter quidem sunt duae potestates diversae: una ex parte Dei, altera ex parte Diaboli: specialiter autem sunt plures; non enim una potestas omnibus prophetis facientibus signa cooperabatur; sed alia istis, alia illis; et ad res forsitan inferiores inferior, ad res autem eminentiores eminentior. Principes autem sacerdotum videbant Iesum multa prodigia facientem; et ideo potestatis sibi cooperantis speciem et proprietatem volebant audire a Christo. Alii quidem qui signa fecerunt, in primis quidem in ista potestate fecerunt; proficientes autem in alia potestate maiori; tamen salvator universa fecit in una potestate, quam accepit a patre. Quoniam autem non erant digni talia audire mysteria, propterea non dat eis responsum, sed contra interrogat.
Origen: But some one will say in opposition to this, that it was absurd to ask by what authority Jesus did these things. For that it could not be that He would answer, that He did these by the Devil's authority; and He would not tell them as it truly was, that He did them by His own power. If it should be said, that the rulers put this question to Him in order to deter Him from His proceedings; as when we say to one who is dealing with what is ours in a way which we do not like, we say to him, Who bade thee do this? meaning to deter him from what he is so doing;—if it is to be taken so, what means Christ's answer, Do you tell Me this, and I will tell you by what authority I do these things. Perhaps therefore, the place should be understood as follows. There are in the general two opposite powers, one on the side of God, the other on the side of the Devil; but of particular powers there are many; for it was not one and the same power that wrought in all the Prophets to enable them to do miracles, but one in these, another in those; and, it may be, for lesser things a lesser power, for greater things a greater power. The Chief Priests had seen Jesus working many miracles, whereupon they desired to know the special degree and properties of that power which wrought in Him. For others who have wrought miracles wrought them at first in one power, and afterwards when more advanced in another and greater power; but the Saviour wrought all in one power, that which He received of the Father. But because they were not worthy to hear such mysteries, therefore He gives them no answer, but on the contrary put a question to them.
Rabanus: Ob duas enim causas scientia veritatis est occultanda quaerentibus: cum scilicet is qui quaerit aut minus capax est ad intelligendum, aut odio vel contemptu veritatis indignus est cui debeat aperiri quod quaerit. Raban.: There are two reasons why the knowledge of truth [p. 724] should be kept back from those who ask; either when he who asks is unfit to receive, or from his hatred or contempt of the truth is unworthy to have that which he asks opened to him.
Lectio 5 28 τί δὲ ὑμῖν δοκεῖ; ἄνθρωπος εἶχεν τέκνα δύο. καὶ προσελθὼν τῷ πρώτῳ εἶπεν, τέκνον, ὕπαγε σήμερον ἐργάζου ἐν τῷ ἀμπελῶνι. 29 ὁ δὲ ἀποκριθεὶς εἶπεν, οὐ θέλω, ὕστερον δὲ μεταμεληθεὶς ἀπῆλθεν. 30 προσελθὼν δὲ τῷ ἑτέρῳ εἶπεν ὡσαύτως. ὁ δὲ ἀποκριθεὶς εἶπεν, ἐγώ, κύριε: καὶ οὐκ ἀπῆλθεν. 31 τίς ἐκ τῶν δύο ἐποίησεν τὸ θέλημα τοῦ πατρός; λέγουσιν, ὁ πρῶτος. λέγει αὐτοῖς ὁ Ἰησοῦς, ἀμὴν λέγω ὑμῖν ὅτι οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ θεοῦ. 32 ἦλθεν γὰρ ἰωάννης πρὸς ὑμᾶς ἐν ὁδῷ δικαιοσύνης, καὶ οὐκ ἐπιστεύσατε αὐτῷ: οἱ δὲ τελῶναι καὶ αἱ πόρναι ἐπίστευσαν αὐτῷ: ὑμεῖς δὲ ἰδόντες οὐδὲ μετεμελήθητε ὕστερον τοῦ πιστεῦσαι αὐτῷ.
28. "But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. 29. He answered and said, I will not: but afterward he repented, and went. 30. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 31. Whether of them twain did the will of his father?" They say unto him, "The first." Jesus saith unto them, "Verily I say unto you, That the Publicans and the harlots go into the kingdom of God before you. 32. For John came unto you in the way of righteousness, and ye believed him not: but the Publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him."
Hieronymus: Post praemissa, infert dominus parabolam, qua et illos impietatis arguat, et ad gentes regnum Dei doceat transferendum, dicens quid autem vobis videtur? Jerome: Thus much prefaced, the Lord brings forward a parable, to convict them of their irreligion, and shew them that the kingdom of God should be transferred to the Gentiles. Chrysostomus super Matth: Quos reos proponit in causa, ipsos et iudices petit, ut a nullo mereantur solvi qui seipsos condemnant. Magna est fiducia iustitiae ubi adversario ipsi causa committitur. In parabolis ergo figurat personas eorum, ut non intelligant quomodo ipsi adversus se sententiam dicerent; sequitur enim homo quidam habebat duos filios. Quis ille nisi Deus, qui omnes homines creavit; qui cum sit natura dominus, tamen vult magis diligi quasi pater, quam timeri ut dominus? Maior filius, gentium populus erat; minor vero, populus Iudaeorum: quoniam gentes quidem erant ex tempore Noe, Iudaei autem ex Abraham. Sequitur et accedens ad primum dixit: fili, vade hodie, operare, in vinea mea. Hodie, idest tempore saeculi huius. Locutus est autem non in facie, ut homo, sed in corde, ut Deus, sensibus ingerens intellectum. Operari autem in vinea est iustitiam facere: nescio autem si totam quis hominum sufficiat operari. Pseudo-Chrys.: Those who are to be judged in this cause, He applies to as judges, that condemning themselves they might be shewn to be unworthy to be acquitted by any other. It is high confidence of the justness of a cause, that will entrust it to the decision of an adversary. But He veils the allusion to them in a parable, that they might not perceive that they were passing sentence upon themselves; "A certain man had two sons." Who is he but God, who created all men, who being by nature Lord of all, yet would rather be loved as a father, than feared as a Lord. The elder son was the Gentile people, the younger the Jews, since from the time of Noah there had been Gentiles. And he came to the [p. 725] first, and said, Son, go work to day in my vineyard. To day," i.e. during this age. He spoke with him, not face to face as man, but to his heart as God, instilling understanding through the senses. To work in the vineyard is to do righteousness; for to cultivate the whole thereof, I know not that any one man is sufficient. Hieronymus: Primo ergo dicitur gentilium populo per naturalis legis notitiam: vade, et operare in vinea mea; hoc est, quod tibi non vis fieri, alteri ne feceris; qui superbe respondit: unde sequitur ille autem respondens ait: nolo. Jerome: He speaks to the Gentile people first, through their knowledge of the law of nature; "Go and work in my vineyard;" i.e. "What you would not have done to you, that do not you to others." [Tobit 4:16] He answers haughtily, "I will not." Chrysostomus super Matth: Gentes enim a principio relinquentes Deum et iustitiam eius, et transeuntes ad idola et peccata, in cogitationibus suis respondere videntur: nolumus facere Dei iustitiam. Pseudo-Chrys.: For the Gentiles from the beginning leaving God and his righteousness, and going over to idols and sins, seem to make answer in their thoughts, We will not do the righteousness of God. Hieronymus: Postea vero in adventu salvatoris, gentium populus, acta poenitentia, operatus est in vinea Dei, et sermonis contumaciam labore correxit; et hoc est quod dicitur postea poenitentia motus abiit. Sequitur accedens autem ad alterum, dixit similiter. At ille respondens ait: eo, domine. Secundus enim filius, populus Iudaeorum est, qui respondit Moysi: omnia quaecumque dixerit nobis dominus, faciemus. Jerome: But when, at the coming of the Saviour, the Gentile people, having done penitence, laboured in God's vineyard, and atoned by their labour for the obstinacy of their refusal, this is what is said, "But afterward he repented, and went." The second son is the Jewish people who made answer to Moses, "All that the Lord hath said unto us we will do." [Ex 24:3] Chrysostomus super Matth: Sed postea aversi, mentiti sunt Deo, secundum illud: filii alieni mentiti sunt mihi; et hoc est quod dicitur et non ivit. Interrogat ergo dominus consequenter: quis ex duobus fecit voluntatem patris? Dicunt ei: primus. Vide quomodo adversus se protulerunt sententiam, dicentes priorem filium voluntatem patris fecisse, idest populum gentium: quia melius est non promittere Deo iustitiam et facere, quam promittere et mentiri. Pseudo-Chrys.: But afterwards turning their backs, they lied unto God, according to that in the Psalms, "The sons of the strangers have lied unto me." [Ps 18:44] This is what is said, "But he went not." The Lord accordingly asks "which of them twain did the will of his father? They say unto him, The first." See how they have first sentence upon themselves, saying, that the elder son, that is, the Gentile people, did the will of his father. For it is better not to promise righteousness before God, and to do it, than to promise, and to fail. Origenes in Matth.: Unde potest considerari dominum esse locutum in parabola ista ad eos qui modicum aut nihil promittunt, operibus autem ostendunt; et contra eos qui magna promittunt, nihil autem secundum promissionem suam agunt. Origen: Whence we may gather, that in this parable the Lord spoke to such as promise little or nothing, but in their works shine forth; and against those who promise great things but do none of these things that they have promised. Hieronymus: Sciendum est autem, in veris exemplaribus non haberi novissimum, sed primum, ut proprio iudicio condemnentur. Si autem novissimum voluerimus legere, ut quidam habent, manifesta est interpretatio, ut dicamus intelligere quidem veritatem Iudaeos, sed tergiversari, et nolle dicere quid sentiunt; sicut et Baptismum Ioannis scientes esse de caelo, dicere noluerunt. Jerome: It should be known that in the correct copies it is read not "The last," but The first," that they might be condemned by their own sentence. But should we prefer to read, as some have it, "The last," the explanation is obvious, to say that the Jews understood the truth, but dissembled, and would not say what they thought; just as though they knew that the baptism of John was from heaven, they would not say so. Chrysostomus super Matth: Eorum autem iudicium dominus abundanter confirmat: unde sequitur dixit Iesus: amen dico vobis, quia publicani et meretrices praecedent vos in regno Dei; ac si dicat: non solum populus gentium melior est vobis, sed etiam publicani et meretrices. Pseudo-Chrys.: The Lord abundantly confirms their decision, [p. 726] whence it follows, "Jesus said unto them, Verily I say unto yon, that the publicans and harlots shall go before you in the kingdom of God;" as much as to say, Not only the Gentiles are before you, but even the publicans and the harlots. Rabanus: Potest autem regnum Dei Evangelium vel Ecclesia praesens intelligi; in quo gentes Iudaeos praecedunt, quia citius credere voluerunt. Raban.: Yet the kingdom of God may be understood of the Gentiles, or of the present Church, in which the Gentiles go before the Jews, because they were more ready to believe. Origenes in Matth.: Per hoc autem non excluditur quin Iudaei aliquando intrent in regnum Dei; sed cum plenitudo gentium intraverit tunc omnis Israel salvus fiet. Origen: Notwithstanding, the Jews are not shut out that they should never enter into the kingdom of God; but, "when the fulness of the Gentiles shall have entered in, then all Israel shall be saved." Chrysostomus super Matth: Puto autem, quod ex persona omnium virorum peccatorum publicani ponuntur, et ex persona omnium mulierum peccatricum, meretrices: quia avaritia praecipue in viris abundat, fornicatio autem in mulieribus: mulier enim in quiete sedet inclusa; fornicatio autem maxime ex otio nascitur; vir autem quoniam in actibus rerum diversarum est assidue, in avaritiae peccatum facile incurrit; in fornicationem autem non facile, nisi multum sit lascivus: nam occupatio virilium sollicitudinum, voluptatem plerumque excludit; unde proprium est hoc adolescentium nihil agentium. Consequenter exponit causam eius quod dixerat, dicens venit enim Ioannes ad vos in via iustitiae, et non credidistis ei. Pseudo-Chrys.: I suppose that the "publicans" here are to represent all sinful men, and "the harlots" all sinful women; because avarice is found the most prevailing vice among men, and fornication among women. For a woman's life is passed in idleness and seclusion, which are great temptations to that sin, while a man, constantly occupied in various active duties, falls readily into the snare of covetousness, and not so commonly into fornication, as the anxieties of manly cares preclude thoughts of pleasure, which engage rather the young and idle. Then follows the reason of what He had said, "For John came unto you in the way of righteousness, and ye believed Him not." Rabanus: Viam iustitiae Ioannes praedicans venit, quia Christum, qui consummatio legis est, digito monstravit. Raban.: John came preaching the way of righteousness, because he pointed to Christ, who is the fulfilling of the Law. Chrysostomus super Matth: Vel venit in via iustitiae sic manifeste ut conversatio eius venerabilis peccatorum corda concuteret; unde sequitur publicani autem et meretrices crediderunt ei. Considera quomodo conversatio bona praedicatoris praedicationi praestet virtutem, ut etiam indomita domet corda. Sequitur vos autem videntes, nec poenitentiam habuistis postea, ut crederetis ei; ac si diceret: illi fecerunt quod maius est, credendo; isti autem neque poenitentiam fecerunt, quod minus est. In hac autem expositione, quam secundum multorum expositionem tractavimus, aliquid mihi videtur esse contrarium. Si enim duo filii, Iudaei et gentes, intelligendi sunt; postquam sacerdotes interrogati responderunt priorem filium patris voluntatem fecisse, concludens Christus parabolam, sic debuit dicere: amen dico vobis, quia gentes praecedent vos in regnum Dei. Nunc autem dicit quia publicani et meretrices praecedent vos in regno Dei; quod magis popularium hominum ostendit conditionem quam gentium: nisi forte intelligamus ut prius dictum est: intantum gentium populus magis placet Deo quam vos, ut etiam publicani et meretrices sint acceptabiliores Deo quam vos. Pseudo-Chrys.: Or, because his venerable conversation smote the hearts of sinners, as it follows, "But the Publicans and harlots believed on him." Mark how the good life of the preacher gives its force to his preaching, so as to subdue unsubdued hearts. "And ye, when ye had seen it, repented not afterward, that ye might believe him;" as much as to say, They have done that which is more by believing on Him, ye have not even repented, which is less. But in this exposition which we have set forth according to the mind of many interpreters, there seems to me something inconsistent. For if by the two sons are to be understood the Jews and Gentiles, as soon as the Priests had answered that it was the first son that did his father's will, then Christ should have concluded His parable with these words, Verily I say unto you, that the Gentiles shall go into the kingdom of God before you. But He says, "The Publicans and harlots," a class rather of Jews [p. 727] than of Gentiles. Unless this is to be taken as was said above; So much rather the Gentile people please God than you, that even the Publicans and harlots are more acceptable to Him than you. Hieronymus: Unde alii putant non gentilium et Iudaeorum esse parabolam: sed simpliciter peccatorum et iustorum: eo quod illi quidem per mala opera Deo servire negaverant, postea poenitentiae Baptismum acceperant a Ioanne; Pharisaei autem, qui iustitiam praeferebant, et legem Dei se facere iactabant, Ioannis contempto Baptismate, eius praecepta non fecerunt. Jerome: Whence others think that the parable does not relate to Gentiles and Jews, but simply to the righteous and to sinners. These by their evil deeds had rejected God's service, but after received from John the baptism of repentance; while the Pharisees who made a shew of righteousness, and boasted that they did the law of God, despising John's baptism, did not follow his precepts. Chrysostomus super Matth: Hoc autem ideo introducit, quia sacerdotes non discendi causa, sed tentandi interrogaverant: in qua potestate hoc facis? Multi autem ex populis crediderant: et ideo introducit parabolam duorum filiorum, ostendens eis per eam, quia meliores sunt populares, qui a principio saecularem profitentur vitam, quam sacerdotes, qui a principio profitentur Deo servire: quoniam populares quidem aliquando compuncti convertuntur ad Deum; sacerdotes autem impoenitibiles constituti, nunquam desinunt peccare in Deum. Prior enim filius populus est: non enim populus est propter sacerdotes, sed sacerdotes propter populum. Pseudo-Chrys.: This He brings in because the Priests had asked not in order to learn, but to tempt Him. But of the common folk many had believed; and for that reason He brings forward the parable of the two sons, shewing them therein that the common sort, who from the first professed secular lives, were better than the Priests who from the first professed the service of God, inasmuch as the people at length turned repentant to God, but the Priests impenitent, never left off to sin against God. And the elder son represents the people; because the people is not for the sake of the Priests, but the Priests are for the sake of the people.
Lectio 6 33 ἄλλην παραβολὴν ἀκούσατε. ἄνθρωπος ἦν οἰκοδεσπότης ὅστις ἐφύτευσεν ἀμπελῶνα καὶ φραγμὸν αὐτῷ περιέθηκεν καὶ ὤρυξεν ἐν αὐτῷ ληνὸν καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. 34 ὅτε δὲ ἤγγισεν ὁ καιρὸς τῶν καρπῶν, ἀπέστειλεν τοὺς δούλους αὐτοῦ πρὸς τοὺς γεωργοὺς λαβεῖν τοὺς καρποὺς αὐτοῦ. 35 καὶ λαβόντες οἱ γεωργοὶ τοὺς δούλους αὐτοῦ ὃν μὲν ἔδειραν, ὃν δὲ ἀπέκτειναν, ὃν δὲ ἐλιθοβόλησαν. 36 πάλιν ἀπέστειλεν ἄλλους δούλους πλείονας τῶν πρώτων, καὶ ἐποίησαν αὐτοῖς ὡσαύτως. 37 ὕστερον δὲ ἀπέστειλεν πρὸς αὐτοὺς τὸν υἱὸν αὐτοῦ λέγων, ἐντραπήσονται τὸν υἱόν μου. 38 οἱ δὲ γεωργοὶ ἰδόντες τὸν υἱὸν εἶπον ἐν ἑαυτοῖς, οὗτός ἐστιν ὁ κληρονόμος: δεῦτε ἀποκτείνωμεν αὐτὸν καὶ σχῶμεν τὴν κληρονομίαν αὐτοῦ. 39 καὶ λαβόντες αὐτὸν ἐξέβαλον ἔξω τοῦ ἀμπελῶνος καὶ ἀπέκτειναν. 40 ὅταν οὖν ἔλθῃ ὁ κύριος τοῦ ἀμπελῶνος, τί ποιήσει τοῖς γεωργοῖς ἐκείνοις; 41 λέγουσιν αὐτῷ, κακοὺς κακῶς ἀπολέσει αὐτούς, καὶ τὸν ἀμπελῶνα ἐκδώσεται ἄλλοις γεωργοῖς, οἵτινες ἀποδώσουσιν αὐτῷ τοὺς καρποὺς ἐν τοῖς καιροῖς αὐτῶν. 42 λέγει αὐτοῖς ὁ Ἰησοῦς, οὐδέποτε ἀνέγνωτε ἐν ταῖς γραφαῖς, λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας: παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν; 43 διὰ τοῦτο λέγω ὑμῖν ὅτι ἀρθήσεται ἀφ' ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς. 44 [καὶ ὁ πεσὼν ἐπὶ τὸν λίθον τοῦτον συνθλασθήσεται: ἐφ' ὃν δ' ἂν πέσῃ λικμήσει αὐτόν.]
33. "Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34. And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35. And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36. Again, he sent other servants more than the first: and they did unto them likewise. 37. But last of all he sent unto them his son, saying, They will reverence my son. 38. But when the husbandmen saw the son, they [p. 728] said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. 39. And they caught him, and cast him out of the vineyard, and slew him. 40. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?" 41. They say unto him, "He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons." 42. Jesus saith unto them, "Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? 43. Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. 44. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder."
Chrysostomus in Matth: Post priorem parabolam, aliam ponit, ut ostendat eorum accusationem esse maiorem, et venia indignam: unde dicitur aliam parabolam audite. Homo erat paterfamilias qui plantavit vineam. Chrys., Hom, lxviii: The design of this further parable is to shew that their guilt was heinous, and unworthy to be forgiven. Origenes in Matth.: Homo paterfamilias Deus est, qui dicitur homo in quibusdam parabolis; sicut si pater cum parvulo filio suo loquatur infantilia, ut descendat ad verba filii sui, et instruat eum. Origen: The householder is God, who in some parables is represented as a man. As it were a father condescending to the infant lisp of his little child, in order to instruct him. Chrysostomus super Matth: Homo autem dicitur nomine non natura; similitudine, non veritate: praescius enim filius, quia propter appellationem humani nominis, quasi homo purus fuerit blasphemandus, etiam Deum patrem invisibilem hominem appellavit, qui Angelorum et hominum natura dominus est, benevolentia pater. Pseudo-Chrys.: He is called man, by title, not by nature; in a kind of likeness, not in verity. For the Son knowing that by occasion of His human name He himself should be blasphemed as though he were mere man, spoke therefore of the Invisible God the Father as man; He who by nature is Lord of Angels and men, but by goodness their Father. Hieronymus: Plantavit autem vineam, de qua loquitur Isaias: vinea domini Sabaoth, domus Israel est. Sequitur et sepem circumdedit ei, vel murum urbis, vel Angelorum auxilia. Jerome: He hath "planted" a vine of which Isaiah speaks, "The vine of the Lord of Hosts is the house of Israel." [Isa 5:7] And "hedged it round about;" i.e. either the wall of the city, or the guardianship of Angels. Chrysostomus super Matth: Vel per sepem intellige custodiam patrum iustorum, qui tamquam murus facti sunt populo Israel. Pseudo-Chrys.: Or, by the hedge understand the protection of the holy fathers, who were set [p. 729] as a wall round the people of Israel. Origenes: Vel custodia Dei fuit sepes ipsius; torcular autem locus libationum, de quo sequitur et fodit in ea torcular. Origen: Or, the hedge which God set round his people was His own Providence; and the winepress was the place of offerings. Hieronymus: Altare scilicet, aut torcularia illa, quorum titulo tres Psalmi praenotantur, 8, 80, 83, scilicet martyres. Jerome: "A winepress," that is to say, An altar; or those winepresses after which the three Psalms, the 8th, the 80th, and the 83rd are entitled, that is to say, the martyrs. [ed. note: , Ps 8, 81, 84. Hebr. from , the wine press, and so the Vulgate Torcularia, as St. Jerome reads. Others consider it a musical instrument used at the vintage. St. Augustine takes it for an oil press, Enarr. in Ps. 80. init. in Ps. 83. init. of vines or olives. With St. Jerome he interprets it of martyrdoms in Ps. 8. n. 3. just before he interprets it of Christian Churches, as does Athanasius in loc.] Hilarius in Matth.: Vel prophetas quasi quaedam torcularia aptavit, in quos musti modo quaedam ubertas spiritus sancti ferventius influeret. Hilary: Or, He set forth the Prophets as it were winepresses, into which an abundant measure of the Holy Spirit, as of new wine, might flow in a teeming stream. Chrysostomus super Matth: Vel torcular est verbum Dei, quod cruciat hominem, contradicente carnis natura. Sequitur et aedificavit turrim. Pseudo-Chrys.: Or, the winepress is the word of God, which tortures man when it contradicts his fleshly nature. Hieronymus: Idest templum, de quo dicitur per Michaeam: et tu turris nebulosa, filia Sion. Jerome: "And built a tower therein," that is, the Temple, of which it is said by Micah, "And thou, O cloudy tower of the daughter of Sion." Hilarius in Matth.: Vel in turre eminentiam legis extruxit, quae et in caelum ex solo egressa proveheret, et ex qua speculari Christi posset adventus. Sequitur et locavit eam agricolis. Hilary: Or, The tower is the eminence of the Law, which ascended from earth to heaven, and from which, as from a watchtower, the coming of Christ might be spied. "And let it out to husbandmen." Chrysostomus super Matth: Quando scilicet per legem constituti sunt sacerdotes et Levitae, et procurationem regendi populum susceperunt. Sicut autem colonus, quamvis de suo munere obtulerit domino, non sic eum placat sicut si de vinea eius reditus ei obtulerit, sic et sacerdos non tantum propter suam iustitiam placet Deo, quomodo si populum Dei in sanctitate docuerit: quoniam ipsius iustitia una est, populi autem multiplex. Sequitur et peregre profectus est. Pseudo-Chrys.: When, that is, Priests and Levites were constituted by the Law, and undertook the direction of the people. And as an husbandman, though he offer to his Lord of his own stock, does not please him so much as by giving him the fruit of his own vineyard; so the Priest does not so much please God by his own righteousness, as by teaching the people of God holiness; for his own righteousness is but one, but that of the people manifold. "And went into a far country." Hieronymus: Non loci mutatione: nec enim Deus alicubi abesse potest, quo complentur omnia: sed abire videtur a vinea, ut vinitoribus liberum operandi arbitrium derelinquat. Jerome: Not a change of place, for God, by whom all things are filled, cannot be absent from any place; but He seems to be absent from the vineyard, that He may leave the vine-dressers a freedom of acting. Chrysostomus in Matth: Vel peregre profectus est, cum longanimitatem habuit, non semper eorum peccatis poenam inducens. Chrys.: Or, it applies to His long-suffering, in that He did not always bring down immediate punishment on their sins. Origenes in Matth.: Vel quia dominus, qui fuerat cum illis in nube diei et in columna ignis per noctem, nequaquam postea similiter apparuit illis. In Isaia ergo Iudaicus populus vinea nominatur, et comminatio patrisfamilias contra vineam fit; in Evangelio autem vinea non culpatur, sed eius coloni. Sed forte in Evangelio vinea est regnum Dei, idest doctrina, quae Scripturis inserta est sanctis; vita autem irreprehensibilis hominum, est vineae fructus. Littera autem Scripturae est vineae sepes circumposita, ut non videantur ab his qui foris sunt, fructus qui sunt in absconso. Profunditas autem eloquiorum Dei est vineae torcular; in quod qui profecerunt de eloquiis Dei, infundunt studia sua quasi fructus. Turris autem aedificata, est verbum de ipso Deo et de dispensationibus Christi. Hanc vineam tradidit colonis, idest populo ante nos, tam sacerdotibus quam laicis. Et peregre profectus est, ad suam profectionem dans occasionem colonis.
Appropinquat autem tempus fructuum, et secundum unumquemque, et generaliter populo universo. Primum enim vitae tempus est secundum infantiam; et tunc nihil vinea ostendit, nisi tantum habens in se vitalem virtutem; cum autem inceperit posse loqui, tempus est generationis. Quantum autem proficit anima pueri, tantum et vinea, idest verbum Dei; et post profectum, vinea operatur fructum maturum caritatis, et gaudii, et pacis, et huiusmodi. Sed et populo qui acceperunt legem per Moysen, tempus fructuum appropinquat aliquando: unde sequitur cum autem tempus fructuum appropinquasset, misit servos suos ad agricolas, ut acciperent fructus eius.
Origen: Or, because God who had been with them in the cloud by day, and in the pillar of fire by night, [marg. note: Ex 13:21] never after shewed Himself to them in like manner. In Isaiah the people of the Jews is called the vineyard, and the threats of the householder are against the vineyard; [marg. note: Isa 5:7] but in the Gospel not the vineyard but [p. 730] the husbandmen are blamed. For perchance in the Gospel the vineyard is the kingdom of God, that is, the doctrine which is contained in holy Scripture; and a man's blameless life is the fruit of the vineyard. And the letter of Scripture is the hedge set round the vineyard, that the fruits which are bid in it should not be seen by those who are without. The depth of the oracles of God is the winepress of the vineyard, into which such as have profited in the oracles of God pour out their studies like fruit. The tower built therein is the word concerning God himself, and concerning Christ's dispensations. This vineyard He committed to husbandmen, that is, to the people that was before us, both priests and laity, and went into a far country, by His departure giving opportunity to the husbandmen.
The time of the vintage drawing near may be taken of individuals, and of nations. The first season of life is in infancy, when the vineyard has nought to shew, but that it has in it the vital power. As soon as it comes to be able to speak, then is the time of putting forth buds. And as the child's soul progresses, so also does the vineyard, that is, the word of God; and after such progress the vineyard brings forth the ripe fruit of love, joy, peace, and the like. Moreover to the nation who received the Law by Moses, the time of fruit draweth near.
Rabanus: Unde tempus fructuum posuit, non proventuum: nullus enim est fructus populi contumacis. Raban.: "The season of fruit," He says, not of rent-paying, because this stiff-necked nation brings forth no fruit. Chrysostomus in Matth: Servos dicit prophetas, qui offerunt, quasi sacerdotes domini, populi fructus et obedientiae ostensionem per opera. Hi autem non solum malitia potiti sunt in non dando fructum, sed etiam in indignando ad eos qui venerunt; et sanguine manus impleverunt; unde sequitur agricolae autem apprehensis servis eius, alium occiderunt, alium vero lapidaverunt. Chrys., non occ., ap. Chrys.: He calls the Prophets servants, who as the Lord's Priests offer the fruits of the people, and the proofs of their obedience in their works. But they shewed their wickedness not only in refusing the fruits, but in having indignation against those that come to them, as it follows, "And the husbandmen took his servants, and beat one, and killed another, and stoned another." Hieronymus: Caeciderunt quidem, ut Ieremiam; occiderunt, ut Isaiam; lapidaverunt, ut Naboth et Zachariam, quem interfecerunt inter templum et altare. Jerome: Beat them, as Jeremiah, killed them, as Isaiah, stoned them, as Naboth and Zacharias, whom they slew between the temple and the altar. Chrysostomus super Matth: Per singulos autem gradus malitiae, Dei misericordia addebatur; et per singulos gradus divinae misericordiae malitia Iudaeorum crescebat; et sic contra Dei clementiam malignitas humana certabat: unde sequitur iterum misit alios servos plures prioribus, et fecerunt illis similiter. Pseudo-Chrys.: At each step of their wickedness the mercy of God was increased, and at each step of the Divine mercy the wickedness of the Jews increased; thus there was a strife between human wickedness and Divine goodness. Hilarius in Matth.: Missi autem plures prioribus, illud tempus designant quo post singulorum prophetarum praedicationem plurimus simul numerus prophetantium emissus est. Hilary: These "more than the first" who were sent, denote that time, when, after the preaching of single Prophets, a great number was sent [p. 731] forth together. Rabanus: Vel servi qui missi sunt, ipse legifer Moyses intelligitur, et Aaron primus sacerdos Dei, quos caesos flagello linguae vacuos emiserunt: alios autem servos, prophetarum choros intellige. Raban: Or, the first servants who were sent were the Lawgiver Moses himself, and Aaron the first Priest of God; whom, having beaten them with the scourge of their tongue, they sent away empty; by the other servants understand the company of the Prophets. Hilarius: In filio autem ad ultimum misso, domini nostri adventus significatur: sequitur enim novissime autem misit ad eos filium suum. Hilary: By the Son sent at last, is denoted the advent of our Lord. Chrysostomus in Matth: Quare autem non confestim misit? Ut ex his quae ad alios fecerant, seipsos accusarent, et furorem dimittentes, verecundarentur propter filium advenientem: unde sequitur verebuntur filium meum. Chrys.: Wherefore then did He not send Him immediately? That from what they had done to the others they might accuse themselves, and putting away their madness they might reverence His Son when He came. Chrysostomus: Hunc autem misit, non quasi ad obnoxios poenae sententiam baiulantem, sed poenitentiae veniam: misit eum eos confundere, non punire. Pseudo-Chrys.: He sent Him not as the bearer of a sentence of punishment against the guilty, but of an offer of repentance; He sent Him to put them to shame, not to punish them. Hieronymus: Quod autem dicit verebuntur filium meum, non de ignorantia venit. Quid enim nesciat paterfamilias, qui hoc loco Deus intelligitur? Sed semper ambigere Deus dicitur, ut libera voluntas homini reservetur. Jerome: But when He says, "They will reverence my Son," He does not speak as in ignorance. For what is there that this householder (by whom in this place God is intended) knows not? But God is thus spoken of as being uncertain, in order that free-will may be reserved for man. Chrysostomus in Matth: Vel hoc dicit, annuntians quid fieri debebat, quoniam oportebat eos verecundari; per hoc enim vult ostendere peccatum eorum magnum, et omni excusatione privatum. Chrys.: Or He speaks as declaring what ought to be; they ought to reverence Him; thus shewing that their sin was great, and void of all excuse. Origenes in Matth.: Vel illud quod ait verebuntur forte filium meum, videtur impletum in illis Iudaeis qui intelligentes Christum, crediderunt in eum. Hoc autem quod sequitur: agricolae autem videntes filium, dixerunt inter se: hic est heres; venite, occidamus eum, in illis impletum est qui videntes Christum, et cognoscentes filium Dei, nihilominus crucifixerunt eum. Origen: Or we may suppose this fulfilled in the case of those Jews who, knowing Christ, believed in Him. But what follows, "But when the husbandmen saw the son, they said among themselves, This is the heir, come let us kill him, and let us seize on the inheritance," was fulfilled in those who saw Christ, and knew Him to be the Son of God, yet crucified Him. Hieronymus: Interrogemus Arium et Eunomium: ecce pater dicitur ignorare. Quidquid pro patre responderint, hoc intelligant de filio, qui se dicit ignorare consummationis diem. Jerome: Let us enquire of Arrius and Eunomius. See here the Father is said not to know somewhat. Whatever answer they make for the Father, let them understand the same of the Son, when He says that He knows not the day of the consummation of all things. [marg. note: Matt 22:36] Chrysostomus super Matth: Dicunt autem quidam, quia post incarnationem dictus est Christus filius ex Baptismo, sicut ceteri sancti; quos ex hoc loco convincit dominus, ubi dicitur: mittam filium meum. Quando ergo adhuc cogitabat ad transmittendum filium post prophetas, iam filius erat: deinde se eo modo dicitur filius sicut omnes sancti ad quos factum est verbum Dei, debuit et prophetas dicere filios sicut et Christum, aut et Christum servum dicere sicut et ceteros prophetas. Pseudo-Chrys.: But some say, that it was after His incarnation, that Christ was called a Son in right of His baptism like the other saints, whom the Lord refutes by this place, saying, "I will send my Son." Therefore when He thus meditated sending His Son after the Prophets, He must have been already His Son. Further, if He had been His Son in the same way as all the saints to whom the word of God was sent, He ought to have called the Prophets also His sons, as He calls Christ, or to call Christ [p. 732] His servant, as He calls the Prophets. Hieronymus: Post hoc autem quod dicunt hic est heres, manifeste dominus probat Iudaeorum principes non per ignorantiam, sed per invidiam Dei filium crucifixisse. Intellexerunt enim eum esse illum cui pater per prophetam dicit: postula a me, et dabo tibi gentes haereditatem tuam. Hereditas quippe filio sancta Ecclesia data est: quam non moriens pater illi reliquit; sed ipse sua morte mirabiliter acquisivit. Raban.: By what they say, "This is the Son," He manifestly proves that the rulers of the Jews crucified the Son of God, not through ignorance, but through jealousy. For they understood that it was He to whom the Father speaks by the Prophet, "Ask of me, and I shall give thee the heathen for thine inheritance." [Ps 2:8] The inheritance given to the Son is the holy Church; an inheritance not left Him by His Father when dying, but wonderfully purchased by His own death. Chrysostomus super Matth: Tamen postquam introivit in templum, et vendentes animalia quae ad sacrificium pertinebant, foras eiecit, tunc praecipue cogitaverunt eum occidere: unde dicunt venite, occidamus eum. Dicebant enim intra se: necesse est ut populus per istum dimittat consuetudinem hostiarum, quae ad nostrum pertinent lucrum, et acquiescat offerre sacrificium iustitiae, quod ad gloriam pertineat Dei: et sic iam non erit populus iste possessio nostra, sed Dei. Si autem occiderimus eum dum non est qui iustitiae fructum a populo quaerat, semper durabit consuetudo offerendarum hostiarum; et sic populus iste erit nostra possessio, et hoc est quod sequitur et nostra erit hereditas. Haec est cogitatio communis omnium sacerdotum carnalium, qui non sunt solliciti quomodo vivat populus sine peccato; sed aspiciunt quid in Ecclesia offeratur, et hoc aestimant sacerdotii sui lucrum. Pseudo-Chrys.: After His entry into the Temple, and having cast out those who sold the animals for the sacrifices, then they took counsel to kill Him, "Come, let us kill him." For they reasoned among themselves, It will happen that the people hereby shall disuse the practice of sacrificing, which pertains to our gain, and shall be content to offer the sacrifice of righteousness, which pertains to the glory of God; and so the nation shall no more be our possession, but shall become God's. But if we shall kill Him, then there being none to seek the fruit of righteousness from the people, the practice of offering sacrifice shall continue, and so this people shall become our possession; as it follows, "And the inheritance shall be ours." These are the usual thoughts of all worldly Priests, who take no thought how the people shall live without sin, but look to how much is offered in the Church, and esteem that the profit of their ministry. Rabanus: Vel hereditatem, occiso eo, praeripere moliebantur Iudaei, cum fidem quae per eum est, extinguere, et suam magis quae ex lege est iustitiam praeferre, ac gentibus imbuendis conabantur inserere. Sequitur et apprehensum eum, eiecerunt extra vineam, et occiderunt. Raban.: Or, The Jews endeavoured by putting Him to death to seize upon the inheritance, when they strove to overthrow the faith which is through Him, and to substitute their own righteousness which is by the Law, and therewith to imbue the Gentiles. It follows, "And they caught him, and cast him out of the vineyard, and slew him." Hilarius. In Matth.: Christus enim extra Ierusalem, tamquam extra vineam in sententiam damnationis abiectus est. Hilary: Christ was cast out of Jerusalem, as out of the vineyard, to His sentence of punishment. Origenes in Matth.: Vel quod dicit eiecerunt extra vineam, tale mihi videtur: quantum ad se, alienum eum esse iudicaverunt a vinea et colonis. Sequitur cum ergo venerit dominus vineae, quid faciet agricolis illis? Origen: Or, what He says, "And cast him out of the vineyard," seems to me to be this; As far as they were concerned they judged Him a stranger both to the vineyard, and the husbandmen. "When therefore the Lord of the vineyard cometh, what will he do unto those husbandmen?" Hieronymus: Interrogat quidem eos dominus, non quod ignoret quid responsuri sint, sed ut propria responsione damnentur. Sequitur aiunt illi: malos male perdet, et vineam suam locabit aliis agricolis. Jerome: The Lord asks them not as though He did not know what they would answer, but that they might be condemned by their own answer. Chrysostomus super Matth: Quod autem verum responderunt, non est illorum qui iuste iudicaverunt, sed ipsius causae: veritas enim ipsis violentiam fecit. Pseudo-Chrys.: That their answer is true, comes [p. 733] not of any righteous judgment in them, but from the case itself; truth constrained them. Origenes: Sicut enim Caiphas, sic et isti non ex se prophetaverunt contra se, quoniam tollenda ab eis erant eloquia Dei, et danda gentibus fructum in tempore daturis. Vel dominus, quem occiderunt, statim venit resurgens a mortuis, et malos quidem colonos male perdidit, aliis autem colonis, idest apostolis, vineam suam consignavit, idest eis qui ex Iudaico populo crediderunt.
Origen: Like Caiaphas [marg. note: John 11:49] so did they, not from themselves, prophesy against themselves, that the oracles of God were to be taken from them, and given to the Gentiles, who could bring forth fruit in due season. Gloss. ord.: Or, the Lord whom they killed, came immediately rising from the dead, and brought to an evil end those wicked husbandmen, and gave up His vineyard to other husbandmen, that is, to the Apostles.
Chrysostomus in Matth: Vel non est contradictionis: etenim utraque facta sunt: quia scilicet et ipsi primo hoc responderunt, et postea dominus iteravit. Chrys.: Or there is no contradiction, because both are right; they first made answer in these words, and then the Lord repeated them. Augustinus de Cons. Evang: Marcus autem hoc ab ipsis non responsum esse commemorat; sed dominum hoc consequenter locutum, post interrogationem suam, ipsum sibi quodammodo respondisse. Sed facile potest intelligi, vel illorum vocem ita subiectam ut non interponeretur illi responderunt, sed tamen intelligeretur: aut ideo responsionem istam domino potius attributam, quia cum verum dixerunt, etiam de illis hoc ipse respondet, qui veritas est. Aug., de Cons. Ev., ii, 70: Mark does not give this as their answer, but relates that the Lord after His question put to them, made this answer to Himself. But it may be easily explained, that their words are subjoined in such a way as to shew that they spoke them, without putting in 'And they answered.' Or this answer is attributed to the Lord, because, what they said being true, might well be said to have been spoken by Him who is truth. Augustinus de Cons. Evang: Sed illud magis movet quod Lucas non solum eos hoc respondisse non dicit, verum etiam contrariam retulisse responsionem: ita enim narrat: quo audito (scilicet hac sententia ex ore domini prolata) dixerunt: absit. Restat ergo ut intelligamus, in plebe quae audiebat, quosdam respondisse quod Matthaeus commemorat, quosdam vero illud quod Lucas dicit, idest absit. Nec moveat quod Matthaeus principes sacerdotum et seniores populi dixit accessisse ad dominum; et sic sine interpositione alicuius personae sermo contexitur usque ad hoc quod de locata agricolis vinea commemoratur: potest enim putari, omnia haec cum principibus sacerdotum locutum fuisse; sed Matthaeus brevitatis causa tacuit, quod Lucas non tacuit; parabolam scilicet istam non ad eos solos dictam qui de potestate interrogaverant, sed ad plebem in qua erant qui dicerent perdet illos et vineam suam dabit aliis: quae vox recte etiam ipsius domini fuisse intelligitur, sive propter veritatem, sive propter membrorum eius cum suo capite unitatem. Erant etiam qui talia respondentibus dicerent: absit, quia intelligebant contra seipsos parabolam esse dictam. Aug.: This troubles us more, how it is that Luke not only does not relate this to have been their answer, but attributes to them a contrary answer. His words are, "And when they heard it they said, God forbid." [Luke 20:16] The only way that remains for understanding this is, therefore, that of the listening multitudes some answered as Matthew relates, and some as Luke. And let it perplex no one that Matthew says that the Chief Priests and elders of the people came to the Lord, and that he connects the whole of this discourse in one down to this parable of the vineyard, without interposing any other speaker. For it may be supposed that He spoke all these things with the Chief Priests, but that Matthew for brevity's sake omitted what Luke mentions, namely, that this parable was spoken not to those only who asked Him concerning His authority, but to the populace, among whom were some who said, He shall destroy them, and give the vineyard to others. And at the same time this saying is rightly thought to have been the Lord's, either for its truth, or for the unity of His members with their head. And there were also those who said, "God forbid," those namely, "who perceived that He spoke this parable against them." Chrysostomus super Matth: Vel aliter. Lucas quidem secundum responsionem oris eorum narravit; Matthaeus autem secundum responsionem cordis: nam vere visibiliter quidem in facie contradixerunt dicentes: absit. In conscientia autem susceperunt, dicentes malos male perdet. Sicut cum homo deprehensus fuerit in malo, verbis quidem excusat, intus autem eius conscientia recognoscit. Pseudo-Chrys.: Otherwise: Luke has given the answer of their lips, Matthew [p. 734] that of their hearts. For some made answer openly contradicting Him, and saying, "God forbid," but their consciences took it up with "He shall miserably destroy these wicked men." For so when a man is detected in any wickedness, he excuses himself in words, but his conscience within pleads guilty. Chrysostomus in Matth: Vel aliter. Dominus propter hoc eis parabolam proposuit ut ipsi non intelligentes, contra se sententiam proferrent; sicut et ad David dictum est per Nathan. Rursus autem intelligentes quae dicta sunt contra se esse, dixerunt: absit. Chrys.: Or otherwise: the Lord proposed this parable to them with this intent, that not understanding it they should give sentence against themselves; as was done by Nathan to David. Again, when they perceived the meaning of the things that had been said against them, they said, "God forbid." Rabanus: Moraliter autem cuique vinea locatur colenda, cum Baptismi mysterium datur, quod operando exerceat. Mittitur servus unus, alter et tertius, cum lex, Psalmus, prophetia legitur, ad quorum monita bene operetur. Sed missus caeditur et eicitur, cum sermo contemnitur, vel, quod peius est, blasphematur. Heredem quantum ad se occidit, qui filium Dei conculcaverit, et spiritui gratiae contumeliam fecerit. Perdito malo cultore, vinea alii datur, cum donum gratiae, quod superbus spreverit, humilis accipit. Raban: Morally; a vineyard has been let out to each of us to dress, when the mystery of baptism was given us, to be cultivated by action. Servants one, two, and three are sent us when Law, Psalm, and Prophecy are read, after whose instructions we are to work well. He that is sent is beaten and cast out when the word is contemned, or, which is worse, is blasphemed. He kills (as far as in him lies) the heir, who tramples under foot the Son, and does despite to the Spirit of grace. The wicked husbandman is destroyed, and the vineyard is given to another, when the gift of grace which the proud has contemned is given to the lowly. Chrysostomus super Matth: Deinde quasi non acquiescentibus illis, testimonium Scripturae inducit. Sequitur enim dicit illis Iesus: numquam legistis in Scripturis: lapidem quem reprobaverunt aedificantes, hic factus est in caput anguli? Idest, si parabolam meam non intelligitis, vel istam Scripturam cognoscatis. Pseudo-Chrys.: When they seemed discontent, He brings forward Scripture testimony; as much as to say, If ye understood not My parable, at least acknowledge this Scripture. Hieronymus: Variis autem parabolis res eaedem contexuntur; quos enim supra operarios et agricolas appellavit, nunc aedificatores, idest caementarios vocat. Jerome: The same things are treated under various figures; whom above He called labourers and husbandmen, He now calls builders. Chrysostomus in Matth: Lapidem autem Christum vocat, aedificatores autem doctores Iudaeorum, qui Christum reprobaverunt, dicentes: hic non est a Deo. Chrys.: Christ is the stone, the builders are the Jewish teachers who rejected Christ, saying, "This man is not of God." [John 9:16] Rabanus: Sed illis nolentibus, idem lapis caput anguli firmavit: quia de utroque populo quotquot ipse voluit, sua fide coniunxit: unde sequitur hic factus est in caput anguli. Raban.: But despite of their displeasure, the same stone furnished the head stone of the corner, for out of both nations He has joined by faith in Him as many as He would. Hilarius in Matth.: Est enim caput anguli factus: quia est inter legem et gentes lateris utriusque coniunctio. Hilary: He is become the head of the corner, because He is the union of both sides between the Law and the Gentiles. Chrysostomus in Matth: Deinde ut discant quoniam nihil eorum quae fiebant, Deo contrarium erat, subdit a domino factum est. Chrys.: And that they might know that nothing that had been done was against God's will, He adds, "It is the Lord's doing." Origenes in Matth.: Idest, iste lapis donum est, donatum a Deo aedificio universo et admirabile caput in oculis nostris, qui possumus eum videre oculis mentis. Origen: That is, the stone is the gift of God to the whole building, and is wonderful in our eyes, who can discern it with the eyes of the mind. Chrysostomus super Matth: Quasi diceret: quare non intelligitis, in cuius aedificii angulo ponendus est ille lapis, non in vestro, quando reprobatus est, sed in alio? Si autem aliud aedificium est futurum, ergo vestra aedificatio est contemnenda. Unde subdit ideo dico vobis, quia auferetur a vobis regnum Dei, et dabitur gentibus facientibus fructum eius. Pseudo-Chrys.: As much as to say, How do ye not understand in what building that stone is to be set, not in yours, seeing it is rejected, but [p. 735] in another; but if the building is to be other, your building will be rejected. Origenes in Matth.: Regnum Dei dicit mysteria regni Dei, idest divinas Scripturas, quas tradidit dominus primo quidem populo illi priori cui credita sunt eloquia Dei, secundo autem gentibus facientibus fructum: nemini enim datur verbum Dei nisi facienti fructum de eo; et nemini in quo peccatum regnat, datur regnum Dei; quomodo ergo illi datum est a quo et ablatum est? Sed considera quomodo quod datur, intelligitur gratis datum. Quibus ergo locavit, non omnino quasi electis et fidelibus dedit; quibus autem donavit, cum iudicio electionis donavit. Origen: By the kingdom of God, He means the mysteries of the kingdom of God, that is, the divine Scriptures, which the Lord committed, first to that former people who had the oracles of God, but secondly to the Gentiles who brought forth fruit. For the word of God is given to none but to him who brings fruit thereof, and the kingdom of God is given to none in whom sin reigns. Whence came it then that it was given to them from whom it was afterwards taken away? Remember that whatever is given is given of free gift. To whom then He let out the vineyard, He let it out not as to elect already and believing; but to whom He gave it, He gave it with a sentence of election. Chrysostomus super Matth: Lapis autem dicitur Christus non solum propter firmitatem, sed etiam quia est inimicorum magna confractio: unde sequitur et qui ceciderit super lapidem istum, et cetera. Pseudo-Chrys.: Christ is called A Stone, not only because of His strength, but because He mightily crushes His enemies; whence it follows, "And whosoever shall fall on this stone shall be broken, and on whomsoever it shall fall, it shall grind him to powder." Hieronymus: Qui peccator est, et tamen in illum credit, cadit quidem super lapidem et confringitur, sed non omnino conteritur; reservatur enim per patientiam ad salutem; super quem vero ille ceciderit, hoc est cui lapis ille irruerit, et qui Christum penitus negaverit, sic conteret eum ut nec testa quidem remaneat, in qua hauriatur aquae pusillum. Jerome: Whoso sinneth, yet believeth on Him, falls indeed upon a stone and is broken, yet is not altogether crushed, but is preserved to salvation through endurance. But on whomsoever it shall fall, that is, whomsoever this stone shall itself assault, and whosoever shall utterly deny Christ, it shall so crush him, that not a bone of him shall be left in which a drop of water could be taken up. Chrysostomus super Matth: Aliud est enim confringi, et aliud comminui: de eo enim quod confringitur, aliquid remanet; quod autem comminuitur, quasi in pulverem convertitur. Quod autem cadit ad lapidem, non frangitur secundum quod est lapidis virtus, sed inquantum fortiter cadit, aut propter pondus suum, aut propter altitudinem casus; sic et Christianus peccans, non tantum perit, quantum potest perdere Christus, sed quantum ipse se perdit per opera sua: aut propter magnitudinem peccati, aut propter altitudinem dignitatis. Infideles autem pereunt tantum quantum potest eos perdere Christus. Pseudo-Chrys.: It is one thing to be broken, and another to be ground to powder. Of what is broken there remains something; but what is ground to powder is as it were converted into dust. And what falls upon a stone is not broken by any power of the stone, but because it fell heavily, either by reason of its weight, or of its fall from a great height So a Christian in sinning, perishes, but not to the utmost that Christ can destroy; but only so far as he destroys himself, either by the greatness of his sin, or by his exalted rank. But the unbelievers perish to the utmost that Christ can destroy them. Chrysostomus in Matth: Vel hic duas perditiones eorum ostendit: unam ab eo quod offenderunt, et scandalizati sunt; quam designat dicens qui ceciderit super lapidem; aliam a captivitate eis superventura; quam manifestat dicens super quem vero ceciderit. Chrys.: Or, He here points out their twofold destruction; first in their stumbling and being offended at Him, signified in that, "Whosoever shall fall upon this stone;" the other in the captivity that should come upon them, signified by that, "But upon whomsoever it shall fall." Augustinus de quaest. Evang: Vel de his dicit quod cadent super eum, qui illum modo contemnunt vel iniuriis afficiunt: ideo nondum penitus intereunt, sed tamen confringuntur, ut non recti ambulent: super quos cadet, dum veniet desuper in iudicio cum poena perditionis: ideo dixit conteret eos, ut sint impii, tamquam pulvis, quem proicit ventus a facie terrae. Aug., Quaest. Ev., i. 30: Or, Those [p. 736] that fall upon Him, are those that despise and afflict Him. These do not perish utterly, but are broken so that they walk not upright. But upon these He shall fall when He shall come from above in judgment with a punishment of destruction, and thence He says, "Shall grind them to powder," because "the wicked are like the dust which the wind scattereth abroad on the face of the earth." [Ps 1:4]
Lectio 7 45 καὶ ἀκούσαντες οἱ ἀρχιερεῖς καὶ οἱ φαρισαῖοι τὰς παραβολὰς αὐτοῦ ἔγνωσαν ὅτι περὶ αὐτῶν λέγει: 46 καὶ ζητοῦντες αὐτὸν κρατῆσαι ἐφοβήθησαν τοὺς ὄχλους, ἐπεὶ εἰς προφήτην αὐτὸν εἶχον.
45. And when the Chief Priests and Pharisees had heard his parables, they perceived that he spake of them. 46. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.
Hieronymus: Quamvis duro corde Iudaei propter incredulitatem essent, tamen intelligebant contra se omnes domini sententias dirigi: unde dicitur et cum audissent principes sacerdotum et Pharisaei parabolas eius, cognoverunt quod de ipsis diceret. Jerome: Hard as were the hearts of the Jews in unbelief, they yet perceived that the Lord's sentence was directed against themselves. Chrysostomus super Matth: Haec est autem differentia bonorum hominum et malorum: bonus enim comprehensus in peccato, gemit quia peccavit; malus autem fremit, non quia peccavit, sed quia comprehensus est in peccato, et non solum poenitentiam non agit, sed magis adversus corripientem irascitur, unde et isti comprehensi, magis ad malitiam sunt excitati; sequitur enim et quaerentes tenere eum, timuerunt turbas, quoniam sicut prophetam eum habebant. Pseudo-Chrys., in fin. Hom. xxxix: Here is the difference between good and bad men. The good man when taken in a sin has sorrow because he has sinned, the bad man is grieved not because he has sinned, but because he is found out in his sin; and he not only does not repent, but is indignant with him that reproved him. Thus they being taken in their sins were stirred up to still greater wickedness; "And they sought to lay hands on him, but feared the multitude, because they took him for a Prophet." Origenes in Matth.: Sapiunt quidem aliquo de eo quod verum est, prophetam eum aestimantes; non autem magnitudinem eius intelligunt, secundum quod erat filius Dei. Turbas autem sic sapientes de eo, et paratas pro eo pugnare timent principes: neque enim ad eorum scientiam pertingere possunt, nihil dignum sentientes de eo. Deinde sciendum est, quoniam volentium Iesum tenere, differentia est. Aliter enim principes et Pharisaei quaerebant eum tenere; aliter sponsa quae dicit: tenui eum, nec dimittam, adhuc tentura melius, sicut dicit: ascendam in palmam, et tenebo altitudinem eius. Omnes enim non recte sapientes de divinitate, tenere volunt Iesum, et perdere eum. Et alia quidem verba, praeter verbum Christi, possibile est comprehendere et tenere; verbum autem veritatis nemo potest comprehendere, idest intelligere; neque tenere, idest convincere; neque separare a sensu credentium; neque mortificare, idest destruere. Origen: One thing they know which is true concerning Him; they esteemed Him a Prophet, though not understanding His greatness in respect of His being the Son of God. But the rulers feared the multitude who thought thus of Him, and were ready to fight for Him; for they could not attain to the understanding which the multitude had, seeing they thought nothing worthy concerning Him. Further, know that there are two different kinds of desires to lay hands on Jesus. The desire of the rulers and Pharisees was one kind; another that of the Bride, "I held him, and would not let him go;" [ Song of Songs 3:4] intending to try Him still further, as she saith, "I will get me up into the palm tree, I will lay hold of its height." [Song of Songs 7:8] All who think not rightly concerning His divinity, seek to lay hands [p. 737] on Jesus in order to put Him to death. Other words indeed excepting the word of Christ it is possible to seize and to hold, but the word of truth none can seize, that is, understand; none can hold it, that is, convict; nor separate it from the conviction of those that believe; nor do it to death, that is, destroy it. Chrysostomus super Matth: Omnis etiam homo malus quantum ad voluntatem suam, et manus mittit in Deum et occidit eum. Qui enim praecepta Dei conculcat, qui murmurat contra Deum, et turbato vultu aspicit caelum, nonne, si fieri potuisset, manus mitteret in Deum et occideret eum ut iam licenter peccaret? Pseudo-Chrys.: Every wicked man also, as far as his will is concerned, lays hands on God, and puts Him to death. For whoso tramples upon God's commandments, or murmurs against God, or raises a sullen look to heaven, would not he, if he had the power, lay hands on God, and kill Him, that he might sin without restraints? Rabanus: Sed tamen quod timent mittere manum in Iesum propter turbam, quotidie in Ecclesia geritur, cum quilibet solo nomine frater, fidei et pacis unitatem, quam non diligit, propter bonos cohabitantes, vel erubescit impugnare, vel timet. Raban.: This, that they are afraid to lay hands on Jesus because of the multitudes, is daily acted in the Church, when any who is a brother only in name, is ashamed or afraid to assail the unity of faith and peace which he does not love, because of the good men with whom he lives.
Caput 22 Gospel of Matthew, Chapter 22 [p. 738] Lectio 1 1 καὶ ἀποκριθεὶς ὁ Ἰησοῦς πάλιν εἶπεν ἐν παραβολαῖς αὐτοῖς λέγων, 2 ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἐποίησεν γάμους τῷ υἱῷ αὐτοῦ. 3 καὶ ἀπέστειλεν τοὺς δούλους αὐτοῦ καλέσαι τοὺς κεκλημένους εἰς τοὺς γάμους, καὶ οὐκ ἤθελον ἐλθεῖν. 4 πάλιν ἀπέστειλεν ἄλλους δούλους λέγων, εἴπατε τοῖς κεκλημένοις, ἰδοὺ τὸ ἄριστόν μου ἡτοίμακα, οἱ ταῦροί μου καὶ τὰ σιτιστὰ τεθυμένα, καὶ πάντα ἕτοιμα: δεῦτε εἰς τοὺς γάμους. 5 οἱ δὲ ἀμελήσαντες ἀπῆλθον, ὃς μὲν εἰς τὸν ἴδιον ἀγρόν, ὃς δὲ ἐπὶ τὴν ἐμπορίαν αὐτοῦ: 6 οἱ δὲ λοιποὶ κρατήσαντες τοὺς δούλους αὐτοῦ ὕβρισαν καὶ ἀπέκτειναν. 7 ὁ δὲ βασιλεὺς ὠργίσθη, καὶ πέμψας τὰ στρατεύματα αὐτοῦ ἀπώλεσεν τοὺς φονεῖς ἐκείνους καὶ τὴν πόλιν αὐτῶν ἐνέπρησεν. 8 τότε λέγει τοῖς δούλοις αὐτοῦ, ὁ μὲν γάμος ἕτοιμός ἐστιν, οἱ δὲ κεκλημένοι οὐκ ἦσαν ἄξιοι: 9 πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν, καὶ ὅσους ἐὰν εὕρητε καλέσατε εἰς τοὺς γάμους. 10 καὶ ἐξελθόντες οἱ δοῦλοι ἐκεῖνοι εἰς τὰς ὁδοὺς συνήγαγον πάντας οὓς εὗρον, πονηρούς τε καὶ ἀγαθούς: καὶ ἐπλήσθη ὁ γάμος ἀνακειμένων. 11 εἰσελθὼν δὲ ὁ βασιλεὺς θεάσασθαι τοὺς ἀνακειμένους εἶδεν ἐκεῖ ἄνθρωπον οὐκ ἐνδεδυμένον ἔνδυμα γάμου: 12 καὶ λέγει αὐτῷ, ἑταῖρε, πῶς εἰσῆλθες ὧδε μὴ ἔχων ἔνδυμα γάμου; ὁ δὲ ἐφιμώθη. 13 τότε ὁ βασιλεὺς εἶπεν τοῖς διακόνοις, δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον: ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 14 πολλοὶ γάρ εἰσιν κλητοὶ ὀλίγοι δὲ ἐκλεκτοί.
1. And Jesus answered and spake unto them again by parables, and said, 2. "The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3. And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage." 5. But they made light of it, and went their ways, one to his farm, another to his merchandise: 6. And the remnant took his servants, and entreated them spitefully, and slew them. 7. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. 8. Then saith he to his servants, "The wedding is ready, but they which were bidden were not worthy. 9. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage." 10. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. [p. 739] 11. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 12. And he saith unto him, "Friend, how camest thou in hither not having a wedding garment?" And he was speechless. 13. Then said the king to the servants, "Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. 14. For many are called, but few are chosen."
Chrysostomus in Matth: Quia dixerat: dabitur genti facienti fructum eius, hic ostendit cui genti: unde dicitur et respondens Iesus, dixit iterum in parabolis eis, dicens: simile factum est regnum caelorum, et cetera. Chrys., Hom. lxix: Forasmuch as He had said, And it shall be given to a nation bringing forth the fruits thereof," He now proceeds to shew what nation that is. Glossa: Dicit autem respondens, idest obvians pravae cogitationi eorum de morte sua. Gloss., interlin.: "Answered," that is, meeting their evil thoughts of putting Him to death. Augustinus de Cons. Evang: Parabolam autem istam solus Matthaeus narrat: simile quidem etiam Lucas commemorat; sed non est hoc, sicut et ipse ordo indicat. Aug., de Cons. Ev., ii, 71: This parable is related only by Matthew. Luke gives one like it, but it is not the same, as the order shews. Gregorius in Evang: Hic per nuptias, praesens Ecclesia; illic per coenam, aeternum et ultimum convivium designatur; quia et in hanc nonnulli exituri intrant; ad illud quisquis semel intraverit, ulterius non exibit. At si quis forte contendat hanc eamdem esse lectionem, intelligi forsitan potest quia de proiecto eo, qui cum nuptiali veste non intraverat, quod Lucas tacuit, Matthaeus dixit; quod vero per illum coena, per hunc autem prandium dicitur, nequaquam obsistit: quia cum ad horam nonam apud antiquos prandium fieret quotidie, ipsum quoque prandium coena vocabatur. Greg., Hom. in Ev., xxxviii, 2: Here, by the wedding-feast is denoted the present Church; there, by the supper, the last and eternal feast. For into this enter some who shall perish; into that whosoever has once entered in shall never be put forth. But if any should maintain that these are the same lessons, we may perhaps explain that that part concerning the guest who had come in without a wedding garment, which Luke has not mentioned, Matthew has related. That the one calls it supper, the other dinner, makes no difference; for with the ancients the dinner was at the ninth hour, and was therefore often called supper. Origenes in Matth.: Regnum autem caelorum simile est, secundum eum quidem qui regnat, homini regi; secundum eum autem qui conregnat, filio regis; secundum ea vero quae sunt in regno regis, servis et invitatis ad nuptias; inter quod est et exercitus regis. Additum est autem homini regi, ut hominibus quasi homo loquatur, et dispenset homines non cupientes dispensari a Deo. Sed tunc cessabit regnum caelorum esse simile homini, cum cessante zelo et contentione et ceteris passionibus et peccatis, cessaverimus secundum hominem ambulare, et videbimus eum sicuti est. Nunc enim videmus eum non sicuti est, sed sicuti per nostram dispensationem factus fuerit nobis. Origen: The kingdom of heaven, in respect of Him who reigns there, is like a king; in respect of Him who shares the kingdom, it is like a king's son; in respect of those things which are in the kingdom, it is like servants and guests, and among them the king's armies. It is specified, "A man that is a king," that what is spoken may be as by a man to men, and that a man may regulate men unwilling to be regulated by God. But the kingdom of heaven will then cease to be like a man, when zeal and contention and all other passions and sins having ceased, we [p. 740] shall cease to walk after men, and shall see Him as He is. For now we see Him not as He is, but as He has been made for us in our dispensation. Gregorius: Tunc autem Deus pater Deo filio nuptias fecit quando hunc in utero virginis humanae naturae coniunxit. Sed quia ex duabus personis fieri solet nuptiarum coniunctio, absit hoc ab intellectibus nostris ut personam redemptoris nostri ex duabus personis credamus esse unitam. Ex duabus quippe atque in duabus hunc naturis existere dicimus, sed ex duabus personis credere compositum ut nefas vitamus. Securius ergo dici potest, quia in hoc rex pater regi filio nuptias fecit, quod ei per incarnationis mysterium sanctam Ecclesiam sociavit. Uterus autem genitricis virginis huius sponsi thalamus fuit. Greg: God the Father made a marriage feast for God the Son, when He joined Him to human nature in the womb of the Virgin. But far be it from us to conclude, that because marriage takes place between two separate persons, that therefore the person of our Redeemer was made up of two separate persons. We say indeed that He exists of two natures, and in two natures, but we hold it unlawful to believe that He was compounded of two persons. It is safer therefore to say, that the marriage feast was made by the King the Father for the King the Son when He joined to Him the Holy Church in the mystery of His incarnation. The womb of the Virgin Mother was the bridechamber of this Bridegroom. Chrysostomus super Matth: Vel aliter. Cum resurrectio fuerit facta sanctorum, tunc suscipiet hominem vita, quae est Christus, mortalitatem eius sua immortalitate absorbens. Nunc enim quasi arrhas futuri coniugii spiritum sanctum accipimus; tunc autem ipsum Christum plenius in nobis habebimus. Pseudo-Chrys.: Otherwise; When the resurrection of the saints shall be, then the life, which is Christ, shall revive man, swallowing up his mortality in its own immortality. For now we receive the Holy Spirit as a pledge of the future union, but then we shall have Christ Himself more fully in us. Origenes: Vel coniunctionem sponsi ad sponsam, idest Christi ad animam, verbi susceptionem intellige; partus autem opera bona. Origen: Or, by the marriage of Bridegroom with Bride, that is, of Christ with the soul, understand the Assumption of the Word, the produce whereof is good works. Hilarius: Merito autem a patre iam sunt hae nuptiae factae, quia aeternitatis huius societas et novi corporis desponsata coniunctio habetur iam perfecta in Christo. Sequitur et misit servos suos vocare invitatos ad nuptias; et noluerunt venire. Hilary: Rightly has the Father already made this wedding, because this eternal union and espousal of the new body is already perfect in Christ. Chrysostomus super Matth: Ergo quando misit servos suos, iam invitati prius erant. Invitati sunt enim homines a tempore Abrahae, cui Christi incarnatio promittebatur. Pseudo-Chrys.: When the servants were sent to call them, they must have been invited before. Men have been invited from the time of Abraham, to whom was promised Christ's incarnation. Hieronymus: Misit autem servum suum; nec dubium quin Moysen, per quem legem invitatis dedit. Si autem servos legerimus, ut plura habent exemplaria, ad prophetas referendum est: quia invitati per eos, venire contempserunt. Sequitur iterum misit alios servos, dicens: dicite invitatis, et cetera. Servi qui secundo missi sunt, melius est ut prophetae intelligantur, quam apostoli; ita tamen si servus supra fuerit scriptus; sin autem servos ibidem legas, hic servi secundi, apostoli sunt intelligendi. Jerome: "He sent his servant," without doubt Moses, by whom He gave the Law, to those who had been invited. But if you read "servants" as most copies have, it must be referred to the Prophets, by whom they were invited, but neglected to come. By the servants who were sent the second time, we may better understand the Prophets than the Apostles; that is to say, if servant is read in the first place; but if 'servants,' then by the second servants are to be understood the Apostles; Chrysostomus super Matth: Quos misit cum eis dixit: in viam gentium ne abieritis (...) sed potius ite ad oves perditas domus Israel. Pseudo-Chrys.: whom He sent when He said unto them, "Go not into the way of the Gentiles, but rather go to the lost sheep of the house of Israel." [Matt 10:5] Origenes in Matth.: Vel qui primi mittuntur servi vocare invitatos ad nuptias habentur prophetae convertentes ex populo per suas prophetias ad laetitiam et restitutionem Ecclesiae ad Christum. Qui autem noluerunt venire in primis invitati, sunt qui noluerunt audire verba prophetarum. Iterum alii transmissi, alia congregatio prophetarum est. Origen: The servants who were first sent to [p. 741] call them that were bidden to the wedding, are to be taken as the Prophets converting the people by their prophecy to the festival of the restoration of the Church to Christ. They who would not come at the first message are they who refused to hear the words of the Prophets. The others who were sent a second time were another assembly of Prophets. Hilarius in Matth.: Vel servi primo missi, qui invitatos vocarent, apostoli sunt; qui autem admonentur ut veniant, invitati antea, populus Israel est: in gloriam enim aeternitatis per legem est advocatus. Apostolorum ergo erat proprium commonefacere eos quos invitaverant prophetae. Qui vero iterum cum praeceptorum conditione mittuntur, apostolici viri sunt successores eorum. Hilary: Or; The servants who were first sent to call them that were bidden, are the Apostles; they who, being before bidden, are now invited to come in, are the people of Israel, who had before been bidden through the Law to the glories of eternity. To the Apostles therefore it belonged to remind those whom the Prophets had invited. Those sent with the second injunction are the Apostolic men their successors. Gregorius in Evang: Sed quia hi qui prius invitati sunt, ad nuptiarum convivium venire noluerunt, in secunda invitatione iam dicitur ecce prandium meum paravi. Greg: But because these who were first invited would not come to the feast, the second summons says, "Behold, I have prepared my dinner." Hieronymus: Prandium paratum, et tauri, et altilia occisa, vel per metaphoram opes regiae describuntur, ut ex carnalibus intelligantur spiritualia; vel certe dogmatum magnitudo et doctrina Dei lege plenissima sentiri potest. Jerome: The dinner that is prepared, the oxen and the fatlings that are killed, is either a description of regal magnificence by the way of metaphor, that by carnal things spiritual may be understood; or the greatness of the doctrines, and the manifold teaching of God in His law, may be understood. Chrysostomus super Matth: Cum ergo dominus apostolis dixit: euntes praedicate, dicentes quia appropinquavit regnum caelorum, hoc significavit quod hic dicitur prandium meum paravi: idest, ex lege et prophetis Scripturarum mensas ornavi: unde sequitur tauri mei et altilia occisa sunt. Pseudo-Chrys.: When therefore the Lord bade the Apostles, "Go ye and preach, saying, The kingdom of heaven is at hand," it was the same message as is here given, "I have prepared my dinner;" i. e. I have set out the table of Scripture out of the Law and the Prophets. Gregorius: Per tauros autem patres veteris testamenti significantur; qui ex permissione legis inimicos suos virtutis corporeae cornu feriebant. Altilia vero saginata dicimus: ab eo enim quod est alere, altilia, quasi alitilia, vel quasi alita vocamus. Per altilia ergo patres novi testamenti figurantur; qui dum gratiam pinguedinis internae dulcedinis percipiunt, a terrenis desideriis ad sublimia contemplationis suae penna sublevantur. Dicit ergo tauri mei et altilia occisa sunt; ac si diceret: patrum praecedentium mortes aspicite, et remedia vitae vestrae cogitate. Greg.: By the oxen are signified the Fathers of the Old Testament; who by sufferance of the Law gored their enemies with the horn of bodily strength. By fatlings are meant fatted animals, for from 'alere', comes 'altilia,' as it were 'alitilia' or 'alita.' By the "fatlings" are intended the Fathers of the New Testament; who while they receive sweet grace of inward fattening, are raised by the wing of contemplation from earthly desires to things above. He says therefore, "My oxen and my fatlings are killed;" as much as to say, Look to the deaths of the Fathers who have been before you, and desire some amendment of your lives. Chrysostomus super Matth: Vel aliter. Ideo dicit et saginata et tauros, non quia et tauri non fuerint saginati, sed quia non omnes saginati fuerunt tauri; ergo saginata tantummodo dicit prophetas, qui fuerunt spiritu sancto repleti; tauros autem qui prophetae fuerunt et sacerdotes, sicut Ieremias et Ezechiel: ut enim tauri duces sunt gregis, ita et sacerdotes principes sunt populi. Pseudo-Chrys.: Otherwise; He says "oxen and fatlings," not as though the oxen were not fatted, but because all the oxen were not fat. Therefore the fatlings denote the Prophets who were filled with the Holy Spirit; the oxen [p. 742] those who were both Priests and Prophets, as Jeremiah and Ezekiel; for as the oxen are the leaders of the herd, so also the Priests are leaders of the people. Hilarius: Vel aliter. Tauri gloriosa martyrum species est, qui confessioni Dei, tamquam hostia electa, sunt immolati; saginata vero sunt homines spirituales, tamquam caelesti pane ad evolandum aves pastae, ceteros accepti cibi ubertate expleturae. Hilary: Or otherwise; The oxen are the glorious army of Martyrs, offered, like choice victims, for the confession of God; the fatlings are spiritual men, as birds fed for flight upon heavenly food, that they may fill others with the abundance of the food they have eaten. Gregorius: Notandum vero, quod in priore invitatione nil de tauris et altilibus dicitur; in secunda autem iam tauri et altilia mactata memorantur: quia omnipotens Deus, cum verba eius audire volumus, adiungit exempla: ut omne quod impossibile credimus, tanto nobis ad superandum fiat facilius, quanto per hoc transisse et alios audimus. Greg.: It is to be observed, that in the first invitation nothing was said of the oxen or fatlings, but in the second it is announced that they are already killed, because Almighty God when we will not hear His words gives examples, that what we suppose impossible may become easy to us to surmount, when we hear that others have passed through it before us. Origenes in Matth.: Vel quia prandium quod paratur, est eloquium Dei; fortia quaeque eloquiorum Dei, tauri intelligantur; suavia vero et delectabilia eorum, sunt saginata. Si quis enim proferat quaedam dicta modica et non firma, et non magnam virtutem rationis habentia, videntur macra esse quae proferuntur; saginata autem sunt cum ad unamquamque propositionem exempla multa rationis probatione repleta inducuntur: puta si aliquis de castitate sermonem loquitur, recte intelligitur turtur; sed cum ipsum sanctitatis sermonem cum rationis probatione de Scripturis repletum protulerit, ita ut delectet et confirmet animum audientis, protulit eum saginatum. Origen: Or; The dinner which is prepared is the oracle of God; and so the more mighty of the oracles of God are the oxen; the sweet and pleasant are the fatlings. For if any one bring forward feeble words, without power, and not having strong force of reason, these are the lean things; the fatlings are when to the establishment of each proposition many examples are brought forward backed by reasonable proofs. For example, supposing one holding discourse of chastity, it might well be represented by the turtle-dove; but should he bring forward the same holy discourse full of reasonable proof out of Scripture, so as to delight and strengthen the mind of his hearer, then he brings the dove fatted. Chrysostomus super Matth: Quod autem dicitur et omnia parata sunt, intelligitur quia quicquid quaeritur ad salutem, iam adimpletum est in Scripturis: qui enim ignorans est, invenit ibi quod discat; qui contumax est, invenit ibi quod timeat; qui laborat, invenit ibi promissa, quibus excitetur ad opus. Pseudo-Chrys.: That He says, "And all things are now ready," means, that all that is required to salvation is already filled up in the Scriptures; there the ignorant may find instruction; the self-willed may read of terrors; he who is in difficulty may there find promises to rouse him to activity. Glossa: Vel omnia parata sunt, idest, introitus regni paratus est per fidem meae incarnationis, qui ante fuerat clausus. Gloss., interlin.: Or, "All things are now ready," i.e. The entrance into the kingdom, which had been hitherto closed, is now ready through faith in My incarnation. Chrysostomus super Matth: Vel omnia parata dicit quae pertinent ad mysterium dominicae passionis et nostrae redemptionis. Dicit autem venite ad nuptias, non pedibus, sed fide et moribus. Sequitur illi autem neglexerunt. Quare autem neglexerint, manifestat cum subditur et abierunt alius in villam suam, alius vero ad negotiationem suam. Pseudo-Chrys., non occ. sed vid. Gloss. ord.: Or He says, "All things are now ready" which belong to the mystery of the Lord's Passion, and our redemption. He says, "Come to the marriage," not with your feet, but with faith, and good conduct. "But they made light of it;" why they did so He shews when He adds, "And they went their way, one to his farm, another to his merchandize." Chrysostomus in Matth: Quamvis autem videantur rationabiles occasiones esse; sed hinc discimus quod etiam si necessaria sint quae detinent, omnibus tamen praeponere spiritualia oportet. Mihi autem videtur quod his occasionibus usi, negligentiae velamina proponebant. Chrys.: These occupations seem to be [p. 743] entirely reasonable; but we learn hence, that however necessary the things that take up our time, we ought to prefer spiritual things to every thing beside. But it seems to me that they only pretended these engagements as a cloak for their disregard of the invitation. Hilarius in Matth.: Ambitione enim saeculi, tamquam villa, homines occupantur; plures vero propter pecuniae cupiditatem negotiatione detinentur. Hilary: For men are taken up with worldly ambition as with a farm; and many through covetousness are engrossed with trafficking. Chrysostomus super Matth: Vel aliter. Cum labore manuum nostrarum aliquid facimus, puta exercentes agrum vel vineam, aut opus ligni vel ferri, villam colere videmur; cum autem non labore manuum nostrarum alia lucra sequimur, totum hoc negotiatio appellatur. O miserrimus mundus, et miseri qui eum sequuntur. Semper enim mundialia opera homines excluserunt a vita. Pseudo-Chrys.: Or otherwise; When we work with the labour of our hands, for example, cultivating our field or our vineyard, or any manufacture of wood or iron, we seem to be occupied with our "farm;" any other mode of getting money unattended with manual labour is here called "merchandize." O most miserable world! and miserable ye that follow it! The pursuits of this world have ever shut men out of life. Gregorius in Evang: Qui ergo intentus labori terreno, vel mundi actionibus deditus, mysterium incarnationis dominicae pensare, et secundum illud vivere dissimulat, quasi ad villam vel negotium pergens, venire ad regis nuptias recusat; et plerumque, quod est gravius, nonnulli vocati gratiam non solum respuunt, sed etiam persequuntur: unde subditur reliqui vero tenuerunt servos eius, et contumeliis affectos occiderunt. Greg.: Whosoever then intent upon earthly business, or devoted to the actions of this world, feigns to be meditating upon the mystery of the Lord's Passion, and to be living accordingly, is he that refuses to come to the King's wedding on pretext of going to his farm or his merchandize. Nay often, which is worse, some who are called not only reject the grace, but become persecutors, "And the remnant took his servants, and entreated them despitefully and slew them." Chrysostomus super Matth: Vel per occupationem villae, populares Iudaeorum significat, quos mundi delectatio separavit a Christo; per occupationem vero negotiationis, sacerdotes, ceterosque ministros templi significavit, quos lucri obtentu venientes ad ministerium legis et templi, avaritia separavit a fide; de quibus non dixit quod malignati sunt, sed neglexerunt: qui enim odio aut invidia crucifixerunt Christum, illi malignati sunt: qui autem negotiis impediti non crediderunt, illi neglexisse dicuntur, non malignari. De sua tamen morte dominus tacet, quia in priori parabola dixerat; sed ostendit mortem discipulorum suorum, quos post ascensum ipsius occiderunt Iudaei, Stephanum lapidantes, et Iacobum Alphaei occidentes: propter quae Ierusalem destructa est a Romanis. Et notandum, quod ira in Deo non proprie, sed translative dicitur; tunc enim irasci dicitur quando ulciscitur; unde et hic dicitur rex autem cum audisset, iratus est.
Pseudo-Chrys.: Or, by the business of a farm, He denotes the Jewish populace, whom the delights of this world separated from Christ; by the excuse of merchandize, the Priests and other ministers of the Temple, who, coming to the service of the Law and the Temple through greediness of gain, have been shut out of the faith by covetousness. Of these He said not 'They were filled with envy,' but "They made light of it." For they who through hate and spite crucified Christ, are they who were filled with envy; but they who being entangled in business did not believe on Him, are not said to have been filled with envy, but to have made light of it. The Lord is silent respecting His own death, because He had spoken of it in the foregoing parable, but He shews forth the death of His disciples, whom after His ascension the Jews put to death, stoning Stephen and executing James the son of Alphaeus, for which things Jerusalem was destroyed by the Romans. And it is to be observed, that anger is attributed to God figuratively and not properly; He is then said to be angry when [p. 744] He punishes.
Hieronymus: Quando invitabat ad nuptias, et agebat opera clementiae, hominis nomen appositum est: nunc autem quando ad ultionem venit, homo siletur, et rex tantum dicitur. Jerome: When He was doing works of mercy, and bidding to His marriage-feast, He was called a man; now when He comes to vengeance, the man is dropped, and He is called only a King. [margin note: homin regi] Origenes in Matth.: Dicant autem qui peccant in Deum legis et prophetarum et totius creationis, utrum iste qui et homo dicitur et iratus proponitur, ipse est pater Christi. Quod si dixerint hunc ipsum esse, cogendi sunt confiteri quoniam multa in eo secundum passibilem hominum naturam esse dicuntur: non quia ipse passibilis est, sed quia morem gerit passibilis naturae hominum. Et secundum hanc consequentiam suscipere convenit et iram Dei et poenitentiam et cetera huiusmodi in prophetis. Sequitur et missis exercitibus suis. Origen: Let those who sin against the God of the Law, and the Prophets, and the whole creation, declare whether He who is here called man, and is said to be angry, is indeed the Father Himself. If they allow this, they will be forced to own that many things are said of Him applicable to the passible nature of man; not for that He has passions, but because He is represented to us after the manner of passible human nature. In this way we take God's anger, repentance, and the other things of the like sort in the Prophets. Hieronymus: Per hos exercitus, Romanos intelligimus sub duce Vespasiano et Tito, qui, occisis Iudaeae populis, praevaricatricem incenderunt civitatem. Jerome: By "His armies" we understand that Romans under Vespasian and Titus, who having slaughtered the inhabitants of Judaea, laid in ashes the faithless city. Chrysostomus super Matth: Romanus autem exercitus dicitur exercitus Dei: quia domini est terra et plenitudo eius; nec etiam venissent Romani Ierusalem, nisi eos dominus excitasset. Pseudo-Chrys.: The Roman army is called God's army; because "The earth is the Lord's, and the fulness thereof;" [Ps 24:1] nor would the Romans have come to Jerusalem, had not the Lord stirred them thither. Origenes in Matth.: Vel Angelorum agmina sunt exercitus regis nostri. Missis ergo exercitibus extinxisse homicidas dicitur, quia in hominibus omne iudicium per Angelos exercetur. Homicidas ergo perdit, quia persequentes interimit; civitatem eorum igni succendit, quia illorum non solum animae, sed caro quoque in qua habitaverunt, aeternae Gehennae flamma cruciantur. Greg.: Or, The armies of our King are the legions of His Angels. He is said therefore to have sent His armies, and to have destroyed those murderers, because all judgment is executed upon men by the Angels. He destroys those murderers, when He cuts off persecutors; and burns up their city, because not only their souls, but the body of flesh they had tenanted, is tormented in the everlasting fire of hell. Origenes: Vel civitas impiorum est, secundum unumquodque dogma, congregatio eorum qui conveniunt in sapientia principum huius saeculi: quam succendit rex et exterminat, quasi ex malis aedificationibus consistentem. Origen: Or, the city of those wicked men is in each doctrine the assembly of those who meet in the wisdom of the rulers of this world; which the King sets fire to and destroys, as consisting of evil buildings. Gregorius: Sed is qui invitantem se contemni conspicit, filii sui nuptias vacuas non habebit: quandoque enim sermo Dei inventurus est ubi requiescat: unde subditur tunc ait servis suis. Greg.: But when He sees that His invitation is spurned at, He will not have His Son's marriage-feast empty; the word of God will find where it may stay itself. Origenes: Idest apostolis, aut Angelis, qui praepositi erant in vocatione gentium. Nuptiae quidem paratae sunt. Origen: "He saith to His servants," that is, to the Apostles; or to the Angels, who were set over the calling of the Gentiles, "The wedding is ready." Remigius: Idest, omne sacramentum humanae dispensationis iam peractum atque completum est. Sed qui invitati erant, idest Iudaei, non fuerunt digni: quia Dei iustitiam ignorantes, et suam statuere volentes, indignos se iudicaverunt aeternae vitae. Reprobato ergo Iudaico populo, ad has nuptias gentilis populus est susceptus: unde sequitur ite ergo ad exitus viarum, et quoscumque inveneritis vocate ad nuptias. Remig.: That is, the whole sacrament of the human dispensation is completed and closed. "But they which were bidden," that is the Jews, "were not worthy," because, "ignorant of the righteousness God, and going about to establish their own righteousness, they have not submitted themselves to the [p. 745] righteousness of God. [Rom 10:3] The Jewish nation then being rejected, the Gentile people were taken in to the marriage-feast; whence it follows, "Go ye out into the crossings of the streets, and as many as ye shall find, bid to the wedding." Hieronymus: Gentilis enim populus non erat in viis, sed in exitibus viarum. Jerome: For the Gentile nation was not in the streets, but in the crossings of the streets. Remigius: Qui sunt errores gentilium. Remig.: These are the errors of the gentiles. Chrysostomus super Matth: Vel viae sunt omnes professiones huius mundi, ut puta philosophiae, militiae, et huiusmodi. Dicit ergo ite ad exitus viarum: ut cuiuslibet conditionis homines vocent ad fidem. Adhuc, sicut castitas via est quae ducit ad Deum, sic fornicatio via est quae ducit ad Diabolum; et sic de virtutibus et vitiis. Iubet ergo, ut cuiuscumque conversationis vel conditionis homines invitent ad fidem. Pseudo-Chrys.: Or; The streets are all the professions of this world, as philosophy, soldiery, and the like. And therefore He says, "Go out into the crossings of the streets," that they may call to the faith men of every condition. Moreover, as chastity is the way that leads to God, so fornication is the way that leads to the Devil; and so it is in the other virtues and vices. Thus He bids them invite to the faith men of every profession or condition. Hilarius in Matth.: Per viam etiam tempus saeculi intelligendum est; atque ideo ad exitus viarum iubentur ire, quia omnibus retroacta donantur. Hilary: By the street also is to be understood the time of this world, and they are therefore bid to go to the crossings of the streets, because the past is remitted to all. Gregorius: Vel aliter. In Scriptura sacra vias actiones accipimus; exitus viarum intelligimus defectus actionum, quia illi plerumque facile ad eum veniunt quos in terrenis actionibus prospera nulla comitantur. Greg.: Or otherwise; In holy Scripture, way is taken to mean actions; so that the crossings of the ways we understand as failure in action, for they usually come to God readily, who have had little prosperity in worldly actions. Origenes: Vel aliter. Puto hanc primam vocationem fuisse ad nuptias aliquarum ingenuarum animarum: principaliter enim Deus vult venire ad epulationem divini eloquii eos qui ad intelligendum sunt ingeniosiores; et quoniam qui huiusmodi sunt, nolunt ad istam vocationem venire, transmittuntur alii servi provocantes eos, et promittentes quod, si venerint, percipient prandium paratum a rege. Sicut enim in corporalibus alia est quae nubit sponsa, alii invitatores, alii qui invitantur ad nuptias, sic Deus scit diversos ordines animarum, earumque virtutes, et causas ob quas hi quidem in constitutione sponsae accipiuntur, alii in ordine servorum vocantium, alii in numero invitatorum ad nuptias. Sed qui principaliter quidem fuerant invitati, primos invitatores quasi pauperes sensu neglexerunt, et abierunt sua sequentes, in quibus magis sunt delectati quam in his quae rex per servos quos promittebat. Sed hi leviores sunt his qui servis transmissis iniuriantur et interficiunt; qui scilicet praeparatione contentiosorum verborum ausi sunt tenuisse servos missos, qui non sunt praeparati ad solvendas quaestiones eorum versutas; et contumeliis afficiuntur, vel interficiuntur ab eis. Sequitur et egressi servi eius in vias, congregaverunt omnes quos invenerunt bonos et malos. Origen: Or otherwise; I suppose this first bidding to the wedding to have been a bidding of some of the more noble minds. For God would have those before all come to the feast of the divine oracles who are of the more ready wit to understand them; and forasmuch as they who are such are loth to come to that kind of summons, other servants are sent to move them to come, and to promise that they shall find the dinner prepared. For as in the things of the body, one is the bride, others the inviters to the feast, and they that are bidden are others again; so God knows the various ranks of souls, and their powers, and the reasons why these are taken into the condition of the Bride, others in the rank of the servants that call, and others among the number of those that are bidden as guests. But they who had been thus especially invited contemned the first inviters as poor in understanding, and went their way, following their own devices, as more delighting in them than in those things which the King by his servants promised. Yet are these more venial than they who ill-treat and put to death the servants sent unto them; [p. 746] those, that is, who daringly assail with weapons of contentious words the servants sent, who are unequal to solve their subtle difficulties, and those are illtreated or put to death by them. Origenes: Egredientes servi, sive de Iudaea et Ierusalem apostoli Christi, sive ab interioribus Angeli sancti, et venientes ad vias diversas diversorum morum, congregaverunt quoscumque invenerunt; et non curant, utrum aliquando ante vocationem mali fuerint aut boni. Bonos autem intelligere hic simpliciter convenit humiliores et rectiores ex eis qui veniebant ad cultum Dei, quibus conveniebat quod apostolus ait: cum gentes quae legem non habent, ea quae legis sunt faciunt, ipsi sibi sunt lex. The servants going forth are either Christ's Apostles going from Judaea and Jerusalem, or the Holy Angels from the inner worlds, and going to the various ways of various manners, gathered together whomsoever they found, not caring whether before their calling they had been good or bad. By the good here we may understand simply the more humble and upright of those who come to the worship of God, to whom agreed what the Apostle says, "When the Gentile which have not the Law do by nature the things contained in the Law, they are a law unto themselves." [Rom 2:14] Hieronymus: Inter ipsos enim gentiles infinita est diversitas; cum alios sciamus esse procliviores ad vitia, alios ad honestatem morum virtutibus deditos. Jerome: For there is an infinite difference among the Gentiles themselves; some are more prone to vice, others are endowed with more incorrupt and virtuous manners. Gregorius: Vel hoc dicit, quia in hac Ecclesia nec mali sine bonis, nec boni sine malis esse possunt. Bonus autem non fuit qui malos tolerare recusavit. Sequitur et impletae sunt nuptiae discumbentium. Greg.: Or; He means that in this present Church there cannot be bad without good, nor good without bad. He is not good who refuses to endure the bad. Origenes in Matth.: Nuptiae, scilicet Christi et Ecclesiae, sunt impletae dum restituti Deo qui ab apostolis sunt inventi recubuerunt ad epulandum in nuptiis. Sed quoniam bonos et malos oportuit quidem vocari, non autem ut mali permanerent mali, sed ut deponerent vestimenta contraria nuptiis et induerent nuptialia indumenta, scilicet viscera misericordiae et benignitatis; ideo rex egreditur, ut videat discumbentes priusquam apponatur eis prandium, ut retineat habentes nuptialia vestimenta, et delectet; condemnetque contrarios: unde sequitur intravit autem rex, ut videret discumbentes. Origen: The marriage-feast of Christ and the Church is filled, when they who were found by the Apostles, being restored to God, sat down to the feast. But since it behoved that both bad and good should be called, not that the bad should continue bad, but that they should put off the garments unmeet for the wedding, and should put on the marriage garments, to wit, bowels of mercy and kindness, for this cause the King goes out, that He may see them set down before the supper is set before them, that they may be detained who have the wedding garment in which He is delighted, and that he may condemn the opposite. Chrysostomus super Matth: Non quia alicubi ipse non est; sed ubi vult per iudicium aspicere, ibi dicitur praesens; ubi autem non vult, absens videtur. Dies autem aspectionis est dies iudicii, quando visitaturus est Christianos, qui super mensam Scripturarum recumbunt. Pseudo-Chrys.: "The King came in to see the guests;" not as though there was any place where He is not; but where He will look to give judgment, there He is said to be present; where He will not, there He seems to be absent. The day of His coming to behold is the day of judgment, when He will visit Christians seated at the board of the Scriptures. Origenes: Ingrediens autem invenit quemdam qui non mutaverat proprios mores: unde sequitur et vidit ibi hominem non vestitum veste nuptiali. Singulariter dixit, quia unius sunt generis omnes qui servant malitiam post fidem, quam habuerant ante fidem. Origen: But when He was come in, He found there one who had not put off his old behaviour; "He saw there a man which had not on a wedding garment." He speaks of one only, because all, who after faith continue to serve that wickedness which they had before the faith, are but of one [p. 747] kind. Gregorius: Quid autem debemus intelligere per nuptialem vestem nisi caritatem? Quia hanc in se dominus habuit, dum ad sociandae sibi Ecclesiae nuptias veniret. Intrat ergo ad nuptias, sed sine veste nuptiali, qui in Ecclesia fidem habet, sed caritatem non habet. Greg.: What ought we to understand by the wedding garment, but charity? For this the Lord had upon Him, when He came to espouse the Church to Himself. He then enters in to the wedding feast, but without the wedding garment, who has faith in the Church, but not charity. Augustinus contra Faustum: Vel sine veste nuptiali nuptias adit qui quaerit ibi gloriam non sponsi, sed suam. Aug., cont. Faust., xxii, 19: Or, he goes to the feast without a garment, who goes seeking his own, and not the Bridegroom's honour. Hilarius in Matth.: Vel vestis nuptialis est gratia spiritus sancti, et candor habitus caelestis, qui bonae interrogationis confessione susceptus, usque in coetum regni caelorum immaculatus et integer est reservandus. Hilary: Or; The wedding garment is the grace of the Holy Spirit, and the purity of that heavenly temper, which taken up on the confession of a good enquiry is to be preserved pure and unspotted for the company of the Kingdom of heaven. Hieronymus: Vel vestis nuptialis praecepta sunt domini, et opera quae complentur ex lege et Evangelio, novique hominis efficiunt vestimentum; quod qui in die iudicii inventus fuerit sub nomine Christiano non habere, statim corripitur: unde sequitur et ait illi: amice, quomodo huc intrasti non habens vestem nuptialem? Amicum vocat, quia est invitatus ad nuptias, quasi sit amicus per fidem. Arguit autem impudentiae, quod veste sordida munditias polluerit nuptiales. Jerome: Or; The marriage garment is the commandments of the Lord, and the works which are done under the Law and the Gospel, and form the clothing of the new man. Whoso among the Christian body shall be found in the day of judgment not to have these, is straightway condemned. "He saith unto him, Friend, How camest thou in hither, not having a wedding garment?" He calls him "friend," because he was invited to the shredding as being a friend by faith; but He charges him with want of manners in polluting by his filthy dress the elegance of the wedding entertainment. Origenes: Et quoniam qui peccat et non induit dominum Iesum Christum, non habet excusationem aliquam, ideo sequitur at ille obmutuit. Origen: And forasmuch as he who is in sin, and puts not on the Lord Jesus Christ, has no excuse, it follows, "But he was speechless." Hieronymus: In tempore enim illo non erit locus impudentiae, nec negandi facultas; cum omnes Angeli et mundus ipse testes sint peccatorum. Jerome: For in that day there will be no room for blustering manner [marg. note: al. peonitentiae], nor power of denial, when all the Angels and the world itself are witnesses against the sinner. Gregorius: Non autem solum reiectus est a nuptiis qui iniuriam nuptiis fecit, sed adhuc a ministris regis super vincula constitutis ligatus incessione, qua non est usus ad bonum, et apprehensoria virtute, qua nullum opus ad bonum implevit; et condemnatus est in loco ab omni lumine alieno, qui vocatur tenebrae exteriores: unde sequitur tunc rex dixit ministris: ligatis manibus et pedibus, mittite eum in tenebras exteriores. Origen: He who has thus insulted the marriage feast is not only cast out therefrom, but besides by the King's officers, who are set over his prisons, is chained up from that power of walking which he employed not to walk to any good thing, and that power of reaching forth his hand, wherewith he had fulfilled no work for any good; and is sentenced to a place whence all light is banished, which is called "outer darkness." Gregorius: Ligantur tunc pedes et manus per districtionem sententiae, qui modo a pravis operibus ligari noluerunt per meliorationem vitae, vel tunc ligat poena quos modo a bonis operibus ligavit culpa. Greg.: The hands and feet are then bound by a severe sentence of judgment, which before refused to be bound from wicked actions by amendment of life. Or punishment binds them, whom sin had before bound from good works. Augustinus de Trin: Pravarum vero atque distortarum voluntatum implicatio vinculum est quo alligatur qui hoc agit, ut proiciatur in tenebras exteriores. Aug, de Trin. xi, 6: The bonds of wicked and depraved desires are the chains which bind him who deserves to be cast out into outer darkness. Gregorius: Interiores autem tenebras dicimus caecitatem cordis, exteriores vero tenebras aeternam noctem damnationis. Greg.: By inward darkness we express blindness, [p. 748] of heart; "outer darkness" signifies the everlasting night of damnation. Chrysostomus super Matth: Vel per hoc designatur differentia tormentorum in peccatoribus. Sunt enim primae tenebrae exteriores, interiores autem minores, et novissima loci. Sequitur ibi erit fletus et stridor dentium. Pseudo-Chrys.: Or, it points to the difference of punishment inflicted on sinners. Outer darkness being the deepest, inward darkness the lesser, as it were the out- skirts of the place. Hieronymus: In fletu oculorum et stridore dentium, per metaphoram membrorum corporalium, magnitudo ostenditur tormentorum. Manus quoque ligatas et pedes, fletum oculorum, et stridorem dentium, ad comprobandam resurrectionis intellige veritatem. Jerome: By a metaphor taken from the body, "there shall be weeping and gnashing of teeth," is shewn the greatness of the torments. The binding of the hands and feet also, and the weeping of eyes, and the gnashing of teeth, understand as proving the truth of the resurrection of the body. Gregorius in Evang: Ut illic dentes strideant, qui de edacitate gaudebant; illic oculi defleant, qui hic per illicitas concupiscentias versabantur; quatenus singula membra supplicio subiaceant, quae hic singulis quibusque vitiis subiecta serviebant. Greg.: There shall gnash those teeth which here delighted in gluttony; there shall weep those eyes which here roamed in illicit desire; every member shall there have its peculiar punishment, which here was a slave to its peculiar vice. Hieronymus: Et quia in convivio nuptiali non initium, sed finis quaeritur, subditur multi enim sunt vocati, pauci vero electi. Jerome: And because in the marriage and supper the chief thing is the end and not the beginning, therefore He adds, "For many are called, but few chosen." Hilarius in Matth.: In invitante enim sine exceptione, publicae bonitatis humanitas est; in invitatis vero, vel vocatis, de iudicio meritorum probitatis electio est. Hilary: For to invite all without exception is a courtesy of public benevolence; but out of the invited or called, the election will be of worth, by distinction of merit. Gregorius: Nonnulli enim bona nec incipiunt, nonnulli vero in bonis quae inceperunt, minime persistunt. Tanto ergo sibi unusquisque sollicite metuat quanto ignorat quae restant. Greg.: For some never begin a good course, and some never continue in that good course which they have begun. Let each one's care about himself be in proportion to his ignorance of what is yet to come. Chrysostomus super Matth: Vel aliter. Quoties Deus tentat Ecclesiam suam, ingreditur ad eam, ut videat discumbentes; et si invenerit aliquem non habentem vestem nuptialem, interrogat eum: ut quid factus es Christianus, si haec opera negligebas? Talem ergo Christus tradit ministris suis, idest aliquibus magistris seductionis; et ligant manus eius, idest opera, et pedes, idest motus animae; et mittunt eum in tenebras, idest in errores vel gentium, vel Iudaeorum, vel haeresim: propinquiores enim sunt tenebrae gentilium, quia veritatem spernunt quam non audierunt; sed exteriores Iudaeorum, qui audierunt, sed non crediderunt; sed magis exteriores haereticorum, qui audierunt et didicerunt. Pseudo-Chrys.: Or otherwise; Whenever God will try His Church, He enters into it that He may see the guests; and if He finds any one not having on the wedding garment, He enquires of him, How then were you made a Christian, if you neglect these works? Such a one Christ gives over to His ministers, that is, to seducing leaders, who bind his hands, that is, his works, and his feet, that is, the motions of his mind, and cast him into darkness, that is, into the errors of the Gentiles or the Jews, or into heresy. The nigher darkness is that of the Gentiles, for they have never heard the truth which they despise; the outer darkness is that of the Jews, who have heard but do not believe; the outermost is that of the heretics, who have heard and have learned.
Lectio 2 15 τότε πορευθέντες οἱ φαρισαῖοι συμβούλιον ἔλαβον ὅπως αὐτὸν παγιδεύσωσιν ἐν λόγῳ. 16 καὶ ἀποστέλλουσιν αὐτῷ τοὺς μαθητὰς αὐτῶν μετὰ τῶν ἡρῳδιανῶν λέγοντες, διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ καὶ τὴν ὁδὸν τοῦ θεοῦ ἐν ἀληθείᾳ διδάσκεις, καὶ οὐ μέλει σοι περὶ οὐδενός, οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων. 17 εἰπὲ οὖν ἡμῖν τί σοι δοκεῖ: ἔξεστιν δοῦναι κῆνσον καίσαρι ἢ οὔ; 18 γνοὺς δὲ ὁ Ἰησοῦς τὴν πονηρίαν αὐτῶν εἶπεν, τί με πειράζετε, ὑποκριταί; 19 ἐπιδείξατέ μοι τὸ νόμισμα τοῦ κήνσου. οἱ δὲ προσήνεγκαν αὐτῷ δηνάριον. 20 καὶ λέγει αὐτοῖς, τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή; 21 λέγουσιν αὐτῷ, καίσαρος. τότε λέγει αὐτοῖς, ἀπόδοτε οὖν τὰ καίσαρος καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ. 22 καὶ ἀκούσαντες ἐθαύμασαν, καὶ ἀφέντες αὐτὸν ἀπῆλθαν.
15. Then went the Pharisees, and took counsel how they might entangle him in his talk. 16. And they sent out unto him their disciples with the Herodians, saying, "Master, we know that thou [p. 749] art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men. 17. Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Cesar, or not?" 18. But Jesus perceived their wickedness, and said, "Why tempt ye me, ye hypocrites? 19. Shew me the tribute money." And they brought unto him a penny. 20. And he saith unto them, "Whose is this image and superscription?" 21. They say unto him, "Caesar's." Then saith he unto them, "Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's." 22. When they had heard these words, they marvelled, and left him, and went their way.
Chrysostomus super Matth: Sicut si aliquis claudere voluerit aquae currentis meatum, si exclusa fuerit per aliquam violentiam, aliunde sibi semitam quaerit, sic Iudaeorum malignitas, ex una parte confusa, alium sibi aditum adinvenit: unde dicitur tunc abeuntes Pharisaei consilium inierunt, ut caperent eum in sermone. Abierunt, inquam, ad Herodianos. Quale consilium, tales et consiliatores; et ideo sequitur et mittunt ei discipulos suos cum Herodianis. Pseudo-Chrys.: As when one seeks to dam a stream of running water, as soon as one outlet is stopped up it makes another channel for itself; so the malevolence of the Jews, foiled on one hand, seeks itself out another course. "Then went the Pharisees; went" to the Herodians. Such as the plan was, such were the planners; "They send unto Him their disciples with the Herodians." Glossa: Tamquam ignotis, ut facilius deciperent, et per eos illum caperent; cum timentes turbam, hoc per se non praesumerent facere. Gloss. ord.: Who as unknown to Him, were more likely to ensnare Him, and so through them they might take Him, which they feared to do of themselves because of the populace. Hieronymus: Nuper quidem sub Caesare Augusto Iudaea subiecta Romanis, quando in toto orbe est celebrata descriptio, stipendiaria facta fuerat; et erat in populo magna seditio, dicentibus aliis pro securitate et quiete, qua Romani pro omnibus militarent, debere tributa persolvi; Pharisaeis vero qui sibi applaudebant in iustitia, e contrario nitentibus non debere populum Dei, qui decimas solveret, et primitias daret, et cetera quae in lege scripta sunt, humanis legibus subiacere. Caesar autem Augustus Herodem filium Antipatris alienigenam et proselytum regem Iudaeis constituerat, qui tributis praeesset, et Romano pareret imperio. Mittunt igitur Pharisaei discipulos suos cum Herodianis, idest militibus Herodis, seu quos illudentes Pharisaei, quia Romanis tributa solvebant, Herodianos vocabant, et non divino cultui deditos.
Jerome: Lately under Caesar Augustus, Judaea, which was subject to the Romans, had been made tributary when the census was held of the whole world; and there was a great division among the people, some saying that tribute ought to be paid to the Romans in return for the security and quiet which their arms maintained for all. The Pharisees on the other hand, self- satisfied in their own righteousness, contended that the people of God who paid tithes and gave first-fruits, and did all the other things which are written in the Law, ought not to be subject to human laws. But Augustus had given the Jews [p. 750] as king, Herod, son of Antipater, a foreigner and proselyte; he was to exact the tribute, yet to be subject to the Roman dominion. The Pharisees therefore send their disciples with the Herodians, that is, with Herod's soldiers, or those whom the Pharisees in mockery called Herodians, because they paid tribute to the Romans, and were not devoted to the worship of God.
Chrysostomus in Matth: Propter hoc autem suos discipulos et Herodis milites simul mittunt, ut quodcumque dixerit reprehendatur: cupiebant enim magis adversum Herodianos eum aliquid dicere: quia enim eum detinere timebant propter turbas, voluerunt ei periculum immittere ex hoc quod esset publicis tributis obnoxius. Chrys., Hom. lxx: They send their disciples and Herod's soldiers together, that whatever opinion He might give might be found fault with. Yet would they rather have had Him say somewhat against the Herodians; for being themselves afraid to lay hands on Him because of the populace, they sought to bring Him into danger through His liability to pay tribute. Chrysostomus super Matth: Haec est autem hypocritarum prima simulatio, quia laudant quos perdere volunt; et ideo in laudem prorumpunt, dicentes magister, scimus quia verax es. Magistrum eum vocant, ut quasi honoratus et laudatus mysterium sui cordis simpliciter eis aperiat, tamquam volens eos habere discipulos. Pseudo-Chrys.: This is the commonest act of hypocrites, to commend those they would ruin. Thus, these break out into praises of Him, saying, "Master, we know that Thou art true." They call Him Master, that, deceived by this shew of honour and respect, He might in simplicity open all His heart to them, as seeking to gain them for disciples. Glossa: Tripliciter autem contingit aliquem veritatem non docere. Primo ex parte ipsius docentis: quia scilicet veritatem vel non novit, vel non amat; et contra hoc dicunt scimus quia verax es. Secundo ex parte Dei, cuius timore postposito, quidam veritatem de eo, quam noverunt, non pure annuntiant; et contra hoc dicunt et viam Dei in veritate doces. Tertio ex parte proximi, ex cuius timore vel amore aliquis veritatem tacet; et ad hoc excludendum dicunt et non est tibi cura de aliquo, scilicet homine: non enim respicis personam hominum. Gloss., non occ.: There are three ways in which it is possible for one not to teach the truth. First, on the side of the teacher, who may either not know, or not love the truth; guarding against this, they say, "We know that Thou art true." Secondly, on the side of God, there are some who, putting aside all fear of Him, do not utter honestly the truth which they know respecting Him; to exclude this they say, "And teachest the way of God in truth." Thirdly, on the side of our neighbour, when through fear or affection any one withholds the truth; to exclude this they say, "And carest for no man," for Thou regardest not the person of man. Chrysostomus in Matth: Hoc de Herode et Caesare occulte insinuabant. Chrys.: This was a covert allusion to Herod and Caesar. Hieronymus: Blanda quidem et fraudulenta interrogatio illuc provocat respondentem ut magis Deum quam Caesarem timeat: unde dicunt dic ergo nobis: quid tibi videtur? Licet censum dare Caesari, an non? Ut si dicat non debere tributa solvi, statim audientes Herodiani, seditionis reum contra Romanum principem eum teneant. Jerome: This smooth and treacherous enquiry was a kind of challenge to the answerer to fear God rather than Caesar, and immediately they say, "Tell us therefore, what thinkest Thou? Is it lawful to give tribute to Caesar or not?" Should He say tribute should not be paid, the Herodians would immediately accuse Him as a person disaffected to the Emperor. Chrysostomus in Matth: Quia enim sciebant quod quidam hanc discordiam meditantes occisi erant, volebant et ipsum per sermones hos in talem suspicionem immittere. Sequitur cognita autem Iesus nequitia eorum, ait: quid me tentatis, hypocritae? Chrys.: They knew that certain had before suffered death for this very thing, as plotting a rebellion against the Romans, therefore they sought by such discourse to bring Him into the same suspicion. Chrysostomus super Matth: Non secundum sermones eorum pacificos blande respondit; sed secundum conscientiam eorum crudelem, aspera dixit: quia Deus voluntatibus respondet, non verbis. Pseudo-Chrys.: He makes an answer not [p. 751] corresponding to the smooth tone of their address, but harsh, suitable to their cruel thoughts; for God answers men's hearts, and not their words. Hieronymus: Prima ergo virtus est respondentis, interrogantium mentes cognoscere, et non discipulos, sed tentatores vocare. Hypocrita ergo vocatur qui aliud est, et aliud simulat. Jerome: This is the first excellence of the answerer, that He discerns the thoughts of His examiners, and calls them not disciples but tempter. A hypocrite is he who is one thing, and feigns himself another. Chrysostomus super Matth: Dicit ergo eis hypocritae, ut considerantes eum humanorum cordium cognitorem, quod facere cogitabant, perficere non auderent. Vide ergo quod Pharisaei blandiebantur ut perderent; sed Iesus confundebat eos ut salvaret: quia utilior est homini Deus iratus quam homo propitius. Pseudo-Chrys.: He therefore calls them hypocrites, that seeing Him to be a discerner of human hearts, they might not be hardy enough to carry through their design. Observe thus how the Pharisees spoke fair that they might destroy Him, but Jesus put them to shame that He might save them; for God's wrath is more profitable to man, than man's favour. Hieronymus: Sapientia enim semper sapienter agit, ut suis potissimum tentatores sermonibus confutentur: et ideo sequitur ostendite mihi numisma census. At illi obtulerunt ei denarium. Hoc genus nummi est quod pro decem nummis computabatur, et habebat imaginem Caesaris; unde sequitur et ait illis Iesus: cuius est imago haec et superscriptio? Qui putant interrogationem salvatoris ignorantiam esse, et non dispensationem, discant ex praesenti loco, quod utique poterat scire Iesus, cuius imago esset in nummo. Sequitur dicunt ei: Caesaris. Caesarem non putemus Augustum, sed Tiberium significari, sub quo et passus est dominus. Omnes autem reges Romani a primo Caio Caesare, qui imperium arripuerat, Caesares appellantur. Sequitur reddite ergo quae sunt Caesaris Caesari, idest nummum, tributum et pecuniam. Jerome: Wisdom does ever wisely, and so the tempters are best confuted out of their own words; therefore it follows, "Shew me the tribute money; and they brought unto Him a denarius." This was a coin reckoned equivalent to ten sesterces, and bore the image of Caesar. Let those who think that the Saviour asks because He is ignorant, learn from the present place that it is not so, for at all events Jesus must have known whose image was on the coin. "They say unto Him, Caesar's;" not Augustus, but Tiberius, under whom also the Lord suffered. All the Roman Emperors were called Caesar, from Caius Caesar who first seized the chief power. "Render therefore unto Caesar the things which are Caesar's;" i. e. the coin, tribute, or money. Hilarius in Matth.: Si enim nihil quod Caesaris est, penes nos resederit, conditione reddendi ei quae sua sunt non tenebimur. Porro autem si rebus illius incumbamus, si iure potestatis suae utimur, extra querelam iniuriae est reddere Caesari quod Caesaris est. Hilary: For if there remain with us nothing that is Caesar's, we shall not be bound by the condition of rendering to him the things that are his; but if we lean upon what is his, if we avail ourselves of the lawful protection of his power, we cannot complain of it as any wrong if we are required to render to Caesar the things of Caesar. Chrysostomus in Matth: Tu autem cum audieris reddite quae sunt Caesaris Caesari, illa scito eum dicere solum quae in nullo pietati nocent: quia si aliquid tale fuerit, non adhuc Caesaris est, sed Diaboli tributum. Deinde ut non dicant quoniam hominibus nos subicis, subdit et quae sunt Dei Deo. Chrys.: But when you hear this command to render to Caesar the things of Caesar, know that such things only are intended which in nothing are opposed to religion; if such there be, it is no longer Caesar's but the Devil's tribute. And moreover, that they might not say that He was subjecting them to man, He adds, "And unto God the things that are God's." Hieronymus: Idest decimas, primitias, oblationes et victimas, sicut et ipse dominus reddidit Caesari tributa pro se et Petro; et Deo reddidit quae Dei sunt, patris faciens voluntatem. Jerome: That is, tithes, first-fruits, oblation, and victims; as the Lord Himself rendered to Caesar tribute, both for Himself and for Peter; and also rendered unto God the things that are God's in doing the will of His Father. [p. 752] Hilarius in Matth.: Deo etiam quae eius sunt reddere nos oportet, idest corpus et animam et voluntatem. Numisma enim Caesaris in auro est, in quo est eius imago depicta. Dei autem numisma homo est, in quo est Dei imago figurata: ideo divitias vestras date Caesari, Deo autem innocentiae vestrae conscientiam servate. Hilary: It behoves us also to render unto God the things that are His, namely, body, soul, and will. For Caesar's coin is in the gold, in which His image was portrayed, that is, God's coin, on which the Divine image is stamped; give therefore your money to Caesar, but preserve a conscience void of offence for God. Origenes in Matth.: Ex hoc loco discimus salvatoris exemplo, ut non his quae a multis dicuntur, et propterea gloriosa videntur, occasione pietatis attendamus: sed quae convenienter secundum ordinem rationis dicuntur. Possumus autem et moraliter intelligere locum istum, quoniam debemus corpori quaedam dare, quasi tributum Caesari, idest necessaria. Quaecumque autem sunt convenientia animarum naturae, idest ea quae ducunt ad virtutem, debemus Deo offerre. Qui ergo supra modum docent legem Dei, et de rebus debitis corpori nihil curare praecipiunt, sunt Pharisaei qui reddere Caesari tributum vetabant, prohibentes scilicet nubere, et abstinere a cibis quos Deus creavit: qui vero supra modum aestimant oportere corporibus indulgere, ipsi sunt Herodiani. Salvator autem noster vult ut nec virtus minoretur dum supra modum carni servimus, nec carnis natura gravetur, dum abundantius virtutibus adhaeremus. Vel princeps mundi, idest Diabolus, dicitur Caesar: non enim possumus reddere Deo quae Dei sunt, nisi prius reddiderimus principi quae sunt sua, idest, nisi deposuerimus malitiam universam. Hoc etiam discamus ex loco praesenti; quod contra tentantes nec omnino tacere debemus, nec simpliciter respondere, sed circumspecte, ut praecidamus occasionem quaerentium in nobis occasionem, et doceamus irreprehensibiliter quae possunt salvare volentes salvari.
Origen: From this place we learn by the Saviour's example not to be allured by those things which have many voices for them, and thence seem famous, but to incline rather to those things which are spoken according to some method of reason. But we may also understand this place morally, that we ought to give some things to the body as a tribute to Caesar, that is to say, necessaries. And such things as are congenial to our souls' nature, that is, such things as lead to virtue, those we ought to offer to God. They then who without any moderation inculcate the law of God, and command us to have no care for the things required by the body, are the Pharisees, who forbad to give tribute to Caesar, "forbidding to marry, and commanding to abstain from meats, which God hath created." [1 Tim. 4:3] They, on the other hand, who allow too much indulgence to the body are the Herodians. But our Saviour would neither that virtue should be enfeebled by immoderate devotedness to the flesh; nor that our fleshly nature should be oppressed by our unremitting efforts after virtue. Or the prince of this world, that is, the Devil, is called Caesar; and we cannot render to God the things that are God's, unless we have first rendered to this prince all that is his, that is, have cast off all wickedness. This moreover let us learn from this place, that to those who tempt us we should neither be totally silent, nor yet answer openly, but with caution, to cut off all occasion from those who seek occasion in us, and teach without blame the things which may save those who are willing to be saved.
Hieronymus: Qui autem credere debuerant, ad tantam sapientiam mirati sunt quod calliditas eorum insidiandi non invenisset locum: unde sequitur et audientes mirati sunt et, relicto eo, abierunt, infidelitatem pariter cum admiratione reportantes. Jerome: They who ought to have believed did but wonder at His great wisdom, that their craft had found no means for ensnaring Him: whence it follows, "When they had heard these words, they marvelled, and left Him, and went their way," carrying away their unbelief and wonder together.
Lectio 3 23 ἐν ἐκείνῃ τῇ ἡμέρᾳ προσῆλθον αὐτῷ σαδδουκαῖοι, λέγοντες μὴ εἶναι ἀνάστασιν, καὶ ἐπηρώτησαν αὐτὸν 24 λέγοντες, διδάσκαλε, μωϋσῆς εἶπεν, ἐάν τις ἀποθάνῃ μὴ ἔχων τέκνα, ἐπιγαμβρεύσει ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ καὶ ἀναστήσει σπέρμα τῷ ἀδελφῷ αὐτοῦ. 25 ἦσαν δὲ παρ' ἡμῖν ἑπτὰ ἀδελφοί: καὶ ὁ πρῶτος γήμας ἐτελεύτησεν, καὶ μὴ ἔχων σπέρμα ἀφῆκεν τὴν γυναῖκα αὐτοῦ τῷ ἀδελφῷ αὐτοῦ: 26 ὁμοίως καὶ ὁ δεύτερος καὶ ὁ τρίτος, ἕως τῶν ἑπτά. 27 ὕστερον δὲ πάντων ἀπέθανεν ἡ γυνή. 28 ἐν τῇ ἀναστάσει οὖν τίνος τῶν ἑπτὰ ἔσται γυνή; πάντες γὰρ ἔσχον αὐτήν. 29 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ: 30 ἐν γὰρ τῇ ἀναστάσει οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλ' ὡς ἄγγελοι ἐν τῷ οὐρανῷ εἰσιν. 31 περὶ δὲ τῆς ἀναστάσεως τῶν νεκρῶν οὐκ ἀνέγνωτε τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ θεοῦ λέγοντος, 32 ἐγώ εἰμι ὁ θεὸς ἀβραὰμ καὶ ὁ θεὸς ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ; οὐκ ἔστιν [ὁ] θεὸς νεκρῶν ἀλλὰ ζώντων. 33 καὶ ἀκούσαντες οἱ ὄχλοι ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ.
23. The same day came to him the Sadducees, [p. 753] which say that there is no resurrection, and asked him, 24. Saying, "Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. 25. Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: 26. Likewise the second also, and the third, unto the seventh. 27. And last of all the woman died also. 28. Therefore in the resurrection whose wife shall she be of the seven? for they all had her." 29. Jesus answered and said unto them, "Ye do err, not knowing the Scriptures, nor the power of God. 30. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. 31. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, 32. 'I am the God of Abraham, and the God of Isaac, and the God of Jacob?' God is not the God of the dead, but of the living." 33. And when the multitude heard this, they were astonished at his doctrine.
Chrysostomus in Matth: Confutatis Pharisaeorum discipulis cum Herodianis, Sadducaei se immittunt; cum tamen ex confusione priorum eos oporteret effici pigriores. Sed praesumptio inverecundum quid est et pertinax et impossibilia tentans: propter hoc et Evangelista stupens eorum dementiam, hoc ipsum significat, dicens in illa die accesserunt ad eum Sadducaei. Chrys.: The disciples of the Pharisees with the Herodians being thus confuted, the Sadducees next offer themselves, whereas the overthrow of those before them ought to have kept them back. But presumption is shameless, stubborn, and ready to attempt things impossible. So the Evangelist, wondering at their folly, expresses this saying, "The same day came to him the Sadducees." Chrysostomus super Matth: Quando recedebant Pharisaei, accedebant Sadducaei; forte tali consilio, quia decertabant quis eum ante deprehendere posset: vel si ratione eum non possent superare, saltem per ipsam frequentiam subverterent sensum eius. Pseudo-Chrys.: As soon as the Pharisees were gone, came the Sadducees; perhaps with like intent, for there was a strife among them who should be the [p. 754] first to seize Him. Or if by argument they should not be able to overcome Him, they might at least by perseverance wear out His understanding. Hieronymus: Duae haereses erant in Iudaeis: una Pharisaeorum, et altera Sadducaeorum; Pharisaei traditionum et observationum iustitiam praeferebant, unde et divisi vocabantur a populo; Sadducaei autem, qui interpretantur iusti, et ipsi vindicabant sibi quod non erant; ac prioribus et corporis et animae resurrectionem credentibus confitentibusque, et Angelos et spiritum sequentes, iuxta actus apostolorum, omnia denegabant; unde et hic dicitur: qui dicunt resurrectionem non esse. Jerome: There were two sects among the Jews, the Pharisees and the Sadducees; the Pharisees pretended to the righteousness of traditions and observances, whence they were called by the people 'separate.' The Sadducees (the word is interpreted 'righteous') also passed themselves for what they were not; and whereas the first believed the resurrection of body and soul, and confessed both Angel and spirit, these, according to the Acts of the Apostles [marg. note: Acts 23:8], denied them all, as it is here also said, "Who say that there is no resurrection." Origenes in Matth.: Non solum autem carnis resurrectionem negabant, sed etiam animae immortalitatem tollebant. Origen: They not only denied the resurrection of the body, but took away the immortality of the soul. Chrysostomus super Matth: Videns enim Diabolus quia iustitiam Dei omnino extinguere non potuit, introduxit haeresim Sadducaeorum, qui dicerent non esse resurrectionem mortuorum; quae res omne propositum faciendae iustitiae frangit: quis enim contentus erit adversus seipsum quotidie luctamina exercere, nisi ad spem resurrectionis aspiceret? Pseudo-Chrys.: For the Devil finding himself unable to crush utterly the religion of God, brought in the sect of the Sadducees denying the resurrection of the dead, thus breaking down all purpose of a righteous life, for who is there would endure a daily struggle against himself, unless he looked to the hope of the resurrection? Gregorius Moralium: Sunt autem nonnulli qui considerantes quod spiritus a carne solvitur, quod caro in putredinem vertitur, quod putredo in pulverem reducitur, quod pulvis in elementa solvitur, ut nequaquam ab humanis oculis videatur, resurrectionem fieri posse desperant; et dum arida ossa inspiciunt, haec vestiri carnibus, rursumque ad vitam virescere, posse fieri diffidunt. Greg., Mor. xiv. 55: But there are who observing that the spirit is loosed from the body, that the flesh is turned to corruption, that the corruption is reduced to dust, and that the dust again is resolved into the elements, so as to be unseen by human eyes, despair of the possibility of a resurrection, and while they look upon the dry bones, doubt that they can be clothed with flesh, and be quickened anew to life. Augustinus in Enchir: Non autem perit Deo terrena materies, de qua mortalium creatur caro; sed in quemlibet pulverem cineremve solvatur, in quoslibet halitus aurasque diffugiat, in quamcumque aliorum corporum substantiam, vel in ipsa elementa vertatur, in quorumcumque animalium, aut etiam hominum, cibum cedat, carnemque mutetur, animae illi humanae in puncto temporis redditur quae eam primitus ut homo fieret, viveret et cresceret, animavit. Aug., Enchir., 88: But that earthy matter of which the flesh of men is made perishes not before God; but into whatsoever dust or ashes reduced, into whatsoever gases or vapours dispersed, into whatsoever other bodies incorporated, though resolved into the elements, though become the food or part of the flesh of animals or men, yet is it in a moment of time restored to that human soul, which at the first quickened it that it became man, lived and grew. Chrysostomus super Matth: Ad defensionem autem sui erroris invenisse se argutissimam rationem Sadducaei putabant: unde sequitur et interrogaverunt eum, dicentes: magister, Moyses dixit: si quis mortuus fuerit, et cetera. Pseudo-Chrys.: But the Sadducees thought they had now discovered a most convincing argument in favour of their error. Chrysostomus in Matth: Quia enim immitigabile malum mors erat apud Iudaeos, qui omnia pro praesenti vita faciebant, in legem deduxit Moyses, defuncti sine filiis uxorem fratri dari oportere, ut defuncto filius nasceretur ex fratre, et non excideret nomen eius; quod erat quaedam mortis mitigatio; non autem alius quam frater vel propinquus iubebatur accipere uxorem defuncti: quoniam non ita putaretur qui ex tali coniunctione erat nasciturus, esse filius eius qui obiit; et iterum extraneus non ita haberet necessitatem statuere domum eius qui obierat, sicut frater, cui etiam ea cognatione hoc facere iustum erat. Sequitur erant autem apud nos septem fratres. Chrys., non occ.: For because death to the Jews, who did all things for the present life, seemed an unmixed evil, Moses ordered that the wife of one who died without sons should be given to his brother, that a son might be born to the dead man by his brother, and his name should not perish, which [p. 755] was some alleviation of death. And none other but a brother or relation was commanded to take the wife of the dead; otherwise the child born would not have been considered the son of the dead; and also because a stranger could have no concern in establishing the house of him that was dead, as a brother whose kindred obliged him thereto. Hieronymus: Qui resurrectionem corporum non credebant, et animam putabant interire cum corporibus, recte istiusmodi fingunt fabulam, quae deliramenti arguat eos qui resurrectionem asserant mortuorum. Turpitudinem ergo fabulae opponunt, ut resurrectionis denegent veritatem: unde concludunt in resurrectione ergo cuius erit? Potest autem fieri ut vere in gente eorum hoc aliquando acciderit. Jerome: As they disbelieved the resurrection of the body, and supposed that the soul perished with the body, they accordingly invent a fable to display the fondness of the belief of a resurrection. Thus they put forward a base fiction to overthrow the verity of the resurrection, and conclude with asking, "in the resurrection whose shall she be?" Though it might be that such an instance might really occur in their nation. Augustinus de quaest. Evang: Per hos autem septem fratres mystice intelliguntur homines impii, qui fructum iustitiae non potuerunt afferre in terra per omnes septem mundi aetates, quibus ista terra consistit: postea enim et ipsa terra transiet, per quam omnes illi quasi septem steriliter transierunt. Sequitur respondens autem Iesus, ait illis: erratis nescientes Scripturas, neque virtutem Dei. Aug., Quaest. Ev., i, 32: Mystically; by these seven brethren are understood the wicked, who could not bring forth the fruit of righteousness in the earth through all the seven ages of the world, during which this earth has being, for afterwards this earth also shall pass away, through which all those seven passed away unfruitful. Chrysostomus super Matth: Sapienter primum arguit stultitiam eorum, quia non legebant; secundo ignorantiam, quia non cognoscebant Deum. Ex diligentia enim dilectionis nascitur scientia Dei: ignorantia autem negligentiae filia est. Pseudo-Chrys.: Wisely does He first convict them of folly, in that they did not read; and afterwards of ignorance, in that they did not know God. For of diligence in reading springs knowledge of God, but ignorance is the offspring of neglect. Hieronymus: Propterea ergo errant, quia Scripturas nesciunt; et quia Scripturas nesciunt, consequenter ignorant virtutem Dei. Jerome: They therefore err because they know not the Scriptures; and because they know not the power of God. Origenes in Matth.: Duas autem res dicit eos nescire: unam quidem Scripturas, alteram autem virtutem Dei, per quam resurrectio fit, et nova vita in ea. Vel dominus arguens Sadducaeos nescire virtutem Dei, se eos non cognoscere arguebat: ipse enim erat virtus Dei, et non cognoscebant eum, quasi nescientes Scripturas quae loquuntur de eo: propterea nec resurrectionem credebant, quam facturus fuerat ipse. Quaeritur autem, cum salvator dicat erratis nescientes Scripturas, an dicat quod in quibusdam Scripturis positum est quod sequitur: in resurrectione neque nubent neque nubentur: quod in veteri testamento non legitur scriptum. Nos autem dicimus, quia scriptum est non in ipsis sermonibus manifeste ista dicentibus, sed in mysterio indicantibus secundum intellectum moralem: nam cum sit lex umbra futurorum bonorum, dicens quodlibet de viris et uxoribus, de spiritualibus nuptiis principaliter dicit. Sed nec hoc invenio alicubi Scripturam dicentem, sanctos post exitum fore sicut Angelos Dei: nisi forte quis et hoc moraliter intelligat, secundum illud quod dicitur: tu autem ibis ad patres tuos; item: appositus est ad populum suum. Dicet autem aliquis: ideo eos increpabat, quia non legebant ceteras Scripturas quae sunt extra legem et ideo errabant. Alius autem dicit, quod nesciebant Mosaicae legis Scripturas ex eo quod divinum sensum earum non scrutabantur.
Origen: Two things there are which He says they know not, the Scriptures and the power of God, by which is brought to pass the resurrection, and the new life in it. Or by the power of God, which the Lord here convicts the Sadducees that they knew not, He intends Himself, who was the power of God; and Him they knew not [marg. note: 1 Cor 1:24], as not knowing the Scriptures which spoke of Him; and thence also they believed not the resurrection, which He should effect. But it is asked when the Saviour says, "Ye do err not knowing the Scriptures," if He means that this text, "They neither marry, nor are given in marriage," is in some Scripture, though it is not read in the Old Testament? We say that these very words are indeed not found, but that the truth is in a mystery implied in the moral sense of Scripture; the Law, which is "a shadow of good things to come," whenever it speaks of husbands and wives, speaks chiefly of spiritual [p. 756] wedlock. But neither this do I find any where spoken in Scripture that the Saints shall be after their departure as the Angels of God, unless one will understand this also to be inferred morally; as where it is said, "And, thou shalt go to thy fathers," [Gen 15:15] and "He was gathered to his people." [Gen 25:8] Or one may say; He blamed them that they read not the other Scriptures which are besides the Law, and therefore they erred. Another says, That they knew not the Scriptures of the Mosaic Law, for this reason, that they did not sift their divine sense.
Chrysostomus super Matth: Vel quod dicit in resurrectione neque nubent neque nubentur, retulit ad hoc quod dixerat nescitis virtutem Dei; quod autem dixit ego sum Deus Abraham, etc., ad illud quod dixit nescitis Scripturas. Et quidem calumniatoribus primum oportet in aliqua quaestione auctoritatem Scripturae proferre, deinde rationem exponere; interrogantibus autem per ignorantiam, prius rationem exponamus; postea auctoritate confirmemus: quoniam calumniatores convincere oportet, interrogatores autem docere; ideo his interrogantibus per ignorantiam, prius rationem exposuit, dicens in resurrectione, et cetera. Pseudo-Chrys.: Or, when He says, "In the resurrection, they neither marry nor are given in marriage," He referred to what He had said, "Ye know not the power of God;" but when He proceeded, "I am the God of Abraham, &c." to that "Ye know not the Scriptures." And thus ought we to do; to cavillers first to set forth Scripture authority on any question, and then to shew the grounds of reason; but to those who ask out of ignorance to shew first the reason, and then the authority. For cavillers ought to be refuted, enquirers taught. To these then who put their question in ignorance, He first shews the reason, saying, "In the resurrection they neither marry nor are given in marriage." Hieronymus: in hoc autem quod dicitur neque nubent neque nubentur, Latina consuetudo Graeco idiomati non respondet. Nubere enim apud Latinos proprie dicuntur mulieres. Sed nos simpliciter dictum intelligamus quod nubere de viris, et nubi de mulieribus dictum sit. Jerome: In these words the Latin language cannot follow the Greek idiom. For the Latin word 'nubere' is correctly said only of the woman. But we must take it so as to understand "marry" of men, "to be given in marriage" of women. Chrysostomus super Matth: In hoc quidem saeculo, quia morimur, ideo nascimur; quia nascimur, ideo uxores ducimus, ut quod moriendo minuitur, nascendo suppleatur: ibi autem moriendi necessitas tollitur, unde et nascendi causa soluta est. Pseudo-Chrys.: In this life that we may die, therefore we are born; and we marry to the end that which death consumes, birth may replenish; therefore where the law of death is taken away, the cause of birth is taken away likewise. Hilarius in Matth.: Et quidem suffecerat adversus Sadducaeos opinionem illecebrae corporeae recidisse, et officiis cessantibus inania haec corporum gaudia sustulisse; sed adiecit sed sunt sicut Angeli Dei in caelo. Hilary: It had been enough to have cut off this opinion of the Sadducees of sensual enjoyment, that where the function ceased, the empty pleasure of the body accompanying it ceased also; but He adds, "But are as the Angels of God in heaven." Chrysostomus in Matth: Per quod ad interrogatum convenienter respondet: quia enim haec erat eis causa aestimandi resurrectionem non esse, quia credebant eamdem fore resurgentium conditionem; hanc causam removit, ostendens eos alterius conditionis futuros. Chrys.: Which is an apt reply to their question. For their reason for judging that there would be no resurrection, was that they supposed that their condition when risen would be the same; this reason then He removes by shewing that their condition would be altered. Chrysostomus super Matth: Notandum vero, quod cum de ieiuniis et eleemosynis ceterisque virtutibus spiritualibus locutus fuit, nunquam Angelorum similitudinem introduxit, nisi cum de absolutione a coitu loqueretur; quoniam sicut omnes actus carnales opera sunt animalium, praecipue tamen actus libidinis; sic omnes virtutes sunt res angelicae, praecipue tamen castitas, per quam vincitur natura virtutibus. Pseudo-Chrys.: It should be noted, that when He spoke of fasting, alms, and other spiritual virtues, He did not bring [p. 757] in the comparison of Angels, but only here where He speaks of the ceasing of marriage. For as all acts of the flesh are primal acts, but this of lust especially so; so all the virtues are angelic acts, but especially chastity, by which our nature is bound to the other virtues. Hieronymus: Quod ergo infertur sed sunt sicut Angeli in caelo, spiritalis conversatio repromittitur. Jerome: This that is added, "But are as the Angels of God in heaven," is an assurance that our conversation in heaven shall be spiritual. Dionysius: Tunc enim quando incorruptibiles et immortales erimus, visibili quidem ipsius Dei apparitione in castissimis contemplationibus adimplebimur; intelligibilis autem luminis dationem participabimus in impassibili et in immateriali mente secundum imitationem supercaelestium mentium: propter quod dicitur, quod erimus Angelis aequales. Dionys., de Divin., Nom. i: For then when we shall be incorruptible and immortal, by the visible presence of God Himself we shall be filled with most chaste contemplations, and shall share the gift of light to the understanding in our impassible and immaterial soul after the fashion of the exalted souls in heaven; on which account it is said that we shall be equal to the Angels. Hilarius in Matth.: Eamdem autem calumniam quam Sadducaei afferunt de coniugio, afferre plures solent, in quam formam muliebris sexus resurgat. Sed qualis in Scripturis auctoritas est de Angelis opinandi, talem in resurrectione speciei nostrae sensum oportet esse de feminis. Hilary: The same cavil that the Sadducees here offer respecting marriage is renewed by many who ask in what form the female sex shall rise again. But what the authority of Scripture leads us to think concerning the Angels, so must we suppose that it will be with women in the resurrection of our species. Augustinus de Civ. Dei: Sed mihi melius videntur sapere qui utrumque sexum resurrecturum esse non dubitant: non enim libido ibi erit, quae confusionis causa est; nam priusquam peccassent, nudi erant; natura autem servabitur, quae tunc quidem et a concubitu et a partu immunis erit: erunt tamen membra feminea non accommodata usui veteri sed decori novo; quo non allicitur aspicientis concupiscentia, quae nulla erit, sed Dei laudatur sapientia atque clementia, qui et quod non erat fecit, et liberavit a corruptione quod fecit. Aug., City of God, book 22, ch. 17: To me they seem to think most justly, who doubt not that both sexes shall rise again. For there shall be no desire which is the cause of confusion, for before they had sinned they were naked; and that nature which they then had shall be preserved, which was quit both of conception and of child-birth. Also the members of the woman shall not be adapted to their former use, but framed for a new beauty, one by which the beholder is not allured to lust, which shall not then be, but God's wisdom and mercy shall be praised, which made that to be which was not, and delivered from corruption that which was made. Hieronymus: Nemo enim dicit de lapide et arbore, et his rebus quae non habent membra genitalia, quod non nubent neque nubentur; sed de his qui cum possint nubere, tamen aliqua ratione non nubunt. Jerome: For none could say of a stone and a tree or inanimate things, that they shall not marry nor be given in marriage, but of such things only as having capacity for marriage, shall yet in a sort not marry. Rabanus: Haec autem quae dicta sunt de resurrectionis conditionibus, propositae reddidit quaestioni; de ipsa vero resurrectione contra eorum infidelitatem convenienter loquitur. Raban.: These things which are spoken concerning the conditions of the resurrection He spoke in answer to their enquiry, but of the resurrection itself He replies aptly against their unbelief. Chrysostomus in Matth: Et quia illi interrogando, Moysen praemiserant, per Moysen eos confutat: unde subdit de resurrectione autem mortuorum non legistis. Chrys.: And because they had put forward Moses in their Question, He confutes them by Moses, adding, "But concerning the resurrection of the dead, have ye not read." Hieronymus: Ad comprobandum resurrectionis veritatem multis aliis exemplis manifestioribus uti potuit, ex quibus est illud: resuscitabuntur mortui, et resurgent qui in monumentis sunt; et in alio loco: multi dormientium de terrae pulvere resurgent. Quaeritur ergo quid sibi voluerit dominus hoc proferre testimonium quod videtur ambiguum, vel non satis ad resurrectionis pertinens veritatem; et quasi hoc prolato probaverit quod volebat, statim intulerit non est Deus mortuorum, sed viventium. Supra diximus autem Sadducaeos nec Angelum, nec spiritum, nec resurrectionem corporum confitentes, et animarum quoque interitum praedicasse: hi quinque tantum libros Moysi recipiebant, prophetarum vaticinia respuentes. Stultum autem erat inde proferre testimonia cuius auctoritatem non sequebantur. Porro ad aeternitatem animarum probandam, de Moyse ponit exemplum: ego sum Deus Abraham; statimque infert: non est Deus mortuorum, sed viventium: ut cum probaverit animas permanere post mortem (neque enim poterat fieri ut eorum esset Deus qui nequaquam subsisterent), convenienter introduceretur et corporum resurrectio, quae cum animabus bona malaque gesserunt.
Jerome: In proof of the resurrection there were many plainer passages [p. 758] which He might have cited; among others that of Isaiah, "The dead shall be raised; they that are in the tombs shall rise again:" [Isa 26:29, Septuagint] and in another place, "Many of them that sleep in the dust of the earth shall awake." [Dan 12:2] It is enquired therefore why the Lord should have chosen this testimony which seems ambiguous, and not sufficiently belonging to the truth of the resurrection; and as if by this He had proved the point adds, "He is not the God of the dead, but of the living." We have said above that the Sadducees confessed neither Angel, nor spirit, nor resurrection of the body, and taught also the death of the soul. But they also received only the five boots of Moses, rejecting the Prophets. It would have been foolish therefore to have brought forward testimonies whose authority they did not admit. To prove the immortality of souls therefore, He brings forward an instance out of Moses, "I am the God of Abraham, &c." and then straight subjoins, "He it not the God of the dead, but of the living;" so that having established that souls abide after death, (forasmuch as God could not be the God of those who had no existence any where,) there might fitly come in the resurrection of bodies which had together with their souls done good or evil.
Chrysostomus in Matth: Sed qualiter alibi ait: ut vivorum et mortuorum dominetur? Sed hoc non est simile ei quod hic dicitur: mortuorum enim ibi dicitur esse dominus, eorum scilicet qui victuri sunt; non autem eorum qui semel disparuerunt, et ultra non resurgent. Chrys.: How then is it said in another place, "Whether we live or die, we are the Lord's." [Rom 14:8] This which is said here differs from that. The dead are the Lord's, those, that is, who are to live again, not those who have disappeared for ever, and shall not rise again. Hieronymus: Considerandum etiam, quod sermo hic ad Moysen factus fuerat, sanctis istis patriarchis iam pridem quiescentibus, erant ergo quorum Deus erat: nihil enim habere poterant, si non erant: quia in natura rei est ut esse id necesse sit cuius sit alterum; atque ita habere Deum, viventium est; cum Deus aeternitas sit, et non sit eorum quae mortua sunt, habere id quod aeternum est: et quomodo esse illi futuri semper negabuntur, quorum se esse profiteatur aeternitas? Hilary: It should be further considered, that this was said to Moses at a time when those holy Patriarchs had gone to their rest. They therefore of whom He was the God were in being; for they could have had nothing, if they had not been in being; for in the nature of things that, of which somewhat else is, must have itself a being; so they who have a God must themselves be alive, since God is eternal, and it is not possible that which is dead should have that which is eternal. How then shall it be affirmed that those do not, and shall not hereafter, exist, of whom Eternity itself has said that He is? Origenes in Matth.: Deus etiam est qui dicit: ego sum qui sum. Sic ergo impossibile est ut dicatur eorum Deus esse qui non sunt. Et vide, quia non dicit: ego sum Deus Abraham, Isaac et Iacob; sed Deus Abraham, Deus Isaac et Deus Iacob. In alio autem loco sic dixit: Deus Hebraeorum misit me ad te. Qui enim perfectissime sunt circa Deum, quantum ad comparationem ceterorum hominum, totum habent Deum in se: propterea non communiter, sed singulariter dicitur eorum Deus; ut puta si dicamus: ager ille illorum est, ostendimus quod unusquisque eorum non habet eum in toto. Si autem dicimus, quod ager illius est, demonstramus quia totum agrum possidet ille. Ubi ergo dicitur Deus Hebraeorum, imperfectio demonstratur eorum: quia unusquisque eorum aliquid modicum de Deo habebat. Dicitur autem Deus Abraham, Deus Isaac et Deus Iacob, quia singuli eorum totum habebant Deum. Non autem ad modicam laudem respicit patriarcharum quod Deo vivebant. Origen: God moreover is He who says, "I am that I am;" [Ex 3:14] so that it is impossible that He should be called the God of those who are not. And see that He said not, I am the God of Abraham, Isaac, and Jacob, but "The God of Abraham, the God of Isaac, and the God of Jacob." But in another place He said thus, [p. 759] "The God of the Hebrews hath sent me unto thee." [Ex 7:16] For they who in comparison of other men are most perfect before God, have God entirely in them, wherefore He is not said to be their God in common, but of each in particular. As when we say, That farm is theirs, we shew that each of them does not own the whole of it; but when we say, That farm is his, we mean that he is owner of the whole of it. When then it is said, "The God of the Hebrews," this shews their imperfection, that each of them has some small portion in God. But it is said, "The God of Abraham, the God of Isaac, and the God of Jacob," because each one of these possessed God entirely. And it is to the no small honour of the Patriarchs that they lived to God. Augustinus contra Faustum: Opportune itaque eadem voce nunc convincuntur Manichaei, qua tunc convicti sunt Sadducaei: nam et ipsam resurrectionem alio quidem modo, sed tamen etiam ipsi negant. Aug., cont. Faust., xvi. 24: Seasonably may we confute the Manichaeans by this same passage by which the Sadducees were then confuted, for they too, though in another manner, deny the resurrection. Augustinus super Ioannem: Ideo autem specialiter Deus Abraham, Deus Isaac et Deus Iacob dicitur, quia in istis tribus omnes modi generationis filiorum Dei vocantur. Generat enim Deus multoties de bono praedicatore bonum filium, et de malo malum: quod significatur per Abraham, qui de libera uxore fidelem filium habuit, et de ancilla infidelem genuit. Aliquando vero generat per bonum praedicatorem, bonum et malum filium: quod significatur in Isaac, qui de libera unum bonum, et alterum malum generavit. Aliquando generat bonos per bonum et malum praedicatorem; quod significatur per Iacob, qui bonos filios genuit et de liberis et de ancillis. Aug., in Joan. Tr., xi, 8: God is therefore called in particular "The God of Abraham, the God of Isaac, and the God of Jacob," because in these three are expressed all the modes of begetting the sons of God. For God begets most times of a good preacher a good son, and of a bad preacher a bad son. This is signified in Abraham, who of a free woman had a believing son, and of a bondslave an unbelieving son. Sometimes indeed of a good preacher He begets both good and bad sons, which is signified in Isaac, who of the same free woman begot one good and the other bad. And sometimes He begets good sons both of good and bad preachers; which is signified in Jacob, who begot good sons both of free women and of bondmaids. Chrysostomus super Matth: Et vide quomodo sit infirmior congressio Iudaeorum contra Christum. Prima fuit cum terrore, dicendo: in qua potestate haec facis? Contra quam necessaria fuit constantia cordis. Secunda fuit cum dolo, contra quam necessaria fuit acuta sapientia. Haec autem fuit cum praesumptione ignara, quae praecedentibus facilior est. Hominem enim putantem se aliquid scire, cum nesciat, viro scienti facile est convincere. Sic et operatio inimici in primis gravis est; sed si quis forti animo sustinuerit, inveniet eum infirmiorem. Sequitur et audientes turbae mirabantur in doctrina eius. Pseudo-Chrys.: And see how the assault of the Jews against Christ becomes more faint. Their first challenge was in a threatening tone, "By what authority doest thou these things," to oppose which firmness of spirit was needed. Their second was with guile, to meet which was needed wisdom. This last was with ignorant presumption which is easier to cope with than the others. For he that thinks he knows somewhat, when he knows nothing, is an easy conquest for one who has understanding. Thus the attacks of an enemy are vehement at first, but if one endure them with a courageous spirit, he will find them more feeble. "And when the multitudes heard this, they were astonished at his doctrine." Remigius: Non quidem Sadducaei, sed turbae mirantur. Hoc etiam quotidie agitur in Ecclesia: cum enim divina inspiratione adversarii Ecclesiae superantur, turbae fidelium laetantur. Remig.: Not the Sadducees but the multitudes [p. 760] were astonished. This is daily done in the Church; when by Divine inspiration the adversaries of the Church are overcome, the multitude of the faithful rejoice.
Lectio 4 34 οἱ δὲ φαρισαῖοι ἀκούσαντες ὅτι ἐφίμωσεν τοὺς σαδδουκαίους συνήχθησαν ἐπὶ τὸ αὐτό. 35 καὶ ἐπηρώτησεν εἷς ἐξ αὐτῶν [νομικὸς] πειράζων αὐτόν, 36 διδάσκαλε, ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ; 37 ὁ δὲ ἔφη αὐτῷ, ἀγαπήσεις κύριον τὸν θεόν σου ἐν ὅλῃ τῇ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου: 38 αὕτη ἐστὶν ἡ μεγάλη καὶ πρώτη ἐντολή. 39 δευτέρα δὲ ὁμοία αὐτῇ, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 40 ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ οἱ προφῆται.
34. But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. 35. Then one of them, which was a Lawyer, asked him a question, tempting him, and saying, 36. "Master, which is the great commandment in the Law?" 37. Jesus said unto him, "Thou shalt love the Lord thy God. with all thy heart, and with all thy soul, and with all thy mind. 38. This is the first and great commandment. 39. And the second is like unto it, Thou shalt love thy neighbour as thyself. 40. On these two commandments hang all the Law and the Prophets."
Hieronymus: Quia supra Pharisaei in ostensione denarii fuerant confutati, et adversae partis viderant factionem subrutam, debuerant ex hoc moveri, ne ultra molirentur insidias; sed malevolentia et livor nutrit impudentiam; unde dicitur Pharisaei autem audientes quod silentium imposuisset Sadducaeis, convenerunt in unum. Jerome: The Pharisees having been themselves already confuted (in the matter of the denarius), and now seeing their adversaries also overthrown, should have taken warning to attempt no further deceit against Him; but hate and jealousy are the parents of impudence. Origenes in Matth.: Silentium autem Sadducaeis imposuit Iesus, volens ostendere quoniam mendacii vocem obmutescere facit claritas veritatis. Sicut enim proprium est iusti tacere cum sit tempus tacendi, et loqui cum sit tempus loquendi, non tamen obmutescere, sic proprium est omnium qui mendacii sunt doctores, obmutescere quidem quantum ad rem, non autem tacere. Origen: Jesus had put the Sadducees to silence, to shew that the tongue of falsehood is silenced by the brightness of truth. For as it belongs to the righteous man to be silent when it is good to be silent, and to speak when it is good to speak, and not to hold his peace; so it belongs to every teacher of a lie not indeed to be silent, but to be silent as far as any good purpose is concerned. Hieronymus: Pharisaei ergo et Sadducaei, qui inter se contrarii sunt, ad tentandum Iesum pari mente consentiunt. Jerome: The Pharisees and Sadducees, thus foes to one another, unite in one common purpose to tempt Jesus. Chrysostomus super Matth: Vel convenerunt in unum Pharisaei, ut multitudine vincerent quem rationibus superare non poterant; a veritate nudos se professi sunt, qui multitudine se armaverunt. Dicebant enim apud se: unus loquatur pro omnibus, et omnes loquamur per unum; ut si quidem vicerit, omnes videamur vicisse, si autem convictus fuerit, vel solus videatur confusus; et ideo sequitur et interrogavit eum unus ex eis legis doctor, tentans eum. Pseudo-Chrys.: Or the Pharisees meet together, that their numbers may silence Him whom their reasonings could not confute; thus, while they array numbers against Him, shewing that truth failed them; they said among themselves, Let one speak for all, and all speak, through one, so if He prevail, the victory may seem to belong to all; if He be overthrown, the defeat may rest with Him alone; so it follows, "Then one of [p. 761] them, a teacher of the Law, asked him a question, tempting Him." Origenes: Omnes ergo qui non discendi, sed tentandi causa interrogant aliquem doctorum, aestimare debemus illius Pharisaei fratres, secundum illud: quod uni ex minimis meis fecistis, mihi fecistis. Origen: All who thus ask questions of any teacher to try him, and not to learn of him, we must regard as brethren of this Pharisee, according to what is said below, "Inasmuch as ye have done it unto one of the least of mine, ye have done it unto me." [Matt 25:40] Augustinus de Cons. Evang: Non moveat autem quod Matthaeus hic dicit tentantem fuisse a quo dominus interrogatus est; Marcus autem hoc tacet, et in fine ita concludit, quod ei dominus Iesus sapienter respondenti dixerit: non longe es a regno Dei. Fieri enim potest ut quamvis tentans accesserit, domini tamen responsione correctus sit. Aut certe ipsam tentationem, de qua loquitur Iacobus non accipiamus malam tamquam decipere volentis inimicum, sed cautam potius tamquam experiri amplius volentis ignotum: neque frustra scriptum est: qui facile credit, levis est corde. Quid autem interroget, subditur magister, quod est mandatum magnum in lege? Aug., de Cons. Ev., ii, 73: Let no one find a difficulty in this, that Matthew speaks of this man as putting his question to tempt the Lord, whereas Mark does not mention this, but concludes with what the Lord said to him upon his answering wisely, "Thou art not far from the kingdom of God." [Mark 12:34] For it is possible that, though he came to tempt, yet the Lord's answer may have wrought correction within him. Or, the tempting here meant need not be that of one designing to deceive an enemy, but rather the cautious approach of one making proof of a stranger. And that is not written in vain, "Whoso believeth lightly, he is of a vain heart." [Eccl. 19:4] Origenes: Tentans dicebat magister, quoniam non tamquam discipulus Christi proferebat hanc vocem. Si quis ergo non discit aliquid a verbo, nec tradit se ei ex toto animo suo; dicit autem ei magister, frater Pharisaei est Christum tentantis. Cum ergo ante salvatoris adventum legeretur lex, forsitan quaerebatur quod est mandatum magnum in ea: neque enim interrogasset hoc Pharisaeus, nisi diu apud illos de hoc quaesitum fuisset et non inventum, donec veniens Iesus hoc doceret. Origen: He said "Master" tempting Him, for none but a disciple would thus address Christ. Whoever then does not learn of the Word, nor yields himself wholly up to it, yet calls it Master, he is brother to this Pharisee thus tempting Christ. Perhaps while they read the Law before the Saviour's coming, it was a question among them which was the great commandment in it; nor would the Pharisee have asked this, if it had not been long time enquired among themselves, but never found till Jesus came and declared it. Chrysostomus super Matth: De magno tamen mandato interrogat qui nec minimum observabat. Ille debet interrogare de maiori iustitia qui iam minorem complevit. Pseudo-Chrys.: He who now enquires for the greatest commandment had not observed the least. He only ought to seek for a higher righteousness who has fulfilled the lower. Hieronymus: Vel non de mandatis interrogat, sed quod sit primum mandatum magnumque: ut cum omnia quae Deus mandaverit, magna sint, quicquid ille respondeat, occasionem habeat calumniandi. Jerome: Or he enquires not for the sake of the commands, but which is the first and great commandment, that seeing all that God commands is great, he may have occasion to cavil whatever the answer be. Chrysostomus super Matth: Dominus autem sic ei respondit ut interrogationis eius fictam conscientiam statim primo responso percuteret: unde sequitur ait illi Iesus: diliges dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et in tota mente tua. Diliges, inquit; non: timebis, quia diligere magis est quam timere: timere enim servorum est, diligere filiorum; timor sub necessitate est, dilectio in libertate. Qui in timore servit Deo, poenam quidem evadit, mercedem vero iustitiae non habet, quia invitus fecit bonum propter timorem. Non vult ergo Deus ut timeatur serviliter ab hominibus quasi dominus; sed ut diligatur quasi pater, qui adoptionis spiritum donavit hominibus. Diligere autem Deum ex toto corde, est ut cor tuum non sit inclinatum ad alicuius rei dilectionem magis quam Dei. Diligere autem Deum in tota anima, est certissimum animum habere in veritate, et firmum esse in fide. Alius est enim amor cordis, et alius est amor animae. Amor cordis quodammodo carnalis est, ut etiam carnaliter diligamus Deum; quod facere non possumus, nisi recedamus ab amore mundialium rerum. Cordis ergo amor sentitur in corde; amor vero animae non sentitur, sed intelligitur, quia in iudicio animae consistit. Qui enim credit apud Deum esse omne bonum, et nihil boni esse extra ipsum, hic diligit Deum in tota anima. Tota vero mente diligere Deum est ut omnes sensus Deo vacent: cuius enim intellectus Deo ministrat, cuius sapientia circa Deum est, cuius cogitatio ea quae Dei sunt tractat, cuius memoria quae bona sunt recordatur, tota mente diligit Deum.
Pseudo-Chrys.: But the Lord so answers him, as at once to lay bare the dissimulation of his enquiry, "Jesus saith unto him, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. Thou shalt love," not 'fear,' for to love is more than to fear; to fear belongs to slaves, to love to sons; fear is in compulsion, love in freedom. Whoso serves God in fear escapes punishment, but has not the reward of righteousness because he did well unwillingly through fear. God does not desire to be served servilely by [p. 762] men as a master, but to be loved as a father, for that He has given the spirit of adoption to men. But to love God with the whole heart, is to have the heart inclined to the love of no one thing more than of God. To love God again with the whole soul is to have the mind stayed upon the truth, and to be firm in the faith. For the love of the heart and the love of the soul are different. The first is in a sort carnal, that we should love God even with our flesh, which we cannot do unless we first depart from the love of the things of this world. The love of the heart is felt in the heart, but the love of the soul is not felt, but is perceived because it consists in a judgment of the soul. For he who believes that all good is in God, and that without Him is no good, he loves God with his whole soul. But to love God with the whole mind, is to have all the faculties open and unoccupied for Him. He only loves God with his whole mind, whose intellect ministers to God, whose wisdom is employed about God, whose thoughts travail in the things of God, and whose memory holds the things which are good.
Augustinus de Doctr. Christ: Vel aliter. Deum ex toto corde diligere praeciperis, ut omnes cogitationes tuas; ex tota anima, ut omnem vitam tuam; ex tota mente tua, ut omnem intellectum tuum in illum conferas, a quo habes ea quae confers. Nullam ergo vitae nostrae partem reliquit quae vacare debeat, et quasi locum dare ut alia re velit frui. Sed quicquid aliud diligendum venerit in animum, illuc rapiatur quo totus dilectionis impetus currit: tunc enim est optimus homo cum tota vita sua pergit in incommutabile bonum. Aug., de Doctr. Christ., i, 22: Or otherwise; You are commanded to love God "with all thy heart," that your whole thoughts—"with all thy soul," that your whole life—"with all thy mind," that your whole understanding—may be given to Him from whom you have that you give. Thus He has left no part of our life which may justly be unfilled of Him, or give place to the desire after any other final good [marg. note: alia re frui]; but if aught else present itself for the soul's love, it should be absorbed into that channel in which the whole current of love runs. For man is then the most perfect when his whole life tends towards the life [marg. note: al. bonum] unchangeable, and clings to it with the whole purpose of his soul. Glossa: Vel ex toto corde, idest intellectu, anima, idest voluntate, mente, idest memoria, ut nihil ei contrarium velis, sentias, aut recorderis. Gloss., interlin.: Or, "with all thy heart," i.e. understanding; "with all thy soul," i.e. thy will; "with all thy mind," i.e. memory; so you shall think, will, remember nothing contrary to Him. Origenes in Matth.: Vel aliter. Ex toto corde, id est secundum totam recordationem et operationem et cogitationem; ex tota anima, idest ut parati sint eam ponere pro pietate Dei; in tota mente, nihil aliud scilicet proferentes nisi quae Dei sunt. Et vide si potes cor quidem accipere pro intellectu, quo intelligibilia speculamur, mentem autem ad proferendas res: mente enim proferimus singulas res, et per unumquodque quod significatur quasi mente nostra inambulamus atque proferimus. Si autem tentanti Pharisaeo dominus non respondisset, aestimare possemus non esse unum mandatum maius altero. Sed dominus respondens subdit hoc est maximum et primum mandatum: ubi discimus sententiam de mandatis, quod est magnum, et sunt inferiora usque ad minima. Respondet autem dominus non solum, quod est magnum mandatum; sed etiam primum, non pro ordine Scripturae, sed pro dignitate virtutis.
Hi autem soli huius mandati in se suscipiunt magnitudinem et primatum qui non solum diligunt dominum Deum suum, sed etiam illa tria susceperint, scilicet ex toto corde et cetera. Docuit autem, quod non solum est magnum et primum, sed etiam quod esset secundum simile priori: unde sequitur secundum autem simile est huic: diliges proximum tuum sicut teipsum. Si autem qui diligit iniquitatem, odit animam suam, manifestum est quod non diligit proximum sicut seipsum, cum nec seipsum diligat.
Origen: Or otherwise; "With all thy heart," that is, in all recollection, act, thought; "with all thy soul," to be ready, that is, to lay it down for God's religion; "with all thy mind," bringing forth nothing but what is of God. And consider whether you cannot thus take the heart of the understanding, by which we contemplate things intellectual, and the "mind" of that by which we utter thoughts, walking as it were with the mind through each expression, [p. 763] and uttering it. If the Lord had given no answer to the Pharisee who thus tempted Him, we should have judged that there was no commandment greater than the rest. But when the Lord adds, "This is the first and great commandment," we learn how we ought to think of the commandments, that there is a great one, and that there are less down to the least. And the Lord says not only that it is a great, but that it is the first commandment, not in order of Scripture, but in supremacy of value.
They only take upon them the greatness and supremacy of this precept, who not only love the Lord their God, but add these three conditions. Nor did He only teach the first and great commandment, but added that there was a second like unto the first, "Thou shalt love thy neighbour as thyself:" But if "Whoso loveth iniquity hath hated his own soul," [Ps 11:5] it is manifest that he does not love his neighbour as himself, when he does not love himself.
Augustinus de Doctr. Christ: Manifestum est autem omnem hominem proximum esse putandum, quia erga neminem operandum est malum. Iam vero si vel cui praebendum, vel a quo praebendum est nobis officium misericordiae, recte proximus dicitur, manifestum est hoc praecepto, quo tenemur diligere proximum, etiam sanctos Angelos contineri, a quibus nobis tanta misericordiae impenduntur officia, quanta nobis in Scripturis animadvertere facile est. Ex quo et ipse dominus noster proximum se nobis dici voluit, quoniam seipsum dominus Iesus significat opitulatum esse semivivo iacenti in via. Aug., de Doctr. Christ., i, 30; see Rom 13:10: It is clear that every man is to be regarded as a neighbour, because evil is to be done to no man. Further, if every one to whom we are bound to shew service of mercy, or who is bound to shew it to us, be rightly called our neighbour, it is manifest that in this precept are comprehended the holy Angels who perform for us those services of which we may read in Scripture. Whence also our Lord Himself would be called our neighbour; for it was Himself whom He represents as the good Samaritan, who gave succour to the man who was left half-dead by the way. Augustinus de Trin: Qui autem amat homines, aut quia iusti sunt, aut ut iusti sint, amare debet; sic enim et seipsum amare debet, aut quia iustus est, aut ut iustus sit: sic enim diligit proximum sicut seipsum sine ullo periculo. Aug., de Trin., viii, 6: He that loves men ought to love them either because they are righteous, or that they may be righteous; and so also ought he to love himself either for that he is, or that he may be righteous. And thus without peril he may love his neighbour as himself. Augustinus de Doctr. Christ: Si autem teipsum non propter te debes diligere, sed propter illum ubi dilectionis tuae rectissimus finis est, non succenseat aliquis homo, si et ipsum propter Deum diligis. Quisquis ergo recte proximum diligit, hoc cum eo debet agere ut etiam ipse toto corde diligat Deum. Aug., de Doctr. Christ., i, 22: But if even yourself you ought not to love for your own sake, but because of Him in whom is the rightful end of your love, let not another man be displeased that you love even him for God's sake. Whoso then rightly loves his neighbour, ought to endeavour with him that he also with his whole heart love God. Chrysostomus super Matth: Qui autem hominem amat, simile est sicut qui Deum amat: quia imago Dei est homo, in quo Deus diligitur, sicut rex in sua imagine honoratur. Et propter hoc dicitur hoc mandatum simile esse primo. Pseudo-Chrys.: But who loves man is as who loves God; for man is God's image, wherein God is loved, as a King is honoured in his statue. For this cause this commandment is said to be like the first. Origenes: Vel aliter. Quod mandatum sequens primo est simile, significat idem esse officii et meriti in utroque: neque enim aut Dei sine Christo, aut Christi sine Deo potest utilis esse dilectio ad salutem. Sequitur in his duobus mandatis tota lex pendet et prophetae. Hilary: Or otherwise; That the second command is like [p. 764] the first signifies that the obligation and merit of both are alike; for no love of God without Christ, or of Christ without God, can profit to salvation. It follows, "On these two commandments hang all the Law and the Prophets." Augustinus de quaest. Evang: Pendet, dixit, idest illuc refertur ubi habet finem. Aug., Quaest. Ev., i, 33: "Hang," that is, refer thither as their end. Rabanus: Ad duo enim haec praecepta pertinet totus Decalogus: praecepta quidem primae tabulae ad dilectionem Dei, praecepta secundae ad dilectionem proximi. Raban.: For to these two commandments belongs the whole decalogue; the commandments of the first table to the love of God, those of the second to the love of our neighbour. Origenes in Matth.: Vel quia qui omnia implevit quae scripta sunt de Dei dilectione et proximi, dignus est magnas gratias a Deo percipere, ut intelligat omnem legem et prophetas. Origen: Or, because he that has fulfilled the things that are written concerning the love of God and our neighbour, is worthy to receive from God the great reward, that he should be enabled to understand the Law and the Prophets. Augustinus de Trin: Cum autem sint duo praecepta, in quibus pendet lex et prophetae, dilectio Dei et proximi, non immerito Scriptura plerumque pro utroque unum ponit: sive dilectionem Dei, sicut est illud: scimus enim quoniam diligentibus Deum omnia cooperantur in bonum; sive dilectionem proximi, sicut est istud: omnis lex in uno sermone impletur: diliges proximum tuum sicut teipsum. Sed hoc ideo quia qui proximum diligit, consequens est etiam ut Deum diligat: ex una enim eademque caritate Deum proximumque diligimus; sed Deum propter Deum; nos autem et proximum propter Deum. Aug., de Trin., viii. 7: Since there are two commandments, the love of God and the love of our neighbour, on which hang the Law and the Prophets, not without reason does Scripture put one for both; sometimes the love of God; as in that, "We know that all things work together for good to them that love God;" [Rom 8:28] and sometimes the love of our neighbour; as in that, "All the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself." [Gal 5:14] And that because if a man love his neighbour, it follows therefrom that he loves God also; for it is the selfsame affection by which we love God, and by which we love our neighbour, save that we love God for Himself, but ourselves and our neighbour for God's sake. Augustinus de Doctr. Christ: Sed tamen quoniam excellentior et supra nostram naturam est divina substantia, praeceptum quo diligimus Deum a proximi dilectione distinctum est; quod si te totum intelligas, idest animam et corpus, et proximum tuum, idest animam et corpus, nullum diligendarum rerum genus in his duobus praeceptis praetermissum est. Cum enim praecurrat dilectio Dei, sequatur dilectio proximi, eiusque dilectionis modus praescriptus sit, ut eum sicut te ipsum diligas; simul et tui abs te dilectio praetermissa non est. Aug., de Doctr. Christ., i, 26, 30: But since the Divine substance is more excellent and higher than our nature, the command to love God is distinct from that to love our neighbour. But if by yourself, you understand your whole self, that is both your soul and your body, and in like manner of your neighbour, there is no sort of things to be loved omitted in these commands. The love of God goes first, and the rule thereof is so set out to us as to make all other loves center in that, so that nothing seems said of loving yourself. But then follows, "Thou shalt love thy neighbour as thyself," so that love of yourself is not omitted.
Lectio 5 41 συνηγμένων δὲ τῶν φαρισαίων ἐπηρώτησεν αὐτοὺς ὁ Ἰησοῦς 42 λέγων, τί ὑμῖν δοκεῖ περὶ τοῦ Χριστοῦ; τίνος υἱός ἐστιν; λέγουσιν αὐτῷ, τοῦ δαυίδ. 43 λέγει αὐτοῖς, πῶς οὖν δαυὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον λέγων, 44 εἶπεν κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου; 45 εἰ οὖν δαυὶδ καλεῖ αὐτὸν κύριον, πῶς υἱὸς αὐτοῦ ἐστιν; 46 καὶ οὐδεὶς ἐδύνατο ἀποκριθῆναι αὐτῷ λόγον, οὐδὲ ἐτόλμησέν τις ἀπ' ἐκείνης τῆς ἡμέρας ἐπερωτῆσαι αὐτὸν οὐκέτι.
41. While the Pharisees were gathered together, Jesus asked them, 42. Saying, "What think ye of Christ? whose son is he?" They say unto him, "The Son of David." [p. 765] 43. He saith unto them, "How then doth David in spirit call him Lord, saying, 44. 'The Lord saith unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?' 45. If David then call him Lord, how is he his son?" 46. And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.
Chrysostomus in Matth: Iudaei aestimantes Christum esse hominem purum, eum tentabant; nec eum tentassent, si filium Dei credidissent. Volens ergo Christus ostendere quod cognoscebat fallaciam cordis eorum, et quia Deus erat, nec manifeste voluit dicere veritatem, ne occasionem blasphemiae invenientes Iudaei amplius insanirent, nec omnino tacere, quia ad hoc venerat ut veritatem annuntiaret: ideo talem interrogationem eis proposuit, ut ipsa interrogatio eis ostenderet quis esset; unde dicitur congregatis autem Pharisaeis, interrogavit eos Iesus, dicens: quid vobis videtur de Christo? Cuius filius est? Pseudo-Chrys.: The Jews tempted Christ, supposing Him to be mere man; had they believed Him to be the Son of God, they would not have tempted Him. Christ therefore, willing to shew that He knew the treachery of their hearts, and that He was God, yet would not declare this truth to them plainly, that they might not take occasion thence to charge Him with blasphemy, and yet would not totally conceal this truth; because to that end had He come that He should preach the truth. He therefore puts a question to them, such as should declare to them who He was; "What think ye of Christ? whose Son is He?" Chrysostomus in Matth: Discipulos quidem primum interrogavit quid alii dicerent de Christo, et tunc quid ipsi dicerent; hos autem non ita. Profecto enim seductorem eum dixissent et malum. Existimabant autem quoniam Christus purus homo erat; et ideo dixerunt eum esse filium David; et hoc est quod subditur dicunt ei: David. Ipse autem hoc reprehendens, inducit prophetam dominationem eius et proprietatem filiationis, et cohonorationem quae est ad patrem, testantem; unde dicitur quomodo ergo David in spiritu vocat eum dominum, dicens: dixit dominus domino meo: sede a dextris meis, donec poenam, et cetera. Chrys., Hom. lxxi: He first asked His disciples what others said of Christ, and then what they themselves said; but not so to these. For they would have said that He was a deceiver, and wicked. They thought that Christ was to be mere man, and therefore "they say unto Him, The Son of David." To reprove this, He brings forward the Prophet, witnessing His dominion, proper Sonship, and His joint honour with His Father. Hieronymus: Testimonium hoc de Psalmo 109, I sumptum est. Dominus ergo David vocatur, non secundum id quod de eo natus est, sed secundum id quod natus ex patre semper fuit, praeveniens ipsum carnis suae patrem. Vocat autem eum dominum suum, non errore incerto, nec propria voluntate, sed spiritu sancto. Jerome: This passage is out of the 109th Psalm. Christ is therefore called David's Lord, not in respect of His descent from him, but in respect of His eternal generation from the Father, wherein He was before His fleshly Father. And he calls Him Lord, not by a mere chance, nor of his own thought, but by the Holy Spirit. Remigius: Quod autem dicit sede a dextris meis, non intelligendum est quod Deus corporeus sit, ut dexteram vel sinistram habeat; sed a dextris Dei sedere est in honore et aequalitate paternae dignitatis manere. Remig.: That He says, "Sit thou on my right hand," is not to be taken as though God had a body, and either a right hand or a left hand; but to sit on the right hand of God is to abide in the honour and equality of the Father's majesty. Chrysostomus super Matth: Puto autem quod hanc interrogationem non solum contra Pharisaeos, sed etiam contra haereticos posuit: nam secundum carnem vere filius erat David, dominus autem secundum divinitatem. Pseudo-Chrys.: I suppose that He formed this question, not only against the Pharisees, but also against the heretics; for [p. 766] according to the flesh He was truly David's Son, but his Lord according to His Godhead. Chrysostomus in Matth: Non autem in hoc stat; sed ut timeant, subdit donec ponam inimicos tuos scabellum pedum tuorum: ut saltem ita eos inducat. Chrys.: But He rests not with this, but that they may fear, He adds, "Till I make thine enemies thy footstool;" that at least by terror He might gain them. Origenes in Matth.: Deus etiam non ad perditionem solum ponit scabellum pedum Christi inimicos ipsius, sed ad eorum salutem. Origen: For God puts Christ's enemies as a footstool beneath His feet, for their salvation as well as their destruction. Remigius: Donec autem pro infinito ponitur, ut sit sensus: sede semper, et inimici tui in sempiternum subicientur pedibus tuis. Remig.: But "till" is used for indefinite time, that the meaning be, Sit Thou for ever, and for ever hold thine enemies beneath thy feet. Glossa: Quod autem a patre inimici subiciuntur filio, non infirmitatem filii, sed unitatem naturae significat: nam et filius subicit inimicos patri, quia patrem clarificat super terram. Et ex hac auctoritate concludit si ergo David vocat eum dominum, quomodo filius eius est? Gloss., ap. Anselm: That it is by the Father that the enemies are put under the Son, denotes not the Son's weakness, but the union of His nature with His Father. For the Son also puts under Him the Father's enemies, when He glorifies His name upon earth. He concludes from this authority, "If David then call Him Lord, how is He his son?" Hieronymus: Interrogatio haec nobis proficit usque hodie contra Iudaeos: et hi enim qui confitentur Christum esse venturum, hominem simplicem et sanctum virum asserunt de genere David. Interrogemus ergo eos docti a domino: si simplex homo est, et tantum filius David, quomodo David vocat eum dominum suum? Iudaei autem ad diluendam interrogationis veritatem, frivola multa confingunt, vernaculum Abrahae asserentes, cuius filius fuit Damascus Eliezer, et ex ipsius persona scriptum Psalmum, quod post caedem quinque regum, dominus Deus domino suo Abraham dixerit: sede ad dexteram meam, donec ponam, et cetera. Quos interrogemus quomodo dixerit Abraham ea quae sequuntur; et respondere cogamus quando Abraham ante Luciferum genitus sit, et quomodo sacerdos fuerit secundum ordinem Melchisedech, pro quo Melchisedech obtulerit panem et vinum, et a quo decimas praedae acceperit.
Jerome: This question is still available for us against the Jews; for these who believe that Christ is yet to come, assert that He is a mere man, though a holy one, of the race of David. Let us then thus taught by the Lord ask them, If He be mere man, and only the Son of David, how does David call Him his Lord? To evade the truth of this question, the Jews invent many frivolous answers. They allege Abraham's steward, he whose son was Eliezer of Damascus, and say that this Psalm was composed in his person, when after the overthrow of the five kings, the Lord God said to his lord Abraham, "Sit thou on my right hand, till I make thine enemies thy footstool." Let us ask how Abraham could say the things that follow, and compel them to tell us how Abraham was born before Lucifer, and how he was a Priest after the order of Melchisedech, for whom Melchisedech brought bread and wine, and of whom he received tithes of the spoil?
Chrysostomus in Matth: Hoc tantum imposuit finem ipsorum disputationibus, quasi magnum et sufficiens praecludere eorum ora: unde sequitur et nemo poterat respondere ei verbum, neque ausus fuit quisquam ex illa die eum amplius interrogare. Siluerunt enim ex tunc non volentes, sed non habendo aliquid dicere. Chrys.: This conclusion He put to their questionings, as final, and sufficient to stop their mouth. Henceforward accordingly they held their peace, not by their own good-will, but from not having aught to say. Origenes: Si autem interrogatio eorum fuisset ex voluntate discendi, nunquam eis talia proposuisset ut amplius non essent ausi eum interrogare. Origen: For had their question sprung of desire to know, He would never have proposed to them such things as should have deterred them from asking further. Rabanus: Ex hoc autem intelligimus venena invidiae superari posse, sed difficile quiescere. Raban.: Hence we learn that the poison of jealousy may be overcome, but can hardly of itself rest at peace.
Caput 23 Gospel of Matthew, Chapter 23 [p. 767] Lectio 1 1 τότε ὁ Ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ 2 λέγων, ἐπὶ τῆς μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ φαρισαῖοι. 3 πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε: λέγουσιν γὰρ καὶ οὐ ποιοῦσιν. 4 δεσμεύουσιν δὲ φορτία βαρέα [καὶ δυσβάστακτα] καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, 0'>αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά.
1. Then spake Jesus to the multitude, and to his disciples, 2. Saying, "The Scribes and the Pharisees sit in Moses' seat: 3. All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. 4. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers."
Chrysostomus super Matth: Postquam dominus sacerdotes responsione prostravit, et incorrigibilem eorum conditionem ostendit: sicut clerici, si male fecerint, inemendabiles sunt, laici vero delinquentes facile emendantur: tunc convertit sermones ad apostolos, et ad populum: unde dicitur tunc locutus est Iesus ad turbas et ad discipulos suos. Infructuosum namque est verbum in quo sic alter confunditur ut alter non erudiatur. Pseudo-Chrys.: When the Lord had overthrown the Priests by His answer, and shewn their condition to be irremediable, forasmuch as clergy, when they do wickedly, cannot be amended, but laymen who have gone wrong are easily set right, He turns His discourse to His Apostles and the people. For that is an unprofitable word which silences one, without conveying improvement to another. Origenes in Matth.: Sunt autem meliores discipuli Christi reliquis turbis; et invenies in Ecclesiis quosdam affectuosius accedentes ad verbum Dei esse discipulos Christi, ceteros autem populum esse ipsius. Et interdum quaedam discipulis solis dicit, quaedam vero turbis simul atque discipulis, sicut haec; unde sequitur dicens: super cathedram Moysi, et cetera. Qui legem Moysi profitentur, et interpretari se gloriantur, hi sedent super cathedram Moysi. Qui ergo non recedunt a littera legis, Scribae dicuntur; qui autem maius aliquid profitentes, dividunt seipsos quasi meliores a multis, Pharisaei dicuntur, quod interpretatur divisi; qui autem Moysen secundum spiritualem virtutem intelligunt et exponunt, sedent quidem super cathedram Moysi, sed non sunt Scribae et Pharisaei; sed his meliores dilecti Christi discipuli. Post adventum autem Christi sedent super cathedram Ecclesiae, quae est cathedra Christi. Origen: The disciples of Christ are better than the common herd; and you may find in the Church such as with more ardent affection come to the word of God; these are Christ's disciples, the rest are only His people. And sometimes He speaks to His disciples alone, sometimes to the multitudes and His disciples together, as here. "The Scribes and Pharisees sit in Moses' seat," as professing his Law, and boasting that they can interpret it. Those that do not depart from the letter of the Law are the Scribes; those who make high professions, and separate themselves from the vulgar as better than they, are called Pharisees, which signifies [p. 768] 'separate'. Those who understand and expound Moses according to his spiritual meaning, these sit indeed on Moses' seat, but are neither Scribes nor Pharisees, but better than either, Christ's beloved disciples. Since His coming these have sat upon the seat of the Church, which is the seat of Christ. Chrysostomus super Matth: Videndum est tamen quomodo quis super cathedram sedeat: quia non cathedra facit sacerdotem, sed sacerdos cathedram; non locus sanctificat hominem, sed homo locum. Ideoque malus sacerdos de sacerdotio suo crimen acquirit, non dignitatem. Pseudo-Chrys.: But regard must be had to this, after what sort each man fills his seat; for not the seat makes the Priest, but the Priest the seat; the place does not consecrate the man, but the man the place. A wicked Priest derives guilt and not honour from his Priesthood. Chrysostomus in Matth: Ne autem aliquis dicat quoniam propter hoc desidior factus sum ad agendum quia malus est doctor, hanc destruit occasionem, cum subdit omnia ergo quaecumque dixerint vobis, servate et facite; non enim sua dicunt, sed quae Dei sunt, quae per Moysen Deus in legem deduxit. Et intuere quanto circa Moysen utitur honore, eam iterum quae ad vetus est testamentum concordiam ostendens. Chrys., Hom. lxxii: But that none should say, For this cause am I slack to practise, because my instructor is evil, He removes every such plea, saying, "All therefore whatsoever they say unto you, that observe and do," for they speak not their own, but God's, which things He taught through Moses in the Law. And look with how great honour He speaks of Moses, shewing again what harmony there is with the Old Testament. Origenes: Si autem Scribae et Pharisaei sedentes super cathedram Moysi, sunt Iudaeorum doctores, secundum litteram docentes legis mandata; quomodo iubet nos dominus secundum omnia quae dicunt illi, facere, cum apostoli in actibus vetent fideles vivere secundum litteram legis? Sed illi docent secundum litteram, legem spiritualiter non intelligentes. Quaecumque ergo dicunt nobis ex lege, intelligentes sensum legis facimus et servamus, nequaquam facientes secundum opera eorum; non enim sicut lex docet faciunt, nec intelligunt velamen esse super litteram legis. Vel cum omnia audieris, non omnia intelligas praecepta legis, puta multa quae de escis sunt et quae de hostiis et similia; sed ea quae corrigunt mores. Sed quare non de lege gratiae hoc mandavit, sed de doctrina Moysi? Quia scilicet nondum erat tempus praecepta novae legis ante tempus passionis manifestare. Mihi autem videtur quod et aliquid aliud praedispensans hoc dicit: quia enim accusaturus erat Scribas et Pharisaeos in sequentibus sermonibus, ne videretur apud stultos ex hoc eorum principatum cupere, vel propter inimicitiam hoc facere, primum a se hanc suspicionem removet, et tunc eos incipit reprehendere, ut turbae non in eadem vitia incidant; et ideo etiam ne existiment quod, quia debent eos audire, ideo eos debeant in operibus imitari: subditur enim secundum vero opera eorum nolite facere. Quid est autem doctore illo miserabilius cuius vitam discipuli cum non sequuntur salvantur, cum imitantur perduntur?
Origen: But if the Scribes and Pharisees who sit in Moses' seat are the teachers of the Jews, teaching the commandments of the Law according to the letter, how is this that the Lord bids us do after all things which they say; but the Apostles in the Acts [marg. note: Acts 15:19] forbid the believers to do according to the letter of the Law. These indeed taught after the letter, not understanding the Law spiritually. Whatsoever they say to us out of the Law, with understanding of its sense, that we do and keep, not doing after their works, for they do not what the law enjoins, nor perceive the veil that is upon the letter of the Law. Or by "all" we are not to understand every thing in the Law, many things for example relating to the sacrifices, and the like, but such as concern our conduct. But why did He command this not of the Law of grace, but of the doctrine of Moses? Because truly it was not the time to publish the commandments of the New Law before the season of His passion. I think also that He had herein something further in view. He was about to bring many things against the Scribes and Pharisees in His discourse following, wherefore that vain men might not think that He coveted their place of authority, or spoke thus out of enmity to them, he first puts away from Himself this suspicion, and then begins to reprove them, that the people might not fall into their [p. 769] faults; and that, because they ought to hear them, they should not think that therefore they ought to imitate them in their works, He adds, "But do ye not after their works." What can be more pitiable than such a teacher, whose life to imitate is ruin, to refuse to follow is salvation for his disciples?
Chrysostomus super Matth: Sicut autem aurum de terra eligitur, et terra relinquitur, sic et auditores doctrinam accipiant, et mores relinquant; frequenter enim de homine malo bona doctrina procedit. Sicut autem sacerdotes melius iudicant propter bonos malos docere, quam propter malos bonos negligere, sic et subditi propter bonos sacerdotes etiam malos honorent, ne propter malos boni etiam contemnantur: melius est enim malis iniusta praestare, quam bonis iusta subtrahere. Pseudo-Chrys.: But as gold is picked out of the dross, and the dross is left, so hearers may take doctrine and leave practice, for good doctrine oft comes from an evil man. But as Priests judge it better to teach the bad for the sake of the good, rather than to neglect the good for the sake of the bad; so also let those who are set under them pay respect to the bad Priests for the sake of the good, that the good may not be despised because of the bad; for it is better to give the bad what is not their due, rather than to defraud the good of what is justly theirs. Chrysostomus in Matth: Considera vero unde incipit eos reprehendere; nam sequitur dicunt enim et non faciunt. Maxime enim accusatione dignus est qui doctrinae auctoritatem habens, legem transgreditur: primo quidem quia praevaricatur qui alios corrigere debet; deinde quia peccans, maiore poena dignus est, propter honorem; tertio quia plus corrumpit, velut in ordine doctoris peccans. Rursus autem et aliam eorum reprehensionem ponit, quoniam graves sunt sibi subiectis: unde sequitur alligant enim onera gravia: in quo duplicem eorum malitiam ostendit: unam quidem in hoc quod sine venia expetunt a subiectis summam diligentiam vitae; aliam vero in hoc quod sibiipsis multam concedunt licentiam. Oportet autem bonum principem e contrario se habere; in his enim quae secundum seipsum sunt, gravem iudicem esse; in subiectis autem mansuetum. Intende autem qualiter et eorum reprehensionem aggravat: non enim dixit: non possunt, sed nolunt; neque dixit: portare, sed digito movere: idest, neque prope fieri, neque tangere.
Chrys.: Look with what He begins His reproof of them, "For they say, and do not." Every one who transgresses the Law is deserving of blame, but especially he who has the post of instruction. And this for a threefold cause; first, because he is a transgressor; secondly, because when he ought to set others right, be himself halts; thirdly, because, being in the rank of a teacher, his influence is more corrupting. Again, He brings a further charge against them, that they oppress those that are put under them; "They bind heavy burdens;" in this He shews a double evil in them; that they exacted without any allowance the utmost rigour of life from those that were put under them, while they allowed themselves large licence herein. But a good ruler should do the contrary of this, to be to himself a severe judge, to others a merciful one. Observe in what forcible words He utters His reproof; He says not they cannot, but "they will not;" and not, lift them, but "touch them with one of their fingers."
Chrysostomus super Matth: Et quidem quantum ad Pharisaeos et Scribas, de quibus loquitur, onera gravia et importabilia dicit legis mandata, de quibus Petrus dicit: ut quid vultis imponere iugum super cervices discipulorum, quod neque nos neque patres nostri portare potuimus? Onera enim legis quibusdam rationibus fabulosis commendantes, auditoribus quasi vincula super humeros cordis eorum alligabant, ut velut rationis vinculo constricti, non reicerent ea a se; ipsi autem nec ex modica parte ea implebant; idest (ut non dicam pleno opere) sed nec modico tactu, idest digito. Pseudo-Chrys.: And to the Scribes and Pharisees of whom He is now speaking, heavy burdens not to be borne are the commandments of the Law; as St. Peter speaks in the Acts, "Why seek ye to put a yoke upon the neck of the disciples, which neither we nor our fathers were able to bear? [Acts 15:10] For commending the burdens of the Law by fabulous proofs, they bound as it were the shoulders of the heart of their hearers with bands, that thus tied as though with proof of reason to them, they might not fling [p. 770] them off; but themselves did not in the least measure fulfil them, that is, not only did not wholly, but did not so much as attempt to. Glossa: Vel alligant onera, idest, undecumque traditiones colligunt, quae conscientiam non levant, sed gravant. Gloss., interlin.: Or, "bind burdens," that is, gather traditions from all sides, not to aid, but to burden the conscience. Hieronymus: Humeri autem et digitus et onera et vincula, quibus alligant onera, spiritualiter sunt intelligenda. Hic etiam generaliter dominus adversus omnes magistros loquitur qui grandia iubent, et minora non faciunt. Jerome: But all these things, the shoulders, the finger, the burdens, and the bands with which they bind the burdens, have a spiritual meaning. Herein also the Lord speaks generally against all masters who enjoin high things, but do not even little things. Chrysostomus super Matth: Tales autem sunt qui grave pondus venientibus ad poenitentiam imponunt; et sic dum poena praesens fugitur, contemnitur poena futura. Si enim fascem super humeros adolescentis, quem non potest baiulare, posueris, necesse habet ut aut fascem reiciat, aut sub pondere confringatur: sic et homini, cui grave pondus poenitentiae imponis, necesse est ut aut poenitentiam reiciat, aut suscipiens, dum sufferre non potest, scandalizatus amplius peccet. Deinde etsi erramus modicam poenitentiam imponentes, nonne melius est propter misericordiam reddere rationem, quam propter crudelitatem? Ubi paterfamilias largus est, dispensator non debet esse tenax. Si Deus benignus, ut quid sacerdos eius austerus? Vis apparere sanctus? Circa tuam vitam esto austerus, circa aliorum benignus: audiant te homines parva mandantem, et gravia facientem. Talis est autem sacerdos qui sibi indulget, et alios exigit, quemadmodum malus descriptor tributi in civitate, qui se relevat et onerat tribuentes.
Pseudo-Chrys.: Such also are they who lay a heavy burden upon those who come to penitence, so that while men would avoid present punishment, they overlook that which is to come. For if you lay upon a boy's shoulders a burden more than be can bear, be must needs either cast it off, or be broken down by it; so the man on whom you lay too grievous a burden of penance must either wholly refuse it, or if be submit himself to it will find himself unable to bear it, and so be offended, and sin worse. Also, if we should be wrong in imposing too light a penance, is it not better to have to answer for mercy than for severity ? Where the master of the household is liberal, the steward should not be oppressive. If God be kind, should His Priest be harsh? Do you seek thereby the character of sanctity? Be strict in ordering your own life, in that of others lenient; let men hear of you as enjoining little, and performing much. The Priest who gives licence to himself, and exacts the utmost from others, is like a corrupt tax-gatherer in the state, who to ease himself taxes others heavily.
Lectio 2 5 πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις: πλατύνουσιν γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσιν τὰ κράσπεδα, 6 φιλοῦσιν δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς 7 καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων, ῥαββί. 8 ὑμεῖς δὲ μὴ κληθῆτε, ῥαββί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε. 9 καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος. 10 μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς ὁ Χριστός. 11 ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος. 12 ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται, καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται.
5. "But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, 6. And love the uppermost rooms at feasts, and the chief seats in the synagogues, 7. And greetings in the markets, and to be called of men, Rabbi, Rabbi. 8. But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. 9. And call no man your father upon the earth for one is your Father, which is in heaven. [p. 771] 10. Neither be ye called masters: for one is your Master, even Christ. 11. But he that is greatest among you shall be your servant. 12. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
Chrysostomus in Matth: Supra dominus arguerat Scribas et Pharisaeos crudelitatis et negligentiae; consequenter autem arguit eos inanis gloriae, quae fecit eos a Deo recedere; unde dicit omnia autem opera sua faciunt ut videantur ab hominibus. Chrys.: The Lord bad charged the Scribes and Pharisees with harshness and neglect; He now brings forward their vain-glory, which made them depart from God. Chrysostomus super Matth: In omni re nascitur quod ipsam exterminat, sicut ex ligno vermis, et ex vestimento tinea: unde sacerdotum ministerium, qui positi sunt ad aedificationem sanctitatis, corrumpere Diabolus nititur, ut hoc ipsum bonum, dum propter homines fit, fiat malum. Tolle hoc vitium de clero, et sine labore omnia resecabis: ex hoc enim fit ut difficile clerici peccantes poenitentiam agant. Vult autem dominus in hoc ostendere causam propter quam non poterant credere Christo; hoc est quia omnia faciunt ut videantur ab hominibus: impossibile enim est ut credat Christo caelestia praedicanti qui gloriam hominum concupiscit terrenam. Legi enim aliquem interpretantem hunc locum: supra cathedram, idest in honore et gradu quo fuerat Moyses, constituti sunt Scribae et Pharisaei indigne, qui legem prophetantem de Christo venturo praedicabant aliis, ipsi autem non recipiebant praesentem. Propter hoc hortatur populum audire legem quam praedicabant, idest credere in Christum praedicatum a lege, et non imitari Scribas et Pharisaeos incredulos. Et reddit causam quare praedicabant ex lege Christum venturum, et non credebant in eum: quia scilicet omnia opera sua faciunt ut ab hominibus videantur, idest quia non praedicabant Christum venturum desiderio adventus eius, sed ut doctores legis esse ab hominibus viderentur.
Pseudo-Chrys.: Every substance breeds in itself that which destroys it, as wood the worm, and garments the moth so the Devil strives to corrupt the ministry of the Priests, who are ordained for the edification of holiness, endeavouring that this good, while it is done to be seen of men, should be turned into evil. Take away this fault from the clergy, and you will have no further labour in their reform, for of this it comes that a clergyman who has sinned can hardly perform penance. Also the Lord here points out the cause why they could not believe in Christ, because nearly all they did was in order to be seen of men; for he whose desire is for earthly glory from men, cannot believe on Christ who preaches things heavenly. I have read one who interprets this place thus. "In Moses' seat," that is, in the rank and degree instituted by Moses, the Scribes and Pharisees are seated unworthily, forasmuch as they preached to others the Law which foretold Christ's coming, but themselves did not receive Him when come. For this cause He exhorts the people to hear the Law which they preached, that is, to believe in Christ who was preached by the Law, but not to follow the Scribes and Pharisees in their disbelief of Him. And He shews the reason why they preached the coming of Christ out of the Law, yet did not believe on Him; namely, because they did not preach that Christ should come through any desire of His coming, but that they might be seen by men to be doctors of the Law.
Origenes in Matth.: Ad hoc autem opera sua faciunt ut ab hominibus videantur, visibilem suscipientes circumcisionem, et visibiliter corporalia fermenta auferentes de domibus suis, et similiter his similia agentes. Christi vero discipuli legem in occultis implent, quasi in occulto constituti Iudaei, ut apostolus dicit. Origen: And their works likewise they do to be seen of men, using outward circumcision, taking away actual leaven out of their houses, [p. 772] and doing such like things. But Christ's disciples fulfil the Law in things secret, being Jews inwardly, as the Apostle speaks. [marg. note: Rom 2:29] Chrysostomus in Matth: Vide autem hic, quod cum quadam intensione eos incusat. Non enim simpliciter ait quod faciant opera sua ut videantur ab hominibus, sed addidit omnia. Deinde monstrat quod neque in magnis vane gloriabantur, sed in quibusdam vilibus rebus: unde subditur dilatant enim phylacteria sua et magnificant fimbrias. Chrys.: Note the intensive force of the words of His reproofs. He says not merely that they do their works to be seen of men, but added, "all their works." And not only in great things but in some things trivial they were vainglorious, "They make broad their phylacteries and enlarge the borders of their garments." Hieronymus: Dominus enim cum dedisset mandata legis per Moysen, ad extremum intulit: ligabis ea in manu tua, et erunt semper ante oculos tuos; et est sensus: praecepta mea sint in manu tua, ut opere compleantur; sint ante oculos tuos, ut die ac nocte mediteris in eis. Hoc Pharisaei male interpretantes, scribebant in membranis Decalogum Moysi, idest decem legis verba, complicantes ea, et ligantes in fronte, et quasi coronam capitis facientes, ut semper ante oculos moverentur. Iusserat quoque aliud Moyses, ut in quatuor angulis palliorum hyacinthinas fimbrias facerent, ad Israelis populum discernendum: ut quomodo in corporibus circumcisio signum Iudaicae gentis daret, ita vestis haberet aliquam differentiam.
Superstitiosi vero magistri captantes auram popularem, atque ex mulierculis captantes lucra, faciebant grandes fimbrias, et acutissimas in eis spinas ligabant, ut videlicet ambulantes et sedentes interdum pungerentur, et quasi hac commonitione retraherentur ad ministeria servitutis Dei. Pictariola ergo illa Decalogi, phylacteria vocabant, idest conservatoria: eo quod quicumque habuissent ea, quasi ob custodiam et munimentum sui haberent: non intelligentibus Pharisaeis quod haec in corde portanda sunt, non in corpore; alioquin et armaria et arcae habent libros, et notitiam Dei non habent.
Jerome: For the Lord, when He had given the commandments of the Law through Moses, added at the end, "And thou shalt bind them for a sign upon thine hand, and they shall be ever before thine eyes;" [Deut. 6:8] the meaning of which is, Let my precepts be in thine hand so as to be fulfilled in thy works; let them be before thine eyes so as that thou shalt meditate upon them day and night. This the Pharisees misinterpreting, wrote on parchments the Decalogue of Moses, that is, the Ten Commandments, and folding them up, tied them on their forehead, so making them a crown for their head, that they should be always before their eyes. Moses had in another place given command that they should make fringes of blue in the borders of their garments, [marg. note: Num 15:39] to distinguish the people of Israel; that as in their bodies circumcision, so in their garments the fringe, might discriminate the Jewish nation.
But these superstitious teachers, catching at popular favour, and making gain of silly women, made broad hems, and fastened them with sharp pins, that as they walked or sat they might be pricked, and by such monitors be recalled to the duties of God's ministry. This embroidery then of the Decalogue they called phylacteries, that is, conservatories, because those who wore them, wore them for their own protection and security. So little did the Pharisees understand that they were to be worn on the heart and not on the body; for in equal degree may cases and chests be said to have books, which assuredly have not the knowledge of God.
Chrysostomus super Matth: Illorum autem exemplo adhuc multi aliqua nomina Hebraica Angelorum confingunt, et scribunt, et alligant; quae non intelligentibus metuenda videntur; quidam vero aliquam partem Evangelii scriptam circa collum portant. Sed nonne quotidie Evangelium in Ecclesia legitur, et auditur ab omnibus? Cui ergo in auribus posita Evangelia nihil prosunt, quomodo eum possunt circa collum suspensa salvare? Deinde ubi est virtus Evangelii? In figuris litterarum, an in intellectu sensuum? Si in figuris, bene circa collum suspendis; si in intellectu, ergo melius in corde posita prosunt, quam circa collum suspensa. Alii vero sic exponunt hunc locum: quia dilatabant verba sua de propriis observantiis, quasi phylacteria, idest conservatoria salutis, ea populo assidue praedicantes. Fimbrias autem vestimentorum magnificatas dicit supereminentias eorumdem mandatorum. Pseudo-Chrys.: But after their example do many invent Hebrew names of Angels, and write them, and bind them on themselves, and they seem dreadful to such as are without understanding. Others again wear round their neck a portion of the Gospel written out. But is not the Gospel read every day in the Church, and heard by all? Those therefore who receive no profit from the Gospel [p. 773] sounded in their ears, how shall the having them hung about their neck save them? Further, wherein is the virtue of the Gospel? in the shape of its letters, or in the understanding its meaning? If in the characters, you do well to hang them round your neck; if in their meaning, they are of more profit when laid up in the heart, than hung round the neck. But others explain this place thus, That they made broad their teachings concerning special observances, as phylacteries, or preservatives of salvation, preaching them continually to the people. And the broad fringes of their garments they explain of the same undue stress upon such commandments. Hieronymus: Cum autem superflue phylacteria dilatent, et magnas faciant fimbrias, gloriam cupientes ab hominibus, consequenter arguuntur in reliquis; unde dicitur amant enim primos accubitus in coenis, et primas cathedras in synagogis. Jerome: Seeing they thus make broad their phylacteries, and make them broad fringes, desiring to have glory of men, they are convicted also in other things; "For they love the uppermost rooms at feasts, and the chief seats in the synagogues." Rabanus: Notandum, quod non salutari in foro, non primo sedere vel discumbere vetat eos quibus hoc officii ordine convenit: sed eos qui haec, sive habita sive non habita, indebite amant, a fidelibus quasi improbos dicit esse cavendos. Raban.: It should be noted, that He does not forbid those to whom this belongs by right of rank to be saluted in the forum, or to sit or recline in the highest room; but those who unduly desire these things, whether they obtain them or not, these He enjoins the believers to shun as wicked. Chrysostomus super Matth: Non enim vituperat eos qui in primo loco recumbunt, sed eos qui amant primos discubitus; ad voluntatem vituperationem referens, non ad factum. Sine causa enim loco se humiliat qui corde se praefert: aliquis enim iactator audiens laudabile esse in ultimo loco discumbere, discumbit post omnes, et non solum iactantiam cordis non dimittit, sed adhuc aliam iactantiam humilitatis acquirit, ut qui vult videri iustus, et humilis videatur. Multi enim superbi corpore quidem in novissimo recumbentes, cordis autem elatione videntur sibi in capite recumbere; et multi sunt humiles in capite recumbentes, et conscientia se in ultimo esse existimant. Pseudo-Chrys.: For He rebukes not those who recline in the highest place, but those who love such places, blaming the will not the deed. For to no purpose does he humble himself in place who exalts himself in heart. For some vain men bearing that it was a commendable thing to seat himself in the lowest place, chooses so to do; and thus not only does not put away the vanity of his heart, but adds this additional vain ostentation of his humility, as one who would be thought righteous and humble. For many proud men take the lowest place in their bodies, but in haughtiness of heart think themselves to be seated among the highest; and there are many humble men who, placed among the highest, are inwardly in their own esteem among the lowest. Chrysostomus in Matth: Intende ubi in eis vana gloria dominabatur: in synagogis scilicet, in quas intrabant alios directuri: in coenis hoc pati qualitercumque tolerabile erat, quamvis doctorem in admiratione esse oporteat, non in Ecclesia solum, sed ubique. Si autem diligere talia est incusatio, quam malum est studere ut his aliquis potiatur? Chrys.: Observe where vain glory governed them, to wit, in the synagogues, whither they entered to guide others. It had been tolerable to have felt thus at feasts, notwithstanding that a doctor ought to be had in honour in all places alike, and not in the Churches only. But if it be blameworthy to love such things, how wrong is it to seek to attain them? Chrysostomus super Matth: Primas etiam salutationes amant, non solum in tempore, ut eos primum salutemus, sed etiam in voce, ut clamantes dicamus: ave, Rabbi; et in corpore, ut flexis capitibus eis incurvemur; et in loco, ut in publico salutentur: unde dicit et salutationes in foro. Pseudo-Chrys.: They love the first [p. 774] salutations, first, that is, not in time only, before others; but in tone, that we should say with a loud voice, Hail, Rabbi; and in body that we should bow low our bead; and in place, that the salutation should be in public. Rabanus: Quamvis in hoc culpa non careant, si iidem in foro litibus interesse qui in cathedra Moysi magistri synagogae cupiunt appellari, et vocari ab hominibus Rabbi. Raban.: And herein they are not without fault, that the same men should be concerned in the litigations of the forum, who in the synagogue in Moses' seat, seek to be called Rabbi by men. Chrysostomus super Matth: Idest, vocari volunt, et non esse: nomen appetunt, et officium negligunt. Pseudo-Chrys.: That is, they wish to be called, not to be such; they desire the name, and neglect the duties. Origenes in Matth.: In Ecclesia etiam Christi inveniuntur mensarum suscipientes primatum, ut diacones fiant: consequenter autem primas cathedras eorum qui dicuntur presbyteri, praeripere ambiunt; quidam autem machinantur ut episcopi vocentur ab hominibus, hoc est Rabbi. Christi autem discipulus diligit quidem in spiritualibus coenis recubitus primos, ut meliora spiritualium ciborum manducet; diligit etiam cum apostolis sedentibus super duodecim thronos, primas cathedras, actibus bonis dignum se praebere festinans cathedris huiusmodi; sic autem et salutationes diligit quae fiunt in nundinis caelestibus, idest caelestibus primitivorum congregationibus. Vocari autem Rabbi neque ab hominibus, neque ab aliquo alio diligit iustus, quia unus est magister omnium; unde subdit vos autem nolite vocari Rabbi. Origen: And in the Church of Christ are found some who take to themselves the uppermost places, that is, become deacons; next they aspire to the chief seats of those that are called presbyters; and some intrigue to be styled among men Bishop, that is, to be called Rabbi. But Christ's disciple loves the uppermost place indeed, but at the spiritual banquet, where he may feed on the choicer morsels of spiritual food, for, with the Apostles who sit upon twelve thrones, he loves the chief seats, and hastes by his good works to render himself worthy of such seats; and he also loves salutations made in the heavenly marketplace, that is, in the heavenly congregations of the primitive. But the righteous man would be called Rabbi, neither by man, nor by any other, because there is One Master of all men. Chrysostomus in Matth: Vel aliter. Praemissorum, de quibus Pharisaeos incusaverat, alia quidem sicut parva et vilia praetermisit, quasi discipulis de his instrui non indigentibus; sed quod erat omnium malorum causa, idest thronum appetere magistralem, hoc in medium ducit ad discipulos instruendum: unde subdit vos autem nolite vocari Rabbi: unus est enim magister vester. Chrys.: Or otherwise; Of the foregoing things with which He had charged the Pharisees, He now passes over many as of no weight, and such as His disciples needed not to be instructed in; but that which was the cause of all evils, namely, ambition of the master's seat, that He insists upon to instruct His disciples. Chrysostomus super Matth: Quasi dicat nolite vocari Rabbi, ne quod Deo debetur, vobis praesumatis. Nolite et alios vocare Rabbi, ne divinum honorem hominibus deferatis. Unus est enim magister omnium, qui omnes homines naturaliter docet. Si enim homo hominem erudiret, omnes homines discerent qui habent doctores; nunc autem quia non homo docet, sed Deus, multi quidem docentur, pauci autem discunt. Non enim homo intellectum praestat homini docendo, sed a Deo praestitum per admonitionem exercet. Pseudo-Chrys.: "Be not ye called Rabbi," that ye take not to yourselves what belongs to God. And call not others Rabbi, that ye pay not to men a divine honour. For One is the Master of all, who instructs all men by nature. For if man were taught by man, all men would learn that have teachers; but seeing it is not man that teaches, but God, many are taught, but few learn. Man cannot by teaching impart an understanding to man, but that understanding which is given by God man calls forth by schooling. Hilarius in Matth.: Et ut meminerint discipuli se filios parentis unius, et per novae nativitatis generationem terreni ortus excessisse primordia, subdit omnes autem vos fratres estis. Hilary: And that the disciples may ever remember that they are the children of one parent, and that by their new birth they have passed the limits of their earthly origin. Hieronymus contra Helvidium: Omnes autem homines affectu fratres dici possunt: quod in duo dividitur: in speciale et commune. In speciale, quia omnes Christiani fratres vocantur; porro in commune, quia omnes homines ex uno patre nati, pari inter nos germanitate coniungimur. Sequitur et patrem nolite vocare vobis super terram. Jerome, Hieron. cont., Helvid. 15: [p. 775] All men may be called brethren in affection, which is of two kinds, general and particular. Particular, by which all Christians are brethren; general, by which all men being born of one Father are bound together by like tie of kindred. Chrysostomus super Matth: In mundo enim, quamvis homo hominem generat, tamen unus est pater qui omnes creavit. Non enim initium vitae habemus ex parentibus, sed transitum vitae per eos accipimus. Pseudo-Chrys.: "And call no man your Father upon earth;" because in this world though man begets man, yet there is one Father who created all men. For we have not beginning of life from our parents, but we have our life transmitted through them. [ed. note: The Catholic doctrine is, that "the man" is born from his parents, by propagation, but that the soul is immediately created by God, the human agency being but a certain disposition of matter - such that according to God's good pleasure, by a law which He has appointed, the gift of a soul is accorded to it. And thus, though a man's soul cannot be called the son of his parents, yet that compound nature of which the soul forms part, is such. That the soul is immediately from God by creation is the Catholic doctrine. St. Leo speaks of the Catholic faith consistently and truly, preaching that the souls of men, before they were breathed into their bodies, were not, nor are incorporated by any other but by God the Framer, Who is Creator of them as well as the bodies. Ep. 15, ad Turrib. 10. And so St. Hilary, "Every soul is the work of God, but the generation of the flesh is come from the flesh." De Trin. x.20. Vide also Greg. Nyss. de Anim. p.934. Ambros., de Noe. 4. Hieron. in Eccles. xii. 7.] Origenes in Matth.: Sed quis non vocat patrem in terris? Qui per omnem actum secundum Deum impletum dicit: pater noster, qui es in caelis. Origen: But who calls no man father upon earth? He who in every action done as before God, says, "Our Father, which art in Heaven." Glossa: Quia vero apparebat quis esset omnium pater, in hoc quod dixerat qui es in caelis, vult exponere quis sit omnium magister: unde praeceptum de magistro iterum repetit, dicens ne vocemini magistri, quia magister vester unus est: Christus. Gloss., non. occ: Because it was clear who was the Father of all, by this which was said, "Which art in Heaven," He would teach them who was the Master of all, and therefore repeats the same command concerning a master, "Neither be ye called masters; for one is your Master, even Christ." Chrysostomus in Matth: Non tamen, dum dicitur Christus magister, excluditur pater; sicut neque ex hoc quod Deus pater noster dicitur, hominum pater excluditur Christus. Chrys.: Not that when Christ is here said to be our Master, the Father is excluded, as neither when God is said to be our Father, is Christ excluded, Who is the Father of men. Hieronymus contra Helvidium: Quaeritur autem quare adversum hoc praeceptum apostolus doctorem gentium se esse dixerit, aut quomodo in monasteriis vulgato sermone se invicem patres vocant. Quod sic solvitur. Aliud est esse natura patrem, vel magistrum, aliud indulgentia. Nos si hominem patrem vocamus, honorem aetati deferimus, non auctorem nostrae ostendimus vitae. Magister enim dicitur ex consortio veri magistri: et ne infinita replicem, quomodo unus per naturam Deus, et unus filius non praeiudicat ceteris, ne per adoptionem dii vocentur et filii, ita et unus pater et magister non praeiudicat aliis ut abusive vocentur et patres et magistri. Jerome: It is a difficulty that the Apostle against this command calls himself the teacher of the Gentiles; and that in monasteries in their common conversation, they call one another, Father. It is to be cleared thus. It is one thing to be father or master by nature, another by sufferance. Thus when we call any man our father, we do it to shew respect to his age, not as regarding him as the author of our being. We also call men 'Master,' from resemblance to a real master; and, not to use tedious repetition, as the One God and One Son, who are by nature, do not preclude us from calling others gods and sons by adoption, so the One Father and One Master, do not preclude us from speaking of [p. 776] other fathers and masters by an abuse of the terms. Chrysostomus in Matth: Non solum autem dominus primatus cupere prohibet, sed ad contrarium auditorem inducit; unde subdit qui maior est vestrum, erit minister vester. Chrys.: Not only does the Lord forbid us to seek supremacy, but would lead His hearer to the very opposite; "He that is greatest among you shall be your servant." Origenes in Matth.: Vel aliter. Et si ministrat quis verba divina, sciens quia Christus in eo fructificat, nequaquam se magistrum, sed ministrum profitetur; unde sequitur qui maior est vestrum, erit minister vester: quoniam et ipse Christus cum esset vere magister, ministrum se esse professus est, dicens ego sum in medio vestrum, quasi qui ministrat. Bene autem post omnia quibus vanae gloriae vetavit concupiscentiam, addidit dicens qui autem se exaltaverit, humiliabitur; et qui se humiliaverit, exaltabitur. Origen: Or otherwise; And if one minister the divine word, knowing that it is Christ that makes it to be fruitful, such a one professes himself a minister and not a master; whence it follows, "He that is greatest among you, let him be your servant." As Christ Himself, who was in truth our Master, professed Himself a minister, saying, "I am in the midst of you as one that ministers." [Luke 22:27] And well does He conclude this prohibition of all vain-glory with the words, "And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted." Remigius: Quod sic intelligitur. Omnis qui se de suis meritis extollit, apud Deum humiliabitur; et qui se de beneficiis humiliat, apud Deum exaltabitur. Remig.: Which means that every one who thinks highly of his own deserts, shall be humbled before God; and every one who humbles himself concerning his good deeds, shall be exalted with God.
Lectio 3 13 οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων: ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν.
13. "But woe unto you, Scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in."
Origenes in Matth.: Christus quasi vere filius Dei illius qui legem dedit, secundum similitudinem benedictionum quae sunt in lege, dixit et ipse beatitudines eorum qui salvantur; secundum similitudinem autem maledictionum positarum in lege, ponit vae adversus peccatores, dicens vae vobis, Scribae et Pharisaei hypocritae. Qui fatentur bonitatis esse adversus peccatores ista pronuntiare, intelligant quia simile est propositum Dei in maledictionibus legis; sive autem illa maledictio, sive istud vae, non ex pronuntiante contingit peccanti, sed ex peccatis, quibus dignum se praebet ad susceptionem istorum, quae Deus disciplinae causa praenuntiavit, ut convertantur homines ad bonum: sicut pater increpans filium, profert verba maledictionis; nec tamen vult illum dignum fieri maledictionibus illis, sed magis ab eis divertere. Huius autem vae causam subdit: qui clauditis regnum caelorum ante homines; vos autem non intratis, nec introeuntes sinitis intrare. Haec duo praecepta naturaliter inseparabilia sunt: quoniam hoc ipsum sufficit ad expulsionem quod alios non permittit intrare. Origen: Christ is truly the Son of that God Who gave the Law; after the example of the blessings pronounced in the Law, did Himself pronounce the blessings of them that are saved; and also after the cursings of the Law, He now sets forth a woe against sinners; "Woe unto you, Scribes and Pharisees, hypocrites." They who allow that it is compatible with goodness to utter these denunciations against sinners, should understand that the purpose of God is the same in the cursings of the Law. Both the cursing there and the woe here fall upon the sinner not from Him who denounces, but from themselves who commit the sins which are denounced, and worthily bring upon themselves the inflictions of God's discipline, appointed for the turning of men to good. So a father rebuking a son utters words of cursing, but does not desire that be should become deserving of those curses, but rather that he should turn himself from them. He adds the cause [p. 777] of this woe, "Ye shut up the kingdom of heaven against men; for ye neither go in yourselves, nor suffer them that are entering to go in." These two commandments are by nature inseparable; because not to suffer others to enter in, is of itself enough to keep the hinderer out. Chrysostomus super Matth: Regnum caelorum dicuntur Scripturae, quia in illis insitum est regnum caelorum: ianua est intellectus earum. Vel regnum caelorum est beatitudo caelestis; ianua autem est Christus, per quem introitur in eam. Clavicularii autem sunt sacerdotes, quibus creditum est verbum docendi et interpretandi Scripturas; clavis autem est verbum scientiae Scripturarum, per quam aperitur hominibus ianua veritatis. Apertio autem eius est interpretatio vera. Vide autem, quia non dixit vae vobis qui aperitis, sed qui clauditis; ergo non sunt Scripturae clausae, licet sint obscurae. Pseudo-Chrys.: By "the kingdom of heaven" is meant the Scriptures, because in them the kingdom of heaven is lodged; the understanding of these is the door. Or "the kingdom of heaven" is the blessedness of heaven, and the door thereof Christ, by Whom men enter in. The door-keepers are the Priests, to whom is committed the word of teaching or interpreting Scripture, by which the door of truth is opened to men. The opening of this door is right interpretation. And observe that He said not, "Woe unto you," for ye open, but, "for ye shut up;" the Scriptures then are not shut up, though they are obscure. Origenes: Pharisaei ergo et Scribae nec intrabant, nec eum volebant audire qui dixit: si quis per me introierit, salvabitur; et nec intrantes, idest eos qui credere poterant propter ea quae a lege et prophetis ante fuerant declarata de Christo, introire sinebant, cum omni terrore ianuam claudentes; adhuc derogabant doctrinae eius, et subvertebant omnem propheticam Scripturam de eo, et blasphemabant omne opus ipsius quasi falsum et a Diabolo factum. Sed et omnes qui mala conversatione sua dant exemplum peccandi in populo; et qui faciunt iniuriam, scandalizantes pusillos, claudere videntur ante homines regnum caelorum. Et hoc peccatum invenitur quidem in popularibus, maxime autem in doctoribus, qui docent quod decet secundum iustitiam Evangelii homines, non autem faciunt quod docent. Bene autem viventes et bene docentes aperiunt hominibus regnum caelorum; et dum ipsi intrant, alios provocant introire. Sed et multi non permittunt intrare in regnum caelorum intrare volentes, quando et sine ratione excommunicant quosdam propter aliquem zelum, qui meliores sunt quam ipsi; et ipsi quidem non permittunt eos introire. Illi autem qui sobrii sunt mente, patientia sua tyrannidem eorum vincentes, quamvis vetiti, tamen intrant et hereditant regnum. Sed et qui cum multa temeritate seipsos dederunt ad professionem docendi priusquam discerent, et Iudaicas fabulas imitantes, detrahunt eis qui ea quae sursum sunt in Scripturis requirunt, claudunt quantum ad se ante homines regnum caelorum.
Origen: The Pharisees and the Scribes then would neither enter in, nor hear Him who said, "By me if any man enter in he shall be saved;" [John 10:9] nor would they suffer those to enter in, who were able to have believed through the things which had been spoken before by the Law and the Prophets concerning Christ, but shut up the door with every kind of device to deter men from entering. Also they detracted from His teaching, denied all prophecy concerning Him, and blasphemed every miracle as deceitful, or wrought by the Devil. All who in their evil conversation set an example of sinning to the people, and who commit injustice, offending the weak, seem to shut up the kingdom of heaven before men. And this sin is found among the people, and chiefly among the doctors, when they teach men what the Gospel righteousness requires of them, but do not what they teach. But those who both teach and live well open to men the kingdom of heaven, and both enter in themselves, and invite others to enter in. Many also will not suffer those who are willing to enter into the kingdom of heaven, when they without reason excommunicate out of jealousy others who are better than themselves; thus they refuse them entrance, but these of sober spirit, overcoming by their patience this tyranny, although forbidden, yet enter in and inherit the kingdom. Also they who with much rashness have set themselves to the profession of teaching before they have learned, and following [p. 778] Jewish fables, detract from those who search out the higher things of Scripture; these do, as far as in them lies, shut out men from the kingdom of heaven.
Lectio 4 Dropped in most editions.
14. "Woe unto you, Scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation."
Chrysostomus in Matth: De reliquo dominus de gula eos reprehendit: et quod deterius est, quoniam non a divitibus, sed a viduis accipiebant unde ventrem implerent; et illorum inopiam conterebant quam relevare oportebat; unde dicitur vae vobis, Scribae et Pharisaei hypocritae, qui comeditis domos viduarum. Chrys., Hom. lxxiii: Next the Lord rebukes them for their g1uttony, and what was the worst, that not from the rich but from widows they took wherewith to fill their bellies, thus burdening the poverty of those whom they should have relieved. Glossa: Idest, qui vestra superstitione nihil intenditis nisi ut praedam de subiecta plebe faciatis. Gloss., interlin.: "Devour widows' houses," that is, your superstitions have this only aim, namely, to make a gain of the people that are put under you. Chrysostomus super Matth: Sexus autem mulierum incautus est, quia non omnia quae videt aut audit, cum ratione considerat; mollis etiam est, quia facile flectitur vel de malo ad bonum, vel de bono ad malum. Virilis autem sexus et cautior et durior est. Propterea simulatores sanctitatis circa mulieres maxime negotiantur: quia nec intelligere eorum simulationes possunt, et facile ad eorum dilectionem inclinantur religionis causa. Praecipue tamen circa viduas negotiantur: primo quidem quia mulier non facile decipitur habens consiliarium virum; deinde quia non facile de facultatibus suis aliquid dant, cum sint in potestate viri. Propterea ergo dominus, dum Iudaicos sacerdotes confundit, Christianos monet ne viduis mulieribus amplius commorentur quam ceteris: quia etsi voluntas mala non sit, tamen suspicio mala est. Pseudo-Chrys.: The female sex is imprudent, as not contemplating with reason all that it sees or hears; and weak, as being easily turned either from bad to good, or from good to bad. The male sex is more prudent and hardy. And therefore pretenders to holiness practise most upon women, who are unable to see their hypocrisy, and are easily inclined to love them on the ground of religion. But widows they chiefly choose to attempt; first, because a woman who has her husband to advise her is not so readily deceived; and secondly, she has not the means of giving, being in the power of her husband. The Lord then, whilst He confounds the Jewish Priests, instructs the Christian that they should not frequent widows rather than others, for though their purpose may not be bad, it gives occasion to suspicions. Chrysostomus in Matth: Deinde et huius rapinae modus erat gravior: additur enim orationes longas orantes. Quicumque enim malum facit, dignus est poena; sed qui a religione causam accipit nequitiae, graviori est obnoxius poenae: unde sequitur propter hoc amplius accipietis iudicium. Chrys.: The manner of this plundering is grievous, for they make long prayers. Every one who does evil deserves punishment; but be who takes occasion for his offence from religion, deserves more severe punishment; "Therefore ye shall receive the greater damnation." Chrysostomus super Matth: Primum quidem pro eo quod estis iniqui; alterum pro eo quod figmentum accipitis sanctitatis: avaritiam enim vestram, religionis colore depingitis; et quasi praestatis Diabolo arma Dei, ut ametur iniquitas, dum pietas aestimatur. Pseudo-Chrys.: First, for that ye are wicked, and then because ye put on the cloak of sanctity. Your covetousness you dress up in the colour of religion, and use God's arms in the Devil's service, that iniquity may be loved while it is thought to be piety. Hilarius in Matth.: Vel quia hinc procedit regni caelestis observatio, ut in obeundis viduarum domibus retineatur ambitio; ideo accipient amplius iudicium, quia poenam proprii peccati et reatum alienae ignorantiae debebunt. Hilary: Or, because their observance of the kingdom [p. 779] of heaven proceeds hence, that they may keep up their practice of going about to widows' houses, they shall therefore receive the heavier judgment, as having their own sin and the ignorance of others to answer for. Glossa: Vel quia servus sciens et non faciens, vapulabit multis. Gloss., interlin.: Or, because "the servant that knew his Lords will and did it not, shall be beaten with many stripes." [Luke 12:47]
Lectio 5 15 οὐαὶ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν.
15. "Woe unto you, Scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, you make him twofold more the child of hell than yourselves."
Chrysostomus in Matth: Post praemissa, rursus eos dominus aliter incusat: et quia inefficaces sunt ad multorum salutem, cum multo labore indigeant ut ad salutem unum convertant; et quia non solum desides sunt circa eos quos convertunt, sed eorum etiam destructores, dum eos corrumpunt pravae vitae exemplis: unde dicitur vae vobis, Scribae et Pharisaei hypocritae, qui circuitis mare et aridam, ut faciatis unum proselytum. Chrys.: This the next charge against them is, that they are unequal to the salvation of many, seeing they need so much labour to bring one to salvation; and not only are they slack in conversion, but destroy even those whom they do convert, by corrupting them by example of evil life. Hilarius in Matth.: Maris autem et terrae peragratione significat in totius orbis finibus eos esse Christi Evangelio obtrectaturos, et legis iugo contra iustificationem fidei aliquos subdituros. Proselyti enim sunt ex gentibus in synagogam recepti, quorum futurorum raritas in uno indicatur. Neque enim post Christi praedicationem doctrinae eorum fides relicta est; sed quisquis acquisitus fuerit ad fidem Iudaeorum, filius fit Gehennae. Hilary: That they compass sea and land signifies that throughout the whole world they shall be enemies of Christ's Gospel, and shall bring men under the yoke of the Law against the justification of faith. There were proselytes made into the Synagogue from among the Gentiles, the small number of whom is here denoted by what is said "one proselyte." For after the preaching of Christ there was no faith left in their doctrine, but whoever was gained to the faith of the Jews became a child of hell. Origenes in Matth.: Quicumque enim post salvatorem iudaizant, docentur imitari affectum eorum qui dixerunt in illo tempore: crucifige, crucifige eum; unde sequitur et cum factus fuerit, facitis eum filium Gehennae duplo quam vos. Origen: For all who Judaize since the coming of the Saviour, are taught to follow the temper of those who cried at that time, "Crucify, crucify him." Hilarius: Ideo autem poenae duplicatae erit filius, quia neque sit remissionem peccatorum gentilium consecutus, et societatem eorum qui Christum persecuti sunt, sit secutus. Hilary: And be becomes the child of a twofold punishment, because he has not obtained remission of his Gentile sins, and because he has joined the society of those who persecuted Christ. Hieronymus: Vel aliter. Scribae et Pharisaei totum lustrantes orbem, id studii habebant, de gentibus facere proselytum; idest, advenam incircumcisum miscere populo Dei. Jerome: Or otherwise; The Scribes and Pharisees compassed the whole world to make proselytes of the Gentiles, that is, to mix the uncircumcised stranger with the people of God. Chrysostomus super Matth: Non autem propter misericordiam, volentes eum salvare quem docebant; sed aut propter avaritiam, ut additis in synagogis Iudaeis, sacrificiorum adderetur oblatio; aut propter vanam gloriam. Qui enim seipsum mergit in gurgite peccatorum, quomodo alterum a peccatis velit eripere? Numquid magis misericors potest alteri aliquis esse quam sibi? Ex ipsis ergo actibus ostenditur qui propter Deum aliquem vult convertere, aut propter vanitatem. Pseudo-Chrys.: And that not of compassion from desire to save him whom they taught, but either from covetousness, that the greater number of worshippers might increase the number of offerings made in sacrifice, or out of vain glory. For he who sinks himself in a slough of sins, how should he be desirous to rescue another [p. 780] out of them? Will a man be more merciful to another than to himself? By a man's actions therefore it may be known whether he seeks another's conversion for God's sake, or out of vain glory. Gregorius Moralium: Quia vero hypocritae, quamvis perversa semper operentur, loqui tamen recta non desinunt; bene loquendo quidem in fide vel conversatione filios pariunt, sed eos bene vivendo nutrire non possunt: quanto enim se libentius terrenis actibus inserunt, tanto negligentius eos quos genuerant, agere terrena permittunt. Et quia obduratis cordibus vivunt, ipsos etiam quos generant filios nulla pietate debiti amoris agnoscunt: unde et hic hypocritis dicitur et cum fuerit factus, facitis eum filium Gehennae duplo quam vos. Greg., Mor. xxxi, 9: But forasmuch as hypocrites though they do ever crooked things, yet cease not to speak light things, and thus by their good instructions beget sons, but are not able to bring them up by good life, but the more they give themselves up to worldly works, the more willingly do they suffer those whom they have begotten to work the same. And because their hearts are hardened, these very sons whom they have begotten they do not own by any sign of the affection due. Wherefore it is here said of the hypocrites, "And when he is made, ye make him twofold more the child of hell than yourselves." Augustinus contra Faustum: Hoc autem, non quia circumcidebantur, dixit; sed quia eorum mores imitabantur, a quibus imitandis suos cohibuerat, dicens: super cathedram Moysi, et cetera. In quibus verbis utrumque debet adverti: et quantus honor delatus sit doctrinae Moysi, in cuius cathedra etiam mali sedentes, bona docere cogebantur; et inde fieret proselytus filius Gehennae, non quidem verba legis audiendo, sed eorum facta sectando. Propterea autem duplo quam illi, quia hoc negligebat implere quod propria voluntate susceperat, non ex Iudaeis natus, sed sponte Iudaeus factus. Aug., cont. Faust., xvi, 29 (et cf cont. Adimant. 16): This He said not because proselytes were circumcised, but because they imitated the lives of those from following whom He bad prohibited His disciples, saying, "Do ye not after their works." [Matt 23:3] Two things are observable in this command; first, the honour shewn to Moses' teaching, that even wicked men when sitting in his seat are compelled to teach good things; and that the proselyte is made a child of hell, not by bearing the words of the Law, but by following their doings. And twofold more than they for this reason, that he neglects to fulfil what he had undertaken of his own choice, having been not born a Jew, but of free will become a Jew. Hieronymus: Vel quia ante, dum esset gentilis, simplicitate errabat, et erat semel filius Gehennae; videns autem magistrorum vitia et intelligens destruere eos opere quod verbo docebant, revertitur ad vomitum suum, et gentilis factus, quasi praevaricator maiori poena dignus erat. Jerome: Or, because before while he was a Gentile he erred in ignorance, and was only a child of hell; but seeing the vices of his masters, and understanding that they destroyed in their actions what they taught in words, he returns to his vomit, and becoming a Gentile, he is worthy of greater punishment as one that has deserted his cause. Chrysostomus super Matth: Vel quia forte sub cultura idolorum constitutus, vel propter homines iustitiam servabat; factus autem Iudaeus, malorum magistrorum provocatus exemplo, fiebat peior magistris. Pseudo-Chrys.: Or, because while he was a worshipper of idols, he observed righteousness even because of men; but when he became a Jew, prompted by the example of evil teachers, he became worse than his teachers. Chrysostomus in Matth: Cum enim virtuosus fuerit magister, discipulus imitatur; cum autem fuerit malus, superexcedit. Filius autem vocatur Gehennae, quomodo filius perditionis, et filius huius saeculi; unusquisque enim cuius opera facit, huius filius appellatur.
Chrys.: For a disciple imitates a virtuous master, but goes beyond a vicious one. Jerome: He is called a child of hell in the same way as one is said to be a child of perdition, and a child of this world; every man is called the son of him whose works he does.
Origenes in Matth.: Ex hoc autem loco discimus quoniam et eorum qui in Gehenna futuri sunt, erit differentia tormentorum; quando alter est simpliciter filius Gehennae, alter vero dupliciter. Sed et hic videre oportet si generaliter est fieri aliquem filium Gehennae, ut puta Iudaeum aut gentilem, aut etiam specialiter, ut per singulas species peccatorum fiat quis filius Gehennae: ut iustus quidem secundum numerum iustitiarum suarum augeatur in gloria, peccator autem secundum numerum peccatorum suorum multiplicetur in Gehenna. Origen: From this place we learn that there will be a difference of [p. 781] torment in hell, seeing one is here said to be singly a child of hell, another twofold. And we ought to consider here whether it is possible that a man should be generally a child of hell, as a Jew, suppose, or a Gentile, or whether specially so in consequence of some particular sins; that as a righteous man is increased in glory by the abundance of his righteousness, so a sinner's punishment is increased manifold by the number of his sins.
Lectio 6 16 οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοὶ οἱ λέγοντες, ὃς ἂν ὀμόσῃ ἐν τῷ ναῷ, οὐδέν ἐστιν: ὃς δ' ἂν ὀμόσῃ ἐν τῷ χρυσῷ τοῦ ναοῦ ὀφείλει. 17 μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν; 18 καί, ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν: ὃς δ' ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ ὀφείλει. 19 τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον; 20 ὁ οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ ὀμνύει ἐν αὐτῷ καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ: 21 καὶ ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν αὐτῷ καὶ ἐν τῷ κατοικοῦντι αὐτόν: 22 καὶ ὁ ὀμόσας ἐν τῷ οὐρανῷ ὀμνύει ἐν τῷ θρόνῳ τοῦ θεοῦ καὶ ἐν τῷ καθημένῳ ἐπάνω αὐτοῦ.
16. "Woe unto you, ye blind guides, which say, 'Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!' 17. Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? 18. And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. 19. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? 20. Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. 21. And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. 22. And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon."
Hieronymus: Sicut in phylacteriis et fimbriis dilatatis opinio sanctitatis captabat gloriam, et per occasionem gloriae quaerebant lucra, sic alia traditionis fraude inventa, impietatis arguit transgressores. Si quis enim in contentione, seu in aliquo iurgio, vel in causae ambiguo, iurasset in templo, et postea convictus esset mendacii, non tenebatur criminis: et hoc est quod dicit vae vobis, duces caeci, qui dicitis: quicumque iuraverit per templum, nihil est; quasi dicat: nihil debet. Sin autem iurasset in auro et pecunia, quae in templo sacerdotibus offerebatur, statim id in quo iurabat, cogebatur exsolvere: unde sequitur qui autem iuraverit in auro templi, debet vel debitor est. Jerome: As by making broad phylacteries and fringes they sought after the reputation of sanctity, and made this again a means of gain, so now He charges them with being teachers of wickedness by their fraudulent pretence of tradition. For when in any dispute or quarrel, or ambiguous cause, one swore by the temple, and was afterwards convicted of falsehood, he was not held guilty. This is what is meant by that, "Whosoever shall swear by the temple, it is nothing," that is, be owes nothing, But if he had [p. 782] sworn by the gold, or by the money which was offered to the Priests in the temple, he was immediately compelled to pay down that by which be had sworn. Chrysostomus super Matth: Templum quidem ad gloriam Dei pertinet, et ad hominum spiritualem salutem; aurum autem templi, etsi ad gloriam Dei pertineat, tamen magis ad delectationem hominum et ad utilitatem sacerdotum offertur. Iudaei ergo aurum quo ipsi delectabantur, et dona quibus pascebantur, sanctiora dicebant esse quam ipsum templum: ut homines promptiores facerent ad offerenda dona quam ad preces fundendas in templo. Unde convenienter reprehendit dominus, dicens stulti et caeci: quid enim maius est: aurum, an templum, quod sanctificat aurum? Multi autem nunc Christiani sic insipienter intelligunt. Ecce enim si aliqua causa fuerit, modicum videtur facere qui iurat per Deum; qui autem iurat per Evangelium, maius aliquid fecisse videtur. Quibus similiter dicendum est stulti et caeci: nam Scripturae propter Deum scriptae sunt, non Deus propter Scripturas. Maior ergo est Deus, qui sanctificat Evangelium, quam Evangelium quod sanctificatur ab eo. Pseudo-Chrys.: The temple pertains to God's glory, and to man's spiritual salvation, but the gold of the temple though it pertains to the glory of God, yet does it more so to the delight of man, and the profit of the Priests. The Jews then pronounced the gold which delighted them, and the gifts which fed them, to be more holy than the temple, that they might make men more disposed to offer gifts, than to pour out prayers in the temple. Whence the Lord suitably reproves them in these words. Yet have some Christians at present an equally foolish notion. See, they say, in any suit if one swear by God, it seems nought; but if one swear by the Gospel, he seems to have done some great thing. To whom we shall say in like manner, "Ye fools and blind!" the Scriptures were written because of God, God is not because of the Scriptures. Greater therefore is God, than what is hallowed by Him. Hieronymus: Rursus si quis iurasset in altari, periurii reum nemo retinebat; si autem iurasset in dono vel in oblationibus, hoc est in hostia, vel in victimis, in simila, et ceteris quae offeruntur Deo super altare; hoc studiosissime repetebant. Totum autem faciebant non ob Dei timorem, sed ob divitiarum cupiditatem: unde sequitur et qui iuraverit in altari, nihil est; qui autem iuraverit in dono quod super illud est, debet. Arguit enim eos dominus stultitiae et fraudulentiae: quod multo maius sit altare quam hostiae, quae sanctificantur ab altari: unde sequitur caeci: quid enim maius est: donum, an altare, quod sanctificat donum? Jerome: Again, if one swore by the altar, none held him guilty of perjury; but if be swore by the gift or the victims or the other things which are offered to God upon the altar, this they exacted most rigorously. And all this they did not out of fear of God, but out of covetousness. Thus the Lord charges them with both folly and fraud, inasmuch as the altar is much greater than the victims which are sanctified by the altar. Glossa: Et ne forte in tantam insaniam prorumperent ut dicerent, aurum sanctius esse templo, et donum altari, eos alia ratione convincit: quia videlicet in iuramento quod fit per templum et altare, continetur iuramentum quod fit per aurum vel per donum: et hoc est quod subdit qui ergo iurat in altari, iurat in eo, et in omnibus quae super illud sunt. Gloss., non occ.: And lest their infatuation should go so far, that they should affirm that the gold was more holy than the temple, and the gift than the altar, He argues on another ground, that in the oath which is sworn by the temple and the altar is contained the oath by the gold or by the gift. Origenes in Matth.: Similiter quoniam Iudaei consuetudinem habebant per caelum iurare, ad reprehensionem eorum subdit qui iurat in caelo, iurat in throno Dei, et in eo qui sedet super ipsum. Non ergo, sicut arbitrantur, evadunt periculum in eo quod non per Deum iurant, sed per thronum Dei, scilicet caelum. Origen: In like manner the custom which the Jews had of swearing by the Heaven He reprobates. For they did not, as they supposed, avoid the danger of taking an oath by God, because, "Whoso sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon." Glossa: Qui enim per subiectam creaturam iurat, et per divinitatem praesidentem creaturae iurat. Gloss., ord.: For whoso swears by the creature that is subject, swears by the Divinity that rules over the creation. Origenes: Est autem iuramentum confirmatio verbi de quo iuratur. Iuramentum ergo intelligendum est testimonium Scripturarum, quod profertur ad confirmationem verbi quod loquimur: ut sit quidem templum Dei Scriptura divina; aurum autem sensus positus in ea. Sicut autem aurum quod fuerit extra templum, non est sanctificatum: sic omnis sensus qui fuerit extra divinam Scripturam, quamvis admirabilis videatur, non est sanctus. Non ergo debemus ad confirmandam doctrinam nostros intellectus assumere, nisi ostenderimus eos esse sanctos, ex eo quod in Scripturis continentur divinis. Altare autem est hominis cor, quod principale habetur in homine. Vota autem, et dona quae ponuntur super altare, est omne quod supponitur cordi, ut orare, psallere, eleemosynas facere et ieiunare. Sanctum ergo facit omne votum hominis cor eius, ex quo votum ei offertur. Ideo non potest honorabilius esse votum quam cor hominis, ex quo transmittitur votum. Si ergo conscientia hominis non pungat, fiduciam habet ad Deum, non propter dona, sed quia, ut ita dicam, altare cordis sui bene construxit.
Tertium est ut dicamus quod super templum, idest super omnem Scripturam, et super altare, idest super omne cor, est intellectus quidam qui dicitur caelum, et thronus ipsius dicitur Dei, in quo est videre facie revelata, cum venerit quod perfectum est, faciem veritatis.
Origen: Now an oath is in confirmation of somewhat that has been spoken. The oath here then may signify testimony of Scripture which we produce in confirmation of that word which we speak. So that Divine Scripture is the temple of God, [p. 783] the gold is the meaning which it contains. As the gold which is outside the Temple is not sanctified, so all thoughts which are without divine Scripture, however admirable they may seem, are not hallowed. We ought not therefore to bring any speculations of our own for the confirmation of doctrine, unless such as we can shew are hallowed by being contained in divine Scripture. The altar is the human heart, which is the chief thing in man. The offerings and gifts that are bid upon the altar, are every thing which are done in the heart, as to pray, to sing, to do alms, to fast. Every offering of a man then is sanctified by his heart, by which the offering is made. There cannot therefore be a more honourable offering than the heart of man, out of which the offering proceeds. If then one's conscience does not smite him, he has confidence towards God, not by reason of his gifts, but so to speak because be has rightly ordered the altar of his heart.
Thirdly, we may say that over the temple, that is over every Scripture, and over the altar, that is over every heart, there is a certain meaning which is called the Heaven, the throne of God Himself, in which we shall be able to see the things that are revealed face to face, when that which is perfect is come.
Hilarius in Matth.: Adveniente etiam Christo, inutilem docet esse fiduciam legis: quia non in lege Christus, sed lex sanctificatur in Christo; in quo veluti sedes thronusque sit positus; atque ita stulti caecique sunt, qui, sanctificante praetermisso, sanctificata venerantur. Hilary: For since Christ is come, reliance upon the Law is vain; for not Christ by the Law, but the Law by Christ, is sanctified, in whom it rests as on a seat or throne; so are they fools and blind, who, overlooking the sanctifier, pay honour to the things sanctified. Augustinus de quaest. Evang: Templum etiam et altare, ipsum Christum intelligimus; aurum et donum, laudes et sacrificia precum, quae in eo et per eum offerimus. Non enim ille per haec, sed ista per illum sanctificantur. Aug., Quaest. Ev., i, 34: The temple and altar we may also understand of Christ Himself; the gold and the gifts, of the praise and sacrifice of prayer which we offer in Him and through Him. For not He by them, but they by Him, are sanctified.
Lectio 7 23 οὐαὶ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν: ταῦτα [δὲ] ἔδει ποιῆσαι κἀκεῖνα μὴ ἀφιέναι. 24 ὁδηγοὶ τυφλοί, οἱ διϋλίζοντες τὸν κώνωπα τὴν δὲ κάμηλον καταπίνοντες.
23. "Woe unto you, Scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. 24. Ye blind guides, which strain at a gnat, and swallow a camel." [p. 784]
Chrysostomus in Matth: Supra dominus dixerat, quod ligabant graviora onera, et aliis imponebant quae ipsi nec tangere volebant; hic autem rursus ostendit, quod in parvis quaerentes diligentiam, magna contemnebant: unde dicitur vae vobis, Scribae et Pharisaei hypocritae, qui decimatis mentam et anethum et cyminum. Chrys.: The Lord had said above that they bound heavy burdens upon others, which they themselves would not touch; He now again shews how they aimed at being correct in little things, but neglected weighty matters. Hieronymus: Pharisaei enim, quia praeceperat dominus propter alimoniam sacerdotum et Levitarum, quorum pars erat dominus, omnium rerum offerri in templo decimas, ut intellectus mysticos dimittamus, hoc unum habebant studii, ut quae vilia fuerant comportarentur; cetera quae erant maiora, parvipendebant; unde sequitur et reliquistis quae graviora sunt legis: iudicium et misericordiam et fidem. Ex hoc capitulo arguit eos avaritiae, quod studiose etiam vilium olerum decimas exigant, et iudicium in disceptatione negotiorum, misericordiamque in pauperes, et fidem in Deum, quae magna sunt, praetermittant. Jerome: The Lord had commanded, that for the maintenance of the Priests and Levites, whose portion was the Lord, tithes of every thing should be offered in the temple. Accordingly, the Pharisees (to dismiss mystical expositions) concerned themselves about this alone, that these trifling things should be paid in, but lightly esteemed other things which were weighty. He charges them then with covetousness in exacting carefully the tithes of worthless herbs, while they neglected justice in their transactions of business, mercy to the poor, and faith toward God, which are weighty things. Chrysostomus super Matth: Vel quia sacerdotes avaritia pleni, si quis decimas alicuius rei minimae non obtulisset, corripiebant eum quasi magnum crimen fecisset: si quis autem alterum laedebat, aut in Deum peccabat, non curabant eum corripere; de lucro quidem suo solliciti, et de gloria Dei ac salute hominum negligentes. Servare enim iustitiam, et facere misericordiam, et habere fidem propter suam gloriam Deus mandavit; decimas autem offerre propter utilitatem sacerdotum, ut sacerdotes quidem populo in spiritualibus obsequantur, populi autem in carnalibus sacerdotibus subministrent. Sic et modo fit, quia omnes de honore suo sunt solliciti, de honore autem Dei nulli; portiones etiam suas vigilanter defendunt, sed circa obsequium Ecclesiae curam impendere non attendunt. Si populus recte decimas non obtulerit, murmurant omnes; si peccantem populum viderint, nemo murmurat contra eos. Sed quia Scribarum et Pharisaeorum, ad quos loquebatur, quidam populares erant, non est incongruum ut aliam expositionem faciamus, propter eos qui decimas dabant: nam et qui accipit decimas, recte decimare dicitur, et qui dat. Scribae ergo et Pharisaei minimarum quidem rerum decimas offerebant, ostendendae religionis gratia; in iudiciis autem erant iniusti, in fratres sine misericordia, in veritatem increduli. Pseudo-Chrys.: Or, because these covetous Priests, when any one did not bring his tithes of the smallest thing, made it a matter of grave reprehension; but when one injured his neighbour or sinned against God, they were at no pains to reprove him, careful only of their own profit, neglecting the glory of God, and the salvation of men. For to observe righteousness, to do mercy, and to have faith, these things God commanded for His own glory; but the payment of tithes He established for the support of the Priests, so that the Priests should minister to the people in spiritual things, and the people supply the Priests with carnal things. Thus is it at this time, when all are careful of their own honour, none of God's honour; they jealously protect their own rights, but will not bestow any pains in the service of the Church. If the people pay not their tithes duly, they murmur; but if they see the people in sin, they utter not a word against them. But because some of the Scribes and Pharisees, to whom He is now speaking, were of the people, it is not unsuitable to make a different interpretation; and 'to tithe' may be used as well of him who pays, as of him who receives, tithes. The Scribes then and Pharisees offered tithes of the very best things for the purpose of displaying their righteousness; but in their judgments they were unjust, without mercy for their brethren, without faith for the truth. Origenes in Matth.: Sed quoniam contingens erat ut audientes quidam dominum ista loquentem, contemnerent minimarum rerum decimationem, sapienter addidit et haec oportuit facere, hoc est iudicium, misericordiam et fidem, et illa non omittere, idest decimationem mentae, anethi et cymini. Origen: But because it was possible that some, hearing the Lord speak thus, might thereupon neglect paying tithes [p. 785] of small things, He prudently adds, "These things ought ye to have done," (i.e. justice, mercy, and faith,) "and not to leave the others undone," i.e. the tithing of mint, anise, and cummin. Remigius: Ostendit quippe dominus his verbis quoniam omnia praecepta legis tam maxima quam minima, sunt implenda. Redarguuntur autem qui eleemosynas de fructibus terrae faciunt, putantes se minime posse peccare; quibus nihil prosunt eleemosynae, nisi a peccatis studeant cessare. Remig.: In these words the Lord shews that all the commandments of the Law, greatest and least, are to be fulfilled. They also are refuted who give alms of the fruits of the earth, supposing that thus they cannot sin, whereas their alms profit them nothing unless they are careful to keep themselves from sin. Hilarius in Matth.: Et quia minoris periculi esset decimationem oleris, quam benevolentiae officium praeterire, irridet eos consequenter dominus, dicens duces caeci, excolantes culicem, camelum autem glutientes. Hilary: And because it was much less guilt to omit the tithing of herbs than a duty of benevolence, the Lord derides them, "Ye blind guides, which strain out a gnat, and swallow a camel." Hieronymus: Camelum puto esse magnitudinem praeceptorum: iudicium, misericordiam et fidem; culicem decimationem mentae, anethi, et cymini et reliquorum olerum vilium. Haec autem praecepta Dei, quae magna sunt, devoramus atque negligimus; et operationem religionis in parvis, quae lucrum habent, cum diligentia demonstramus. Jerome: The camel I suppose to mean the weighty precepts, judgment, mercy, and faith; the gnat, the tithing of mint, anise, and cummin, and other valueless herbs. The greater of God's commands we "swallow" and overlook, but shew our carelessness by a religious scrupulousness in little things which bring profit with them. Origenes: Vel excolantes culicem, idest, expellentes a se minima delicta, quae culices nominavit; camelum autem glutientes, idest, committentes maxima delicta, quae nominat camelos, animalia videlicet tortuosa et grandia. Scribae autem moraliter sunt qui amplius nihil aestimant positum in Scripturis quam simplex sermo demonstrat; Pharisaei autem sunt omnes qui iustificant seipsos, et dividunt se a ceteris, dicentes: noli mihi appropinquare, quoniam mundus sum. Menta autem et anethum et cyminum, ciborum conditurae sunt, non principales cibi. Sic in conversatione nostra, quaedam sunt necessaria ad iustificationem, ut iudicium, misericordia et fides; alia sunt quasi condientia actus nostros, et suaviores eos facientia: ut abstinentia risus, ieiunium, flexio genuum et huiusmodi. Quomodo autem non aestimantur caeci qui non vident? Quoniam nihil prodest cautum esse dispensatorem in rebus minimis, cum principalia negliguntur. Hos ergo sermo praesens confundit, non quidem levia prohibens observare, sed principalia praecipiens cautius custodire. Origen: Or, "straining out a gnat," that is, putting from them small sins; "swallowing a camel," that is, committing great sins, which He calls camels, from the size and distorted shape of that animal. Morally, The Scribes are those who think nothing else contained in Scripture than the bare letter exhibits; the Pharisees are all those who esteem themselves righteous, and separate themselves from others, saying, 'Come not nigh me, for I am clean.' "Mint, anise, and cummin," are the seasoning, not the substantial part of food ; as in our life and conversation there are some things necessary to justification, as judgment, mercy, and faith; and others which are like the seasoning of our actions, giving them a flavour and sweetness, as abstinence from laughter, fasting, bending the knee, and such like. How shall they not be judged blind who see not that it is of little avail to be a careful dispenser in the least things, if things of chief moment are neglected? These His present discourse overthrows; not forbidding to observe the little things, but bidding to keep more carefully the chief things. Gregorius Moralium: Vel aliter. Culex susurrando vulnerat, camelus autem sponte se ad suscipienda onera inclinat. Liquaverunt ergo culicem Iudaei, qui seditiosum latronem dimitti petierunt; camelum vero glutierunt quia eum qui ad suscipienda nostrae mortalitatis onera sponte descenderat, extinguere clamando conati sunt. Greg., Mor. 1, 15: Or otherwise; The gnat stings while it hums; the camel bows its back to receive its load. The Jews then "strained off the gnat," when they prayed to have the seditious robber released to them; and they swallowed [p. 786] the camel, when they sought with shouts the death of Him who had voluntarily taken on Him the burden of our mortality.
Lectio 8 25 οὐαὶ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας. 26 φαρισαῖε τυφλέ, καθάρισον πρῶτον τὸ ἐντὸς τοῦ ποτηρίου, ἵνα γένηται καὶ τὸ ἐκτὸς αὐτοῦ καθαρόν.
25. "Woe unto you, Scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. 26. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also."
Hieronymus: Diversis verbis, eodem sensu quo supra, arguit Pharisaeos simulationis et mendacii; quod aliud ostendant hominibus foris, aliud domi agant: unde dicitur vae vobis, Scribae et Pharisaei hypocritae, qui mundatis quod deforis est calicis et paropsidis. Non hoc dicit quod in calice et paropside eorum superstitio moraretur, sed quod foris hominibus ostenderent sanctitatem: quod manifestum est ex eo quod addidit, dicens intus autem pleni estis rapina et immunditia. Jerome: In different words, but to the same purport as before, He reproves the hypocrisy and dissimulation of the Pharisees, that they shewed one face to men abroad, but wore another at home. He means not here, that their scrupulousness respecting the cup and the platter was of any importance, but that they affected it to pass off their sanctity upon men; which is clear from His adding, "but inwardly ye are full of ravening and uncleanness." Chrysostomus super Matth: Vel hoc dicit, quia Iudaei quoties ingressuri erant in templum, aut sacrificia oblaturi, aut per dies festos, seipsos et vestimenta sua et utensilia lavabant; et a peccatis nemo seipsum purgabat; cum Deus neque corporis munditiam laudet, neque sordes condemnet. Pone tamen quod Deus odit sordes corporum et vasorum, quae necesse est ut ipso usu sordidentur; quanto magis sordes conscientiae horret, quam si volumus, semper mundam servamus? Pseudo-Chrys.: Or, He means that the Jews whenever they were to enter the temple or to offer sacrifice, or on any festivals, used to wash themselves, their clothes, and their vessels, but none cleansed himself from his sins; but God neither commends bodily cleanliness, nor condemns the contrary. But suppose foulness of person or of vessels were offensive to God, which must become foul by being used, how much more does He not abhor foulness of conscience, which we may, if we will, keep ever pure? Hilarius in Matth.: Arguit ergo eos qui iactantiam inutilis studii sequentes, utilitatis perfectae ministerium derelinquunt. Calicis namque usus interior est; qui si obsorduerit, quid proficiet lotus exterior? Atque ideo interioris conscientiae nitor est obtinendus, ut ea quae corporis sunt, forinsecus abluantur: et ideo subdit Pharisaee caece, munda prius quod intus est calicis et paropsidis, ut fiat et id quod deforis est, mundum. Hilary: He therefore is reproving those who, pursuing an ostentation of useless scrupulosity, neglected the discharge of useful morality. For it is the inside of the cup that is used; if that be foul, what profit is it to cleanse the outside? And therefore what is needed is purity of the inner conscience, that those things which are of the body may be clean without. Chrysostomus super Matth: Non autem hoc dicit de sensibili calice aut paropside, sed de intelligibili: qui si numquam tetigerit aquam, mundus potest esse apud Deum; si autem peccaverit, et tota aqua pelagi et fluminum se laverit, sordidus est, et miser ante Deum. Pseudo-Chrys.: This He speaks not of the cup and platter of sense, but of that of the understanding, which may be pure before God, though it have never [p. 787] touched water; but if it have sinned, then though the water of the whole ocean and of all rivers have washed it, it is foul and guilty before God. Chrysostomus in Matth: Attende autem, quod ubi de decimis loquebatur, convenienter dixit: haec oportuit facere, et illa non omittere. Decima enim eleemosyna quaedam est. Quid autem nocet eleemosynam dare? Non tamen hoc dixit sicut legalem observationem inducens. Hic autem, ubi de purgationibus et immunditiis disputat, non hoc addit; sed ostendit quod de necessitate ad interiorem munditiam exterior sequitur; quod quidem extra est calicis, et paropsidis, corpus vocans; quod autem intus est, animam. Chrys.: Note, that speaking of tithes He said, "These things ought ye to have done, and not to leave the other undone:" for tithes are a kind of alms, and what wrong is it to give alms? Yet said He it not to enforce a legal superstition. But here, discoursing of things clean and unclean, He does not add this, but distinguishes and shews that external purity of necessity follows internal; "the outside of the cup and platter" signifying the body, the inside the soul. Origenes in Matth.: Hic sermo nos instruit, ut festinemus esse iusti, non apparere. Qui enim studet ut appareat iustus, quae a foris sunt, mundat, et quae videntur curat; cor autem et conscientiam negligit. Qui autem studet ea quae intus sunt, idest cogitationes, mundare, consequens est ut etiam ea quae a foris sunt, faciat munda. Sed omnes falsi dogmatis professores, calices sunt a foris quasi mundati, propter speciem religionis quam simulant; ab intus autem pleni rapina et simulatione, dum rapiunt homines ad errorem. Calix etiam est vas ad potum, paropsis ad cibum. Omnis ergo sermo per quem potamur spiritualiter, vel omnis narratio per quam nutrimur, vasa sunt potus et cibi. Qui ergo student compositum proferre sermonem magis quam salutari sensu repletum, calix eius a foris mundatus est, ab intus autem sordibus vanitatis impletus. Sed et litterae legis et prophetarum calices spiritualis potus et paropsides necessariarum escarum sunt. Scribae quidem et Pharisaei student sensum exteriorem mundum demonstrare; discipuli autem Christi sensum spiritualem mundare festinant. Origen: This discourse instructs us that we should hasten to become righteous, not to seem so. For whoso seeks to be thought so, cleanses the outside, and has care of the things that are seen, but neglects the heart and conscience. But he who seeks to cleanse that which is within, that is, the thoughts, makes by that means the things without clean also. All professors of false doctrine are cups cleansed on the outside, because of that show of religion which they affect, but within they are full of extortion and guile, hurrying men into error. The cup is a vessel for liquids, the platter for meat. Every discourse then of which we spiritually drink, and all speech by which we are fed, are vessels for meat and drink. They who study to set forth well wrought discourse rather than such as is full of healthful meaning, are cups cleansed without; but within full of the defilement of vanity. Also the letter of the Law and the Prophets is a cup of spiritual drink, and a platter of necessary food. The Scribes and Pharisees seek to make plain the outward sense; Christ's disciples labour to exhibit the spiritual sense.
Lectio 9 27 οὐαὶ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι παρομοιάζετε τάφοις κεκονιαμένοις, οἵτινες ἔξωθεν μὲν φαίνονται ὡραῖοι ἔσωθεν δὲ γέμουσιν ὀστέων νεκρῶν καὶ πάσης ἀκαθαρσίας. 28 οὕτως καὶ ὑμεῖς ἔξωθεν μὲν φαίνεσθε τοῖς ἀνθρώποις δίκαιοι, ἔσωθεν δέ ἐστε μεστοὶ ὑποκρίσεως καὶ ἀνομίας.
27. "Woe unto you, Scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. 28. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity." [p. 788]
Origenes in Matth.: Sicut habetur superius, intus pleni rapina et intemperantia, similiter hic pleni sunt hypocrisi et iniquitate; qui comparantur ossibus mortuorum et immunditiae universae: unde dicit vae vobis, Scribae et Pharisaei hypocritae, qui similes estis sepulchris dealbatis. Origen: As above they are said to be "full of extortion and excess," so here they are "full of hypocrisy and iniquity," and are likened to dead men's bones, and all uncleanness. Chrysostomus super Matth: Merito quidem iustorum corpora templa dicuntur, quia anima in corpore iusti dominatur, sicut Deus in templo; vel quia ipse Deus in corporibus habitat iustis. Corpora autem peccatorum sepulcra dicuntur mortuorum, quia anima mortua est in corpore peccatoris: nec enim vivens putanda est quae nihil vivum aut spirituale agit in corpore. Pseudo-Chrys.: Justly are the bodies of the righteous said to be temples, because in the body of the righteous the soul has dominion, as God in His temple; or because God Himself dwells in righteous bodies. But the bodies of sinners are called sepulchres of the dead, because the sinner's soul is dead in his body; for that cannot be deemed to be alive, which does no spiritual or living act. Hieronymus: Sepulcra autem forinsecus levigata sunt calce, et ornata marmoribus in auro, coloribusque distinctis; intus autem plena sunt ossibus mortuorum: unde dicitur quae apparent hominibus speciosa: intus autem plena sunt ossibus mortuorum, et omni spurcitia. Sic autem et perversi magistri, qui alia docent et alia faciunt, munditiam habitu vestis et verborum humilitate demonstrant; intus autem pleni sunt omni spurcitia et avaritia et libidine: et hoc manifeste exprimit inferens sic et vos a foris quidem apparetis hominibus iusti; intus autem pleni estis hypocrisi et iniquitate. Jerome: Sepulchres are whitened with lime without, and decorated with marble painted in gold and various colours, but within are full of dead men's bones. Thus crooked teachers who teach one thing and do another, affect purity in their dress, and humility in their speech, but within are full of all uncleanness, covetousness, and lust. Origenes: Omnis enim iustitia simulata mortua est, quae propter Deum non fit; magis autem nequam iustitia est; sicut mortuus homo, non est homo; et sicut mimi, qui personas suscipiunt aliorum, et non sunt ipsi quos simulant. Tanta ergo sunt ossa in eis et immunditiae, quanta bona simulant ex malo affectu. Videntur autem a foris iusti coram hominibus; non eis quos Scriptura appellat deos, sed coram eis qui sicut homines moriuntur. Origen: For all feigned righteousness is dead, forasmuch as it is not done for God's sake; yea, rather it is no righteousness at all, any more than a dead man is a man, or an actor who represents any character is the man whom he represents. There is therefore within them so much of bones and uncleanness as are the good things that they wickedly pretend to. And they seem righteous outwardly, not in the eyes of such as the Scripture calls "Gods," but of such only as "die like men." [Ps 82:6] Gregorius Moralium: Ante districtum vero iudicem excusationem ideo de ignorantia habere non possunt, quia dum ante oculos hominum omnem modum sanctitatis ostendunt, ipsi sibi sunt testimonio quia bene vivere non ignorant. Greg., Mor., xxvi, 32: But before their strict Judge they cannot have the plea of ignorance, for by assuming in the eyes of men every form of sanctity, they witness against themselves that they are not ignorant how to live well. Chrysostomus super Matth: Dic autem, hypocrita: si bonum est esse malum, ut quid non vis apparere quod vis esse? Nam quod turpe est apparere, turpius est esse; quod autem formosum est apparere, formosius est esse. Ergo aut esto quod appares, aut appare quod es. Pseudo-Chrys.: But say, hypocrite, if it be good to be wicked, why do you not desire to seem that which you desire to be? For what it is shameful to seem, that it is more shameful to be; and what to seem is fair, that it is fairer to be. Either therefore be what you seem, or seem what you are.
Lectio 10 29 οὐαὶ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι οἰκοδομεῖτε τοὺς τάφους τῶν προφητῶν καὶ κοσμεῖτε τὰ μνημεῖα τῶν δικαίων, 30 καὶ λέγετε, εἰ ἤμεθα ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν, οὐκ ἂν ἤμεθα αὐτῶν κοινωνοὶ ἐν τῷ αἵματι τῶν προφητῶν. 31 ὥστε μαρτυρεῖτε ἑαυτοῖς ὅτι υἱοί ἐστε τῶν φονευσάντων τοὺς προφήτας.
29. "Woe unto you, Scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, 30. And say, If we had been in the days of our [p. 789] fathers, we would not have been partakers with them in the blood of the prophets. 31. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets."
Hieronymus: Prudentissimo syllogismo arguit eos esse filios homicidarum, dum ipsi opinione bonitatis et gloriae in populo, aedificant sepulcra prophetarum, quos maiores eorum interfecerunt: et hoc est quod dicit vae vobis, Scribae et Pharisaei hypocritae, qui aedificatis sepulcra prophetarum, et ornatis monumenta iustorum. Jerome: By a most subtle syllogism He proves them to be the sons of murderers, while to gain good character and reputation with the people, they build the sepulchres of the Prophets whom their fathers put to death. Origenes in Matth.: Non satis rationabiliter comminari videtur adversus eos qui aedificant sepulcra prophetarum: quantum enim ad hoc laudabile aliquid faciebant: quomodo ergo erant digni suscipere vae? Origen: Without just cause He seems to utter denunciations against those who build the sepulchres of the Prophets; for so far what they did was praiseworthy; how then do they deserve this "woe"? Chrysostomus in Matth: Non ergo eos incusat quoniam sepulcra aedificant, sed intentioni eorum detrahit, cum qua aedificant: quoniam non propter honorem eorum qui occisi fuerant, sed sicut pompam sibi statuentes in occisionibus illorum, et formidantes ne forte tempore procedente, sepulcris destructis, tabescat tantae audaciae memoria. Chrys., Hom. lxxiv: He does not blame them for building the sepulchres, but discovers the design with which they built them; which was not to honour the slain, but to erect to themselves a triumphal monument of the murder, as fearing that in process of time the memory of this their audacious wickedness should perish. Chrysostomus super Matth: Vel quia dicebant apud se: si bene fecerimus pauperibus, non multi vident, et pro tempore vident: nonne ergo melius aedificia facimus, quae omnes aspiciunt, non solum in hoc tempore, sed etiam in posterum? O insipiens homo: quid tibi prodest post mortem ista memoria, si ubi es torqueris, et ubi non es laudaris? Dum autem Iudaeos castigat dominus, Christianos docet; nam si ad illos solos dixisset haec, dicta fuissent tantum, non etiam scripta; nunc autem et dicta sunt propter illos, et scripta propter istos. Si ergo iuxta alia bona fecerit homo aedificia sancta, additamentum est bonis operibus; si autem sine aliis bonis operibus, passio est gloriae saecularis.
Non enim gaudent martyres quando ex illis pecuniis honorantur in quibus pauperes plorant. Semper etiam Iudaei praeteritorum sanctorum cultores fuerunt, et praesentium contemptores, magis autem et persecutores. Non enim sustinentes increpationes prophetarum suorum, persequebantur eos et occidebant; postea vero nascentes filii intelligebant culpas patrum suorum, et ideo quasi de morte innocentium prophetarum dolentes aedificabant memorias eorum; et ipsi tamen similiter persequebantur et interficiebant suos prophetas, increpantes eos propter peccata sua; et ideo subditur et dicitis: si fuissemus in diebus patrum nostrorum, non essemus socii eorum in sanguine prophetarum.
Pseudo-Chrys.: Or, they said within themselves, If we do good to the poor not many see it, and then but for a moment; were it not better to raise buildings which all may see, not only now, but in all time to come; O foolish man, what boots this posthumous memory, if, where you are, you are tortured, and where you are not there you are praised? While He corrects the Jews, He instructs the Christians; for had these things been spoken to the former only, they would have been spoken, but not written; but now they were spoken on their account, and written on ours. When one, besides other good deeds, raises sacred buildings, it is an addition to his good works; but if without any other good works, it is a passion for worldly renown.
The martyrs joy not to be honoured with money which has caused the poor to weep. The Jews, moreover, have ever been adorers of saints of former times, and contemners, yea persecutors, of the living. Because they could not endure the reproaches of their own Prophets, they persecuted and killed them; but afterwards the succeeding generation perceived the error of their fathers, and thus in grief at the death of innocent Prophets, they built up [p. 790] monuments of them. But they themselves in like manner persecuted and put to death the Prophets of their own time, when they rebuked them for their sins. This is what is meant, And ye say, "If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets."
Hieronymus: Hoc autem etsi sermone non dicant, opere loquuntur, ex eo quod ambitiose, et magnifice aedificant memorias occisorum. Jerome: Though they speak not this in words, they proclaim it by their actions, in ambitious and magnificent structures to their memory. Chrysostomus super Matth: Qualia ergo cogitabant in corde, talia loquebantur et factis. Naturalem autem consuetudinem omnium malorum hominum hic Christus exponit: quia alter alterius culpam cito intelligit, suam autem difficile: homo enim in causa alterius tranquillum habet cor, in sua vero turbatum. In causa ergo alterius de facili possumus omnes iusti iudices esse. Ille autem vere iustus et sapiens est qui sibi ipsi iudex fieri potest. Sequitur itaque testimonio estis vobismetipsis quia filii estis eorum qui prophetas occiderunt. Pseudo-Chrys.: What they thought in their hearts, that they spoke by their deeds. Christ lays bare here the natural habit of all wicked men; each readily apprehends the other's fault, but none his own; for in another's case each man has an unprejudiced heart, but in his own case it is distorted. Therefore in the cause of others we can all easily be righteous judges. He only is the truly righteous and wise who is able to judge himself. It follows, "Wherefore ye be witnesses unto yourselves, that you are the children of them which killed the Prophets." Chrysostomus in Matth: Qualis autem est incusatio, filium esse homicidae eum qui non communicat menti patris? Patet quod nulla: unde manifestum est quod propterea hoc dicit, quia occulte insinuat malitiae similitudinem. Chrys.: What kind of accusation is this, to call one the son of a murderer, who partakes not in his father's disposition? Clearly there is no guilt in being so; wherefore this must be said in proof of their resemblance in wickedness. Chrysostomus super Matth: Testimonia enim sunt de filiis mores parentum: si enim pater fuerit bonus et mater mala, aut e converso, filii interdum patrem sequuntur, interdum matrem. Si autem ambo fuerint aequales, fit quidem aliquando ut de bonis parentibus mali exeant filii, aut e converso, sed raro. Sic enim hoc est sicut cum extra regulam naturae nascitur homo aut sex digitos habens, aut oculos non habens. Pseudo-Chrys.: The character of the parents is a witness to the sons; if the father be good and the mother bad, or the reverse, the children may follow sometimes one, sometimes the other. But when both are the same, it very rarely happens that bad sons spring of good parents, or the reverse, though it be so sometimes. This is as a man is sometimes born out of the rule of nature, having six fingers or no eyes. Origenes in Matth.: Sed et in propheticis dictis narratio secundum historiam est corpus, spiritualis autem sensus est anima; sepulcra ipsae litterae Scripturarum et libri. Qui ergo solam historiam attendunt, corpora prophetarum colunt in litteris posita, quasi in quibusdam sepulcris; et dicuntur Pharisaei, idest praecisi, quasi animam prophetarum praecidentes a corpore. Origen: And in the prophetic writings, the historical sense is the body, the spiritual meaning is the soul; the sepulchres are the letter and books themselves of Scripture. They then who attend only to the historical meaning, honour the bodies of the Prophets, and set in the letter as in a sepulchre; and are called Pharisees, i.e. 'cut off' as it were cutting off the soul of the Prophets from their body.
Lectio 11 32 καὶ ὑμεῖς πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν. 33 ὄφεις γεννήματα ἐχιδνῶν, πῶς φύγητε ἀπὸ τῆς κρίσεως τῆς γεέννης; 34 διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς: ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε, καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν: 35 ὅπως ἔλθῃ ἐφ' ὑμᾶς πᾶν αἷμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος ζαχαρίου υἱοῦ βαραχίου, ὃν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου. 36 ἀμὴν λέγω ὑμῖν, ἥξει ταῦτα πάντα ἐπὶ τὴν γενεὰν ταύτην.
32. "Fill ye up then the measure of your fathers. 33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? [p. 791] 34. Wherefore, behold, I send unto you prophets, and wise men, and Scribes; and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: 35. That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. 36. Verily I say unto you, All these things shall come upon this generation."
Chrysostomus in Matth: Quia dixerat contra Pharisaeos et Scribas, quod filii essent eorum qui occiderunt prophetas, nunc manifestat quod in malitia eis similes erant, et quod fictio erat hoc quod dicebant quod non communicassent operibus eorum, si fuissent in tempore illo: et ideo dicit et vos implete mensuram patrum vestrorum. Non quidem hoc dicit quasi iniungens, sed quasi praedicens quod futurum erat. Chrys.: He had said against the Scribes and Pharisees, that they were the children of those who killed the Prophets; now therefore He shews that they were like them in wickedness, and that was false that they said, "If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets." Wherefore He now says, "Fill ye up the measure of your fathers." This is not a command, but a prophecy of what is to be. Chrysostomus super Matth: Prophetizat enim illis futurum esse ut sicut patres eorum interfecerunt prophetas, sic et ipsi interficerent Christum, et apostolos et ceteros sanctos: ut puta si contra aliquem litiges adversarium, dicis illi: fac mihi quod es facturus; non iubes ut faciat, sed ostendis te intelligere quod cogitat facere. Et quidem quantum ad veritatem, excesserunt mensuram patrum suorum: illi enim homines occiderunt, isti Deum crucifixerunt. Sed quia voluntate sua descendit in mortem, non imputat illis suae mortis peccatum: imputat autem illis mortem apostolorum ceterorumque sanctorum: et ideo dicit implete, et non: superimplete; nam benigni et iusti iudicis est suas iniurias contemnere, et aliorum iniurias vindicare. Pseudo-Chrys.: He foretels, that as their fathers killed the Prophets, so they also should kill Christ, and the Apostles, and other holy men. As suppose you had a quarrel with some one, you might say to your adversary, Do to me what you are about to do; but you do not therein bid him do it, but shew him that you are aware of his manoeuvres. And in fact they went beyond the measure of their fathers; for they put to death only men, these crucified God. But because He stooped to death of His own free choice, He does not lay on them the sin of His death, but only the death of the Apostles and other holy men. Whence also He said, "Fill up," and not "Fill over;" for a just and merciful Judge overlooks his own wrongs, and only punishes those done to others. Origenes in Matth.: Implent etiam mensuram paternae iniquitatis per hoc ipsum quod non credunt in Christum. Causa autem incredulitatis fuit quoniam animum suum dederunt circa historias corporales, nihil spirituale in eis volentes intelligere. Origen: They fill up the measure of their fathers' sins by their not believing in Christ. And the cause of their unbelief was, that they looked only to the letter and the body, and would understand nothing spiritual in them. Hilarius in Matth.: Quia ergo mensuram paternae voluntatis implebunt, ideo et serpentes et viperina generatio sunt: unde sequitur serpentes, genimina viperarum, quomodo fugietis a iudicio Gehennae? Hilary: Because then they will fill up the [p. 792] measure of their fathers' purposes, therefore are they "serpents, and an offspring of vipers." Hieronymus: Hoc ipsum et Ioannes Baptista dixerat. Sicut ergo de viperis, inquit, nascuntur viperae, sic de homicidis patribus vos nati estis homicidae. Jerome: The same had been said by John the Baptist. Wherefore as of vipers are born vipers, so of your fathers who were murderers are you born murderers. Chrysostomus super Matth: Genimina autem viperarum dicuntur, quoniam talis est viperarum natura ut filii rumpant uterum matris, et sic procedant; et sic Iudaei semper parentes condemnant, reprehendentes eorum facta. Dicit autem quomodo fugietis a iudicio Gehennae? Numquid sepulcra sanctorum aedificantes? Sed primus gradus pietatis est sanctitatem diligere, deinde sanctos: sine causa enim iustos honorat qui iustitiam spernit. Non possunt sancti amici esse illorum quibus Deus est inimicus. An forsitan nomen vacuum vos liberabit, quia videmini esse in populo Dei? Puto autem quod melior est inimicus apertus, quam amicus falsus; sic et apud Deum odibilior est qui servum Dei se dicit, et mandata Diaboli facit. Apud Deum quidem qui hominem occidere disponit, antequam occidat, homicida habetur: voluntas enim est quae aut remuneratur pro bono, aut condemnatur pro malo. Opera autem testimonia sunt voluntatis. Non ergo quaerit Deus opera propter se ut sciat quomodo iudicet, sed propter alios, ut omnes intelligant quia iustus est Deus. Providet autem Deus occasioni peccandi malis, non ut peccare faciat, sed ut peccatorem ostendat, et bonis praebeat occasionem, per quam ostendat propositum voluntatis suae. Sic ergo Scribis et Pharisaeis dedit occasionem ostendendi voluntatem suam: unde concludit ideo ecce mitto ad vos prophetas et sapientes et Scribas.
Pseudo-Chrys.: He calls them "offspring of vipers," because the nature of vipers is such that the young burst the womb of their dam, and so come forth; and in like manner the Jews condemned their fathers, finding fault with their deeds. He says, "How shall ye escape the damnation of hell?" By building the tombs of the saints? But the first step of piety is to love holiness, the next, to love the saints; for it is not reasonable in him to honour the righteous, who despises righteousness. The saints cannot be friends to those to whom God is an enemy. Shall ye be saved by a mere name, because ye seem to be among God's people! Forasmuch as an open enemy is better than a false friend, so is he more hateful to God, who calls himself the servant of God, and does the commands of the Devil. Indeed, before God he who has resolved to kill a man is a murderer before the deed is done, for it is the will that is rewarded for good, or punished for evil. Deeds are evidence of the will. God then does not require deeds on His own account that He may know how to judge, but for the sake of other men, that they may perceive that God is righteous. And God affords the opportunity of sin to the wicked, not to make them sin, but to manifest the sinner; and also to the good He gives opportunity to shew the purpose of their will. In this way then He gave the Scribes and Pharisees opportunity of shewing their purposes, "Behold, I send unto you Prophets, and wise men, and Scribes."
Hilarius in Matth.: Idest apostolos, qui de futurorum revelatione prophetae sunt, de Christi agnitione sapientes, de legis intelligentia Scribae. Hilary: That is, the Apostles, who, as foretelling things to come, are "Prophets;" as having knowledge of Christ, are "wise men;" as understanding the Law, are "Scribes." Hieronymus: Vel observa iuxta apostolum scribentem ad Corinthios, varia dona esse discipulorum Christi: alios prophetas, qui ventura praedicant; alios sapientes, qui noverunt quando debent proferre sermonem; alios Scribas in lege doctissimos; ex quibus lapidatus est Stephanus, Paulus occisus, Petrus crucifixus, flagellati in actibus apostolorum discipuli: et persecuti sunt eos de civitate in civitatem, expellentes de Iudaea, ut ad gentium populos transmigrarent. Jerome: Or, as the Apostle writes to the Corinthians [marg. note: 1 Cor 12] that there are various gifts among Christ's disciples; some Prophets, who foretel things to come; some wise men, who know when they ought to speak; others Scribes taught in the Law; of whom Stephen was stoned, Paul killed, Peter crucified, and the disciples of the Apostles beaten, in the Acts; and they persecuted them from city to city, driving them out of Judaea, that they might go to the Gentiles. Origenes in Matth.: Vel Scribae qui mittuntur a Christo sunt secundum Evangelium, quos et spiritus vivificat, et littera non occidit, sicut littera legis, quam sequentes in vanas superstitiones incurrunt. Simplex autem Evangelii narratio sufficit ad salutem. Scribae autem legis, Scribas novi testamenti adhuc per detractionem flagellant in synagogis suis; sed et haeretici, qui sunt spirituales Pharisaei, linguis suis Christianos flagellant, et persequuntur de civitate in civitatem, interdum corporaliter, aliquando autem spiritualiter, volentes eos expellere quasi de propria civitate legis et prophetarum et Evangelii in aliud Evangelium. Origen: Or the Scribes who are sent by Christ, [p. 793] are Scribes according to the Gospel, whom the spirit quickens and the letter does not kill, as did the letter of the Law, which whoso followed ran into vain superstitions. The simple words of the Gospel are sufficient for salvation. But the Scribes of the Law do yet scourge the Scribes of the New Testament, by detracting from them in their synagogues; and the heretics also, who are spiritual Pharisees, with their tongues murder the Christians, and persecute them from city to city, sometimes in the body, sometimes also in the spirit, seeking to drive them from their own city of the Law, the Prophets, and the Gospel, into another Gospel. Chrysostomus in Matth: Deinde ut ostendat quoniam non impune hoc faciunt, ineffabilem eis ex his timorem incutit: unde subditur ut veniat super vos omnis sanguis. Chrys.: Then to shew them that they should not do this without punishment, He holds out an unspeakable terror over them, "That upon you may come all the righteous blood." Rabanus: Idest, omnis debita ultio pro effuso sanguine iustorum. Raban.: That is, all the vengeance due for the shedding of the blood of the righteous. Hieronymus: De Abel quidem nulla est ambiguitas quin is sit quem Cain frater occiderit. Iustus autem non solum ex domini nunc sententia, sed ex Genesis testimonio comprobatur, ubi accepta eius a Deo narrantur munera. Quaerimus autem quis fuerit iste Zacharias filius Barachiae, quia multos legimus Zacharias; et ne libera nobis tribueretur erroris facultas, additum est quem occidistis inter templum et altare. Alii Zachariam filium Barachiae dicunt qui in duodecim prophetis undecimus est, patrisque in eo nomen consentit: sed ubi occisus sit inter templum et altare, Scriptura non loquitur, maxime cum temporibus eius vix ruinae templi fuerint. Alii Zachariam patrem Ioannis intelligi volunt. Jerome: Concerning the Abel here spoken of, there is no doubt that it is he whom his brother Cain murdered. He is proved to have been righteous, not only by this judgment of the Lord, but by the passage in Genesis, which says that his offerings were accepted by God. But we must enquire who is this Zacharias, son of Barachias, because we read of many Zachariases; and that we might not mistake, here it is added, "whom ye slew between the temple and the altar." Some say that it is that Zacharias who is the eleventh among the twelve Prophets, and his father's name agrees to this, but when he was slain between the temple and the altar, Scripture does not mention; but above all, in his time there were scarce even the ruins of the temple. Others will have it to be Zacharias the father of John. Origenes: Venit enim ad nos quaedam traditio talis, quasi sit aliquis locus in templo ubi virginibus quidem licet adorare Deum; expertae autem thorum virilem non permittebantur in eo consistere. Maria autem postquam genuit salvatorem, ingrediens ad orandum stetit in illo virginum loco. Prohibentibus autem eis, qui noverant eam iam filium genuisse, Zacharias dixit, quoniam digna est virginum loco, cum adhuc sit virgo. Ergo quasi manifestissime adversus legem agentem occiderunt eum inter templum et altare viri generationis illius: et sic verum est verbum Christi quod dixit ad praesentes quem occidistis. Origen: A tradition has come down to us, that there was one place in the temple in which virgins were allowed to worship God, married women being forbidden to stand there. And Mary, after the Saviour's birth, going into the temple, stood to pray in this place of the virgins. And when they who knew that she had borne a Son were hindering her, Zacharias said, that forasmuch as she was still a virgin, she was worthy of the place of the virgins. Whereupon, as though he manifestly were contravening the Law, he was slain there between the temple and the altar by the men of that generation; and thus this [p. 794] word of Christ is true which He spake to those who were standing there, "whom ye slew". [ed. note: This tradition is mentioned also by Cyril A., adv. Anthrop. 27, and Pseudo-Basil, Hom. de Sanct. Christ. Gen. 5. Theophylact (in loc.) and Euthymius who mention it, probably derived it from Origen. Jerome (in loc.) gives another of the same character from some apocryphal books, but sets it aside and adopts the interpretation given in the text. The murder of Zacharias, father of John the Baptist, is related in the apocryphal Protevangelium of S. James, c. 23. but ascribed to a different cause.] Hieronymus: Hoc tamen quia de Scripturis non habet auctoritatem, eadem facilitate contemnitur qua probatur. Alii istum volunt esse Zachariam qui occisus sit a Ioas rege Iudae inter templum et altare, idest in atrio templi. Sed observandum, quod ille Zacharias non fuit filius Barachiae, sed Ioiadae sacerdotis. Sed Barachias in lingua nostra benedicens Deum dicitur; et sacerdotis Ioiadae iustitia Hebraeo nomine demonstratur. In Evangelio vero quo utuntur Nazareni, pro filio Barachiae filium Ioiadae scriptum reperimus. Jerome: But as this has no Scripture authority, it is as readily despised as offered. Others will have it to be that Zacharias who was killed by Joas, king of Judah, between the temple and the altar, [2 Chron 24:21] that is, in the court of the temple. But that Zacharias was not the son of Barachias, but of Jehoiada the Priest. But Barachias in our language is interpreted 'Blessed of the Lord,' so that the righteousness of Joiada the Priest is expressed by this Hebrew word. But in the Gospel which the Nazarenes use, we find written 'son of Joiada' instead of "son of Barachias." Remigius: Quaerendum est autem quomodo usque ad sanguinem Zachariae dixerit, cum plurimorum sanctorum sanguis postea fuerit effusus? Solvitur autem sic. Abel pastor ovium fuit in campo occisus; Zacharias fuit sacerdos et in atrio templi interfectus. Ideo ergo dominus hos duos commemorat, quoniam per hos omnes sancti martyres designantur, laicalis scilicet et sacerdotalis ordinis. Remig.: It should be enquired too how He says, "to the blood of Zacharias," since the blood of many more saints was afterwards shed. This is thus explained. Abel a keeper of sheep was killed in the field, Zacharias a priest was slain in the court of the temple. The Lord therefore names these two, because by these all holy martyrs are denoted, both of lay and priestly order. Chrysostomus in Matth: Abel etiam commemoravit, ostendens quoniam ex invidia essent Christum et discipulos eius occisuri. Zachariae autem mentionem fecit, quoniam duplex praesumptio fuit in eius occisione: non enim solum in sanctum hominem facta est, sed et in loco sancto. Chrys.: Moreover, He names Abel, to shew that it would be out of envy that they would kill Christ and His disciples. He names Zacharias, because there was a twofold resemblance in his case, the sacred place, as well as the sacred person. Origenes: Zacharias etiam interpretatur memoria Dei. Omnis ergo qui memoriam Dei disperdere festinat, in eis quos scandalizat, Zachariae sanguinem videtur effundere filii Barachiae. Per benedictionem enim Dei, memores sumus Dei. Ab impiis etiam memoria interficitur Dei, quando et templum Dei a lascivis corrumpitur, et altare eius per negligentiam orationum sordidatur. Abel autem luctus interpretatur. Qui ergo non recipit quod scriptum est: beati qui lugent, sanguinem effundit Abel, hoc est veritatem luctus salutaris. Effundunt etiam aliqui veritatem Scripturarum quasi sanguinem earum: quia omnis Scriptura, nisi secundum veritatem intelligatur, mortua est. Origen: Zacharias is interpreted 'The memory of God.' Whosoever then hastes to obliterate the memory of God, seems to those to whom he gives offence to shed the blood of Zacharias the son of Barachias. For it is by the blessing of God that we retain the memory of God. Also the memory of God is slain by the wicked, when the Temple of God is polluted by the lustful, and His altar defiled by the carelessness of prayers. Abel is interpreted 'mourning.' He then who does not receive that, "Blessed are they that mourn," sheds the blood of Abel, that is, puts away the truth of wholesome mourning. Some also shed, as it were, the blood of the Scriptures by putting aside their truth, for all Scripture, if it is not understood according to its truth, is dead. Chrysostomus in Matth: Et ut omnem excusationem illis adimeret, ne dicerent: quoniam ad gentes eos misisti, propter hoc scandalizati sumus, praedixerat quod ad eos essent mittendi discipuli: et ideo de ultione eorum subditur amen dico vobis: venient haec omnia super generationem istam. Chrys.: [p. 795] And to take away all excuse from them that they might not say, Because you sent them to the Gentiles thereat were we offended, He foretels that His disciples should be sent to them, and it is of their punishment that He adds, "Verily I say unto you, all these things shall come upon this generation." Glossa: Non hos tantum praesentes dicit, sed omnem generationem praecedentem et futuram: quia omnes una civitas sunt, et unum corpus Diaboli. Gloss., ord.: He means not only those there present, but the whole generation before and after, for all were one city and one body of the Devil. Hieronymus: Regula autem Scripturarum est duas generationes, bonorum et malorum, nosse. De generatione bonorum dicitur: generatio iustorum benedicetur; de malis vero in praesenti loco generatio viperarum. Ergo et isti, quia similia sicut Cain et Ioas, contra apostolos gesserunt, de una generatione esse referuntur. Jerome: The rule of the Scriptures is only to know two generations, one of good the other of bad. Of the generation of the good it is said, "The generation of the righteous shall be blessed." [Ps 112:2] And of the bad it is said in the present passage, "Generation of vipers." These then, because they did against the Apostles like things as Cain and Joas, are described as of one generation. Chrysostomus in Matth: Vel aliter. Quia Gehennae poenam, quam eis comminatus fuerat, tardabat, comminatur etiam eis praesentia mala, cum dicit venient haec omnia super generationem istam. Chrys.: Otherwise; Because He delayed the punishment of hell which He bad threatened them with, He pronounces against them threats of present evil, saying, "All these things shall come upon this generation." Chrysostomus super Matth: Sicut enim omnia bona quae in singulis generationibus a constitutione mundi omnes sancti merebantur, illis novissimis sunt donata qui receperunt Christum; sic omnia mala quae in singulis generationibus a constitutione mundi pati meruerunt omnes iniqui, super novissimos Iudaeos venerunt, quia Christum repulerunt. Aut ita. Sicut omnis iustitia praecedentium sanctorum, immo omnium sanctorum, tantum mereri non potuit quantum gratiae datum est hominibus in Christo, sic omnium peccata impiorum tantum malum mereri non potuerunt quantum venit super Iudaeos, ut corpore talia paterentur, qualia passi sunt a Romanis: et sic postmodum omnes generationes eorum usque in finem saeculi proicerentur a Deo, et ludibrium fierent gentibus universis. Quid enim peius potest fieri quam filium cum misericordia et humilitate venientem non suscipere, sed tali modo interficere?
Vel ita. Omnis gens vel civitas non statim cum peccaverit, punit eam Deus, sed expectat per multas generationes; quando autem placuerit Deo perdere civitatem illam aut gentem, videtur omnium generationum praecedentium peccata reddere illis: quoniam quae omnes merebantur, haec sola passa est; sic et generatio Iudaeorum pro patribus suis videtur punita. Vere autem non pro illis, sed pro se condemnati sunt.
Pseudo-Chrys.: As all the good things which had been merited by all the saints in each generation since the foundation of the world were bestowed upon that last generation which received Christ; so all the evil that all the wicked in every generation from the foundation of the world had deserved to suffer, came upon that last generation of the Jews which rejected Christ. Or thus; As all the righteous of former saints, yea, of all the saints, could not merit that so great grace as was given to men in Christ; so the sins of all the wicked could not deserve so much evil as came upon the Jews, that they should suffer such things as these suffered from the Romans, and that in after time every generation of them to the end of the world should be cast off from God, and be made a mock by all the Gentiles. For what is there worse than to reject and in such sort to put to death the Son coming in mercy and lowliness!
Or thus; Nations and states when they sin are not thereupon immediately punished by God, but He waits for many generations; but when He sees fit to destroy that state or nation, He then seems to visit upon them the sins of all former generations, and one generation suffers the accumulation of all that former generations have deserved. Thus this generation of the Jews seems to have been punished for their fathers; but [p. 796] in truth they suffered not for others, but on their own account.
Chrysostomus in Matth: Qui enim multos iam peccantes vidit, et incorrectus permansit, eadem rursus vel graviora faciens, maiori est poenae obnoxius. Chrys.: For he who having seen many sinning yet remains uncorrected, but rather does the same or worse, is obnoxious to heavier punishment.
Lectio 12 37 ἰερουσαλὴμ ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία αὐτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε. 38 ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. 39 λέγω γὰρ ὑμῖν, οὐ μή με ἴδητε ἀπ' ἄρτι ἕως ἂν εἴπητε, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου.
37. "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! 38. Behold, your house is left unto you desolate. 39. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord."
Chrysostomus in Matth: Post praedicta, ad civitatem convertit dominus sermonem, ex hoc erudire volens auditores; unde dicit Ierusalem, Ierusalem. Haec autem duplicatio miserentis est, et valde diligentis. Chrys.: The Lord next turns to address the city, desiring to instruct His bearers thereby. "O Jerusalem, Jerusalem:" this repetition of the name is a mark of compassion and intense love. Hieronymus: Ierusalem autem non saxa et aedificia civitatis, sed habitatores vocat, quam patris plangit affectu. Jerome: By "Jerusalem" He means not the stones and buildings, but the dwellers there, over whom He laments with the feeling of a Father. Chrysostomus super Matth: Praevidens ruinam civitatis illius, et plagam quae a Romanis superventura erat, recordabatur quidem sanguinis sanctorum suorum qui effusus erat ab illis, et postmodum effundendus: unde addit quae occidis prophetas et lapidas eos qui ad te missi sunt. Missum ad te Isaiam occidisti, et servum meum Ieremiam lapidasti, Ezechielem tractum per lapides excerebrasti: quomodo salvaberis, quae ad te medicum non venire permittis? Et non dixit: occidisti, aut: lapidasti; sed occidis et lapidas, idest, quasi hanc propriam et naturalem consuetudinem habes ut occidas et lapides sanctos. Eadem enim fecit apostolis quae fecerat aliquando prophetis. Pseudo-Chrys.: Foreseeing the destruction of the city, and the blow it would receive from the Romans, He called to mind the blood of the saints which had been, and should yet be, shed in it. Thou killedst Esaias who was sent unto thee, and stonedst my servant Jeremias; thou dashedst out the brains of Ezechiel by dragging him over stones; how shalt thou be saved, which wilt not suffer a physician to come nigh thee? And He said not, Didst kill and stone; but, "Killest," and "Stonest;" that is, This is a common and natural practice with thee to kill and stone the saints. She did to the Apostles the same things which she had once done to the Prophets. Chrysostomus in Matth: Deinde, cum vocasset eam, et abominabiles eius occisiones dixisset, quasi se excusando dixit quoties volui congregare filios tuos? Quasi dicat: neque praedictis occisionibus me a tua benevolentia avertisti; sed volui te mihi adiungere, non semel aut bis, sed multoties. Magnitudinem autem amoris sub similitudine gallinae ostendit. Chrys.: Having thus addressed her, and spoken of her cruel murders, He said, as justifying Himself, "How often would I have gathered thy children together?" as much as to say, Notwithstanding, these thy murders have not alienated Me from thee, but I would have taken thee to Me, not once or twice, but many times. The strength [p. 797] of His affection He shews by the comparison of a hen. Augustinus de quaest. Evang: Hoc enim genus animantis magnum affectum in filios habet, ita ut eorum infirmitate affecta infirmetur et ipsa: et, quod difficile in ceteris animantibus invenies, alis suis filios protegens contra milvum pugnat; sic et mater nostra, Dei sapientia, per carnis susceptionem infirmata quodammodo, secundum illud apostoli: quod infirmum est Dei, fortius est hominibus, protegit infirmitatem nostram, et resistit Diabolo, ne nos rapiat. Aug., Quaest. Ev., i, 36: This species has the greatest affection for its brood, insomuch that when they are sick the mother sickens also; and what you will hardly find in any other animal, it will fight against the kite, protecting its young with its wings. In like manner our mother, the Wisdom of God, sickened as it were in the putting on the flesh, according to that of the Apostle, "The weakness of God is stronger than men," [1 Cor 1:25] protects our weakness, and resists the Devil that he should not make us his prey. Origenes in Matth.: Filios autem Ierusalem dicit, secundum quod dicimus semper civium successores praecedentium filios. Dicit autem quoties volui, cum sit manifestum semel eum docuisse in corpore Iudaeos: semper enim Christus praesens fuit et in Moyse et in prophetis et in Angelis, ministrantibus saluti humanae per singulas generationes. Si quis autem non fuerit congregatus ab eo, iudicabitur quasi noluerit congregari. Origen: He calls them children of Jerusalem, just as we call each generation of citizens the sons of the preceding generation. And He says, "How often," though it is well known that once only did He teach the Jews in the body, because Christ was ever present in Moses, and in the Prophets, and in the Angels, ministering to human salvation in every generation. Whosoever shall not have been gathered in by Him shall be judged, as though be had refused to be gathered in. Rabanus: Cessent igitur haeretici Christo principium ex virgine dare; omittant alium legis et prophetarum Deum praedicare. Raban., non occ.: Let heretics then cease to assign to Christ a beginning from the Virgin; let them leave off to preach one God of the Law and another of the Prophets. Augustinus in Enchir: Ubi est autem illa omnipotentia qua in caelo et in terra omnia quaecumque voluit fecit, si colligere filios Ierusalem voluit, et non fecit? An non potius illa quidem filios suos ab ipso colligi noluit, sed ea quoque nolente, filios eius collegit ipse quos voluit? Aug., Euch. 97:. Where is that omnipotence, by the which He did whatsoever pleased Him both in heaven and in earth, if He would have gathered the children of Jerusalem and did not? Was it not that she would not that her children should be gathered by Him, and yet He did, notwithstanding, gather those of her children whom He would? Chrysostomus in Matth: Deinde comminatur poenam quam semper formidaverunt, scilicet civitatis et templi eversionem, dicens ecce relinquetur vobis domus vestra deserta. Chrys.: Then He threatens the punishment of which they were ever in fear, to wit, the overthrow of the city and temple, saying, "Behold, your house is left unto you desolate." Chrysostomus super Matth: Sicut enim corpus, anima recedente, prius quidem frigescit, deinde putrescit et solvitur, sic et templum nostrum, Dei spiritu recedente, prius seditionibus et indisciplinatione replebitur, deinde veniet ad ruinam. Pseudo-Chrys.: As the body, when the spirit departs, first becomes cold, and then decays and decomposes; so also your temple, when God's Spirit shall have withdrawn, shall be first filled with strife and anarchy, and after shall come to ruin. Origenes: Semper etiam eis qui noluerunt congregari sub alis eius, comminatur Christus ecce relinquetur vobis domus vestra deserta, idest anima et corpus. Sed et si quis ex vobis noluerit congregari sub alis Christi, ex tempore illo ex quo congregationem refugit actu magis quam corpore, non videbit pulchritudinem verbi, donec poenitens a proposito malo dicat benedictus qui venit in nomine domini. Tunc enim verbum Dei benedictum venit super cor hominis quando fuerit quis conversus ad Deum; unde sequitur dico enim vobis: non me videbitis amodo donec dicatis: benedictus qui venit in nomine domini. Origen: In like manner to all such as would not be gathered under His wings Christ speaks this threat; "Behold, your house is left unto you desolate;" i.e. your soul and your body. But if any one of you will not be gathered under the wings of Christ, from the very time when he shall have refused to be so gathered, (by a mental rather than a bodily act,) he shall no more see the beauty of the word, till repenting of his evil [p. 798] purpose he shall say, "Blessed is He that cometh in the name of the Lord." And the word of the Lord then comes with a Hieronymus: Quasi dicat: nisi poenitentiam egeritis, et confessi fueritis ipsum esse me, de quo prophetae cecinerunt, filium omnipotentis patris, faciem meam non videbitis. Habent ergo Iudaei datum sibi tempus poenitentiae. Confiteantur benedictum qui venit in nomine domini; et Christi ora conspicient. blessing upon a man's heart, when one is turned to God. Jerome: "I say unto you, Ye shall not see Me, &c." That is to say, Unless ye shall do penitence, and shall confess that I am He of whom the Prophets have spoken, the Son of the Almighty Father, ye shall not see My face. Thus the Jews have a time allowed for their repentance. Let them confess Him blessed who cometh in the name of the Lord, and they shall then behold Christ's face. Chrysostomus in Matth: Vel aliter. Per hoc occulte secundum adventum significavit: quoniam tunc omnino eum adorabunt. Quod autem dicit amodo, ad tempus crucis refertur. Chrys.: Otherwise; In this He covertly alludes to His second coming, when surely they shall worship Him. "Henceforth," means from the time of His crucifixion.
Caput 24 Gospel of Matthew, Chapter 24 [p. 799] Lectio 1 1 καὶ ἐξελθὼν ὁ Ἰησοῦς ἀπὸ τοῦ ἱεροῦ ἐπορεύετο, καὶ προσῆλθον οἱ μαθηταὶ αὐτοῦ ἐπιδεῖξαι αὐτῷ τὰς οἰκοδομὰς τοῦ ἱεροῦ: 2 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, οὐ βλέπετε ταῦτα πάντα; ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ καταλυθήσεται.
l. And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. 2. And Jesus said unto them, "See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down."
Origenes in Matth.: Postquam omnia quae super Ierusalem ventura erant, Christus praedixit, exiit de templo qui conservaverat templum, ne caderet donec fuit in eo; unde dicitur et egressus Iesus de templo, ibat. Sed et unusquisque cum sit templum Dei propter spiritum Dei inhabitantem in se, ipse fit causa suae desertionis ut egrediatur ab eo Christus. Sequitur et accesserunt ad eum discipuli eius, ut ostenderent ei aedificationes templi. Dignum est videre quomodo ostendunt ei structuras templi, quasi nunquam viderit templum. Ad quod respondendum est, quod cum Christus prophetizasset superius ruinam templi futuram, audientes discipuli mirati sunt, talem ac tantam templi structuram ad nihilum redigendam; propterea ostendunt ei, ut flecterent eum ad misericordiam loci illius, ne faceret quod fuerat comminatus. Sed et cum sit humanae naturae admirabilis constructio, facta videlicet templum Dei, discipuli ceterique sancti etiam modo miranda opera Dei erga figmentum humanum confitentes, ante conspectum Christi intercedunt, ne deserat genus humanum propter peccata ipsorum. Sequitur ipse autem respondens dixit eis: videtis haec omnia? Amen dico vobis: non relinquetur hic lapis super lapidem, qui non destruatur. Origen: Christ, when He had foretold all that should come upon Jerusalem, "went forth out of the temple," He, who while He was in it, had upheld the temple that it should not fall. And so each man, being the temple of God by reason of the Spirit of God dwelling in him, is himself the cause of his being deserted, that Christ should depart from him. It is worthy of note how they "shew Him the buildings of the temple," as though He had never seen them. We reply, that when Christ had foretold the destruction that should come upon the temple, His disciples were amazed at the thought that so magnificent buildings should be utterly ruined, and therefore they shew them to Him to move Him to pity, that He would not do what He had threatened. And because the constitution of human nature is wonderful, being made the temple of God, the disciples and the rest of the saints confessing the wonderful working of God in respect of the forming of men, intercede before the face of Christ, that He would not forsake the human race for their sins. Rabanus: Iuxta historiam manifestus est sensus: quia quadragesimo secundo anno post passionem domini, sub Vespasiano et Tito Romanis principibus, civitas eversa est cum templo. Raban.: The historical sense is clear, that in the forty-second year after the Lord's passion, the city and temple were overthrown under the Roman Emperors Vespasian and Titus. Remigius: Divinitus autem procuratum est ut revelata iam luce gratiae, templum cum suis caeremoniis tolleretur: ne forte aliquis parvulus in fide, dum videret omnia illa quae a domino fuerant instituta et a prophetis sanctificata adhuc permanere, paulatim recedendo a sinceritate fidei, ad carnalem Iudaismum transiret. Remig.: So it was ordained of God, that as soon as the light of grace was revealed, the temple with its ceremonies should be taken out of the way, lest any weakling in the faith, beholding all the things [p. 800] instituted of the Lord and hallowed by the Prophets yet abiding, might be gradually drawn away from the purity of the faith to a carnal Judaism. Chrysostomus in Matth: Sed qualiter verum est quod non mansit lapis super lapidem? Vel enim desolationem eius ostendens omnimodam, hoc dixit; vel secundum illum locum ubi erat: sunt enim eius partes usque ad fundamenta destructae. Cum his et illud dicam, quoniam ex his quae facta sunt, et de reliquis oportet credere quod peribunt perfecte. Chrys., Hom lxxv: How means He Hom. this, "that one stone shalt not be left upon another?" Either as conveying the notion of its utter overthrow; or with respect to the place in which it stood, for its parts were broken up to its very foundations. But I would add, that, after the fate it underwent, the most captious might be satisfied that its very fragments have perished. Hieronymus: Mystice autem recedente domino de templo, omnia legis aedificia et compositio mandatorum ita destructa est ut nihil a Iudaeis possit impleri, et capite sublato universa inter se membra compugnent. Jerome: Figuratively; When the Lord departed from the temple, all the buildings of the Law and the structure of the Commandments were so overthrown, that none of them could be fulfilled by the Jews, but, the Head being taken away, all the parts were at war among themselves. Origenes: Omnis etiam homo, qui suscipiens in se verbum Dei, templum est; si post peccatum adhuc servat ex parte vestigia fidei et religionis, templum est ex parte destructum et ex parte consistens. Qui autem postquam peccaverit, curam sui non habet, paulatim minuitur, donec ad plenum recedat a Deo vivente: et sic non relinquetur lapis super lapidem, mandatorum Dei, qui non destruatur. Origen: Every man also, who, by taking into him the word of God, is become a temple, if after sinning be yet retains in part the traces of faith and religion, his temple is in part destroyed, and in part standing. But he who after sin has no regard for himself is gradually alienated, until he has altogether forsaken the living God, and so one stone is not left upon another of God's commandments, which be has not thrown down.
Lectio 2 3 καθημένου δὲ αὐτοῦ ἐπὶ τοῦ ὄρους τῶν ἐλαιῶν προσῆλθον αὐτῷ οἱ μαθηταὶ κατ' ἰδίαν λέγοντες, εἰπὲ ἡμῖν πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας καὶ συντελείας τοῦ αἰῶνος. 4 καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς, βλέπετε μή τις ὑμᾶς πλανήσῃ: 5 πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες, ἐγώ εἰμι ὁ Χριστός, καὶ πολλοὺς πλανήσουσιν.
3. And as he sat upon the mount of Olives, the disciples came unto him privately, saying, "Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?" 4. And Jesus answered and said unto them, "Take heed that no man deceive you. 5. For many shall come in my name, saying, 'I am Christ;' and shall deceive many."
Remigius: Perseverans dominus in itinere, pervenit ad montem oliveti; et quibusdam discipulis in via ostendentibus et laudantibus aedificationem templi, ipse palam praedixerat omnia esse destruenda: idcirco cum pervenissent ad montem oliveti, accesserunt ad eum interrogantes; unde dicitur sedente autem eo super montem oliveti. Remig.: The Lord continuing His walk arrives at Mount Olivet, having by the way foretold the destruction of the temple to those disciples who had shewn and commended the buildings. When they had reached the Mount they came to Him, asking Him further of this. Chrysostomus in Matth: Propter hoc autem secreto accesserunt, quia de magnis erant interrogaturi: etenim cupiebant discere diem adventus eius, quia vehementer desiderabant gloriam eius videre. Chrys.: They asked Him in private, because they were great things about which they were going to ask Him. They wished to know the [p. 801] day of His coming, for the vehement desire they had to see His glory. Hieronymus: Et interrogant tria. Primo, quo tempore Ierusalem destruenda sit, dicentes dic nobis, quando haec erunt? Secundo, quo tempore Christus venturus sit; unde dicunt et quod signum adventus tui? Tertio, quo tempore consummatio saeculi sit futura; unde dicunt et consummationis saeculi? Jerome: They ask Him three things. First, The time of the destruction of Jerusalem, saying, "Tell us when shall these things be?" Secondly, The time of Christ's coming, saying, "And what shall be the sign of Thy coming?" Thirdly, The time of the consummation of this world, saying, "And of the end of the world?" Chrysostomus in Matth: Lucas autem ait unam esse interrogationem, quae est de Hierosolyma, quasi aestimantibus discipulis tunc futurum esse Christi adventum et finem mundi quando Hierosolyma destrueretur. Marcus autem non omnes eos de consummatione Hierosolymae interrogasse, sed Petrum, Iacobum, Ioannem et Andream, quasi liberius et securius Christo loquentes. Chrys.: Luke speaks of one enquiry, that concerning Jerusalem, as though the disciples supposed that Christ's coming should be then, and the end of the world should be when Jerusalem should be destroyed. Whereas Mark does not state them all to have asked concerning the destruction of Jerusalem, but Peter, James, John, and Andrew, as having more bold and free speech with Christ. Origenes in Matth.: Puto autem montem oliveti mysterium esse Ecclesiae quae ex gentibus est. Origen: I think Mount Olivet to be a mystery of the Church out of the Gentiles. Remigius: Mons enim oliveti non habet infructuosas arbores, sed oliveta, quibus lumen nutritur ad fugandas tenebras, et quibus fessis requies, infirmis salus praestatur. Sedens autem dominus supra montem oliveti contra templum, de ruina ipsius et excidio Iudaicae gentis disputat, ut etiam ipso situ corporis monstret quia quietus manens in Ecclesia, impiorum superbiam condemnat. Remig.: For Mount Olivet has no unfruitful trees, but olives, which supply light to dispel darkness, which give rest to the weary, health to the sick. And sitting on Mount Olivet over against the temple, the Lord discourses of its destruction, and the destruction of the Jewish nation, that even by His choice of a situation He might shew, that abiding still in the Church He condemns the pride of the wicked. Origenes: Agricola enim residens in monte oliveti, verbum Dei est in Ecclesia confirmatum, Christus scilicet, qui semper oleastri ramos inserit in bonam olivam patrum. Qui habent fiduciam ante Christum, discere volunt signum adventus Christi et consummationis saeculi. Est autem duplex adventus verbi in animam. Primus quidem stulta praedicatio de Christo, quando praedicamus Christum natum et crucifixum; secundus autem adventus est in viris perfectis, de quibus dicitur: sapientiam loquimur inter perfectos; et huic secundo adventui adiungitur consummatio saeculi in viro perfecto, cui mundus crucifixus est. Origen: For the husbandman dwelling on Mount Olivet is the word of God confirmed in the Church, that is, Christ, who ever grafts the branches of the wild olive on the good olive tree of the Fathers. They who have confidence before Christ, seek to learn the sign of the coming of Christ, and of the consummation of this world. And the coming of the Word into the soul is of two sorts. The first is that foolish preaching concerning Christ, when we preach that Christ was born and crucified; the second its coming in perfect men, concerning which it is said, "We speak wisdom among them that are perfect;" [1 Cor 2:6] and to this second coming is added the end of the world in the perfect man to whom the world is crucified. Hilarius in Matth.: Et quia tria a discipulis quaesita sunt, distinctis et temporis et intelligentiae significationibus separantur. Respondetur ergo primo de civitatis occasu, et deinde confirmatur veritate doctrinae, ne quis fallax ignorantibus possit obrepere; unde sequitur et respondens Iesus, dixit eis: videte ne quis vos seducat: multi enim venient in nomine meo, dicentes: ego sum Christus. Hilary: And because the questions of the disciples are threefold, they are separated by different times and meanings. That concerning the destruction of the city is first answered, and is then confirmed by truth of doctrine, that no seducer might prevail with the ignorant. Chrysostomus in Matth: Neque enim de Hierosolymae destructione, neque de secundo adventu respondit statim; sed de malis quibus statim obviandum erat. Chrys.: His first answer is neither concerning the destruction of Jerusalem, nor concerning [p. 802] His second coming, but concerning the evils which were to be immediately encountered. Hieronymus: Unus autem eorum de quibus loquitur fuit Simon Samaritanus, quem in actibus apostolorum legimus, qui se magnam dicebat esse virtutem, haec quoque inter cetera in suis voluminibus scripta dimittens: ego sum sermo Dei, ego omnipotens, ego omnia Dei. Sed et Ioannes apostolus in epistola sua 1 loquitur: audistis quia Antichristus venturus est; nunc autem Antichristi multi sunt. Ego reor omnes haeresiarchas Antichristos esse, et sub nomine Christi ea docere quae contraria sunt Christo. Nec mirum si aliquos ab his videamus seduci, cum dominus dixerit et multos seducent. Jerome: One of them of whom He speaks was Simon of Samaria, of whom we read in the Acts of the Apostles, that he gave himself out to be the great Power, leaving these things written in his works [ed. note: "The followers of Simon and Cleobius compose books in the name of Christ and His disciples, which they circulate, and so deceive men." Apostol. Const. The author of the Treatise De Divinis Nomin. also mentions "Simon's Controversial Discourses." Vallarsi.] among others, I am the Word of God, I am the Almighty, I am all things of God. The Apostle John also in his Epistle, "Ye have heard that Antichrist shall come; even now there are many Antichrists." [1 John 2:18] I suppose all heresiarchs. to be Antichrists, and under the name of Christ to teach those things which are contrary to Christ. No wonder if we see some led away by such teachers, when the Lord has said, "And shall deceive many." Origenes: Multi autem sunt qui seducuntur: quia larga est porta quae ducit ad perditionem, et multi sunt qui intrant per eam. Hoc autem solum sufficit ad cognoscendum seductionem Antichristorum, qui dicunt ego sum Christus, quod numquam legitur Christus dixisse. Sufficiebant enim ad credendum quod ipse est Christus, opera Dei, et sermo quem docebat, et virtus ipsius. Omnis etiam sermo qui profitetur expositionem Scripturarum secundum fidem earum, et non habet veritatem, Antichristus est. Veritas enim Christus est, et simulata veritas Antichristus. Sed et omnes virtutes invenimus esse Christum, omnes simulatas virtutes Antichristum: quoniam omnes species boni quascumque habet Christus in se in veritate ad aedificationem hominum, omnes eas habet Diabolus in specie ad seductiones sanctorum. Opus ergo est nobis Deo auxiliatore, ne quis nos seducat, vel sermo, vel virtus. Malum enim est invenire aliquem secundum mores vitae errantem; multo autem peius arbitror esse non secundum verissimam regulam Scripturarum sentire.
Origen: They that are deceived are many, because "wide is the gate that leadeth to destruction, and many there be which go in thereat." [Matt 7:13] This one thing is enough to detect the Antichrists and seducers, that they shall say, "I am Christ," which Christ Himself is no where read to have said: for the works of God, and the word which He taught, and His power, were enough to produce belief that He is Christ. For every discourse which professes to expound Scripture faithfully, and has not the truth, is Antichrist. For the truth is Christ, that which feigns itself to be the truth is Antichrist. So also all virtues are Christ, all that feigns itself to be virtue is Antichrist; for Christ has in Himself in truth all manner of good for the edification of men, but the devil has forged resemblances of the same for the deceiving of the saints. We have need therefore of God to help us, that none deceive us, neither word nor power. It is a bad thing to find any one erring in his course of life; but I esteem it much worse not to think according to the most true rule of Scripture.
Lectio 3 6 μελλήσετε δὲ ἀκούειν πολέμους καὶ ἀκοὰς πολέμων: ὁρᾶτε, μὴ θροεῖσθε: δεῖ γὰρ γενέσθαι, ἀλλ' οὔπω ἐστὶν τὸ τέλος. 7 ἐγερθήσεται γὰρ ἔθνος ἐπὶ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, καὶ ἔσονται λιμοὶ καὶ σεισμοὶ κατὰ τόπους: 8 πάντα δὲ ταῦτα ἀρχὴ ὠδίνων.
6. "And ye shall hear of wars and rumours of wars: see that ye be not troubled : for all these things must come to pass, but the end is not yet. [p. 803] 7. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. 8. All these are the beginning of sorrows."
Augustinus ad Hesychium: Interrogantibus discipulis ea dominus respondit quae iam ex illo tempore fuerant secutura, sive de excidio Ierusalem, unde orta est ipsius interrogationis occasio; sive de adventu suo per Ecclesiam, in qua usque ad finem venire non cessat; in suis enim veniens agnoscitur, dum eius quotidie membra nascuntur; sive de ipso fine in quo apparebit vivos iudicaturus et mortuos. Cum itaque signa dicat quae ad ista tria pertinent, quod eorum trium signorum ad aliquid horum referendum sit, diligenter considerandum est, ne forte quod pertinet ad unum, referendum putemus ad alterum. Aug., Ep. 199. 25: To this enquiry of the disciples the Lord makes answer, declaring all things which were to come to pass from that time forwards, whether relating to the destruction of Jerusalem, which had given occasion to their enquiry; or to His coming through the Church, in which He ceases not to come to the end of time; for He is acknowledged as coming among His own, while new members are daily born to Him; or relating to the end itself when He shall appear to judge the quick and the dead. When then He describes the signs which shall attend these three events, we must carefully consider which signs belong to which events, lest perchance we refer to one that which belongs to another. Chrysostomus in Matth: Hic autem loquitur de praeliis quae Hierosolymis erant futura, cum dicit audituri enim estis praelia et opiniones praeliorum. Chrys.: Here He speaks of the battles which should be fought at Jerusalem; when He says, "Ye shall hear wars, and rumours of wars." Origenes in Matth.: Qui audit ipsas voces quae fiunt in praeliis, audit praelia; qui autem de praeliis longe gestis audit, opiniones vel rumores audit praeliorum. Origen: To hear the shouts raised in the battles, is to "hear wars;" to hear "rumours of wars," is to hear accounts of wars waged afar off. Chrysostomus in Matth: Quia vero per hoc turbari etiam discipuli poterant, ideo subdit videte ne turbemini. Deinde quia aestimabant post illud bellum quo Ierusalem destrueretur, statim finem mundi esse venturum, eos in vera opinione stabilit, dicens oportet enim haec fieri, sed nondum statim est finis. Chrys.: And because this might alarm the disciples, He continues, "See that ye be not troubled." And because they supposed that the end of the world would follow immediately after the war in which Jerusalem should be destroyed, He corrects their suspicions concerning this, "These things must come to pass, but the end is not yet." Hieronymus: Idest, non putemus diem instare iudicii, sed in tempus aliud reservari; cuius signum perspicue in consequentibus ponitur. Consurget enim gens in gentem, et regnum in regnum. Jerome: That is, Think not that the day of judgment is at hand, but that it is reserved against another time; the sign of which is plainly put in what follows, "For nation shall rise against nation, and kingdom against kingdom." Rabanus: Vel admonentur apostoli ne his advenientibus terreantur, ut Hierosolymam Iudaeamque deserant; quia non statim finis, sed in quadragesimum annum desolatio provinciae, ultimumque urbis et templi sequetur excidium: de quibus subditur consurget enim gens in gentem, et regnum in regnum. Constat autem hic acerbissimos dolores, quibus omnis vastata est provincia, ad litteram contigisse. Raban. [ed. note: From this to v. 36. the commentary of Rabanus is wanting in the printed edition. See Pref.]: Or, this is a warning to the Apostles not to flee from Jerusalem and Judaea in terror of these things, when they should begin to come upon them; because the end was not immediately, but the desolation of the province, and the destruction of the city and temple should not come till the fortieth year. And we know that most grievous woes, [p. 804] which spread over the whole province, fell out to the very letter. Chrysostomus in Matth: Deinde ut ostendat quoniam et ipse praeliabitur contra Iudaeos, non solum bella praenuntiat, sed et plagas divinitus illatas: unde subdit et erunt pestilentiae et fames et terraemotus per loca. Chrys.: And to shew that He also should fight against the Jews, He tells them not only of wars, but of calamities inflicted by Providence, "And there shall be pestilences, and famines, and earthquakes in divers places." Rabanus: Notandum quod in hoc quod dicit consurget gens in gentem, ostenditur perturbatio hominum; erunt pestilentiae, ecce inaequalitas corporum; erit fames, ecce sterilitas terrae; terraemotus per loca, ecce respectus irae desuper. Raban.: "Nation shall rise against nation," shews the disquietude of men's minds; "pestilences," the affliction of their bodies; "famines," the barrenness of the soil; "earthquakes in divers places," wrath from heaven above. Chrysostomus in Matth: Et non simpliciter haec fient secundum consuetudinem antea in hominibus existentem; sed ex ira quae erit desuper: et propter hoc non simpliciter dixit ea esse ventura, neque repente; sed cum quadam significatione subdit haec autem omnia sunt initia dolorum, idest Iudaicorum malorum. Chrys.: And these things shall not happen according to the order of nature before established among men, but shall come of wrath from heaven, and therefore He said not that they should come only, or come suddenly, but adds significantly, "These all are the beginnings of troubles," that is, of the Jewish troubles. Origenes: Vel aliter: sicut aegrotant corpora ante mortem, sic necesse est ante corruptionem mundi ut quasi languens terra frequentius terraemotibus conquassetur, aer etiam vim mortiferam concipiens pestilens fiat; et vitalis virtus terrae deficiens, suffocet fructus. Consequens autem est ut propter inopiam ciborum, in avaritiam et bella homines excitentur; sed quia insurrectiones et lites interdum fiunt propter avaritiam, interdum autem propter concupiscentiam principatus, et gloriam vanam; adhuc profundiorem dabit aliquis causam eorum quae ante finem mundi sunt ventura. Sicut enim adventus Christi in pluribus gentibus divina virtute fecit pacem, sic consequens est ut propter abundantiam iniquitatis refriguerit caritas multorum; et ideo dereliquerit illos Deus, et Christus eius, iterum fieri praelia, dum non prohibentur a sanctitate operationes seminatrices bellorum: sed et adversariae virtutes dum non vetantur a sanctis et a Christo, absque prohibitione operabuntur in cordibus hominum, ut excitent gentem adversus gentem, et regnum adversus regnum. Si autem, sicut quibusdam placet, et fames et pestilentiae ab Angelis Satanae fiunt, haec etiam tunc invalescent ab adversis virtutibus, quando non fuerint sales terrae et lux mundi, Christi discipuli, destruentes quae ex Daemonum malitia seminantur. Et aliquando quidem in Israel fames et pestilentiae fiebant propter peccata, quas orationes sanctorum solvebant.
Bene autem per loca: non enim insimul vult Deus perdere humanum genus; sed iudicans per partes, dat poenitentiae locum. Si autem incipientibus huiusmodi malis, non fuerit facta correptio, proficient ad peius: unde sequitur haec autem omnia initia sunt dolorum, generalium scilicet in universo mundo, et eorum qui secuturi sunt adversus impios, ut in doloribus acutissimis crucientur.
Origen: Or otherwise; As the body sickens before the death of the man, so it must needs be that before the consummation of this world the earth should be shaken, as though it were palsied, with frequent earthquakes, the air should gather a deadly quality and become pestilential, and that the vital energy of the soil should fail, and its fruits wither. And by consequence of this scarcity, men are stirred up to robbery and war. But because war and strife arise sometimes from covetousness, and sometimes from desire of power and empty glory, of these which shall happen before the end of the world a yet deeper cause shall be assignable. For as Christ's coming brought through His divine power peace to divers nations, so it shall be on the other hand, "that when iniquity shall abound, the love of many shall wax cold," and God and His Christ shall desert them; wars shall be again when actions which beget wars are not hindered by holiness; and hostile powers when they are not restrained by the Saints and by Christ shall work unchecked in the hearts of men, stirring up nation against nation, and kingdom against kingdom. But if, as some will have it, famine and pestilence are from the Angels of Satan, these shall then gather might from opposite powers, when the salt of the earth, and the lights of the world, Christ's disciples, shall be no longer, destroying those things which the malice of daemons hatches. Ofttimes in Israel famines and pestilences were caused by sin, and removed by the prayers of the Saints. [marg. note: 1 Ki 17:1, Jer 14, James 5:17-18]
Well is that [p. 805] said, "In divers places," for God will not destroy the whole race of men at once, but judging them in portions, He gives opportunity of repentance. But if some stop be not put to these evils in their commencement, they will progress to worse, as it follows, "These all are the beginnings of sorrows," that is, sorrows common to the whole world, and those which are to come upon the wicked who shall be tormented in most sharp pains.
Hieronymus: Mystice autem videtur regnum contra regnum consurgere, et pestilentia eorum quorum sermo serpit ut cancer, et fames audiendi verbum Dei, et commotio universae terrae, et a vera fide separatio, in haereticis magis intelligi, qui contra se invicem dimicantes, Ecclesiae victoriam faciunt. Jerome: Figuratively; Kingdom rising against kingdom and pestilence of that discourse which spreadeth, as a plague-spot, and hunger of hearing the word of God, and commotion throughout the earth, and separation from the true faith, may be rather understood of the heretics, who fighting among themselves give the victory to the Church. Origenes: Oportet autem haec fieri antequam videamus perfectionem sapientiae quae est in Christo, sed non statim erit finis quem quaerimus: pacificus enim finis longe est ab hominibus istis. Origen: This must come to pass before we can see the perfection of that wisdom which is in Christ; but not yet shall be that end which we seek, for a peaceful end is far from those men. Hieronymus: Quod autem dixit haec omnia initia sunt dolorum, melius transfertur parturitionum, ut quasi conceptus quidam adventus Antichristi, non partus intelligatur. Jerome: "These all are the beginnings Of sorrows," is better understood of pains of labour, as it were the conception of the coming of Antichrist, and not of the birth.
Lectio 4 9 τότε παραδώσουσιν ὑμᾶς εἰς θλῖψιν καὶ ἀποκτενοῦσιν ὑμᾶς, καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων τῶν ἐθνῶν διὰ τὸ ὄνομά μου. 10 καὶ τότε σκανδαλισθήσονται πολλοὶ καὶ ἀλλήλους παραδώσουσιν καὶ μισήσουσιν ἀλλήλους: 11 καὶ πολλοὶ ψευδοπροφῆται ἐγερθήσονται καὶ πλανήσουσιν πολλούς: 12 καὶ διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν ψυγήσεται ἡ ἀγάπη τῶν πολλῶν. 13 ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται. 14 καὶ κηρυχθήσεται τοῦτο τὸ εὐαγγέλιον τῆς βασιλείας ἐν ὅλῃ τῇ οἰκουμένῃ εἰς μαρτύριον πᾶσιν τοῖς ἔθνεσιν, καὶ τότε ἥξει τὸ τέλος.
9. "Then shall they deliver you up to be afflicted and shall kill you: and ye shall be hated of all nations for my name's sake. 10. And then shall many be offended, and shall betray one another, and shall hate one another. 11. And many false prophets shall rise, and shall deceive many. 12. And because iniquity shall abound, the love of many shall wax cold. 13. But he that shall endure unto the end, the same shall be saved. 14. And this Gospel of the kingdom shall be preached in all the world for a witness unto all nations ; and then shall the end come."
Rabanus: Quo merito Hierosolymis, ac provinciae Iudaeorum universae tot irroganda fuerint adversa, dominus manifestat subdens tunc tradent vos, et cetera. Raban.: For what desert so many evils are to be brought [p. 806] upon Jerusalem, and the whole Jewish province the Lord shews, when He adds, "Then shall they deliver you up, &c." Chrysostomus in Matth: Vel aliter. Quia discipuli audientes ea quae de Hierosolyma dicebantur, sic dispositi erant ut extra turbationem essent, quasi de alia poena audientes, sibi vero prospera superventura sperabant, quae advenire valde desiderabant; propter hoc eis gravia praenuntiat, in sollicitudine eos statuens. Et prius quidem iusserat eos vigilare contra deceptionem seductorum; nunc autem tyrannorum violentiam eis praedicit, dicens tunc tradent vos in tribulationem, et occident vos. Opportune enim eorum mala interposuit, mitigationem habentia a communibus malis: nec solum ita eos consolatus est, sed ostendendo tribulationis causam, adiungens quod propter nomen eius haec essent passuri: unde sequitur et eritis odio omnibus hominibus propter nomen meum. Chrys.: Or otherwise; The disciples when they heard these things which were spoken of Jerusalem might suppose that they should be beyond reach of harm, as though what they now heard was the sufferings of others, while they themselves should meet with nothing but prosperous times, He therefore announces the grievous things which should befal them, putting them in fear for themselves. First He had bid them be on their guard against the arts of false teachers, He now foretels to them the violence of tyrants. In good season He thus introduces their own woes, as here they will receive consolation from the common calamities; and He held out to them not this comfort only, but also that of the cause for which they should suffer, shewing that it was for His name's sake, "And ye shall be hated of all men for my name's sake." Origenes in Matth.: Sed quomodo etiam in ultimis partibus terrae commorantibus gentibus odio habetur populus Christi? Nisi forte et hic aliquis dicat propter exaggerationem positum omnibus pro multis. Sed et hoc quod dicit tunc tradent vos, habet quaestionem: nam et priusquam haec fierent, traditi sunt Christiani in tribulationes. Sed aliquis respondebit, quoniam tunc maxime tradentur Christiani in tribulationes quemadmodum unquam. Amant enim qui in calamitatibus sunt, causas earum discutientes invenire aliquid quod loquantur. Consequens ergo est ut quasi derelinquentibus hominibus deorum culturam propter multitudinem Christianorum, dicant fieri bella, fames, et pestilentias; sed et terraemotus causam dicant Christianos, propter quod et persecutiones passae sunt Ecclesiae. Origen: But how should the people of Christ be hated by the nations who dwelt in the uttermost parts of the earth? But one may perhaps say, that in this place all is put hyperbolically for many. But this that He says, "Then shall they deliver you," presents some difficulty; for before these things the Christians were delivered to tribulation. To this it may be answered, that at that time the Christians shall be more delivered to tribulation than ever. And persons in any misfortune love to examine into the origin of them, and to talk about them. Hence when the worship of the Gods shall be almost deserted by reason of the multitude of Christians, it will be said that that is the cause of the wars, and famines, and pestilences; and of the earthquakes also they will say that the Christians are the cause, whence the persecution of the Churches. Chrysostomus in Matth: Postquam autem iam duplex praelium posuit, scilicet quod est a seductoribus, et quod est ab inimicis; consequenter tertium praelium ponit, quod est a falsis fratribus, unde subdit et tunc scandalizabuntur multi, et invicem tradent, et odio habebunt invicem. Vide autem et Paulum haec plorantem et dicentem: foris pugnae, intus timores; et alibi: pericula in falsis fratribus; de quibus ibi dicit: tales sunt pseudoapostoli operarii subdoli. Unde et hic subdit et multi pseudoprophetae surgent, et seducent multos. Chrys.: Having named two sources of opposition, that from seducers, and that from enemies, He adds a third, that from false brethren; "And then shall many be offended, and shall betray one another, and shall hate one another." See Paul bewailing these same things, "Without were fightings, within were fears;" [2 Cor 7:5] and in another place; "In perils among false brethren," [2 Cor 11:26] of whom he says, "Such are false Apostles, deceitful workers." [2 Cor 11:13] Remigius: Imminente enim captivitate Ierusalem, multi insurrexerunt, Christianos se esse dicentes, et multos seduxerunt: quos Paulus nominat falsos fratres, Ioannes vero Antichristos. Remig.: As the capture of Jerusalem approached, many rose up, calling themselves Christians, and deceived many , such [p. 807] Paul calls "false brethren," John "Antichrists." Hilarius in Matth.: Ut Nicolaus unus ex septem diaconibus fuit, qui multos mentita veritate pervertit. Hilary: Such Was Nicolaus, one of the seven deacons, who led astray many by his pretences. And Simon Magus who, armed with diabolic works and words, perverted many by false miracles. Chrysostomus in Matth: Deinde quod his difficilius est ostendit, quia tales pseudoprophetae nullam mitigationem a caritate accipient; unde sequitur et quoniam abundabit iniquitas, refrigescet caritas multorum. Chrys.: And He adds, what is still more cruel, that such false Prophets shall have no alleviation in charity; "Because iniquity shall abound, the love of many shall wax cold." Remigius: Idest vera dilectio erga Deum et proximum: nam quanto magis ab unoquoque iniquitas suscipitur, tanto magis in corde ipsius ardor caritatis extinguitur. Remig.: That is, true love towards God and our neighbour, in proportion as each surrenders himself to iniquity, in that proportion will the flame of charity in his heart be extinguished. Hieronymus: Considerandum autem, quod non negavit omnium futuram esse caritatem, sed multorum: nam in apostolis et in eorum similibus permansura est caritas, de qua Paulus dicit: quis nos separabit a caritate Christi? Propter quod et hic subdit qui autem perseveravit usque in finem, hic salvus erit. Jerome: Observe, He says, "the love of many," not 'of all,' for in the Apostles, and those like them, love would continue, as Paul speaks, "Who shall separate us from the love of Christ?" [Rom 8:35] Remigius: Usque in finem dicit usque ad terminum vitae suae: qui enim usque ad terminum vitae suae in confessione nominis Christi perseveraverit, et in caritate salvus factus est. Remig.: "Whoso shall endure unto the end," i.e. to the end of his life; for whoso to the end of his life shall persevere in the confession of the name of Christ, and in love, he shall be saved. Chrysostomus in Matth: Deinde ne dicerent: qualiter ergo inter tot mala vivemus? Quod plus est promittit: quod non solum viverent, sed etiam ubique docerent; unde subditur et praedicabitur hoc Evangelium regni in universo orbe. Chrys.: Then that they should not say, How then shall we live among so many evils? He promises not only that they should live, but that they should teach every where. "And this Gospel of the kingdom shall be preached in all the world." Remigius: Quia enim noverat dominus corda discipulorum contristanda esse de excidio Ierusalem et perditione suae gentis, hoc solatio consolatur eos, quod multo plures credituri erant de gentibus quam de Iudaeis perirent. Remig.: For the Lord knew that the hearts of the disciples would be made sad by the destruction of Jerusalem, and overthrow of their nation, and He therefore comforts them with a promise that more of the Gentiles should believe than of the Jews should perish. Chrysostomus in Matth: Quod autem et ante captionem Hierosolymae ubique praedicatum est Evangelium, audi quod ait Paulus: in omnem terram exivit sonus eorum. Et vides eum a Ierusalem ad Hispaniam currentem. Si autem unus tantam portionem accepit, excogita reliqui quanta operati sunt. Unde et quibusdam scribens, de Evangelio dicit quod fructificat et crescit in omni creatura quae sub caelo est. Hoc autem est maximum signum virtutis Christi, quod in triginta annis vel parum amplius Evangelii sermo fines orbis terrarum implevit. Quamvis autem Evangelium ubique praedicatum fuerit, non tamen omnes crediderunt: propter quod subdit in testimonium omnibus gentibus idest in accusationem his qui non crediderunt. Qui enim crediderunt, testabuntur adversus eos qui non crediderunt, et condemnabunt eos. Convenienter autem postquam praedicatum est Evangelium per orbem terrarum, tunc Hierosolyma periit: unde sequitur et tunc veniet consummatio; idest finis Hierosolymorum. Qui enim viderunt Christi virtutem ubique refulgentem et in brevi tempore orbem terrarum supergressam, quam veniam habere debuerunt in ingratitudine permanentes? Chrys.: That before the taking of Jerusalem the Gospel was preached every where, hear what Paul says, "Their sound is gone out into all the earth;" [Rom 10:18] and see himself travelling from Jerusalem into Spain. And if one had so large a province, think how much all must have done. Whence writing to certain, he says of the Gospel, "It bears fruit, and increases in every creature under heaven." [Col 1:6]. And this is the strongest proof of Christ's power, that in thirty years or a little more, the word of the Gospel filled the ends of the world. Though the Gospel was preached every where, yet all did not believe, whence He adds, "For a witness unto all nations," in accusation, that is, of such as believe not, they who have believed bearing witness against them that believed not, and condemning them. And in fit season did Jerusalem fall, namely, after the Gospel had been preached throughout the world; as it follows, "And then [p. 808] shalt the consummation come," i.e. the end of Jerusalem. For they who have seen Christ's power shining forth every where, and in brief space spread over the whole world, what mercy did they deserve when they continued still in ingratitude? Remigius: Potest autem et totus locus iste referri ad consummationem saeculi. Tunc enim plurimi scandalizabuntur recedentes a fide, videntes multitudinem et divitias malorum, et miracula Antichristi, et consocios persequentur; et Antichristus mittet pseudoprophetas qui seducent multos; et abundabit iniquitas, quoniam numerus malorum augebitur; et refrigescet caritas, quoniam numerus bonorum minuetur. Remig.: But the whole passage might be referred to the end of the world. For then "shall many be offended," and depart from the faith, when they see the numbers and wealth of the wicked, and the miracles of Antichrist, and they shall persecute their brethren; and Antichrist shall send "false Prophets, who shall deceive many; iniquity shall abound," because the number of the wicked shall be increased; and "love shall wax cold," because the number of the good shall diminish. Hieronymus: Signum etiam dominici adventus est in toto orbe Evangelium praedicari, ut nullus sit excusabilis. Jerome: And the sign of the Lord's second coming is, that the Gospel shall be preached in all the world, so that all may be without excuse. Origenes in Matth.: Quod autem dicitur eritis odio omnibus hominibus propter nomen meum, sic salvare quis poterit, quia nunc quidem in unum consenserunt omnes gentes adversus Christianos. Cum autem contigerint quae Christus praedixit, tunc fient persecutiones iam non ex parte sicut ante, sed generaliter ubique adversus populum Dei. Origen: And that, "Ye shall be hated of all men for my name's sake," might be then applied thus; That indeed at this time all nations are conspired together against the Christians, but that when the things foretold by Christ shall have come to pass, then there shall be persecutions, not as before in places, but everywhere against the people of God. Augustinus ad Hesychium: Sed qui putant hoc quod dicitur praedicabitur Evangelium regni in universo orbe, per ipsos apostolos factum esse, non ita esse certis documentis probatum est. Sunt enim in Africa barbarae innumerabiles gentes, in quibus nondum praedicatum esse Evangelium ex his qui ducuntur inde captivi, addiscere in promptu est. Neque tamen ullo modo recte dici potest, istos ad promissionem Dei non pertinere. Non enim Romanos solum, sed omnes gentes dominus semini Abrahae iurando promisit. In quibus ergo gentibus nondum est Ecclesia, oportet quod sit, non ut omnes qui ibi fuerint credant: quomodo enim illud implebitur eritis odio omnibus gentibus propter nomen meum, nisi in omnibus gentibus sint et qui oderint et quos oderint? Non est igitur ab apostolis praedicatio ista completa, quando adhuc sunt gentes in quibus nondum coepit impleri. Quod autem dixit apostolus: in omnem terram exivit sonus eorum, quamvis locutio sit praeteriti temporis, verbis tamen quod futurum erat dixit, non quod iam factum atque completum: sicut et ipse propheta, quo usus est teste, fructificare et crescere dixit Evangelium in universo mundo, ut ita signaret usque quo crescendo esset venturum. Si ergo latet quando Evangelio universus orbis implebitur, proculdubio latet quando finis erit: ante quippe non erit.
Aug., Ep. 199, 46: But that this preaching "the Gospel of the kingdom in all the world" was accomplished by the Apostles, we have not any certain evidence, to prove. There are numberless barbarous nations in Africa, among whom the Gospel is not even yet preached, as it is easy to learn from the prisoners who are brought from thence. But it cannot be said that these have no part in the promise of God. For God promised with an oath not the Romans only, but all nations to the seed of Abraham. But in whatever nation there is yet no Church established, it must needs be that there should be one, not that all the people should believe; for how then should that be fulfilled, "Ye shall be hated of all nations for my name's sake," unless there be in all nations those who hate and those who are hated? That preaching therefore was not accomplished by the Apostles, while as yet there were nations among whom it had not begun to be fulfilled. The words of the Apostle also, "Their sound hath gone out into all the world," though expressed as of time past, are meant to apply to something future, not yet completed; as the Prophet [marg. note: Ps 19:4], whose words he quotes, said that the Gospel bore fruit and grew in the whole world, [p. 809] to shew thereby to what extent its growth should come. If then we know not when it shall be that the whole world shall be filled with the Gospel, undoubtedly we know not when the end shall be; but it shall not be before such time.
Origenes in Matth.: Cum ergo omnis gens audiverit Evangelii praedicationem, tunc erit saeculi finis; et hoc est quod sequitur et tunc erit consummatio. Multae enim non solum barbarorum, sed etiam nostrarum gentium nondum audierunt Christianitatis verbum. Origen: When every nation shall have heard the preaching of the Gospel, then shall come the end of the world. For at this time there are many nations, not of barbarians only, but of our own, who have not yet heard the word of Christianity. Glossa: Utrumque autem dictorum tueri potest, si tamen diverso modo diffusio praedicationis Evangelii intelligatur. Si enim intelligatur quantum ad fructum praedicationis, qui est ut in singulis gentibus fundetur Ecclesia credentium in Christum, ut Augustinus exponit, est signum quod oportet praecedere ante finem mundi; non tamen praecessit ante destructionem Hierosolymae. Si autem intelligatur quantum ad famam praedicationis, sic ante finem Hierosolymae fuit completum, discipulis Christi per quatuor mundi partes dispersis. Gloss., non occ. [ed. note: This Gloss appears to be a note of S. Thomas, in confirmation of the view of S. Chrysostom, which refers this to the taking of Jerusalem. cf. Iren Haeres. i. 2 and 3.]: But it is possible to maintain both applications of the passage, if only we will take this diffusion of Gospel preaching in a double sense. If we understand it of fruit produced by the preaching, and the foundation in every nation of a Church of believers in Christ, as Augustine (in the passage above quoted) expounds it, then it is a sign which ought to precede the end of the world, and which did not precede the destruction of Jerusalem. But if we understand it of the fame of their preaching, then it was accomplished before the destruction of Jerusalem, when Christ's disciples had been dispersed over the four quarters of the earth. Unde Hieronymus dicit: non puto aliquam remansisse gentem quae Christi nomen ignoret; et quamquam non habuerit praedicatorem, tamen ex vicinis gentibus opinionem fidei non potest ignorare. Whence Jerome says, I do not suppose that there remained any nation which knew not the name of Christ; for where preacher had never been, some notion of the faith must have been communicated by neighbouring nations. [marg. note: Hieron. in loc.] Origenes in Matth.: Moraliter autem qui visurus est, secundum verbum Dei, adventum gloriosum illum in animam suam, necesse est ut secundum mensuram profectus sui insidias a contrariis operationibus patiatur, quasi magnus athleta, et Christus in eo ab omnibus odiatur: non tantum a gentibus secundum carnem, quantum a gentibus spiritualium nequitiarum. Sed et in quaestionibus pauci erunt veritatem plenius attingentes; plures autem scandalizabuntur, et cadent ab ea, proditores et accusatores alterutrum propter dissensionem dogmatum veritatis; quod causa fiet ut odiant se invicem. Multi etiam erunt non sane tradentes de futuris sermonem, et quomodo non oportet interpretantes prophetas: quos pseudoprophetas dicit, seducentes multos; et ferventem dilectionem quae prius fuerat in simplicitate fidei, refrigescere facient. Sed qui potuerit manere in apostolicae traditionis proposito, ipse salvabitur; et sic praedicatum Evangelium in animas omnium, erit in testimonium omnibus gentibus, idest omnibus cogitationibus incredulis animarum. Origen: Morally; He who shall see that glorious second coming of the word of God into his soul, must needs suffer in proportion to the measure of his proficiency assaults of opposing influences, and Christ in him must be hated by all, not only by the nations literally understood, but by the nations of spiritual vices. And in such enquiries there will be few who shall reach the truth with any fulness, the more part shall be offended and fall therefrom, betraying and accusing one another because of their disagreement respecting doctrines, which shall give rise to a mutual hatred. Also there shall be many setting forth unsound words concerning things to come, and interpreting the Prophets in a manner in which they ought not; these are the false Prophets who shall deceive many, and who shall cause to wax cold that fervour of love which was before in the simplicity of the [p. 810] faith. But he who can abide firmly in the Apostolic tradition, he shall be saved; and the Gospel being preached to the minds of all shall be for a testimony to all nations, that is, to all the unbelieving thoughts of the soul.
Lectio 5 15 ὅταν οὖν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ δανιὴλ τοῦ προφήτου ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ ἀναγινώσκων νοείτω, 16 τότε οἱ ἐν τῇ ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, 17 ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω ἆραι τὰ ἐκ τῆς οἰκίας αὐτοῦ, 18 καὶ ὁ ἐν τῷ ἀγρῷ μὴ ἐπιστρεψάτω ὀπίσω ἆραι τὸ ἱμάτιον αὐτοῦ. 19 οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις. 20 προσεύχεσθε δὲ ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος μηδὲ σαββάτῳ: 21 ἔσται γὰρ τότε θλῖψις μεγάλη οἵα οὐ γέγονεν ἀπ' ἀρχῆς κόσμου ἕως τοῦ νῦν οὐδ' οὐ μὴ γένηται. 22 καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ: διὰ δὲ τοὺς ἐκλεκτοὺς κολοβωθήσονται αἱ ἡμέραι ἐκεῖναι.
15. "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) 16. Then let them which be in Judaea flee into the mountains: 17. Let him which is on the housetop not come down to take any thing out of his house. 18. Neither let him which is in the field return back to take his clothes. 19. And woe unto them that are with child, and to them that give suck in those days! 20. But pray ye that your flight be not in the winter, neither on the sabbath day: 21. For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. 22. And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened."
Chrysostomus in Matth: Quia supra occulte insinuavit Hierosolymae finem, consequenter idem manifeste ostendit, prophetiam inducens quae destructionem Iudaeorum credere facit; unde dicit cum ergo videritis abominationem desolationis, quae dicta est a Daniele propheta, stantem in loco sancto, qui legit intelligat. Chrys.: As above He had obscurely intimated the end of Jerusalem; He now proceeds to a more plain announcement of it, citing a prophecy which should make them believe it. Hieronymus: Hoc autem quod dictum est qui legit intelligat, ponitur ut ad intelligentiam mysticam provocemur. Legimus autem in Daniele hoc modo: et in dimidio hebdomadis auferetur sacrificium et libamina, et in templo desolationum abominatio erit usque ad consummationem temporis, et consummatio dabitur super solitudinem. Jerome: That, "Let him that readeth understand," is said to call us to the mystic understanding of the place. What we read in Daniel is this; "And in the midst of the week the sacrifice and the oblation shall be taken away, and in the temple shall be the abomination of desolations until the consummation of the time, and consummation shall be given upon the desolate." [Dan 9:27, septuagint] Augustinus ad Hesychium: Lucas quidem, ut ostenderet tunc factam fuisse abominationem desolationis quae a Daniele praedicta est, quando expugnata est Ierusalem, eodem loco haec domini verba commemorat: cum videritis circumdari ab exercitu Ierusalem, tunc scitote quia appropinquabit desolatio eius. Aug., Ep. 199, 31: Luke, in order to shew that the abomination of desolation foretold by Daniel had reference to the time of the siege of Jerusalem, repeats these words [p. 811] of our Lord, "When ye shall see Jerusalem encompassed by armies, then know ye that its desolation draweth nigh." [Luke 21:20] Chrysostomus super Matth: Unde abominationem desolationis videtur mihi exercitum dicere, quo scilicet desolata est civitas sancta Ierusalem. Pseudo-Chrys.: Whence I think that by the abomination of desolation, He means the army by which the city of the holy Jerusalem was desolated. Hieronymus: Aut potest intelligi de imagine Caesaris, quam Pilatus posuit in templo, aut de Hadriani equestri statua, quae in ipso sancta sanctorum loco stetit usque in praesentem diem. Abominatio enim secundum veterem Scripturam idolum nuncupatur; et idcirco additur desolationis, quod in desolato templo atque deserto idolum positum sit. Jerome: Or it may be understood of the statue of Caesar, which Pilate set up in the temple; or of the equestrian statue of Adrian, which stood to the present time in the very Holy of Holies. For, according to the Old Scripture, an idol is called 'abomination;' "of desolation" is added, because the idol was set up in the desolated and deserted temple. Chrysostomus in Matth: Vel quia ille qui desolavit civitatem et templum, statuam intus posuit. Ut autem discant quoniam viventibus quibusdam eorum haec erunt, propter hoc dixit cum videritis. Ex quo admirare Christi virtutem et discipulorum fortitudinem, qui in talibus temporibus praedicabant, in quibus omnia Iudaica impugnabantur. Apostoli autem ex Iudaeis existentes, leges introduxerunt novas adversus Romanos tunc dominantes. Infinita milia Iudaeorum ceperunt Romani, et duodecim viros non superaverunt nudos et inermes. Quia vero multoties contigerat in gravibus praeliis Iudaeos restauratos fuisse, sicut temporibus Sennacherib et Antiochi; ne aliquis suspicetur tale aliquid futurum, suis fugiendum esse praecepit cum subdit tunc qui in Iudaea sunt fugiant ad montes. Chrys.: Or because he who desolated the city and the temple placed his statue there. He says, "When ye shall see," because these things were to happen while some of them were yet alive. Wherein admire Christ's power, and the courage of the disciples, who preached through those times in which all things Jewish were the object of attack. The Apostles, being Jews, introduced new laws in opposition to the Roman authority. The Romans conquered countless thousands of Jews, but could not overcome twelve unarmed unprotected men. [marg. note: Chrys., Hom. lxxvi] But because it had often happened to the Jews to be recovered in very desperate circumstances, as in the times of Sennacherib and Antiochus, that no man might look for any such event now, He gave command to His disciples to fly, saying, "Then let them which, are in Judaea flee to the mountains." Remigius: Haec enim omnia imminente desolatione Ierusalem, constat fuisse impleta: appropinquante namque Romano exercitu, omnes Christiani qui in provincia erant, sicut historia ecclesiastica refert, divino miraculo moniti, longius recesserunt, et transeuntes Iordanem, venerunt in Pellam civitatem, et ibi sub tutela Agrippae regis, cuius mentio in actibus apostolorum fit, aliquanto tempore manserunt: ipse autem Agrippa, cum parte Iudaeorum quae sibi obtemperabat, Romano subditus erat imperio. Remig.: And this we know was so done when the fall of Jerusalem drew near; for on the approach of the Roman army, all the Christians in the province, warned, as ecclesiastical history tells us, [marg. note: Euseb., H. E., iii. 5] miraculously from heaven, withdrew, and passing the Jordan, took refuge in the city of Pella; and under the protection of that King Agrippa, of whom we read in the Acts of the Apostles, they continued some time; but Agrippa himself, with the Jews whom he governed, was subjected to the dominion of the Romans. Chrysostomus in Matth: Deinde ostendens inevitabilia mala futura esse Iudaeis et infinitam calamitatem, subdit et qui in tecto est, non descendat tollere aliquid de domo sua; eligibilius enim erat nudo corpore salvari, quam intrare domum ut tolleret vestimentum, et occidi: propter quod et de eo qui est in agro subdit et qui in agro est, non revertatur tollere tunicam suam. Si enim qui in civitate sunt fugiunt, multo magis qui foris sunt non oportet ad civitatem refugere. Et quidem pecunias contemnere facile est, et providere sibi in vestimentis non difficile; quae autem a natura sunt, qualiter aliquis fugiet? Qualiter enim praegnans fiet levis ad fugam, aut lactans poterit eum quem peperit deserere? Propter quod subdit vae autem praegnantibus et nutrientibus in illis diebus: his quidem, quia pigriores sunt, et quia facile fugere non possunt, onere conceptionis gravatae; his autem, quia detinentur vinculo compassionis filiorum, et non possunt simul salvare eos quos lactant. Chrys.: Then to shew how inevitable the evils that should come upon the Jews, and how infinite their calamity, He adds, "And let him which is on the housetop, not come down to take any thing out of his house," for it was better to be saved, and to lose his clothes, than to put on a garment and perish; and of him who is in the field He says the same. For if those who are in the [p. 812] city fly from it, little need is there for those who are abroad to return to the city. But it is easy to despise money, and not hard to provide other raiment; but how can one avoid natural circumstances? How can a woman with child be made active for flight, or how can she that gives suck desert the child she has brought forth? "Woe," therefore, "to them that are with child, and to them that give suck in those days;" to the one, because they are encumbered, and cannot easily fly, bearing about the burden of the womb; to the other, because they are held by compassion for their children, and cannot save with them those whom they are suckling. Origenes in Matth.: Vel quoniam non erit tunc tempus miserendi neque super praegnantes, neque super lactantes, neque super infantes earum. Et quasi ad Iudaeos loquens, qui arbitrabantur in sabbato non oportere ambulare viam amplius quam est sabbati iter, subdit orate autem ut non fiat fuga vestra hieme, vel sabbato. Origen: Or because that will not be a time of shewing pity, neither upon them who are with child, nor upon them who are suckling, nor upon their infants. And as speaking to Jews who thought they might travel no more upon the sabbath than a sabbath-day's journey, He adds, "But pray ye that your flight be not in the winter, neither on the sabbath." Hieronymus: Quia scilicet in altero duritia frigoris prohibet ad solitudines pergere, et in montibus desertisque latitare; in altero autem transgressio legis est, si fugere voluerint; aut mors imminens, si remanserint. Jerome: Because in the one the severity of the cold prevents your flight to the deserts, and your lurking in mountains and wilds; in the other, you must either transgress the Law, if you will fly, or encounter instant death if you will stay. Chrysostomus in Matth: Vide autem quoniam adversus Iudaeos est hic sermo: non enim apostoli sabbatum erant observaturi, neque ibi mansuri, cum Vespasianus hoc egit; etenim plures eorum iam praemortui erant. Si autem aliquis remanserat, in aliis partibus orbis terrarum tunc conversabatur. Propter quid autem hoc orandum esse dixerit, subdit erit enim tunc tribulatio magna, qualis non fuit ab initio mundi usque modo, neque fiet. Chrys.:. Note how this speech is directed against the Jews; for when these things were done by Vespasian, the Apostles could neither observe the Sabbath nor fly, seeing most of them were already dead, and those who survived were living in distant countries. And why they should pray for this He adds a reason, "For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor shall be." Augustinus ad Hesychium: Apud Lucam sic legitur: erit autem pressura magna super terram, et ira populo huic; et cadent in ore gladii, et captivi ducentur in omnes gentes. Nam et Iosephus, qui Iudaicam scripsit historiam, talia mala dicit populo tunc accidisse ut vix credibilia videantur. Unde non immerito dictum est, talem tribulationem nec fuisse a creaturae initio, nec futuram; sed etsi tempore Antichristi talis aut maior forsitan erit, intelligendum est de illo populo dictum, quod eis talis amplius futura non erit. Si enim Antichristum illi primitus et praecipue recepturi sunt, facturus est tunc idem populus tribulationem potius quam passurus. Aug., Ep. 199. 30: In Luke it is thus read, "There shall be great distress upon the earth, and wrath upon this people, and they shall fall by the edge of the sword, and shall be led away captive into all nations." [Luke 21:23] And so Josephus [marg. note: B. J. vii], who wrote the Jewish History, relates evils so great happening to this people as to seem hardly credible. Whence it was not unreasonably said, that such tribulation had never been from the beginning of creation, nor should be; for though in the time of Antichrist shall be such, or perhaps greater; yet to the Jews, of whom we must understand this, such shall never more befal. For if they shall be the first and the chief to receive Antichrist, they will then [p. 813] rather inflict than suffer tribulation. Chrysostomus in Matth: Interrogo autem Iudaeos, unde tam intolerabilis ira divinitus venit super eos, omnibus quae ante factae sunt difficilior. Nam manifestum est quoniam propter crucis manifestationem. Sed adhuc ostendit ipsos graviori poena fuisse dignos, in hoc quod dicitur et nisi breviati fuissent dies illi, non fieret salva omnis caro; ac si diceret: si amplius durasset praelium Romanorum adversus civitatem, universi periissent Iudaei: omnem enim carnem Iudaicam dicit, et qui foris et qui intus erant: non enim solum eos qui in Iudaea erant impugnabant Romani, sed et eos qui ubique dispersi erant persequebantur. Chrys.: I ask the Jews, whence came upon them so grievous wrath from heaven more woeful than all that had come upon them before? Plainly it was because of the desperate crime [τολμημα] and the denial of the Cross. But He shews that they deserved still heavier punishment than they received, when He adds, "And except those days should be shortened, there should no flesh be saved;" that is, If the siege by the Romans should be continued longer, all the Jews would perish; for by "all flesh," He means all the Jewish nation, those within and those without; for the Romans were at war not only with those in Judaea, but with the whole race wherever dispersed. Augustinus: Quidam autem convenienter mihi intellexisse videntur mala ipsa significata nomine dierum, sicut sunt dicti dies mali in aliis Scripturae divinae locis: neque enim dies ipsi mali sunt, sed ea quae fiunt in eis: ipsa enim dicta sunt breviari, ut Deo tolerantiam donante, minus sentirentur; ac si quae magna essent, fierent brevia. Aug.: Indeed some persons seem to me not unfitly to understand by "these days" the evils themselves, as in other places of divine Scripture evil days are spoken of; not that the days themselves are evil, but the things that are done on them. And they are said to be shortened, because they are less felt, God giving us endurance; so that even though grievous, they are felt as short. Chrysostomus in Matth: Ne vero Iudaei dicerent, quoniam propter praedicationem et discipulos Christi haec mala evenerunt, ostendit quod nisi illi essent, radicitus periissent; unde subditur sed propter electos breviabuntur dies illi. Chrys.: But that the Jews should not say that these evils came because of the preaching and the disciples of Christ, He shews them that had it not been for His disciples, they would have totally perished, "but for the elect's sake those days shall be shortened." Augustinus: Non enim debemus ambigere, quando eversa est Ierusalem, fuisse in illo populo electos Dei, qui ex circumcisione crediderant, sive fuerant credituri, electi ante constitutionem mundi, propter quos breviarentur dies illi, ut tolerabilia mala fierent. Non autem desunt qui existimant ita breviores dies illos futuros, quod cursu solis celeriore brevientur, sicut fuit longior dies orante Iesu Nave. Aug.: For we ought not to doubt that when Jerusalem was overthrown, there were among that people elect of God who had believed out of the circumcision, or would have believed, elect before the foundation of the world, for whose sake those days should be shortened, and their evils made endurable. Some there are who suppose that the days will be shortened by a more rapid motion of the sun, as the day was made longer on the prayer of Jesus Name. [?] Hieronymus: Nec recordantur illius scripti: ordinatione tua perseverat dies. Sed iuxta temporum qualitatem, idest abbreviatos non mensura sed numero, ne temporum mora concutiatur credentium fides. Jerome: Not remembering that which is written. "The day continues according to thy ordinances." [Ps 119:91] We must understand it of their being shortened not in measure, but in number, lest the faith of believers should be shaken by lengthened affliction. Augustinus: Non tamen putemus hebdomadas Danielis, vel propter dierum breviationes fuisse turbatas, vel illo iam tempore non fuisse completas, sed in fine temporum esse complendas: apertissime enim Lucas testatur Danielis prophetiam tunc fuisse completam quando eversa est Ierusalem. Aug.: For let us not suppose that the computation of Daniel's weeks was interfered with by this shortening of those days, or that they were not already at that time complete, but had to be completed afterwards in the end of all things, for Luke most plainly testifies that the prophecy of Daniel was accomplished at the time when [p. 814] Jerusalem was overthrown. Chrysostomus in Matth: Intellige autem spiritus sancti dispensationem, quoniam nihil horum scripsit Ioannes, ut non videretur ex ipsa eorum quae facta sunt historia scribere; etenim post captionem Ierusalem vixit multo tempore. Sed qui ante mortui sunt et nihil horum viderunt, ipsi scribunt, ut undique fulgeat praenuntiationis virtus. Chrys.: Observe this economy of the Holy Spirit in this, that John wrote nothing of all this, that he might not seem to be writing a history after the event; for he survived sometime the taking of Jerusalem. But these who died before it, and saw nothing of it, these write it, that the power of prophecy may shine manifestly forth. Hilarius in Matth.: Vel aliter. Totum indicium adventus futuri dominus ponit, dicens cum videritis abominationem. De Antichristi enim temporibus haec locutus est propheta. Abominatio ex eo dicta est quod adversus Deum veniens honorem Dei sibi vindicet: desolationis autem abominatio, quia bellis et caedibus terram desolaturus sit, atque ob id a Iudaeis susceptus loco sanctificationis instituitur, ut ubi sanctorum precibus Deus invocabatur, ibi ab infidelibus receptus Dei honore venerabilis sit; et quia proprius iste Iudaeorum error erit, ut qui veritatem respuerunt, suscipiant falsitatem, Iudaeam deseri monet, et transfugere in montes, ne admixtione plebis illius Antichristo crediturae, vis aut contagium afferatur. Quod autem ait et qui in tecto sunt, non descendant tollere aliquid de domo sua, sic intelligitur: tectum est domus fastigium, et habitationis totius excelsa perfectio. Qui igitur in consummatione domus suae, idest in cordis sui perfectione constiterit, regeneratione spiritus novi celsus, non descendere in humiliora rerum saecularium cupiditate debebit. Et qui in agro erit, non revertatur tollere tunicam suam; idest positus in operatione praecepti, non ad curas pristinas revertatur, ob quas veterum exinde peccaminum, quibus antea contegebatur, erit tunicam relaturus.
Hilary: Or otherwise; It is a sign of His future coming that the Lord gives, when He says, "When ye shall see the abomination." For the Prophet spoke this of the times of Antichrist; and he calls abomination that which coming against God claims to itself the honour of God. It is "the abomination of desolation," because it will desolate the earth with wars and slaughter; and it is admitted by the Jews, and set up in the holy place, that where God had been invoked by the prayers of the saints, into that same place admitted by the unbelievers it might be adored with the worship of God. And because this error will be peculiar to the Jews, that having rejected the truth they should adopt a lie, He warns them to leave Judaea, and flee to the mountains, that no pollution or infection might be gathered by admixture with a people who should believe on Antichrist. That He says, "Let him which is on the housetop not come down to take any thing out of his house," is thus understood. The roof is the highest part of the house, the summit and perfection of the whole building. He then who stands on the top of his house, i.e. in the perfection of his heart, aloft in the regeneration of a new spirit, ought not to come down to the lower desire of things of the world. "Neither let him which is in the field return back to take his coat;" i.e. He that has attained to obedience to the command, let him not return back to his former cares, to take on him again the coat of his former sins in which be once was clothed.
Augustinus ad Hesychium: In tribulationibus enim cavendum est ne quisquam devictus ad carnalem vitam de spirituali sublimitate descendat; aut qui profecerat in anteriora se extendens, deficiendo in posteriora respiciat. Aug.: For in tribulations we must beware of coming down from the spiritual heights, and yielding ourselves to the carnal life; or of failing and looking behind us, after having made some progress forwards. Hilarius in Matth.: Quod autem dicitur vae praegnantibus et nutrientibus in illis diebus; non de fetarum onere dominum admonuisse credendum est, sed animarum peccatis repletarum ostendisse gravitatem, quod neque in tecto positae, neque in agro manentes, repositae irae tempestatem vitare possint. Illis quoque vae erit qui nutrientur: infirmitatem enim animarum quae ad cognitionem Dei tamquam lacte educantur, in his ostendit; et idcirco vae ipsis erit, quia ad fugiendum Antichristum graves, et ad sustinendum imperitae, nec peccata effugerunt, nec cibum veri panis acceperunt. Hilary: That which is said, "Woe unto them that are with child, and to them that give suck," is not to be taken literally as an admonition to women pregnant, but as a description of souls burdened with the weight of sin, that neither in the house, nor in the field, may escape the [p. 815] storm of the wrath that is in store for them. Woe also to those that are being suckled; the weak souls, that is, who are being brought to the knowledge of God as by milk, to whom it shall be woe, because they are too laden to fly, and too inexperienced to resist Antichrist, having neither escaped sin, nor partaken of the food of true bread. Augustinus de Verb. Dom: Vel praegnans est qui res alienas concupiscit; nutriens est qui iam rapuit quod concupiverat: istis enim vae erit in die iudicii. Quod autem dominus dixit orate ne fiat fuga vestra hieme, vel sabbato, Pseudo-Aug., Serm. App. 75, 2: Or, "They that are with child," are they who covet what belongs to others; "they that give suck," are they who have already forcibly taken that which they coveted; to them shall be "woe" in the day of judgment. "Pray ye that your flight be not in the winter, or on the sabbath day;" that is, Augustinus de quaest. Evang., idest ne in laetitia vel tristitia rerum temporalium quis inveniatur in die illa. Aug., Quaest. Ev., I, 37: that no one be found in that day in either joy or sorrow for temporal things. Hilarius in Matth.: Vel ne aut in peccatorum frigore, aut in otio bonorum operum reperiamur, quia gravius vexatio incumbet; nisi quod causa electorum Dei diebus illis sit brevitas afferenda, ut vim malorum coarctatum tempus exsuperet. Hilary: Or; That we be not taken in the frost of sins., or in discontinuance of good works, because of the soreness of the affliction; notwithstanding that for the sake of God's elect, those days shall be shortened, that the abridgment of the time may disarm the force of the calamities. Origenes in Matth.: Mystice autem in loco sancto omnium Scripturarum, tam veteris testamenti quam novi, Antichristus, qui est falsum verbum, stetit frequenter; qui autem hoc vident, ex Iudaeae littore fugiant ad sublimes veritatis montes. Et si quis inventus fuerit ascendisse supra tectum verbi, et stare super fastigium eius, non descendat inde, occasione ut auferat aliquid de domo sua. Et si fuerit in agro in quo absconditus est thesaurus, et reversus fuerit retro, incurret in seductionem verbi mendacis; et maxime si spoliaverit se vestimentum vetus, idest veterem hominem, et iterum conversus fuerit tollere ipsum. Tunc autem anima in utero habens, quae necdum fructificavit ex verbo, incurrit in vae: proicit enim conceptum, et evacuatur a spe, quae est in actibus veritatis; similiter autem si videatur formatum et fructificatum verbum, non autem fuerit enutritum sufficienter. Orent autem qui fugiunt in montes, ne fuga eorum fiat hieme vel sabbato: quoniam in tranquillitate animae constitutae possunt impetrare viam salutis: et in sabbato, quando homo bona opera non facit, fuga vestra non fiat; nemo enim in periculo falsi dogmatis facile superatur, nisi qui nudus fuerit ab operibus bonis. Quae est autem maior tribulatio quam videre fratres nostros seduci, et quod aliquis videat seipsum moveri et conturbari? Dies autem intelliguntur praecepta et dogmata veritatis: omnes autem intellectus a scientia falsi nominis venientes, additamenta sunt dierum quae Deus abbreviavit per quos vult.
Origen: Mystically; In the holy place of the Scriptures, both Old and New Testament, Antichrist, that is, false word, has often stood; let those who see this flee from the Judaea of the letter to the high mountains of truth. And whoso has been found to have gone up to the house-top of the word, and to be standing upon its summit, let him not come down thence as though he would fetch any thing out of his house. And if he be in the field in which the treasure is hid, and return thence to his house, he will run into the temptation of a false word; but especially if he have stripped off his old garment, that is, the old man, and should have returned again to take it up. Then the soul, as it were with child by the word, not having yet brought forth, is liable to a woe; for it casts that which it had conceived, and loses that hope which is in the acts of truth; and the same also if the word has been brought forth perfect and entire, but not having yet attained sufficient growth. Let them that flee to the mountains pray that their flight be not in the winter or on the sabbath-day, because in the serenity of a settled spirit they may reach the way of salvation, but if the winter overtake them they fall amongst those whom they would fly from. And there be some who rest from evil works, but do not good works; be your flight then not on such sabbath [p.816] when a man rests from good works, for no man is easily overcome in times of peril from false doctrines, except he is unprovided with good works. But what sorer affliction is there than to see our brethren deceived, and to feel one's self shaken and terrified? Those days mean the precepts and dogmas of truth; and all interpretations coming of "science falsely so called" [1 Tim 6:20] are so many additions to those days, which God shortens by those whom He wills.
Lectio 6 23 τότε ἐάν τις ὑμῖν εἴπῃ, ἰδοὺ ὧδε ὁ Χριστός, ἤ, ὧδε, μὴ πιστεύσητε: 24 ἐγερθήσονται γὰρ ψευδόΧριστοι καὶ ψευδοπροφῆται, καὶ δώσουσιν σημεῖα μεγάλα καὶ τέρατα ὥστε πλανῆσαι, εἰ δυνατόν, καὶ τοὺς ἐκλεκτούς: 25 ἰδοὺ προείρηκα ὑμῖν. 26 ἐὰν οὖν εἴπωσιν ὑμῖν, ἰδοὺ ἐν τῇ ἐρήμῳ ἐστίν, μὴ ἐξέλθητε: ἰδοὺ ἐν τοῖς ταμείοις, μὴ πιστεύσητε: 27 ὥσπερ γὰρ ἡ ἀστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν καὶ φαίνεται ἕως δυσμῶν, οὕτως ἔσται ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου. 28 ὅπου ἐὰν ᾖ τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί.
23. "Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. 24. For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. 25. Behold, I have told you before. 26. Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. 27. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. 28. For wheresoever the carcase is, there will the eagles be gathered together.
Chrysostomus in Matth: Cum complesset dominus ea quae de Hierosolymis sunt, ad suum de cetero pervenit adventum, et dicit eius signa non illis utilia solum, sed et nobis, et his qui post nos erunt omnibus: unde dicit tunc si quis vobis dixerit: ecce hic est Christus aut illic, nolite credere. Sicut autem cum supra dixit Evangelista: in diebus illis venit Ioannes Baptista, non tempus quod immediate est consequens exposuit, cum triginta anni in medio essent, ita et hic cum dicit tunc, totum medium tempus praetermisit, quod futurum erat a captione Hierosolymae usque ad initia consummationis mundi. Dans autem eis signa sui secundi adventus, de loco eos certificat et de seductoribus: non enim sicut in priori adventu in Bethlehem apparuit, et in parvulo angulo orbis terrarum, et nullo sciente a principio, ita et tunc erit; sed manifeste veniet, ita quod non indigeat quod aliquis eius adventum annuntiet; propter quod dicit si quis vobis dixerit: ecce hic est Christus aut illic, non credatis. Chrys.: When the Lord had finished all that related to Jerusalem, He came in the rest to His own coming, and gives them signs thereof, useful not for them only, but for us and for all who shall be after us. As above, the Evangelist said, "In those days came John the Baptist," [Matt 3:1] not implying immediately after what had gone before, but thirty years after; so here, when He says, "Then," He passes over the whole interval of time between the taking of Jerusalem and the beginnings of the consummation of the world. Among the signs which He gives of His second coming He certifies them concerning the place, and the deceivers. For it shall not be then as at His former coming, when He appeared in Bethlehem, in a corner of the world, unknown of any; but [p. 817] He shall come openly so as not to need any to announce His approach. Wherefore, "If any man shall say unto you, Lo, here is Christ, or there, believe not." Hieronymus: In quo ostendit quod secundus adventus non in humilitate, ut primus, sed in gloria demonstrandus est. Stultum est itaque eum in parvo loco vel in abscondito quaerere, qui totius mundi lumen est. Jerome: Wherein He shews that His second coming shall be not in lowliness as His first, but in glory; and therefore it is folly to seek in places little and obscure for Him who is the Light of the whole world. [marg note: John 8:12] Hilarius in Matth.: Et tamen, quia in magna vexatione positi erunt homines, pseudoprophetae, tamquam praesentem in Christo opem sint indicaturi, multis in locis Christum esse atque haberi mentientur, ut in Antichristi famulatum depressos vexatosque deducant; et ideo subdit surgent enim pseudochristi et pseudoprophetae. Hilary: Notwithstanding, by reason of the great tribulation in which men shall be cast, false prophets promising to shew aid present from Christ, will falsely affirm that Christ is present in divers places, that they may draw into the service of Antichrist men discouraged and distracted. Chrysostomus in Matth: Hic de Antichristo loquitur et de quibusdam eius ministris, quos pseudochristos et pseudoprophetas appellat, quales et tempore apostolorum multi fuerunt; sed ante secundum adventum Christi, erunt multo prioribus amariores: unde subdit et dabunt signa magna et prodigia. Chrys.: He speaks here of Antichrist, and of certain his ministers, whom He calls false Christs and false prophets, such as were many in the time of the Apostles; but before Christ's second coming there shall come others more bitter than the former, "And they shall shew great signs and wonders." [2 Thes 2:9] Augustinus in Lib. 83 quaest.: Admonet autem hic dominus, ut intelligamus quaedam miracula etiam sceleratos homines facere, qualia sancti facere non possunt: nec tamen ideo potioris loci apud Deum arbitrandi sunt. Non enim acceptiores erant Deo quam populus Israel magi Aegyptiorum, quia non poterat ille populus facere quod illi faciebant; quamvis Moyses in virtute Dei maiora potuerit. Sed ideo non omnibus sanctis ista attribuuntur, ne perniciosissimo errore decipiantur infirmi, existimantes in talibus factis maiora dona quam in operibus iustitiae, quibus vita aeterna comparatur. Cum ergo talia faciunt magi qualia nonnunquam faciunt sancti, diverso fine et diverso iure fiunt: isti enim faciunt quaerentes gloriam suam, illi quaerentes gloriam Dei; et illi faciunt per quaedam potestatibus concessa in ordine suo, quasi privata commercia vel beneficia: isti autem in publica administratione iussu eius cui cuncta creatura subiecta est. Aliter enim cogitur possessor equum dare militi, aliter tradit emptori, vel cuilibet donat aut commodat; et quemadmodum plerique mali milites, quos imperialis disciplina commendat, signis imperatoris sui nonnullos possessores territant, et ab eis aliquid quod publice non iubetur extorquent; ita nonnunquam mali Christiani, per nomen Christi vel per verba vel sacramenta Christiana exigunt aliquid a potestatibus; cum autem malis iubentibus voluntate cedunt, ad seducendos homines cedunt, quorum errore laetantur. Quapropter aliter faciunt miracula magi, aliter boni Christiani, aliter mali Christiani: magi per privatos contractus, boni Christiani per publicam iustitiam, mali Christiani per signa publicae iustitiae. Nec hoc etiam oportet mirari; quia omnia quae visibiliter fiunt, etiam per inferiores potestates aeris huius, non absurde fieri posse creduntur.
Aug., Lib. 83, Quaest., Q79: Here the Lord forewarns us that even wicked men shall do some miracles which the saints cannot do, yet are they not therefore to be thought to have a higher place in the sight of God. For the Egyptian magi were not more acceptable to God than the people of Israel, because they could do what the Israelites could not; yet did Moses, by the power of God, work greater things. This gift is not bestowed on all the saints, lest the weak should be led astray by a most destructive error, supposing such powers to be higher gifts than those works of righteousness by which eternal life is secured. And though magi do the same miracles that the saints do, yet are they done with a different end, and through a different authority; for the one do them seeking the glory of God, the others seeking their own glory; these do them by some special compact or privilege [marg. note: al. veneficia] granted to the Powers, within their sphere, those by the public dispensation and the command of Him to whom all creation is subject [ed. note: see above on chap. vii, 22]. For it is one thing for the owner of a horse to be compelled to give it up to a soldier, another for him to hand it over to a purchaser, or to give or lend it to a friend; and as those evil soldiers, who are condemned by the imperial discipline, employ the imperial ensigns to terrify the owners of any property, and to extort from them what is not required by [p. 818] the public service; so some evil Christians, by means of the name of Christ, or by words or sacraments Christian, compel somewhat from the Powers; yet these, when thus at the bidding of evil men, they depart from their purpose, they depart in order to deceive men in whose wanderings they rejoice. It is one way then in which magi, another in which good Christians, another in which bad Christians, work miracles; the magi by a private compact, good Christians by the public righteousness, evil Christians by the signs of public righteousness. [marg. note: non occ.] And we ought not to wonder at this when we believe not unreasonably that all that we see happen is wrought by the agency of the inferior powers of this air.
Augustinus de Trin: Nec ideo tamen putandum est transgressoribus Angelis ad nutum servire hanc visibilium rerum materiam, sed Deo potius, a quo eis potestas datur; nec sane creatores, illi mali Angeli dicendi sunt: sed pro subtilitate sua semina rerum istarum nobis occultiora noverunt, et ea per congruas temperationes elementorum latenter spargunt, atque ita et gignendarum rerum et accelerandorum incrementorum praebent occasiones: nam et multi homines noverunt ex quibus herbis aut carnibus aut succis aut humoribus ita obrutis vel commixtis quae animalia nasci soleant: sed haec ab hominibus tanto difficilius fiunt, quanto desunt sensuum subtilitates et corporum mobilitates in membris terrenis et pigris. Aug., de Trin., iii, 8: Yet are we not therefore to think that this visible material world attends the nod of the disobedient angels, but rather the power is given them of God. Nor are we to suppose that such evil angels have creative power, but by their spirituality they know the seeds of things which are bidden from us, and these they secretly scatter by suitable adaptations of the elements, and so they give occasion both to the whole being, and the more rapid increase of substances. For so there are many men who know what sort of creatures use to be generated out of certain herbs, meats, juices and humours, bruised and mingled together in a certain fashion; save only that it is harder for men to do these things, inasmuch as they lack that subtlety of sense, and penetrativeness of body in their limbs dull and of earthly mould. Gregorius Moralium: Cum ergo Antichristus coram carnalium oculis miranda prodigia fecerit, post se tunc homines trahet: quia qui bonis praesentibus delectantur, potestati illius se absque retractione subicient; unde sequitur ita ut in errorem inducantur, si fieri potest, etiam electi. Greg., Mor. xv, 61: When then Antichrist shall have wrought wonderful prodigies before the eyes of the carnal, he shall draw men after him, all such as delight in present goods, surrendering themselves irrevocably to his sway, "Insomuch that if it were possible the very elect should be led astray." Origenes in Matth.: Exaggeratorius sermo est dicens si possibile est: non enim pronuntiavit, neque dixit ut in errorem mittantur electi: sed ostendere vult quoniam frequenter valde persuasorii sunt sermones haereticorum, et commovere potentes etiam eos qui sapienter agunt. Origen: That, "If it were possible," is spoken hyperbolically; not that the elect can be led astray, but He wishes to shew that the discourse of heretics is often so persuasive, as to have force to prevail even with those who act [marg. note: al. audiunt] wisely. Gregorius Moralium: Vel quia electorum cor et trepida cogitatione concutitur, et tamen eorum constantia non movetur, una sententia dominus utrumque complexus est: quasi enim iam errare est in cogitatione titubare. Sed si fieri potest subiungitur, quia fieri non potest ut in errorem electi capiantur. Greg., Mor., xxxiii, 36: Or, because the heart of the elect is assailed with fearful thoughts, yet their faithfulness is not shaken, the Lord comprehends both under the same sentence, for to waver in thought is to err. He adds, "If it were possible," because it is not possible that the elect should be taken in error. [p. 819] Rabanus: Vel non ideo hoc dicit quod electio divina frustretur, sed qui humano iudicio electi videbantur, illi in errorem mittentur. Raban.: He says not this because it is possible for the divine election to be defeated, but because they, who to men's judgment seemed elect, shall be led into error. Gregorius in Evang: Minus autem iacula feriunt quae praevidentur; et propter hoc subditur ecce praedixi vobis. Dominus enim noster perituri mundi praecurrentia mala denuntiat, ut eo minus perturbent venientia quo fuerint praescita: propter quod consequenter concludit si ergo dixerint vobis: ecce in deserto est, nolite exire; ecce in penetralibus, nolite credere. Greg., Hom. in Ev., xxxv, i: And as darts, when foreseen, are less likely to hit, He adds, "Lo, I have told you." Our Lord announces the woes which are to precede the destruction of the world, that when they come they may alarm the less from having been foreknown. Hilarius in Matth.: Nam pseudoprophetae, de quibus supra dixerat, nunc in desertis Christum esse dicent, ut homines errore depravent; nunc in penetralibus asserent eum esse, ut homines dominantis Antichristi potestate concludant. Sed dominus se nec loco occultandum, nec a singulis seorsum contuendum esse profitetur, sed ubique et in conspectu omnium praesentem se futurum esse denuntiat: unde sequitur sicut enim fulgur exit ab oriente et paret usque in occidentem, ita erit adventus filii hominis. Hilary: The false prophets, of whom He had spoken above, shall say of Christ one while, "Lo, He is in the desert," in order that they may cause men to wander astray; another while, "Lo, He is in the secret chambers," that they may enthral men under the dominion of Antichrist. But the Lord declares Himself to be neither lurking in a remote corner, nor shut up to be visited singly, but that He shall be exhibited to the view of all, and in every place, "As the lightning cometh out of the east, and shineth even unto the west, so shall the coming of the Son of Man be." Chrysostomus in Matth: Sicut enim supra praedixit qualiter Antichristus venturus est, ita et per hoc ostendit qualiter ipse sit venturus. Sicut enim fulgur non indiget annuntiante aut praecone, sed in instanti momento temporis monstratur secundum universum orbem terrarum etiam his qui in thalamis sedent, ita et adventus Christi simul apparebit ubique propter gloriae fulgorem. Consequenter autem dicit et aliud signum sui adventus, cum subdit ubicumque fuerit corpus, illic congregabuntur et aquilae: per aquilas multitudinem Angelorum, martyrum et sanctorum omnium designans. Chrys.: As He had above described in what guise Antichrist should come, so here He describes how He Himself shall come. For as the lightning needeth none to herald or announce it, but is in an instant of time visible throughout the whole world, even to those that are sitting in their chambers, so the coming of Christ shall be seen every where at once, because of the brightness of His glory. Another sign He adds of His coming, "Wheresoever the body is, thither will the eagles be gathered together." The eagles denote the company of the Angels, Martyrs, and Saints. Hieronymus: De exemplo enim naturali quod quotidie cernimus, Christi instruimur sacramento: aquilae enim et vultures, etiam transmarina dicuntur sentire cadavera, et ad escam huiuscemodi congregari. Si ergo irrationabiles volucres naturali sensu tantis terrarum spatiis separatae, parvum cadaver sentiant ubi iaceat; quanto magis omnis multitudo credentium debet ad Christum festinare, cuius fulgur exit ab oriente et paret usque ad occidentem? Possumus autem per corpus, idest ptoma, quod significantius Latine dicitur cadaver ab eo quod per mortem cadat, passionem Christi intelligere. Jerome: By an instance from nature, which we daily see, we are instructed in a sacrament of Christ. Eagles and vultures are said to scent dead bodies even beyond sea, and to flock to feed upon them. If then birds, not having the gift of reason, by instinct alone find out where lays a dead body, separated by so great space of country, how much more ought the whole multitude of believers to hasten to Christ, whose lightning goeth forth out of the east, and shines even to the west? We may understand by the carcase here, or corpse [πτωμα], which in the Latin is more expressively 'cadaver,' an allusion to the passion of Christ's death. Hilarius: Unde ut nec loci in quo venturus esset, essemus ignari, dicit ubicumque fuerit corpus, ibi congregabuntur et aquilae. Sanctos de volatu spirituali corporis aquilas nominavit, quorum congregantibus Angelis conventum futurum in loco passionis ostendit; et digne illic claritatis adventus expectabitur ubi nobis gloriam aeternitatis passione corporeae humilitatis operatus est. Hilary: That we might not be ignorant of the place in which He should come, He adds this, "Wheresoever [p. 820] the carcase, &c." He calls the Saints "eagles," from the spiritual flight of their bodies, and shews that their gathering shall be to the place of His passion, the Angels guiding them thither; and rightly should we look for His coming in glory there, where He wrought for us eternal glory by the suffering of His bodily humiliation. Origenes in Matth.: Et vide, quia non dixit ubicumque fuerit corpus, ibi congregabuntur vultures, aut corvi, sed aquilae: volens ostendere magnificos et regales omnes qui in passione domini crediderunt. Origen: And observe, He says not vultures or crows, but "eagles," shewing the lordliness and royalty of all who have believed in the Lord's passion. Hieronymus: Aquilae enim appellantur quibus iuventus renovata est ut aquilae, et qui assumunt pennas, ut ad Christi veniant passionem. Jerome: They are called eagles whose youth is renewed as the eagle's, and who take to themselves wings that they may come to Christ's passion. [marg. note: Ps 103:5, Isa 40:31] Gregorius Moralium: Potest etiam intelligi: ubicumque fuerit corpus, ac si dicat: quia caelesti sede incarnatus praesideo, electorum animas, cum carne solvero, ad caelestia sublevabo. Greg., Mor. xxxi, 53: We may understand this, "Wheresoever the carcase is," as meaning, I who incarnate sit on the throne of heaven, as soon as I shall have loosed the souls of the elect from the flesh, will exalt them to heavenly places. Hieronymus: Vel aliter. Quod hic dicitur, de pseudoprophetis intelligi potest. Multi enim tempore captivitatis Iudaicae principes extitere qui christos se esse dicerent, intantum ut obsidentibus Romanis, tres intus fuerint factiones. Sed melius de consummatione mundi dicitur, ut expositum est. Potest autem et tertio de haereticorum contra Ecclesiam pugna intelligi, et de istiusmodi Antichristis, qui sub opinione falsae scientiae contra Christum dimicant. Jerome: Or otherwise ; This may be understood of the false prophets. At the time of the Jewish captivity, there were many leaders who declared themselves to be Christs, [marg. note: Josephus, B. J., v. 1] so that while the Romans were actually besieging them, there were three factions within. But it is better taken as we expounded it above, of the end of the world. Thirdly, it may be understood of the warfare of the heretics against the Church, and of those Antichrists, who under pretext of false science, fight against Christ. Origenes in Matth.: Generaliter enim unus est Antichristus, species autem eius multae; tamquam si dicamus: mendacium nihil differt a mendacio. Sicut autem veri Christi fuerunt sancti prophetae, sic intellige secundum unumquemque pseudochristum, multos eius falsos prophetas, qui Antichristi alicuius falsos sermones praedicant quasi veros. Quando ergo dicet aliquis ecce hic est Christus, ecce illic, non quasi extra Scripturam foras aspiciendum est: ex lege enim et prophetis et apostolis proferunt quae videntur defendere mendacium. Vel per hoc quod dicit ecce hic est Christus, ecce illic, ostendunt non Christum, sed aliquem fictum eiusdem nominis, ut puta secundum Marcionis doctrinam, aut Valentini et Basilidis. Origen: The genus of Antichrist is one, the species many, just as all lies are of one sort. As all the holy Prophets were Prophets of the true Christ, so understand that each false Christ shall have his own false Prophets, who shall preach as true the false teachings of some Antichrist. When then one shall say, "Lo, here is Christ, or lo, there," we need not look abroad out of the Scriptures, for out of the Law, the Prophets, and the Apostles, they bring the things which seem to favour their lie. Or by this, "Lo, here is Christ, or lo, there," they shew that it was not Christ, but some impostor under the same title, such for example as Marcion, or Valentinus, or Basilides taught. Hieronymus: Si quis ergo promiserit vobis quod in deserto gentilium et philosophorum dogmate Christus moretur, aut in haereticorum penetralibus, qui Dei pollicentur arcana, nolite credere, sed quod ab oriente usque in occidentem fides Catholica in Ecclesiis fulget. Jerome: If then any one assert to you that Christ tarries in "the desert" of the Gentiles, or in the teaching of the Philosophers, or in "the secret chambers" of the heretics, who promise the hidden things of God, believe Him not, but believe that the Catholic Faith shines from "east to west" in [p. 821] the Churches. Augustinus de quaest. Evang: Orientis et occidentis nomine totum orbem voluit signare, per quem futura erat Ecclesia. Secundum autem illum sensum quo dixit: amodo videbitis filium hominis venientem in nubibus, convenienter etiam nunc fulgur nominavit, quod maxime solet emicare de nubibus. Constituta ergo auctoritate Ecclesiae per orbem terrarum clara atque manifesta, convenienter discipulos admonet, atque omnes fideles, ne schismaticis atque haereticis credant. Unumquodque schisma aut unaquaeque haeresis locum suum habet, in orbe terrarum aliquam tenens partem; aut obscuris atque occultis conventiculis curiositatem hominum decipit; quo pertinet quod ait si quis vobis dixerit: ecce hic est Christus, aut illic; quod significat terrarum partes aut provinciarum; aut in penetralibus aut in deserto; quod significat occulta et obscura conventicula haereticorum. Aug., Quaest. Ev., i, 38: By the "east" and "west," He signifies the whole world, throughout which the Church should be. In the same way as He said below, "Hereafter shall ye see the Son of Man coming in the clouds, of heaven," [Matt 26:64] so now He likens His coming to lightning, which uses to flash out of the clouds. When then the authority of the Church is set up clear and manifest throughout the whole world, He suitably warns His disciples that they should not believe schismatics and heretics. Each schism and heresy holds its own place, either occupying some important position in the earth, or ensnaring men's curiosity in obscure and remote conventicles. "Lo, here is Christ, or lo, there," refers to some district or province of the earth; "the secret chambers," or "the desert," signify the obscure and lurking conventicles of heretics. Hieronymus: Vel per hoc quod dicit in deserto, et in penetralibus ostenditur quod persecutionis et angustiarum tempore semper pseudoprophetae decipiendi inveniunt locum. Jerome: Or by this, "in the desert," or "in the secret chambers," He means that in times of persecution and distress, the false Prophets always find place for deceiving. Origenes in Matth.: Vel quando secretas et non vulgatas Scripturas proferunt ad confirmationem mendacii sui, videntur dicere: ecce in solitudine verbum est veritatis. Quoties autem canonicas proferunt Scripturas, in quibus omnis Christianus consentit, videntur dicere: ecce in domibus est verbum veritatis. Sed nos exire non debemus a prima ecclesiastica traditione. Vel eos sermones qui sunt omnino extra Scripturam ostendere volens, dixit si dixerint vobis: ecce in solitudine est, nolite exire, de regula fidei. Eos autem qui simulant divinas Scripturas, ostendere volens, dixit si dixerint vobis: ecce in penetralibus est, nolite credere. Veritas enim similis est fulguri egredienti ab oriente, et apparenti usque ad occidentem.
Vel hoc dicit, quoniam veritatis fulgur ex omni Scripturarum loco defenditur. Exit ergo veritatis fulgur ab oriente, idest ab initiis Christi, et apparet usque ad passionem ipsius, in qua est occasus eius; vel a primo initio creaturae mundi, usque ad novissimam apostolorum Scripturam.
Vel oriens quidem est lex, occidens autem finis legis et prophetiae Ioannis. Sola autem Ecclesia neque subtrahit huius fulguris verbum et sensum, neque addit quasi prophetiam aliquid aliud.
Vel hoc dicit, quia non debemus attendere eis qui dicunt ecce hic est Christus; non autem ostendunt eum in Ecclesia, in qua tota totus est adventus filii hominis dicentis: ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi.
Origen: Or, when they allege secret and before unpublished Scriptures, in proof of their lie, they seem to say, Lo, the word of truth is in the desert. But when they produce canonical Scripture in which all Christians agree, they seem to say, Lo, the word of truth is in the chambers. Or wishing to point out such discourses as are altogether without Scripture, He said, "If they shall say to you, Lo, he is in the secret chambers, believe it not." Truth is like the "lightning that cometh out of the east, and shineth even unto the west."
Or this may mean, that truth can be supported out of every passage of Scripture. The lightning of truth comes out of "the east," that is, from the first beginnings of Christ, and shines throughout even to His passion, which is His setting; or from the very beginning of creation, to the last Scripture of the Apostles.
Or, "the east" is the Law, "the west" is the end of the Law, and of John's prophecy. The Church alone neither takes away word or meaning from this lightning, nor adds aught to its prophecy.
Or He means that we should give no heed to those who say, "Lo, here is Christ," but shew Him not in the Church, in which alone is the coming or the Son of Man, who said, "Lo, I am with you, always even to the end of the world." [Matt 28:20]
Hieronymus: Provocamur autem ad passionem Christi, ut ubicumque in Scripturis legitur, congregemur, ut per illam venire possimus ad verbum Dei. Jerome: We are invited to flock to Christ's passion wheresoever in Scripture it [p. 822] read of, that through it we may be able to come to God's word.
Lectio 7 29 εὐθέως δὲ μετὰ τὴν θλῖψιν τῶν ἡμερῶν ἐκείνων, ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ, καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται. 30 καὶ τότε φανήσεται τὸ σημεῖον τοῦ υἱοῦ τοῦ ἀνθρώπου ἐν οὐρανῷ, καὶ τότε κόψονται πᾶσαι αἱ φυλαὶ τῆς γῆς
29. "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: 30. And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn."
Glossa: Postquam dominus praemunivit fideles contra seductionem Antichristi et ministrorum eius, ostendens se manifeste esse venturum, nunc ordinem et modum sui adventus demonstrat dicens statim autem post tribulationem dierum illorum sol obscurabitur. Gloss., non occ.: As soon as the Lord has fortified the believers against the arts of Antichrist and his ministers, by shewing that His coming would be public, He proceeds to shew the order and method of His coming. Chrysostomus in Matth: Tribulationem dicit dierum Antichristi et pseudoprophetarum: tribulatio enim tunc erit magna tot existentibus deceptoribus. Sed non extendetur per temporis longitudinem. Si enim Iudaicum bellum propter electos decurtatum est, multo magis propter eos haec tribulatio abbreviabitur: et propter hoc non simpliciter dixit post tribulationem; sed addit statim: ipse enim confestim aderit. Chrys.: By the tribulation, He means the times of Antichrist and the false Prophets; for when there are so many deceivers, the tribulation will be great. But it shall not extend through any great length of time. For if for the elect's sake the Jewish war is shortened, much more shall this tribulation be shortened for their sakes; for which reason He said not "After," but "Immediately after," for He shall come immediately after. Hilarius in Matth.: Gloriam autem adventus sui indicat obscuritate solis, et defectione lunae, et casu stellarum; nam sequitur et luna non dabit lumen suum, et stellae cadent de caelo. Hilary: The darkening of the sun, the failing of the moon, and the fall of the stars, indicate the glories of His coming. Origenes in Matth.: Dicet autem aliquis: sicut in magnis ignibus succendi incipientibus tenebrae ex fumo plurimo videntur extolli, sic in consummatione mundi ab igne, qui succendendus est, obscurabuntur etiam luminaria magna; marcescente autem stellarum lumine, reliquum earum corpus, cum exaltari non valeat, sicut primum cum a lumine ipso portatum extollebatur, cadet de caelo. His accidentibus consequens est caelorum rationabiles virtutes stuporem et commotionem aliquam pati, et conturbari, remotas a primis functionibus suis; unde sequitur et virtutes caelorum commovebuntur, et tunc parebit signum filii hominis in caelo, in quo scilicet caelestia facta sunt, idest virtus quam operatus est filius suspensus in ligno; et in caelo apparebit maxime signum illius, ut homines de omnibus tribubus quae prius non crediderunt Christianitatem annuntiari, tunc recognoscentes per signum illud manifestatam, plangent, et lamentabuntur propter ignorantiam suam, atque peccata; unde sequitur et tunc plangent omnes tribus terrae.
Alius autem aliter arbitrabitur: quoniam sicut lucernae paulatim deficit lumen, sic caelestium luminum deficiente nutrimento, sol obscurabitur, et luna, et stellarum lumen deficiet, et quod remanserit in eis, quasi terrenum cadet de caelo. Sed quomodo potest dici de sole quoniam obscurabitur lumen eius, cum Isaias propheta profectum aliquem solis in consummatione fore declaret? Similiter et de luna Isaias profert quoniam erit sicut sol. De stellis autem quidam dicere tentant, aut omnes aut plures earum maiores esse tota terra. Quomodo ergo cadent de caelo, cum magnitudini earum non sufficiat terra?
Origen: One will say, As at the breaking out of great conflagrations, great darkness is at the first caused by the smoke, so when the world shall be consumed by fire, which shall be kindled, even the great luminaries shall be darkened; and when the light of the stars is decayed, the rest of their substance, incapable of exaltation, shall fall from heaven into what it was, when it was first raised aloft by the light. When this shall have taken place, it follows that the rational heavenly powers shall suffer dismay and derangement, and shall be suspended from their functions. "And then shall appear the sign of the Son of Man in heaven," that sign by which the heavenly things were made, that is, the power which the Son wrought when He hung upon the cross. And the sign shall appear in heaven, that men of all tribes [p. 823] who before had not believed Christianity when preached, then by that sign, acknowledging it as made plain, shall grieve and mourn for their ignorance and sins.
Others will think otherwise, that as the light of a lamp dies away by degrees, so when the supply of the heavenly luminaries shall fail, the sun shall be darkened, and the moon and the light of the stars shall grow dim, and that which in their composition is earthy shall fall from heaven. But how can it be said of the sun that its light shall be darkened, when Esaias the Prophet declares, that in the end of the world, there shall be light proceeding forth from the sun? [Isa 30:26] And of the moon he declares that it shall be as the sun. But concerning the stars, there are some that endeavour to convince us that all, or many of them, are larger than the whole earth. How then shall they fall from heaven, when this earth would not be large enough to contain them?
Hieronymus: Non ergo diminutione luminis huiusmodi accident; alioquin solem legimus septuplum habiturum luminis; sed comparatione verae lucis omnia visui apparebunt tenebrosa. Jerome: These things, therefore, shall not come to pass by any diminution of light, for in another place we read that the light of the sun shall be sevenfold; but by comparison with real light, all things shall seem dim. Rabanus: Nihil tamen prohibet intelligi veraciter tunc solem et lunam cum ceteris sideribus ad tempus suo lumine privari, sicut de sole factum constat tempore dominicae passionis; unde et Ioel dicit: sol convertetur in tenebras et luna in sanguinem, antequam veniat dies domini magnus et manifestus. Ceterum, peracto die iudicii et clarescente futurae gloriae vita, cum fuerit caelum novum et terra nova, tunc fiet quod Isaias propheta dicit: erit lux lunae sicut lux solis, et lux solis erit septempliciter. Quod autem de stellis dictum est: et stellae cadent de caelo, in Marco ita scriptum est: et stellae caeli erunt decidentes, idest suo lumine carentes. Raban.: But nothing hinders our supposing that the sun and moon with the other stars shall for a time lose their light, as we know did the sun at the time of the Lord's passion; as Joel also says, "The sun shall be turned into darkness, and the moon blood, before the great and manifest day of the Lord come." [Joel 2:31] But when the day of judgment is passed, and the life of future glory shall dawn, and there shall be a new heaven and a new earth, then shall that come to pass of which Isaiah speaks, "The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold. The stars shall fall from heaven," [Isa 30:26] is expressed in Mark; "There shall be stars falling from heaven," [Mark 13:25] that is, lacking their proper light. Hieronymus: Per virtutes autem caelorum, Angelorum multitudines intelligimus. Jerome: "By the powers of heaven," we understand the bands of the Angels. Chrysostomus in Matth: Qui valde decenter commovebuntur vel concutientur, videntes tantam transmutationem fieri, et conservos suos puniri, et orbem terrarum terribili assistentem iudicio. Chrys.: Very fitly shall they be shaken and dismayed, seeing so mighty a change being wrought, their fellow-servants punished, and the universe standing before a terrible tribunal. Origenes in Matth.: Sicut autem in dispensatione crucis, sole deficiente, tenebrae factae sunt super terram; sic et signo filii hominis apparente in caelo, deficient lumina solis, lunae et stellarum, quasi consumpta ex multa virtute signi illius; unde sequitur tunc apparebit signum filii hominis in caelo. Signum autem crucis hic intelligamus, ut videant, iuxta Zachariam et Ioannem, Iudaei quem compunxerant et signum victoriae. Origen: But as, at the dispensation of the Cross, the sun was eclipsed, and darkness was spread over the earth; so when the sign of the Son of Man appears in heaven, the light of the sun, moon, and [p. 824] stars, shall fail, as though waning before the might of that sign. This we understand to be the sign of the cross, that the Jews. may see, as Zacharias and John speak, "Him whom they have pierced," [Zech 12:10, John 19:37] and the sign of victory. Chrysostomus in Matth: Si autem sol quidem obtenebraretur, crux non appareret, nisi multo solaribus radiis luculentior esset. Ne autem discipuli verecundentur et doleant de cruce, eam signum nominat cum quadam claritate. Apparebit autem signum crucis, ut Iudaeorum inverecundiam confutet: adveniet enim Christus in iudicio non vulnera solum, sed mortem exprobratissimam ostendens; unde sequitur et tunc plangent omnes tribus terrae. Visa enim cruce considerabunt quod mortuo eo nihil profecerant, et quoniam crucifixerunt eum quem adorari oportebat. Chrys.: But because the sun will be darkened, the cross would not be seen, if it were not far brighter than the rays of the sun. That the disciples might not be ashamed, and grieve over the cross, He speaks of it as a sign, with a kind of distinction. The sign of the cross will appear to overthrow the shamelessness of the Jews, when Christ shall appear in the judgment, shewing not only His wounds, but His most ignominious death, "And then all the tribes of the earth shall mourn." For when they shall see the cross, they shall bethink them how they have gained nought by His death, and that they have crucified Him whom they ought to have worshipped. Hieronymus: Recte autem dicit tribus terrae: hi enim plangent qui municipatum non habent in caelis, sed scripti sunt in terra. Jerome: Rightly does He say, "the tribes of the earth," for they shall mourn who have no citizenship in heaven, but are written in earth. [Jer 17:13] Origenes in Matth.: Moraliter autem dicit aliquis obscurandum solem, esse Diabolum, qui in consummatione est arguendus, cum sit tenebrae, simulat autem solem: luna autem quae videtur homini illuminari sole, est omnis Ecclesia malignantium, quae frequenter lumen se habere et dare promittit, tunc autem redarguta cum reprobatis dogmatibus suis claritatem suam amittet; sed et quicumque, sive in dogmatibus sive in virtutibus falsis, hominibus quidem veritatem promittebant, mendaciis autem seducebant, hi convenienter dicendi sunt stellae cadentes de caelo, ut ita dicam, suo, ubi erant in altitudine constitutae, extollentes se adversus scientiam Dei. Ad commendationem autem sermonis huius utemur exemplo proverbiorum dicente: lumen iustorum semper inextinguibile est; lumen autem impiorum extinguetur. Tunc claritas Dei apparebit in omni qui portavit imaginem caelestis; et caelestes laetabuntur, terreni autem plangent. Vel Ecclesia est sol, luna et stellae, cui dictum est: speciosa ut luna, electa ut sol.
Origen: Morally, one may say that the sun, which shall be darkened, is the Devil, who shall be convicted in the end of the world, that whereas he is darkness, he has feigned himself to be the sun; the moon, which seems to receive its light from this sun, is the Church of the wicked, which professes to have and to give light, but then convicted with its sinful dogmas, shall lose its brightness; and all those who, either by false teaching, or false virtues, promised truth to men, but led them astray by lies, these are fitly called stars falling from, so to say, their own heaven, where they were raised on high, exalting themselves against the knowledge of God. For illustration of this discourse, we may apply that place in Proverbs, which says, "The light of the just is unquenchable, but the light of the wicked shall be quenched." [Prov 4:18] Then the brightness of God shall appear in every one who has borne the image of the heavenly; and they of heaven shall rejoice, but they of earth shall lament.
Augustinus ad Hesychium: Tunc enim sol obscurabitur et luna non dabit lumen suum, quia Ecclesia non apparebit, impiis tunc persecutoribus ultra modum saevientibus. Tunc stellae cadent de caelo, et virtutes caelorum commovebuntur: quoniam multi qui gratia Dei fulgere videbantur, persequentibus cedent et cadent; et quidem fideles fortissimi turbabuntur. Hoc autem post tribulationem dierum illorum dicitur esse futurum, non quia transacta tota illa persecutione accidant ista, sed quia praecedet tribulatio, ut sequatur quorumdam defectio: et quia per omnes dies illos ita fiet, propterea post tribulationem dierum illorum, sed tamen eisdem diebus, fiet. Aug., Ep. 199, 39: Or, the Church is the sun, moon, and stars, to which it is said, "Fair as the moon, bright as the sun. Then shall the sun be darkened, and the moon shall not give her light," [Song of Songs 6:10] because in that ungoverned fury of wicked persecutors, the Church shall not be seen. "Then shall the stars fall from heaven, and the powers of heaven shall be [p. 825] shaken," because many, who seemed to be shining in God's grace, shall give way to their persecutors, and shall fall, and even the stoutest believers shall be shaken. And these things shall be "after the tribulation of those days," not because they shall happen when the whole persecution is overpast, but because the tribulation shall be first, that the falling away may come after. And because it shall be so throughout all those days, it shall be "after the tribulation of those days," yet on those very days.
Lectio 8 καὶ ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ μετὰ δυνάμεως καὶ δόξης πολλῆς:
[30] "And they shall see the Son of man coming in the clouds of heaven with power and great glory."
Chrysostomus in Matth: Quia crucem audiverant, ne rursus existimarent aliquid turpe esse futurum, subiungit et videbunt filium hominis venientem in nubibus caeli cum virtute multa et maiestate. Chrys.: He adds this, that having heard of the cross, they should not now imagine a similar degradation. Augustinus ad Hesychium: Cuius quidem proprior sensus est, ut cum hoc quisque audierit vel legerit, ipsum esse adventum accipiat, quando venturus est ad vivos et mortuos iudicandos in corpore suo; in quo sedet ad dexteram patris, in quo etiam mortuus est et resurrexit, et ascendit in caelum: et, sicut in actibus apostolorum legitur: nubes suscepit eum ab oculis eorum; et quia illic dictum est ab Angelis: sic veniet, quomodo vidistis eum euntem in caelum, merito credendus est non solum in eodem corpore, verum etiam in nube venturus. Aug., Ep. 199, 41: The first and most apparent meaning of this is of that time when He shall come to judge the quick and the dead in His body—that body in which He sits at the right hand of the Father, in which He died and rose again and ascended into heaven. As we read in the Acts of the Apostles; "He was taken up, and a cloud received Him out their sight," [Acts 1:9] upon which it was said by the Angels, "He shall so come as ye have seen Him go into heaven," we may reasonably believe that He will come again, not only in the same body, but also in a cloud. Origenes in Matth.: Videbunt ergo oculis corporalibus filium hominis in specie humana venientem in nubibus caeli, idest supernis. Sicut enim quando transformatus est, vox venit de nube; sic cum veniet iterum in speciem transformatus gloriosam, et non super unam nubem, sed super multas, quae erunt vehiculum eius. Et siquidem ut ne terram calcaret filius Dei Hierosolymam ascendens, diligentes eum, straverunt vestimenta sua in via, neque asellum qui portabat eum volentes terram calcare; quid mirum, si pater et Deus omnium nubes sternat caelestes sub corpore filii descendentis ad opus consummationis? Dicet autem aliquis, quoniam sicut in factione hominis accepit Deus limum de terra, et finxit hominem, sic ut appareat gloria Christi, accipiens dominus de caelo et de caelesti corpore, corporavit primum quidem in transfiguratione in nubem lucidam; in consummatione autem in nubes lucidas: propter quod nubes caeli dicuntur, secundum quod et limus terrae est dictus: et decet patrem talia miranda dare filio suo, qui se humiliavit; et propterea exaltavit illum non solum secundum spiritum, sed etiam secundum corpus, ut super talibus nubibus veniret; et forsitan super nubibus rationabilibus, ne irrationabile esset vehiculum filii hominis glorificati.
Et primum quidem venit Iesus cum virtute, ex qua faciebat signa et prodigia in populo; omnis autem illa virtus comparatione illius virtutis multae cum qua in fine venturus est, modica erat: virtus enim erat exinanientis seipsum. Consequens est etiam ut ad maiorem gloriam reformetur quam fuit transformatus in monte: tunc enim propter tres tantummodo transformatus est: in consummatione autem mundi totius apparebit in gloria multa, ut videant eum omnes in gloria.
Origen: Therefore shall they see with the bodily eyes the Son of Man, coming in human shape, "in the clouds of heaven," that is, on high. As at the transfiguration, a voice came out of the cloud, so when He shall come again transformed into His glorious appearance, it shall be not on one cloud, but upon many, which shall be His chariot. And if when the Son of God went up to Jerusalem, they who loved Him spread their garments in the way, not willing that even the ass that carried Him should tread upon the earth; what wonder, if the Father and God of all should spread the clouds of heaven under the body of the Son, when He comes to the work of the consummation? And one may say, that as in the creation of man, God took clay from the earth and made man; so to manifest the glory of Christ, the Lord taking of the heaven, and of its substance, gave it a body [p. 826] of a bright cloud in the Transfiguration, and of bright clouds at the Consummation; wherefore it is here said, "in the clouds of heaven," as it was there said, "of the clay of the ground." [Gen 2:7] And it behoves the Father to give all such admirable gifts to the Son, because He humbled Himself; and He has also exalted Him, not only spiritually, but bodily, that He should come upon such clouds; and perhaps upon rational clouds, that even the chariot of the glorified Son of Man should not be irrational.
At the first, Jesus came with that power with which He wrought signs and wonders in the people; yet was that power little in comparison of that great power with which He shall come in the end; for that was the power of one emptying Himself of power. And also, it is fitting that He should be transformed into greater glory than at the transfiguration on the mount; for then He was transfigured for the sake of three only, but in the consummation of the whole world, He shall appear in great glory, that all may see Him in glory.
Augustinus: Sed quoniam Scripturae scrutandae sunt, nec earum superficie debemus esse contenti, diligenter sunt inspicienda sequentia: post pauca enim sequitur cum videritis haec omnia fieri, scitote quia prope est iam in ianuis: tunc enim scimus prope esse, cum non aliqua videmus esse praemissorum, sed haec omnia, in quibus et hoc est quod videbitur filius hominis veniens. Et mittet Angelos suos de quatuor partibus mundi; idest, de toto orbe terrarum congregabit electos suos: quae tota hora novissima facit veniens in suis membris tamquam in nubibus, vel in tota ipsa Ecclesia tamquam in nube magna, sicut nunc venire non cessat; sed ideo cum potestate magna et maiestate, quia maior potestas et maiestas illius apparebit sanctis, quibus magnam virtutem dabit, ne tanta persecutione vincantur. Aug.: But because the Scriptures are to be searched, and we are not to content ourselves with the surface of them, let us look closely at what follows, "When ye see all these things come to pass, know that he is near even at the door." We know then that He is near, when we see come to pass not any of the foregoing things, but all of them, among which is this that the Son of Man shall be seen coming. "And he shall send his Angels," who from the four quarters of the world shall gather together His elect. All these things He does at "the last hour" [1 John 2:18] coming in His members as in the clouds, or in the whole Church as in one great cloud, as now He ceases not to come. And "with great power and glory," because His power and glory will seem greater in the Saints to whom He will give great power, that they may not be overcome of persecution. Origenes in Matth.: Vel cum magna virtute venit quotidie ad animam hominis credentis in nubibus propheticis; idest in Scripturis prophetarum et apostolorum, qui verbum Dei super humanam naturam in intellectibus suis declarant; sic etiam eis qui intelligunt dicimus apparere gloriam multam; quae quidem videtur in secundo verbi adventu, quod est perfectorum: et sic fortasse omnia quae a tribus Evangelistis dicta sunt de Christi adventu, diligentius inter se collata et bene discussa, invenientur ad hoc pertinere quod quotidie venit in corpore suo, quod est Ecclesia; de quo adventu suo alibi dixit: amodo videbitis filium hominis sedentem a dextris virtutis Dei, et venientem in nubibus caeli; exceptis his locis ubi ab eo ille adventus ultimus in seipso promittitur. Origen: Or He comes every day "with great power" to the mind of the believer in the clouds of prophecy, that is, in the Scriptures of the Prophets and the Apostles, who utter the word of God with a meaning above human nature. Also we say that to those who understand He comes with "great glory," and that this is the more seen in the second coming of the Word which is to the perfect. And so it may be, that all which the three Evangelists have said concerning Christ's [p. 827] coming, if carefully compared together and thoroughly examined, would be found to apply to His continual daily coming in His body, which is the Church, of which coming He said in another place, "Hereafter shall ye see the Son of Man. sitting on the right hand of the power of God, and coming in the clouds of heaven," [Matt 26:6] excepting those places in which He promises that His last coming in His own person.
Lectio 9 31 καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος μεγάλης, καὶ ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων ἀπ' ἄκρων οὐρανῶν ἕως [τῶν] ἄκρων αὐτῶν.
31. "And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other."
Origenes in Matth.: Quia de planctu mentionem fecerat, qui ad hoc erit ut sponte contra se sententiam proferant, et seipsos condemnent; ne putetur quod in isto planctu mala eorum terminentur, subdit et mittet Angelos suos cum tuba et voce magna. Origen: Because He had spoken of mourning, which shall be only that they may bear witness against themselves and condemn themselves, that none should suppose that that mourning will end their woes, He now adds, "And he shall send his Angels with a trump and a loud voice." Remigius: Haec autem tuba non revera corporea est intelligenda, sed archangelica vox, quae adeo magna erit ut ad clamorem illius omnes mortui de terrae pulvere resurgant. Remig.: Here we are not to think of a real trumpet, but of the voice of the archangel, which shall be so loud that at its sound all the dead shall rise out of the dust of the earth. Chrysostomus in Matth: Sonus autem tubae pertinet ad resurrectionem, ad gaudium, ad repraesentandum stuporem qui tunc erit, ad dolorem illorum qui relinquentur et in nubibus non rapientur. Chrys.: The sound of the trump refers to the resurrection, and the rejoicing, and to represent the astonishment which shall be then, and the woe of those that shall be left, and shall not be snatched up into the clouds. Origenes: Scriptum est autem in numeris quod ex quatuor ventis congregabunt sacerdotes tibicinantes eos qui sunt ex castris Israel; secundum quorum comparationem de Angelis Christi consequenter dicitur et congregabunt electos eius a quatuor ventis. Origen: It is written in Numbers, that the Priests shall summon by the sound of the trumpet from the four winds those who are of the camp of Israel [Num 10:3], and it is in allusion to this that Christ speaks here of the Angels, "And they shall gather together the elect from the four winds." Remigius: Idest, a quatuor climatibus mundi, idest oriente, occidente, Aquilone et Austro. Remig.: That is, from the four quarters of the world, north, south, east, and west. Origenes: Et simpliciores quidem opinantur eos tantum qui tunc inventi fuerint in corpore, aggregandos; sed melius est dicere congregandos ab Angelis Christi esse omnes, non solum ab adventu Christi et usque ad consummationem vocatos atque electos, sed omnes qui a constitutione fuerint mundi, qui viderunt, sicut Abraham, Christi diem, et exultaverunt in illa. Quoniam autem non tantum illos qui in corpore fuerint comprehensi, dicit congregandos Christi electos, sed etiam illos qui de corporibus sunt egressi, manifestat sermo dicens, congregatos electos non solum a quatuor ventis, sed etiam subdens a summis caelorum usque ad terminos eorum: quod nemini super terram existenti arbitror convenire. Vel caeli sunt Scripturae divinae, aut auctores earum, in quibus habitat Deus. Summa autem Scripturarum sunt initia illarum, termini autem consummationes earum. Congregantur ergo sancti a summis caelorum, idest ab eis qui vivunt in initiis Scripturarum usque ad eos qui vivunt in consummationibus earum. Congregabuntur enim tuba, et voce magna, ut qui audierint et adverterint parent se ad viam perfectionis quae ducit ad filium Dei.
Origen: Some of little discernment think, that only those who shall then be found in the body shall be gathered together, but it is better to say that the Angels of Christ shall then gather together not only all who from the coming of Christ to the end of the world have been called and chosen, but all from the foundation of the world, who like Abraham have seen the day of Christ and rejoiced therein. [marg. note: John 8:56] And that He here means not only those that shall be found in the body, but those also who have quitted the body, the following words shew, "from one end of heaven to the other," which cannot be meant of any one upon earth, Or, the heavens are the divine [p. 828] Scriptures and their authors [marg. note: al. autoritates] in which God dwells. "One end of heaven" is the beginning of the Scriptures, "the other" end is their conclusion. The saints there are gathered together "from one end of heaven," that is, from those that live in the beginning of the Scriptures to those who live in the ends of them. They shall be gathered together "with a trump and a loud voice," that they who bear and attend may prepare themselves for that way of perfection which leads to the Son of God.
Remigius: Vel aliter. Ne forte aliquis putaret quod solummodo a quatuor partibus mundi, et non a Mediterraneis regionibus et locis; ideo addit a summis caelorum usque ad terminos eorum. Per summum enim caeli medium orbis intelligitur, quia medio orbis summum caeli praesidet. Per terminos autem caelorum, fines terrae significat, ubi longe distantibus circulis caeli terrae insidere videntur. Remig.: Or otherwise; Lest any one should suppose that they should be gathered only from the four quarters of the world, and not from the middle regions, He adds this, "And from one end of heaven to the other." By the heights of heaven meaning the central regions of the earth, which are under the heights of heaven; and by the ends of heaven, meaning the extreme parts of the earth, where the land seems to join a very wide and distant horizon. Chrysostomus in Matth: Quod autem per Angelos dominus electos vocat, ad electorum honorem pertinet: nam et Paulus dicit quod rapientur in nubibus: quia eos quidem qui resurrexerunt congregabunt Angeli; congregatos autem recipient nubes. Chrys.: That the Lord calls His elect by His Angels pertains to the honour of the elect; and Paul also says "that they shall be caught into the clouds;" [1 Thes 4:17] that is, the Angels shall gather together those that have risen, and when they are gathered together, the clouds shall receive them.
Lectio 10 32 ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν: ὅταν ἤδη ὁ κλάδος αὐτῆς γένηται ἁπαλὸς καὶ τὰ φύλλα ἐκφύῃ, γινώσκετε ὅτι ἐγγὺς τὸ θέρος: 33 οὕτως καὶ ὑμεῖς, ὅταν ἴδητε πάντα ταῦτα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. 34 ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη ἕως ἂν πάντα ταῦτα γένηται. 35 ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσεται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν.
32. "Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33. So likewise ye, when ye shall see all these things, know that it is near, even at the doors. 34. Verily I say unto you, This generation shall not pass, till all these things be fulfilled. 35. Heaven and earth shall pass away, but my words shall not pass away."
Chrysostomus in Matth: Quia dixerat quod statim post tribulationem dierum illorum, quae praedicta sunt contingerent, ipsi autem quaerere poterant, post quantum tempus, ideo exponit exemplum ponens de ficu, dicens ab arbore fici discite parabolam: cum iam ramus eius tener fuerit, et folia nata, scitis quia prope est aestas. Chrys., Hom. lxxvii: Because He had said that these things should come to pass "immediately after the tribulation of those days," they might ask, How long time hence, He therefore gives them an instance in the fig. Hieronymus: Quasi dicat: sicut quando teneri fuerint in arbore ficus cauliculi, et gemma erumpit in florem, cortexque folia parturit, intelligitis aestatis adventum, et Favonii ac veris introitum, ita cum omnia quae scripta sunt videritis, nolite putare iam adesse consummationem mundi; sed quasi praevia et praecursores quosdam venire, ut ostendat quod prope sit, et in ianuis; unde sequitur ita et vos cum videritis haec omnia, scitote quia prope est in ianuis. Jerome: As much as to say, When the tender shoots first shew themselves in the stem of the fig tree, and the bud bursts into flower, and the bark puts forth leaves, ye perceive the approach of summer and the season of spring and growth; so when ye shall see all [p. 829] these things that are written, do not suppose that the end of the world is immediate, but that certain monitory signs and precursors are shewing its approach. Chrysostomus in Matth: Per quod ostendit quod non multum erit temporis medium; sed statim adventus Christi occurret. Per ramum autem et aliud quiddam praenuntiat, scilicet aestatem spiritualem, et tranquillitatem iustis post hiemem esse futuram; peccatoribus autem e contrario hiemem post aestatem. Chrys.: He shews that the interval of time shall not be great, but that the coming of Christ will be presently. By the comparison of the tree He signifies the spiritual summer and peace that the just shall enjoy after their winter, while sinners on the other hand shall have a winter after summer. Origenes in Matth.: Sicut enim ficus in tempore quidem hiemis, vitalem virtutem habet in se absconditam, postmodum autem cum virtus ipsa vitalis prodire coeperit ad manifestationem praetereunte hieme, et ipsa valetudine, eius ramus efficitur tener, et folia producit: sic et mundus, et unusquisque eorum qui salvantur ante Christi adventum, quasi in hieme in se absconsam habent vitalem virtutem; Christo autem inspirante fiunt teneri et non duri cordis rami; et quae abscondita erant in eis, progrediuntur in folia, et manifestos fructus ostendunt: talibus autem prope est aestas, et adventus gloriae verbi Dei. Origen: As the fig has its vital powers torpid within it through the season of winter, but when that is past its branches become tender by those very powers and put forth leaves; so the world and all those who are saved had before Christ's coming their vital energies dormant within them as in a season of winter. Christ's Spirit breathing upon them makes the branches of their hearts soft and tender, and that which was dormant within burgeons into leaf, and makes shew of fruit. To such the summer and the coming of the glory of the Word of God is nigh at hand. Chrysostomus in Matth: Propter hoc etiam istud posuit, ut credere faciat hunc sermonem omnino ita esse venturum: ubicumque enim quod omnino eventurum est dicit, naturales necessitates in exemplum inducit. Chrys.: This analogy also adds credit to His foregoing discourse; for wherever He speaks of what must by all means come to pass, Christ ever brings forward parallel physical laws. Augustinus ad Hesychium: Quod autem de signis evangelicis et propheticis, quae fieri cernimus, propinquum domini adventum sperare debeamus, quis negat? Quotidie quippe magis magisque fit proximus; sed quanto intervallo propinquat, de hoc dictum est: non est vestrum scire tempora vel momenta. Vide quando dixit apostolus: nunc propior est nostra salus quam cum credidimus; et ecce tot anni transierunt, nec tamen quod dixit falsum est; quanto magis nunc dicendum est propinquare domini adventum quando tantus factus est ad finem accessus? Aug., Ep. 199, 22: That now from the Evangelic and Prophetic signs that we see come to pass, we ought to look that the Lord's coming should be nigh, who is there that denies? For daily it draws ever more and more near, but of the exact time it is said, "It is not for you to know the times or the seasons." [Acts 1:7] See how long ago the Apostle said, "Now is our salvation nearer than when we believed." [Rom 13:11] What he spoke was not false, and yet how many years have elapsed, how much more may we not say that the Lord's coming is at hand now, that so great an accession of time has been made? Hilarius in Matth.: Mystice autem synagoga ficus arbori comparatur: ramus igitur ficus Antichristus esse intelligitur, Diaboli filius, peccati portio, legis assertor; qui cum virescere coeperit et frondescere quadam peccatorum exultantium viriditate, tunc proxima est aestas, idest, dies iudicii sentietur. Hilary: Mystically; The Synagogue is likened to the fig tree; [ed. note: See above on chap xxi, 19] its branch is Antichrist, the son of the Devil, the portion of sin, the maintainer of the law; when this shall begin to swell and to put forth leaves, then summer is nigh, i.e. the approach of the day of judgment shall be perceived. Remigius: Vel cum haec ficus rursum germinabit, idest cum synagoga verbum sanctae praedicationis accipiet, praedicantibus Enoch et Elia, intelligere debemus quia prope est dies consummationis. Remig.: Or, when this fig shall again bud, that is, when the synagogue shall receive the word of holy preaching, as the preaching of Enoch and Elias, then we ought to understand that the day of the consummation is at hand. Augustinus de quaest. Evang: Vel per arborem fici intellige genus humanum propter pruritum carnis. Cum iam ramus eius tener fuerit, idest, cum filii hominum per fidem Christi, ad spirituales fructus profecerint, et in eis honor adoptionis filiorum Dei emicuerit. Aug., Quaest. Ev., i, 39: Or, by the fig tree understand the human race, by reason of the [p. 830] temptations of the flesh. "When its branch is tender," i.e. when the sons of men through faith in Christ have progressed towards spiritual fruits, and the honour of their adoption to be the sons of God has shone forth in them. Hilarius in Matth.: Ut autem fides certa esset futurorum, subiungitur amen dico vobis, quia non praeteribit generatio haec donec omnia fiant. Amen autem dicendo, professionem veritatis adiunxit. Hilary: To give sure credit to the things which should come to pass He adds, "Verily I say unto you, this generation shall not pass away until all these things be fulfilled." By saying "Verily," He gives asseveration to the truth. Remigius: Et simplices quidem ad destructionem Ierusalem referunt verba, et de illa generatione aestimant dicta quae passionem Christi aspexit, quod non esset transitura priusquam fieret destructio civitatis illius. Nescio autem si verbum a verbo exponere possint, ab eo quod ait: non relinquetur hic lapis super lapidem, usque ad illud quod ait: prope est in ianuis: forsitan enim in quibusdam poterunt, in aliis autem non poterunt omnino. Origen: The uninstructed refer the words to the destruction of Jerusalem, and suppose them to have been said of that generation which saw Christ's death, that it should not pass away before the city should be destroyed. But I doubt that they would succeed in thus expounding every word from that, "one stone shall not be left upon another," to that, "it is even at the door;" in some perhaps they would succeed, in others not altogether. Chrysostomus in Matth: Haec ergo omnia de fine Hierosolymorum dicta sunt, et quae de pseudoprophetis et pseudochristis et alia omnia quae diximus usque ad Christi adventum futura. Quod autem dixit generatio haec, non de ea quae tunc erat dixit, sed de ea quae est fidelium: consuevit enim Scriptura generationem non solum a tempore designare, sed a loco, cultu et conversatione; sicut cum dicitur: haec est generatio quaerentium dominum. Ex hoc autem ostendit quod Ierusalem peribit, et amplior pars Iudaeorum destruetur; generationem autem fidelium nulla separabit tentatio. Chrys.: All these things therefore mean what was said of the end of Jerusalem, of the false prophets, and the false Christs, and all the rest which shall happen down to the time of Christ's coming, That He said, "This generation," He meant not of the men then living, but of the generation of the faithful; for so Scripture uses to speak of generations, not of time only, but of place, life, and conversation; as it is said, "This, is the generation of them that seek the Lord." [Ps 24:6] Herein He teaches that Jerusalem shall perish, and the greater part of the Jews be destroyed, but that no trial shall overthrow the generation of the faithful. Origenes in Matth.: Generatio tamen Ecclesiae transibit aliquando totum hoc saeculum, ut haereditet futurum; tamen donec haec omnia fiant, non transibit. Cum autem omnia haec facta fuerint, transibit non solum terra, sed etiam caelum; unde sequitur caelum et terra: idest non solum homines quorum vita terrena est, et propterea terra dicuntur; sed etiam illi quorum conversatio est in caelis, et ideo caelum vocantur: transibunt autem ad futura, ut veniant ad meliora. Verba autem quae a salvatore sunt dicta, non transibunt: quoniam quae sua propria sunt, operantur et semper operabuntur; perfecti autem, et qui non recipiunt ut iam meliores efficiantur, transeuntes quod sunt perveniunt ad illud quod non sunt; et hoc est quod subditur verba autem mea non praeteribunt. Et forte quidem verba Moysi et prophetarum transiverunt, quoniam quae prophetizabantur ab illis, impleta sunt: verba autem Christi semper sunt plena, et quotidie implentur, et adhuc sunt impleta in sanctis. Aut forte neque Moysi verba aut prophetarum dicere debemus impleta omnino: proprie enim et illa verba filii Dei sunt, et semper implentur.
Origen: Yet shall the generation of the Church survive the whole of this world, that it may inherit the world to come, yet it shall not pass away until all these things have come to pass. But when all these shall have been fulfilled, then not the earth only but the heavens also shall pass away; that is, not only the men whose life is earthly, and who are therefore called the earth, but also they whose conversation is in heaven, and who are therefore called the heaven; these "shall pass away" to things to come, that they may come to better things. But the words spoken by the Saviour shall not pass away, because they effect and shall ever effect their purpose; but the perfect and they that admit no further improvement, passing through what they are, come to that which they are not; and this is that, "My words shall not pass away." And perhaps the words of Moses and the Prophets have passed away, because all that they prophesied has [p. 831] been fulfilled; but the words of Christ are always complete, daily fulfilling and to be fulfilled in the saints. Or perhaps we ought not to say that the words of Moses and the Prophets are once for all fulfilled; seeing they also are the words of the Son of God, and are fulfilled continually.
Hieronymus: Vel hic per generationem omne hominum significat genus, aut specialiter Iudaeorum. Deinde ut magis eos ad fidem praemissorum inducat, subdit caelum et terra transibunt; verba autem mea non praeteribunt, ac si dicat: facilius est fixa et immobilia destrui, quam sermonum meorum aliquid decidere. Jerome: Or, by "generation" here He means the whole human race, and the Jews in particular. And He adds, "Heaven and earth shall pass away, but my words shall not pass away," to confirm their faith in what has gone before; as though He had said, it is easier to destroy things solid and immovable, than that aught should fail of my words. Hilarius in Matth.: Caelum enim et terra ex conditione suae creationis nihil habent in se necessitatis ut non sint: verba autem Christi ex aeternitate deducta, id in se continent virtutis ut maneant. Hilary: For heaven and earth have in their constitution no necessity of existence, but Christ's words derived from eternity have in them such virtue that they must needs abide. Hieronymus: Caelum autem et terra transibunt in mutatione, non abolitione sui: alioquin quomodo sol obscurabitur, et luna non dabit lumen suum, si caelum, in quo ista sunt, terraque non fuerint? Jerome: The heaven and the earth shall pass away by a change, not by annihilation; for how should the "sun be darkened, and the moon not give her light," if earth and heaven in which these are should be no more? Rabanus: Caelum tamen quod transibit, non sidereum, sed aereum intelligere debemus, quod prius diluvio periit. Raban.: The heaven which shall pass away is not the starry [marg. note: sidereum] but the atmospheric [marg. note: aereum] heaven which of old was destroyed by the deluge. Chrysostomus in Matth: Elementa autem mundi in medium adducit, ostendens quoniam pretiosior caelo et terra est Ecclesia: simul etiam et hinc conditorem se omnium ostendit. Chrys.: He brings forward the elements of the earth to shew that the Church is of more value than either heaven or earth, and that He is Maker of all things. [marg. note: 2 Pet 3:5]
Lectio 11 36 περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατὴρ μόνος. 37 ὥσπερ γὰρ αἱ ἡμέραι τοῦ νῶε, οὕτως ἔσται ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου. 38 ὡς γὰρ ἦσαν ἐν ταῖς ἡμέραις [ἐκείναις] ταῖς πρὸ τοῦ κατακλυσμοῦ τρώγοντες καὶ πίνοντες, γαμοῦντες καὶ γαμίζοντες, ἄχρι ἧς ἡμέρας εἰσῆλθεν νῶε εἰς τὴν κιβωτόν, 39 καὶ οὐκ ἔγνωσαν ἕως ἦλθεν ὁ κατακλυσμὸς καὶ ἦρεν ἅπαντας, οὕτως ἔσται [καὶ] ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου. 40 τότε δύο ἔσονται ἐν τῷ ἀγρῷ, εἷς παραλαμβάνεται καὶ εἷς ἀφίεται: 41 δύο ἀλήθουσαι ἐν τῷ μύλῳ, μία παραλαμβάνεται καὶ μία ἀφίεται.
36. "But of that day and hour knoweth no man, no not the angels of heaven, but my Father only. 37. But as the days of Noe were, so shall also the coming of the Son of man be. 38. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39. And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. 40. Then shall two be in the field; the one shall be taken, and the other left. 41. Two women shall be grinding at the mill; the one shall be taken, and the other left."
Chrysostomus in Matth: Cum dixisset dominus omnia quae praecedunt Christi adventum, et ad ipsas ianuas narrationem duxisset, diem tacere voluit; unde dicit de die autem illa et hora nemo scit, neque Angeli caelorum, nisi solus pater. Chrys.: The Lord having described all the tokens that shall precede His coming, and brought His discourse to the [p. 832] very doors, yet would not name the day; "Of that day and hour knoweth no man, no not the Angels Of heaven, but my Father only." Hieronymus: In quibusdam autem Latinis codicibus additum est neque filius, cum in Graecis, et maxime Adamantii et Pierei exemplaribus hoc non habeatur adscriptum. Sed quia in nonnullis legitur, disserendum videtur. Jerome: In some Latin copies is added here, "neither the Son:" but in the Greek copies, and particularly those of Adamantius and Pierius, it is not found. [ed. note: The addition is found in a very few Greek MSS., and ancient versions, in Chrys. and Theophylact. It is in the Old Italic version, and is acknowledged by Hilary, Ambrose, and Pseudo-Chrys.; but the preponderance of evidence is greatly against it, and it is not admitted into the text of the G. T. by any editors. It probably crept in from the parallel passage in S. Mark. Adamantius is a surname of Origen. Pierius was a presbyter of Alexandria in the third century, whose learning occasioned him to be styled 'Origen the younger.'] But because it is read in some, it seems to require our notice. Remigius: Marcus etiam Evangelista non solum dicit Angelos nescire, sed etiam filium. Remig.: And Mark has the addition. [Mark 13:32] Hieronymus: In quo gaudent Arius et Eunomius; dicunt enim: non potest aequalis esse qui novit et qui ignorat. Contra quos breviter ista dicenda sunt. Cum omnia tempora fecerit Iesus, hoc est verbum Dei (omnia enim per ipsum facta sunt, et sine ipso factum est nihil); in omnibus autem temporibus cum dies iudicii sit, qua consequentia potest eius ignorare partem cuius totum noverit? Hoc quoque dicendum est. Quid est maius: notitia patris, an notitia iudicii? Si maius novit, quomodo ignorat quod minus est? Jerome: Whereat Arius and Eunomius rejoice greatly; for say they, He who knows and He who is ignorant cannot be both equal. Against these we answer shortly; Seeing that Jesus, that is, The Word of God, made all times, (for "By him all things were made, and without him was not any thing made that was made, [1 John 1:3]) and that the day of judgment must be in all time, by what reasoning can He who knows the whole be shewn to be ignorant of a part? This we will further say; Which is the greater, the knowledge of the Father, or the knowledge of the judgment? If He knows the greater, how can He be ignorant of the less? Hilarius in Matth.: Numquid etiam Deus pater cognitionem illius diei filio denegavit, cum dictum ab eo sit: omnia mihi tradita sunt a patre meo? Ergo non omnia sunt tradita, si est aliquid quod negatur. Hilary: And has indeed God the Father denied the knowledge of that day to the Son, when He has declared, "All things are committed to me of my Father?" [Luke 10:22] but if any thing has been denied, all things are not committed to Him. Hieronymus: Igitur, quia probavimus non ignorare filium Dei consummationis diem, causa reddenda est cur ignorare dicatur. Post resurrectionem quidem interrogatus ab apostolis de hac die, manifestius respondit: non est vestrum scire tempora et momenta, quae pater posuit in sua potestate. In quo ostendit quod ipse sciat, sed non expedit nosse apostolis, ut semper incerti de adventu iudicis, sic quotidie vivant, quasi die illa iudicandi sint. Jerome: Having then shewn that the Son of God cannot be ignorant of the day of the consummation, we must now show a cause why He should be said to be ignorant. When after the resurrection He is demanded concerning this day by the Apostles, He answers more openly; "It is not for you to know the times or the seasons which the Father has put in his own power." [Acts 1:7] Wherein He shews that Himself knows, but that it was not expedient for the Apostles to know, that being in uncertainty of the coming of their Judge, they should live every day as though they were to be judged that day. Augustinus de Trin: Quod ergo dicit: nescit, intelligendum est nescientes facit; idest, quod non ita sciebat ut tunc discipulis indicaret: sicut dictum est ad Abraham: nunc cognovi quoniam times Deum: idest, nunc feci ut cognosceres: quia et ipse sibi in illa tentatione innotuit. Aug., de Trin., i, 12: When He says here, "Knows not," He means, 'makes others not to know;' i.e. He knew not then, so as to tell His disciples; as it was said to Abraham, "Now I know that thou fearest God;" [Gen 22:19] i.e. 'Now have I caused that thou shouldest know,' because by the temptation he came to know himself. Augustinus de Verb. Dom: Quod autem dixit patrem scire, ideo dixit, quia in patre et filius scit. Quid enim est in die quod non in verbo factum sit, per quod factus est dies? Aug., Serm., 97, 1: That [p. 833] He says that the "Father knoweth," implies that in the Father the Son also knows. For what can there be in time which was not made by the Word, seeing that time itself was made by the Word! Augustinus in libro 83 quaest. Bene autem accipitur quod dictum est, solum patrem scire, secundum praedictum modum sciendi, quia facit filium scire; filius autem nescire dicitur, quia non facit homines scire. Aug., Lib. 83, Quaest. Q60: That the Father alone knows may be well understood in the above-mentioned manner of knowing, that He makes the Son to know; but the Son is said not to know, because be does not make men to know. Origenes in Matth.: Vel aliter. Donec Ecclesia, quae est corpus Christi, nescit diem illum et horam, tamdiu nec ipse filius dicitur diem illum et horam scire. Dicitur autem scire secundum propriam significationem, sicut est in consuetudine Scripturarum. Apostolus enim salvatorem dicit nescientem peccatum, quia non peccavit. Praeparat autem filius scientiam diei illius et horam coheredibus suae promissionis, ut omnes simul sciant, idest re ipsa experiantur in illa hora et die quae praeparavit Deus diligentibus se. Origen: Otherwise; So long as the Church which is Christ's body knows not that day and hour, so long the Son Himself is said not to know that day and hour. The word "know" is used according to its proper usual meaning in Scripture. The Apostle speaks of Christ, as "him who knew no sin," [1 Cor 5:21] i.e. sinned not. The knowledge of that day and hour the Son reserves in store for the fellow-heirs of the promise, that all may know at once, i.e. in the day when it shall come upon them, "what things God hath prepared for them that love him." [1 Cor 2:9] Basilius: Legi quoque in cuiusdam libro, filium hunc non unigenitum, sed adoptivum debere intelligi: non enim unigenito filio Angelos praeposuisset; sic enim ait neque Angeli caelorum, neque filius. Raban.: I have read also in some one's book, that "the Son" here is not to be taken of the Only-begotten, but of the adopted, for that He would not have put the Angels before the Only-begotten Son, saying, "Not the Angels of heaven, neither the Son." [ed. note: See further on this Passage, Hil. de Trin. ix. 58, cited in the Catena on Mark, xiii. 32, and Basil adv. Eunom. iv.] Augustinus ad Hesychium: Sic ergo Evangelium dicit de die illa et hora nemo scit; tu autem dicis: ego autem dico, neque mensem, neque annum adventus ipsius sciri posse: ita enim hoc videtur sonare tamquam non possit sciri quo anno venturus sit; sed possit sciri qua hebdomada annorum, vel qua decade; tamquam dici possit atque definiri inter illos septem annos, aut decem, aut centum vel quodlibet, seu maioris numeri seu minoris. Si autem hoc te non comprehendisse praesumis, hoc sentis quod ego. Aug., Ep. 199, 16: The Gospel then says, "Of that day and hour knoweth no man;" but you say, That neither the month nor the year of His coming can be known. This exactness of yours up to this point seems as if you meant that the year could not be known, but that the week or the decade of years might be known, as though it was possible to fix or assign it to some seven, ten, or a hundred, or some number of years more or less. If you allow that you cannot so limit it, you think with me. Chrysostomus in Matth: Ut autem addiscas quod non ignorantiae suae est quod de die et hora iudicii tacet, aliud signum inducit, cum subdit sicut autem fuit in diebus Noe, (...) ita fiet adventus filii hominis. Hoc autem dixit ostendens quod repente venit, et inopinate, et pluribus lascivientibus: hoc enim et Paulus dicit: cum dixerint: pax et securitas, tunc repentinus eis superveniet interitus, unde et hic subditur sicut enim erant in diebus illis ante diluvium, comedentes et bibentes. Chrys.: That you may perceive that it is not owing to ignorance that He is silent of the day and hour of the judgment, He brings forward another token, "As it was in the days of Noe, so shall the coming of the Son of Man be." By this He means that He shall come sudden and unlooked for, and while men are taking their pleasure; of which Paul also speaks, "When they shall say, Peace and safety, then sudden destruction cometh upon them." [1 Thess 5:3] Rabanus: Non igitur hic iuxta Marcionis et Manichaei errorem, coniugia vel alimenta damnantur, cum in his successionis, in illis naturae sint posita subsidia; sed immoderatus licitorum usus arguitur. Raban: Marriage and meats in themselves are not here condemned, as the error of Marcion and Manicheaus teaches; for in the one the continuation of the species, in the [p. 834] other that of life, depends; but what is reproved is all unrestrained use of things lawful. Hieronymus: Quaeritur autem quomodo supra scriptum est surget gens contra gentem, et regnum contra regnum et erunt pestilentiae et fames et terraemotus; et nunc ea futura memorentur quae pacis indicia sunt? Sed aestimandum quod post pugnas, et cetera quibus vastatur genus humanum, brevis subsecutura pax sit, quae quieta omnia repromittat, ut fides credentium comprobetur. Jerome: It is asked here, how it was said above, "Nation shall rise against nation, and kingdom against kingdom, &c." when here only tokens of peace are spoken of as what shall be then? We must suppose, that after the wars and the other miseries which shall waste the human race, shall follow a short peace, offering rest and quiet to approve the faith of the believers. Chrysostomus in Matth: Vel lascivia erit et pax his qui insensibiliter dispositi sunt: propter hoc non dixit apostolus: cum fuerit pax; sed: cum dixerint: pax et securitas, insensibilitatem eorum ostendens, sicut illorum qui fuerunt in diebus Noe: quoniam mali lasciviebant, non autem iusti; sed in tribulatione et tristitia pertransibant. Hinc autem ostendit quoniam, cum Antichristus venerit, indecentes voluptates assumentur apud eos qui iniqui erunt, et de propria desperabunt salute: et ideo exemplum ponit huic rei conveniens. Cum enim arca fabricaretur, praedicabat quidem in medio, futura praedicens mala: mali autem non credentes, ac sic nullum fuisset futurum malum, lasciviebant: et quia futura apud multos non creduntur, ex praeteritis credibilia facit quae praedicit. Deinde aliud signum ponit per quod ostendit et quod inopinabiliter dies ille veniet, et quod ipse diem illum non ignorat, dicens tunc duo erunt in agro: unus assumetur, et alius relinquetur: ex quibus verbis ostenditur quod assumentur, et relinquentur et servi et domini, et qui in otio, et qui in labore. Chrys.: Or, To such as are thoughtlessly disposed, it shall be a time of peace and enjoyment; as the Apostle said not, 'When there shall be peace,' but "When they shall say, Peace and safety," shewing their insensibility to be such as was theirs in the days of Noe, when the wicked, and not the good, indulged themselves, but their end was sorrow and tribulation. This shews also, that when Antichrist shall come, those who are wicked, and despair of their salvation, shall run into illicit pleasures; therefore He chooses an instance suitable. For while the ark was building, Noe preached among them, foretelling the evils that should come; but those wicked giving no heed to him, wantoned as though no evil should ever come; so now, because many would not believe things future, He makes credible what He says from what has happened. Another token He gives to shew how unexpectedly that day shall come, and that He is not ignorant of the day, "Then two shall be in the field, one shall be taken and the other left." These words shew that masters and servants, they that work, and they that work not, shall be taken or left alike. Hilarius in Matth.: Vel duos in agro, duos populos fidelium, et infidelium in saeculo, tamquam in vitae huius opere, dies domini deprehendet; separabuntur tamen relicto alio, et alio assumpto: in quo fidelium et infidelium discretio docetur: Dei enim ira ingravescente, sancti in promptuario recondentur, perfidi vero ad caelestis ignis materiam relinquentur. De molentibus etiam par ratio est; unde sequitur duae erunt molentes in mola: una assumetur et alia relinquetur. Mola enim opus legis est; sed quia pars Iudaeorum ut per apostolos credidit, ita per Eliam est creditura, et iustificanda per fidem; ideo una per eamdem fidem boni operis apprehendetur, alia vero infructuosa legis opere relinquetur, molens incassum, et non factura caelestis cibi panem. Hilary: Or, the two in the field, are the two people of believers and unbelievers, whom the day of the Lord shall overtake, as it were in the labours of this life. And they shall be separated, one being taken and the other left; this shews the separation that shall be between believers and unbelievers; when God's wrath is kindled, the saints shall be gathered into His garner, and the unbelievers shall be left as fuel for the fire from heaven. The same is the account to be given of that, "Two shall be grinding at the mill." The mill is the work of the Law, but as some of the Jews believed through the Apostles, so some shall believe through Elias, and be justified through faith; and one part shall [p. 835] be taken through this same faith of good works, the other part shall be left unfruitful in the work of the Law, grinding in vain, and never to produce the bread of heavenly food. Hieronymus: Vel duo in agro pariter invenientur eumdem habentes laborem, et quasi parem sementem; sed fructus laboris non aeque recipientes. In duobus etiam qui pariter molunt, vel synagogam intelligere debemus, et Ecclesiam, quod simul molere videantur in lege, et de eisdem Scripturis sanctis farinam terere praeceptorum Dei; vel ceteras haereses, quae aut de utroque testamento, aut de altero videntur molere farinam doctrinarum suarum. Sequitur duo in lecto: unus assumetur et alius relinquetur. Jerome: Or, "Two men in one field" shall be found performing the same labour, sowing corn together, but not reaping the same fruit of their labour. The two "grinding together" we may understand either of the Synagogue and the Church, which seem to grind together in the Law, and to make of the same Scriptures meal of the commandments of God; or of other heresies, which out of both or one Testament, seem to grind meal of their own doctrines. Hilarius in Matth.: Duo autem in lecto, sunt eamdem passionis dominicae requiem praedicantes; circa quam haereticorum et Catholicorum eadem confessio est: sed quia unitatem divinitatis patris et filii Catholicorum fides praedicabit, et haereticorum falsitas impugnabit; fidem confessionis utriusque divini arbitrii iudicium comprobabit, unum assumendo et alium relinquendo. Hilary:; The "two in one bed" are those who preach alike the Lord's rest after His passion, about which heretics and catholics have the same confession; but because the Catholic Faith preaches the unity of the Godhead of the Father and the Son, and the false creed of the heretics impugns that, therefore shall the Divine judgment decide between the confession of these two by taking one and leaving the other. Remigius: Vel his verbis tres ordines Ecclesiae demonstrantur: per duos in agro ordo praedicatorum, quibus commissus est ager Ecclesiae; per duos in mola ordo coniugatorum, qui dum per diversas curas nunc ad haec, nunc ad illa flectuntur, quasi molas in circuitu trahunt: per duos in lecto ordo continentium, quorum requies nomine lecti designatur. In his autem ordinibus sunt boni et mali, iusti et iniusti; et ideo ex eis quidam relinquentur, et quidam assumentur. Remig.: Or, these words denote three orders in the Church. "The two men in the field" denote the order of preachers [marg. note: praedicatores], to whom is committed the field of the Church; by "the two grinding at the mill," the order of the married priests [marg. note: conjugati], who while with a divided heart they are called first to one side, then to the other, do, as it were, ever turn round a mill; by "the two in one bed," the order of the continent [marg. note: continentes], whose repose is signified by the bed. But in all these orders are good and bad, righteous and unrighteous, so that some shall be taken, and some left. Origenes in Matth.: Vel aliter. Corpus quidem quasi infirmum in lecto est carnalium passionum; anima autem molit in gravi mola mundi; vel corporis sensus in agro mundi operantur. Origen: Or otherwise; The body is laid as sick on the bed of carnal passions, the soul grinds in the mill of this world, and the bodily senses labour in the field of the world.
Lectio 12 42 γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε ποίᾳ ἡμέρᾳ ὁ κύριος ὑμῶν ἔρχεται. 43 ἐκεῖνο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ φυλακῇ ὁ κλέπτης ἔρχεται, ἐγρηγόρησεν ἂν καὶ οὐκ ἂν εἴασεν διορυχθῆναι τὴν οἰκίαν αὐτοῦ. 44 διὰ τοῦτο καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ οὐ δοκεῖτε ὥρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται.
42. "Watch therefore: for ye know not what hour your Lord doth come. 43. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44. Therefore be ye also ready: for in such an hour as ye think not the Son of Man cometh." [p. 836]
Hieronymus: Perspicue ostendit dominus, quia supra dixit: de die autem illa nemo novit nisi pater solus: quia scilicet non expediebat apostolis scire, ut pendulae expectationis incerti semper credant eum esse venturum, quem ignorant quando venturus sit; et ideo quasi ex superioribus concludens dicit vigilate ergo, quia nescitis qua hora dominus vester venturus sit. Et non dicit: quia nescimus, sed nescitis, scilicet ut ostendat se diem iudicii non ignorare. Jerome: Having declared that "of that hour knoweth no man, but the Father only," He shews that it was not expedient for the Apostles to know, that being ignorant they might live in perpetual expectation of His coming, and thus concluding the whole, He says, "Watch therefore, &c." And He does not say, 'Because we know not,' but "Because ye know not," shewing that He Himself is not ignorant of the day of judgment. Chrysostomus in Matth: Vult autem eos semper in sollicitudine esse: propter hoc dicit vigilate. Chrys.: He would have them ever ready, and therefore He says, "Watch." Gregorius in Evang: Vigilat qui ad aspectum veri luminis oculos apertos tenet; vigilat qui servat operando quod credit; vigilat qui a se torporis et negligentiae tenebras repellit. Greg., Hom. in Ev., ii, 3: To watch is to keep the eyes open, and looking out for the true light, to do and to observe that which one believes, to cast away the darkness of sloth and negligence. Origenes in Matth.: Dicit autem qui simplicior est, quoniam de secundo adventu, in quo venturus fuerat, hunc dicebat sermonem; alius autem quod intelligibilem et futurum in sensum discipulorum verbi dicebat adventum: quia nondum erat in sensu eorum, quemadmodum erat futurus. Origen: Those of more plain understanding say, that He spoke this of His second coming; but others would say that it applies to an intellectual coming of the word into the understanding of the disciples, for as yet He was not in their understanding as He was to be. Augustinus ad Hesychium: Non solum autem illis dixit vigilate, quibus tunc audientibus loquebatur; sed etiam illis qui fuerunt post illos annos, et ad nos ipsos, et qui erunt post nos usque ad novissimum eius adventum, quia ad omnes pertinet quodammodo: tunc enim unicuique veniet dies ille, cum venerit eius dies ut talis hinc exeat qualis iudicandus est illa die; ac per hoc vigilare debet omnis Christianus, ne imparatum eum inveniat domini adventus: imparatum enim inveniet ille dies quem imparatum invenerit suae vitae ultima dies. Aug., Ep. 199, 3: He said this "Watch," not to those only who heard Him speak at the time, but to those who came after them, and to us, and to all who shall be after us, until His second coming, for it touches all in a manner. That day comes to each one of us, when it comes to him to go out of the world, such as he shall be judged, and therefore ought every Christian to watch that the Lord's coming may not find him unprepared; and he will be unprepared for the day of His coming, whom the last day of his life shall find unprepared. Origenes: Vani autem sunt omnes, sive qui consummationem mundi scire se profitentur quando erit, sive qui vitae propriae finem scire se gloriantur, quem nemo cognoscere potest, nisi spiritu sancto illuminatus. Aug., non occ.: Foolish are all they, who either profess to know the day of the end of the world, when it is to come, or even the end of their own life, which no one can know unless be is illuminated by the Holy Spirit. Hieronymus: Praemisso autem patrisfamilias exemplo, cur reticeat consummationis diem, manifestius docet cum subdit illud autem scitote, quoniam si sciret paterfamilias qua hora fur venturus esset, vigilaret utique, et non sineret perfodi domum suam. Jerome: And by the instance of the master of the household, He teaches more plainly why He keeps secret the day of the consummation. Origenes in Matth.: Paterfamilias domus est sensus hominis, domus autem eius est anima, fur autem Diabolus. Est autem omnis sermo contrarius qui non per naturalem introitum intrat ad animam negligentis, sed quasi qui foderit domum, primum destruens quaedam naturalia aedificia animae, idest naturales intellectus, et per ipsam diruptionem ingressus, spoliat animam. Aliquoties invenit quis furem in ipsa perfossione, et comprehendens eum, percussorem sermonem immittens, interficit ipsum. Non autem in die fur venit, quando illuminata est a sole iustitiae anima hominis studiosi; sed in nocte, idest in tempore adhuc malitiae permanentis: in qua cum fuerit aliquis, possibile est, etsi non habuerit virtutem solis, quod tamen illustretur ex aliquo splendore verbi, quod est lucerna; adhuc quidem manens in malitia, sed tamen habens propositum meliorum et vigilantiam ne perfodiatur hoc eius propositum. Vel in tempore tentationum, vel quarumcumque calamitatum maxime fur solet venire, volens perfodere animae domum. Origen: "The master of the household" is the understanding, "the house" is the soul, "the thief" is the Devil. The thief is also every contrary doctrine which enters the soul of the unwary by other than the natural entrance, breaking into the house, and pulling down the soul's natural fences, that is, the natural powers of understanding, it enters the breach, and spoils the soul. Sometimes one takes the thief in the act of breaking in, and seizing him, stabs him with a word, [p. 837] and slays him. And the thief comes not in the day-time, when the soul of the thoughtful man is illuminated with the Sun of righteousness, but in the night, that is, in the time of prevailing wickedness; in which, when one is plunged, it is possible, though he have not the power of the sun, that he may be illuminated by some rays from the Word, as from a lamp; continuing still in evil, yet having a better purpose, and watchfulness, that this his purpose should not be broken through. Or in time of temptation, or of any calamities, is the time when the thief is most found to come, seeking to break through the house of the soul. Gregorius in Evang: Vel nesciente patrefamilias fur domum perfodit, quia dum a sui custodia spiritus dormierit, improvisa mors veniens carnis nostrae habitaculum irrumpit, et eum quem dominum domus dormientem invenerit, necat: quia dum ventura damna spiritus minime praevidet, hunc mors ad supplicium nescientem rapit. Furi autem resisteret, si vigilaret; quia adventum iudicis, qui occulte animas rapit, praecavens, ei poenitendo occurreret, ne impoenitens periret. Horam vero ultimam idcirco dominus voluit esse incognitam ut semper possit esse suspecta, ut dum illam praevidere minime possumus, ad illam sine intermissione praeparemur; propter quod sequitur ideoque estote parati quia, qua nescitis hora, filius hominis venturus est. Greg., Hom. in Ev., xiii, 5: Or, the thief breaks into the house through the neglect of the master of the house, when the spirit has slept upon its post of guard, and death has come in unawares into the dwelling house of our flesh, and finding the lord of the house sleeping, slays him; that is, the spirit, little providing for coming evils, is taken off unprepared, to punishment, by death. But if he had watched be would have been secure from the thief; that is, looking forward to the coming of the Judge, who takes our lives unawares, be would meet Him with penitence, and not perish impenitent. And the Lord would therefore have the last hour unknown, that it might always be in suspense, and that being unable to foresee it, we might never be unprepared for it. Chrysostomus in Matth: Hic videtur confundere eos qui non tantum studium faciunt animae suae, quantum student circa pecunias qui furem expectant. Chrys.: In this He rebukes such as have less care for their souls, than they have of guarding their money against an expected thief.
Lectio 13 45 τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος ὃν κατέστησεν ὁ κύριος ἐπὶ τῆς οἰκετείας αὐτοῦ τοῦ δοῦναι αὐτοῖς τὴν τροφὴν ἐν καιρῷ; 46 μακάριος ὁ δοῦλος ἐκεῖνος ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει οὕτως ποιοῦντα: 47 ἀμὴν λέγω ὑμῖν ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. 48 ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ, χρονίζει μου ὁ κύριος, 49 καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ, ἐσθίῃ δὲ καὶ πίνῃ μετὰ τῶν μεθυόντων, 50 ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει, 51 καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει: ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
45. "Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46. Blessed is that servant, whom his lord when he cometh shall find so doing. 47. Verily I say unto you, That he shall make him ruler over all his goods. 48. But and if that evil servant shall say in his heart, My lord delayeth his coming; 49. And shall begin to smite his fellowservants, and to eat and drink with the drunken; [p. 838] 50. The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51. And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth."
Hilarius in Matth.: Quamvis dominus supra in communi nos ad indefessam vigilantiae curam fuerit adhortatus, specialem tamen populi principibus, idest episcopis, in expectatione adventuque suo sollicitudinem mandat. Hunc enim servum fidelem atque prudentem praepositum familiae significat, commoda atque utilitates populi sibi commissi curantem; unde dicit quis, putas, est fidelis servus et prudens quem constituit dominus super familiam suam, ut det illis cibum in tempore? Hilary: Though the Lord had given above a general exhortation to all in common to unwearied vigilance, yet He adds a special charge to the rulers of the people, that is, the Bishops, of watchfulness in looking for His coming. Such He calls a faithful servant, and wise master of the household, careful for the needs and interests of the people entrusted to Him. Chrysostomus in Matth: Quod autem dicit quis, putas, non est ignorantis: invenitur enim et pater interrogando loquens: ut cum dicit: Adam, ubi es? Chrys.: That He says, "Whom think ye is that faithful and wise servant," does not imply ignorance, for even the Father we find asking a question, as that, "Adam, where art thou?" [Gen 3:9] Remigius: Nec enim signat haec interrogatio impossibilitatem perficiendae virtutis, sed difficultatem. Remig.: Nor yet does it imply the impossibility of attaining perfect virtue, but only the difficulty. Glossa: Rarus enim est fidelis servus, domino propter dominum serviens, oves Christi non ad lucrum, sed pro amore Christi pascens; prudens qui subditorum capacitatem, vitam et mores discutiat: quem constituat dominus, qui scilicet sit vocatus a Deo, et non se iniecerit. Gloss., ord.: For rare indeed is such "faithful" servant serving his Master for his Master's sake, feeding Christ's sheep not for lucre but for love of Christ, "skilled" to discern the abilities, the life, and the manner of those put under him, whom "the Lord sets over," that is, who is called of God, and has not thrust himself in. Chrysostomus in Matth: Duo autem expetit ab huiusmodi servo, scilicet prudentiam et fidem: fidelem enim eum dicit, quoniam nihil quod domini sui est, sibi proprium fecit, nihil etiam de rebus sui domini vane et inaniter consumpsit. Prudentem autem eum vocat, quoniam cognovit id ad quod oportet dispensare quae data sunt. Chrys.: He requires two things of such servant, fidelity and prudence; He calls him "faithful," because be appropriates to himself none of his Lord's goods, and wastes nought idly and unprofitably. He calls him "prudent," as knowing on what he ought to lay out the things committed to him. Origenes in Matth.: Vel qui in fide proficit, etsi nondum in ea perfectus est, communiter fidelis vocatur; et qui naturalem habet mentis velocitatem, dicitur prudens. Si quis autem consideret, inveniet fideles multos et studium fidei exercentes, non autem et prudentes: quoniam quae stulta sunt mundi elegit Deus. Et iterum videbit alios veloces quidem esse et prudentes, modicae autem fidei. Convenire autem in unum fidelem atque prudentem, rarissimum est. Ut autem in tempore det cibum, necessariam habet quis prudentiam; ut autem non adimat cibos indigentium, opus est fide: quoniam et secundum simplicem intellectum opus habemus ut fideles simus ad dispensandum Ecclesiae reditus, et ut non devoremus quae sunt viduarum, et ut memores simus pauperum, et ne occasionem accipientes ex eo quod scriptum est: dominus constituit his qui Evangelium praedicant, de Evangelio vivere, amplius quaeramus quam cibum simplicem et necessaria vestimenta, et ut nec amplius teneamus nobis quam his qui necessitatem patiuntur. Prudentes autem, ut prudenter intelligamus indigentium causas, propter quas sunt indigentes, et uniuscuiusque dignitatem, quomodo educatus est, et quantum necessarium habet.
Multa enim sapientia opus est ei qui bene vult dispensare ecclesiasticos reditus. Sit etiam fidelis servus et prudens, ut non effundat rationabilem et spiritualem cibum quibus non oportet, volens ostendere se esse prudentem; illis scilicet qui magis necessarium habent verbum quod mores eorum aedificet et vitam componat, quam quod illuminat scientiae lucem; aut ne eis qui possunt acutius audire, pigeat exponere altiora, ne exponentes vilia contemnantur ab his qui naturaliter sunt ingeniosi, aut per exercitationem saecularis sapientiae acuti.
Origen: Or, he that makes progress in the faith, though he is not yet perfect in it, is ordinarily called "faithful," and he who has natural quickness of intellect is called "prudent." And whoever observes will find many faithful, and zealous in their belief, but not at the same time prudent; "for God hath chosen the foolish things of the world." [1 Cor 1:27] Others again he will see who are quick and prudent but of weak faith; for the union of faith and prudence in the same man is most rare. To give food in due season calls for prudence in a man; not to take away the food of the needy requires faithfulness. And this the literal sense obliges us to, that we be faithful in dispersing the revenues of the Church, that we [p. 839] devour not that which belongs to the widows, that we remember the poor, and that we do not take occasion from what is written, "The Lord hath ordained, that they which preach the Gospel should live of the Gospel," [1 Cor 9:14] to seek more than plain food and necessary clothing, or to keep more for ourselves than we give to those who suffer want. And that we be prudent, to understand the cases of them that are in need, whence they come to be so, what has been the education and what are the necessities of each.
It needs much prudence to distribute fairly the revenues of the Church. Also let the servant be faithful and prudent, that he lavish not the intellectual and spiritual food upon those whom he ought not, but dispense according as each has need; to one is more behoveful that word which shall edify his behaviour, and guide his practice, than that which sheds a ray of science; but to others who can pierce more deeply let him not fail to expound the deeper things, lest if he set before them common things only, he be despised by such as have naturally keener understandings, or have been sharpened by the discipline of worldly learning.
Chrysostomus in Matth: Adaptatur etiam et ad principes saeculares haec parabola: unumquemque enim his quae habet, ad communem utilitatem uti oportet, non ad nocumentum conservorum, neque ad perditionem sui ipsius, sive habeat sapientiam, sive principatum, sive aliud quodcumque. Chrys.: This parable may be also fitted to the case of secular rulers; for each ought to employ the things he has to the common benefit, and not to the hurt of his fellow-servants, nor to his own ruin; whether it be wisdom or dominion, or whatever else be has. Rabanus: Dominus autem Christus est; familia autem supra quam constituit, est Ecclesia Catholica. Difficile est ergo invenire in uno, ut et prudens sit et fidelis, non autem impossibile: nec enim beatificaret eum qui non potest esse, cum subdit beatus ille servus quem, cum venerit dominus eius, invenerit sic facientem. Raban.: The "lord" is Christ, the "household" over which He appoints is the Church Catholic. It is hard then to find one man who is both "faithful and wise," but not impossible; for He would not pronounce a blessing on a character that could never be, as when He adds, "Blessed is that servant whom his lord when he cometh shall find so doing." Hilarius in Matth.: Idest praecepto domini sui obedientem, ut doctrinae opportunitate verbum vitae in aeternitatis cibum alendae familiae dispenset. Hilary: That is, obedient to his Lord's command, by the seasonableness of his teaching dispensing the word of life to a household which is to be nourished for the food of eternity. Remigius: Notandum autem, quod sicut magna distantia est meritorum inter bonos praedicatores et bonos auditores, ita magna distantia est praemiorum. Bonos enim auditores, si vigilantes invenerit, faciet discumbere, ut Lucas dicit; bonos autem praedicatores super omnia bona sua constituet; unde sequitur amen dico vobis, quoniam super omnia bona sua constituet eum. Remig.: It should be observed, that as there is great difference of desert between good preachers and good hearers, so is there great difference between their rewards. The good hearers, if He finds them watching He will make to sit down to meat, as Luke speaks; but the good preachers "He will set over all His goods." Origenes in Matth.: Ut scilicet conregnet cum Christo, cui omnia sua tradidit pater; sicut boni patris filius, super omnem patris substantiam constitutus, participat huiusmodi dignitatem et gloriam fidelibus et prudentibus dispensatoribus suis, ut sint et ipsi super omnem creaturam. Origen: That he may reign with Christ, to whom the Father has committed all that is His. And as the son of a good father set over all that is his, [p. 840] He shall communicate of His dignity and glory to His faithful and wise stewards, that they also may be above the whole creation. Rabanus: Non ut soli, sed ut prae ceteris aeterna praemia habeant, tum pro sua vita, tum pro gregis custodia. Raban.: Not that they only, but that they before others, shall be rewarded as well for their own lives as for their superintendence of the flock. Hilarius in Matth.: Vel super omnia bona constituetur; idest, in Dei gloria collocabitur: quia nihil est ultra quod melius sit. Hilary: Or, "shall set him over all his goods," that is, shall place him in the glory of God, because beyond this is nothing better. Chrysostomus in Matth: Deinde non solum ab honore qui imminet bonis, sed a poena quam minatur malis, erudit auditorem, cum subdit si autem dixerit malus servus ille in corde suo: moram facit dominus meus venire; et coeperit percutere conservos suos, et cetera. Chrys.: And He instructs His hearer not only by the honour which awaits the good, but by the punishment which threatens the wicked, adding, "If that evil servant shall say in his heart, &c." Augustinus ad Hesychium: Ex moribus huius servi apparet animus eius: quos mores licet breviter, magister bonus curavit exprimere; idest superbiam, cum dicit et coeperit percutere conservos suos; atque luxuriam, cum dicit manducet autem et bibat cum ebriosis; ne quod dicebat moram facit dominus meus, desiderio sui domini dicere crederetur, quo ardebat ille qui dixit: sitivit anima mea ad te Deum vivum: quando veniam? Dicendo enim: quando veniam? Moras se perpeti moleste ferebat: quia etiam quod tempore acceleratur, desiderio tardum videtur. Aug., Ep. 199, 1: The temper of this servant is shewn in his behaviour, which is thus expressed by his good Master; his tyranny, "and shall begin to beat his fellow servants," his sensuality, "and to eat and drink with the drunken." So that when be said, "My Lord delayeth His coming," he is not to be supposed to speak from desire to see the Lord, such as was that of him who said, ?My soul is athirst for the living God; when shall I come?" [Ps 42:2] This shews that he was grieved at the delay, seeing that what was hastening towards him seemed to his longing desires to be coming slowly. Origenes in Matth.: Peccat autem in Deum quicumque episcopus qui non quasi conservus ministrat, sed quasi dominus et frequenter ut amarus dominus per vim dominatur; et non esurientes suscipit, sed epulatur cum ebriosis, et semper somniat quia post multum temporis venturus est dominus. Origen: And every Bishop, who ministers not as a fellow servant, but rules by might as a master, and often an harsh one, sins against God; also if he does not cherish the needy, but feasts with the drunken, and is continually slumbering because his Lord cometh not till after long time. Rabanus: Typice etiam potest intelligi conservos percutere, conscientias infirmorum verbo vel pravo exemplo vitiare. Raban.: Typically, we may understand his beating his fellow servants, of offending the consciences of the weak by word, or by evil example. Hieronymus: Quod autem dicit veniet dominus servi illius in die qua non sperat, et hora qua ignorat, ad hoc dicit ut sciat, quando non putatur dominus, tunc eum esse venturum; et vigilantiae ac sollicitudinis dispensatores admonet. Porro quod dicit dividet eum, non est intelligendum quod gladio eum dissecet, sed a sanctorum consortio eum separet. Jerome: "The Lord of that servant shall come in a day when he looketh not for Him," is to rouse the stewards to watchfulness and carefulness. "He shall cut him in sunder," is not to be understood of execution by the sword, but that he shall sever him from the company of the saints. Origenes in Matth.: Vel dividet eum quando spiritus eius, idest spirituale donum, revertetur ad Deum qui dedit eum; anima autem cum corpore suo vadit in Gehennam. Iustus autem non dividitur; sed anima eius vadit cum spiritu, idest spirituali dono, ad regna caelestia. Qui autem dividuntur, non habent postmodum in se partem spiritualis doni, quae erat a Deo; sed relinquetur pars quae erat ipsorum, idest anima, quae cum corpore punietur: unde sequitur et partem eius ponet cum hypocritis. Origen: Or, "He shall cut him in sunder," when his spirit, that is, his spiritual gift, shall return to God who gave it; but his soul shall go with his body into hell. But the righteous man is not cut in sunder, but his soul, with his spirit, that is, with his gift, spiritual enters into the kingdom of heaven. They that are cut in sunder have in them thenceforth no part of that spiritual gift which was from God, but there remains to them that part which was their own, that is, their soul, which shall be punished with [p. 841] their body. Hieronymus: Cum his videlicet qui erant in agro, et qui molebant, et nihilominus derelicti sunt. Saepe enim dicimus hypocritam aliud esse, et aliud ostendere; sicut et in agro et in mola idem facere videbatur, sed exitus diversae voluntatis apparuit. Jerome: "And shall appoint him his portion with the hypocrites," with those, namely, that were in the field, and grinding at the mill, and were nevertheless left. For as we often say that the hypocrite is one who is one thing, and passes himself for another; so in the field and at the mill he seemed to be doing the same as others, but the event proved that his purpose was different. Rabanus: Vel cum hypocritis suscipit partem suam, scilicet duplicem Gehennae poenam, idest ignis et frigoris; unde sequitur ibi erit fletus et stridor dentium: ad ignem enim pertinet fletus oculorum, ad frigus stridor dentium. Raban.: Or, "appoints him his portion with the hypocrites," that is, a twofold share of punishment, that of fire and frost; to the fire belongs the "weeping," to the frost the "gnashing of teeth." [ed. note: See above on chap. viii, 12] Origenes: Vel fletus erit eis qui male in hoc mundo ridentes fuerunt; et his qui requieverunt irrationabiliter, erit dentium stridor: nolentes enim dolores materialiter sufferre, compulsi tormentis, dentibus strident, illi scilicet qui manducaverunt acerbitatem malitiae. Ex his autem cognoscere est quoniam non solum qui fideles sunt et prudentes, constituit dominus super familiam suam, sed etiam malos; et quod non salvat eos hoc quod constituti sunt a domino super familiam eius; sed illud ut dent in tempore cibos, et ut abstineant a percussionibus et comessationibus. Origen: Or, there shall be "weeping" for such as have laughed amiss in this world, "gnashing of teeth" for those who have enjoyed an irrational peace. For being unwilling to suffer bodily pain, now the torture forces their teeth to chatter, with which they have eaten the bitterness of wickedness. From this we may learn that the Lord sets over His household not the faithful and wise only, but the wicked also; and that it will not save them to have been set over His household, but only if they have given them their food in due season, and have abstained from beating and drunkenness. Augustinus ad Hesychium: Hoc autem servo malo remoto, qui proculdubio domini sui odit adventum, constituamus ante oculos tres servos bonos, adventum domini sui desiderantes. Si unus eorum citius, alter tardius dominus suum dicit esse venturum, tertius de hac re suam ignorantiam confitetur. Videamus tamen quis magis Evangelio consonet. Unus dicit: vigilemus et oremus, quia citius venturus est dominus. Alter dicit: vigilemus, quia brevis et incerta est vita ista, quamvis tardius venturus sit dominus. Tertius dicit: vigilemus, quia brevis et incerta est vita ista, et nescimus tempus quando venturus est dominus. Quid autem aliud hic dicit, quam quod cum audimus Evangelium dicere: vigilate, quia nescitis qua hora venturus sit dominus? Omnes quidem prae desiderio regni Dei, hoc volunt esse verum quod putat primus; proinde si factum fuerit, gaudebit cum illo secundus et tertius; si autem factum non fuerit, metuendum est ne inter ipsas moras perturbentur qui crediderant quod dixerat primus, et incipiant domini adventum non tardum putare sed nullum. Qui autem credit quod dicit secundus, tardius dominus esse venturum, si falsum fuerit, nulli turbabuntur in fide, sed inopinato gaudio perfruentur. Qui autem quid horum verum sit ignorare se confitetur, illud optat, hoc tolerat, in nullo eorum errat, quia nil eorum aut affirmat aut negat. Aug., Ep. 199, in fin.: Putting aside this wicked servant, who, there is no doubt, hates his Master's coming, let us set before our eyes these good servants, who anxiously expect their Lord's coming. One looks for His coming sooner, another later, the third confesses his ignorance of the matter. Let us see which is most agreeable to the Gospel. One says, Let us watch and pray, because the Lord will quickly come; another, Let us watch and pray, because this life is short and uncertain, though the Lord's coining may be distant; and the third, Let us watch, because this life is short and uncertain, and we know not the time when the Lord will come. What else does this man say than what we hear the Gospel say, "Watch, because ye know not the hour in which the Lord shall come?" All indeed, through longing for the kingdom, desire that that should be true which the first thinks, and if it should so come to pass, the second and third would rejoice with him; but if it should not come to pass, it were to be feared that the belief of its supporters might be shaken by the delay, and they might begin to think that the Lord's [p. 842] coming shall be, not remote, but never. He who believes with the second that the Lord's coming is distant will not be shaken in faith, but will receive an unlooked for joy. He who confesses his ignorance which of these is true, wishes for the one, is resigned to the other, but errs in neither, because he neither affirms or denies either.
Caput 25 Gospel of Matthew, Chapter 25 [p. 843] Lectio 1 1 τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, αἵτινες λαβοῦσαι τὰς λαμπάδας ἑαυτῶν ἐξῆλθον εἰς ὑπάντησιν τοῦ νυμφίου. 2 πέντε δὲ ἐξ αὐτῶν ἦσαν μωραὶ καὶ πέντε φρόνιμοι. 3 αἱ γὰρ μωραὶ λαβοῦσαι τὰς λαμπάδας αὐτῶν οὐκ ἔλαβον μεθ' ἑαυτῶν ἔλαιον: 4 αἱ δὲ φρόνιμοι ἔλαβον ἔλαιον ἐν τοῖς ἀγγείοις μετὰ τῶν λαμπάδων ἑαυτῶν. 5 χρονίζοντος δὲ τοῦ νυμφίου ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον. 6 μέσης δὲ νυκτὸς κραυγὴ γέγονεν, ἰδοὺ ὁ νυμφίος, ἐξέρχεσθε εἰς ἀπάντησιν [αὐτοῦ]. 7 τότε ἠγέρθησαν πᾶσαι αἱ παρθένοι ἐκεῖναι καὶ ἐκόσμησαν τὰς λαμπάδας ἑαυτῶν. 8 αἱ δὲ μωραὶ ταῖς φρονίμοις εἶπαν, δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες ἡμῶν σβέννυνται. 9 ἀπεκρίθησαν δὲ αἱ φρόνιμοι λέγουσαι, μήποτε οὐ μὴ ἀρκέσῃ ἡμῖν καὶ ὑμῖν: πορεύεσθε μᾶλλον πρὸς τοὺς πωλοῦντας καὶ ἀγοράσατε ἑαυταῖς. 10 ἀπερχομένων δὲ αὐτῶν ἀγοράσαι ἦλθεν ὁ νυμφίος, καὶ αἱ ἕτοιμοι εἰσῆλθον μετ' αὐτοῦ εἰς τοὺς γάμους, καὶ ἐκλείσθη ἡ θύρα. 11 ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι, κύριε κύριε, ἄνοιξον ἡμῖν. 12 ὁ δὲ ἀποκριθεὶς εἶπεν, ἀμὴν λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς. 13 γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν.
1. "Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2. And five of them were wise, and five were foolish. 3. They that were foolish took their lamps, and took no oil with them: 4. But the wise took oil in their vessels with their lamps. 5. While the bridegroom tarried, they all slumbered and slept. 6. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7. Then all those virgins arose, and trimmed their lamps. 8. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9. But the wise answered saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. 11. Afterward came also the other virgins, saying, Lord, Lord, open to us. 12. But he answered and said, Verily I say unto you, I know you not. 13. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh."
Chrysostomus in Matth: In superiori parabola dominus poenam ostendit eius qui percutiebat et inebriabatur, et bona domini sui dispergebat; in hac autem parabola punitionem inducit etiam ei qui utilitatem non affert, neque copiose haec quibus indiget, sibi praeparat; habebant enim fatuae virgines oleum, sed non copiose; unde dicitur tunc simile erit regnum caelorum decem virginibus. Chrys., Hom. lxxviii, In the foregoing parable the Lord set forth the punishment of the man who beat, and was drunk, and wasted [p. 844] his Lord's goods; in this He declares his punishment who profits not, and does not prepare for himself abundantly the things of which he has need; for the foolish virgins had oil, but not enough. Hilarius in Matth.: Ideo autem dicitur tunc, quia de magno die domini, de quo supra agebatur, omnis hic sermo est. Hilary: "Then," because all this discourse is concerning the great day of the Lord, concerning which He had been speaking before. Gregorius in Evang: Regnum autem caelorum praesentis temporis Ecclesia dicitur, sicut et ibi: mittet filius hominis Angelos suos, et colligent de regno eius omnia scandala. Greg., Hom. in Ev., xii, 1: By "the kingdom of heaven" is meant the present Church, as in that, "The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend." [Matt 13:41] Hieronymus: Similitudinem autem decem virginum fatuarum atque prudentum quidam simpliciter interpretantur in virginibus, quarum aliae, iuxta apostolum, et corpore et mente sunt virgines, aliae virginitatem tantum corporum reservantes, vel cetera non habent, vel parentum custodia reservante, nihilominus mente nupserunt. Sed mihi videtur ex superioribus alius esse sensus qui dicitur; et non ad virginalia corpora, sed ad omne hominum genus hanc comparationem pertinere. Jerome: This parable of the ten foolish and the ten wise virgins, some interpret literally of virgins, of whom there are according to the Apostle [marg. note: 1 Cor 7] some who are virgins both in body and in thought, others who have preserved indeed their bodies virgin, but have not the other deeds of virgins, or have only been preserved by the guardianship of parents, but have wedded in their hearts. But from what has gone before, I think the meaning to be different, and that the parable has reference not to virgins only, but to the whole human race. Gregorius in Evang: In quinque enim corporis sensibus unusquisque subsistit geminatus; geminatus autem quinarius denarium perficit. Et quia ex utroque sexu fidelium multitudo colligitur, sancta Ecclesia decem virginibus similis denuntiatur; ubi quia mali cum bonis, reprobi cum electis admixti sunt, recte similis virginibus prudentibus et fatuis perhibetur. Greg.: For in each of the five senses of the body there is a double instrument, and the number five doubled makes ten. And because the company of the faithful is gathered out of both sexes, the Holy Church is described as being like to ten virgins, where as bad are mixed with good, and reprobate with elect, it is like a mixture of wise and foolish virgins. Chrysostomus in Matth: Ideo autem ponit parabolam hanc in virginum persona, ut ostendat, quod licet virginitas magnum quid sit, tamen si ab operibus misericordiae sit deserta, cum adulteris foras eicietur. Chrys.: And He employs the character virgins in this parable to shew, that though virginity be a great thing, yet if it be not accompanied by works of mercy, it shall be cast out with the adulterers. Origenes in Matth.: Vel sensus omnium qui receperunt verbum Dei, virgines sunt. Tale enim est verbum Dei ut de sua munditia accommodet omnibus qui per suam doctrinam recesserunt ab idolorum cultura, accesserunt autem per Christum ad Dei culturam; unde sequitur quae accipientes lampades suas, exierunt obviam sponso et sponsae. Accipiunt enim lampades suas, idest organa sua naturalia, et egrediuntur de mundo et de erroribus, et veniunt obviam salvatori, qui semper paratus est venire, ut ingrediatur simul cum dignis ad beatam sponsam Ecclesiam. Origen: Or, The understandings of all who have received the word of God are virgins. For such is the word of God, that of its purity it imparts to all, who by its teaching have departed from the worship of idols, and have through Christ drawn near to the worship of God; "Which took their lamps, and went forth to meet the bridegroom and the bride." [ed. note: 'Et sponsae' Vulg. and so a few Greek MSS.] They take "their lamps," i.e. their natural faculties, and go forth out of the world and its errors, and go to meet the Saviour, who is ever ready to come to enter with them that are worthy to His blessed bride the Church. Hilarius: Vel sponsus atque sponsa, dominus noster est in corpore Deus: namque spiritui caro sponsa est. Lampades autem quas acceperunt, animarum splendentium lumen est, quae sacramento Baptismi splenduerunt. Hilary: Or, "The bridegroom and the bride" represent our Lord God in the body, for the flesh is the bride of the spirit. "The lamps" are the light of bright souls which shine forth in the sacrament of [p. 845] baptism. [ed. note: Alluding to the terms φωτισμος and illuminatia, by which Baptism was designated. S. Cyr. Cat. Oxf. Tr. p. 1.] Augustinus de Verb. Dom: Vel lampades quae manibus gestantur, opera sunt; dictum est enim supra: luceant opera vestra coram hominibus. Aug., Lib. 83 Quaest, Q59: Or, "The lamps" which they carry in their hands are their works, of which it was said above, "Let your works shine before men." [Matt 5:16] Gregorius: Qui autem recte credunt et iuste vivunt, assimilantur quinque prudentibus; qui autem profitentur quidem fidem Iesu, non autem praeparant se bonis operibus ad salutem, reliquis quinque virginibus fatuis: unde subditur quinque autem ex eis erant fatuae et quinque prudentes. Origen: They that believe rightly, and live righteously, are likened to the five wise ; they that profess the faith of Jesus, but prepare themselves not by good works to salvation, are likened to the five foolish. Hieronymus: Sunt enim quinque sensus, qui festinant ad caelestia, et superna desiderant. De visu autem et auditu et tactu specialiter dictum est: quod vidimus, quod audivimus quod oculis nostris perspeximus et manus nostrae palpaverunt. De gustu: gustate, et videte quoniam suavis est dominus. De odoratu: in odorem unguentorum tuorum currimus. Alii autem sunt quinque sensus terrenis faecibus inhiantes. Jerome: For there are five senses which hasten towards heavenly things, and seek after things above. Of sight, hearing, and touch, it is specially said, "That which we have heard, which we have seen with our eyes, and our hands have handled." [1 John 1:1] Of taste, "Taste and see that the Lord is good." [Ps 34:8] Of smell, "Because of the savour of thy good ointments." [Song of Songs 1:3] There are also other five senses which gape after earthly husks. Augustinus: Vel per quinque virgines significatur quinquepartita continentia a carnis illecebris: continendus est enim animi appetitus a voluntate oculorum, aurium, olfaciendi, gustandi et tangendi. Sed quia ista continentia partim coram Deo fit ut illi placeatur interiori gaudio conscientiae; partim coram hominibus tantum, ut gloria humana capiatur; quinque dicuntur sapientes, et quinque stultae: utraeque tamen virgines, quia utraque continentia est, quamvis diverso fomite gaudeat. Aug.: Or, by the five virgins, is denoted a five-fold continence from the allurements of the flesh; for our appetite must be held from gratification of the eyes, ears, smell, taste, and touch. And as this continence may be done before God, to please Him in inward joy of the conscience, or before men only to gain applause of men, five are called wise, and five foolish. Both are virgins, because both these men exercise continence, though from different motives. Origenes: Sicut autem sequuntur se ipsas invicem virtutes ut qui unam habuerit, omnes habeat, sic et sensus omnes alterutrum se subsequuntur; propterea necesse est ut aut omnes quinque sensus sint prudentes, aut omnes fatui. Origen: And because the virtues are so linked together, that he who has one has all, so all the senses so follow one another, that all must be wise, or all foolish. Hilarius: Vel absolute in quinque prudentibus et quinque fatuis, fidelium atque infidelium est constituta divisio. Hilary: Or, The five wise and five foolish are an absolute distinction between believers and unbelievers. Gregorius: Notandum vero est, quod omnes lampades habent, sed non omnes oleum habent; sequitur enim sed quinque fatuae, acceptis lampadibus, non sumpserunt oleum secum; prudentes vero acceperunt oleum in vasis suis cum lampadibus. Greg.: It is to be observed, that all have lamps, but all have not oil. Hilarius: Oleum boni operis fructus est; vasa, humana sunt corpora, intra quorum viscera thesaurus bonae conscientiae recondendus est. Hilary: The "oil" is the fruit of good works, the "vessels" are the human bodies in whose inward parts the treasure of a good conscience is to be laid up. Hieronymus: Oleum ergo habent virgines quae iuxta fidem operibus adornantur; non habent oleum quae videntur simili quidem fide confiteri, sed virtutum opera negligunt. Jerome: The virgins that have oil are they who, besides their faith, have the ornament of good works - they that have not oil, are they that seem to confess with like faith, but neglect the works of virtue. Augustinus: Vel per oleum ipsam laetitiam significari arbitror, secundum illud: unxit te Deus tuus oleo exultationis. Qui ergo non propterea gaudet quia Deo intrinsecus placet, non habet oleum secum: gaudium enim non habent, dum continenter vivunt, nisi in laudibus hominum. Prudentes autem acceperunt oleum cum lampadibus: idest laetitiam bonorum operum, in vasis suis, idest in corde atque conscientia posuerunt, sicut apostolus monet: probet autem seipsum homo; et tunc gloriam habebit in seipso, et non in altero. Aug.: Or, The "oil" denotes joy, according to that, "God hath anointed thee with the oil of gladness." [Ps 45:7] He then whose joy springs not from this that he is inwardly pleasing to God, has no oil with him; for they have no gladness in their continent lives, [p. 846] save in the praises of men. "But the wise took oil with their lamps," that is, the gladness of good works, "in their vessels," that is, they stored it in their heart and conscience, as the Apostle speaks, "Let every man prove himself, and then shall he have rejoicing in himself, and not in another." [Gal 6:4] Chrysostomus in Matth: Vel oleum hic vocat caritatem et eleemosynam, et quodcumque circa indigentes auxilium; lampades autem vocat virginitatis charismata; propter hoc stultas eas vocat, quoniam maiorem sustinentes laborem, propter minorem omnia perdiderunt; maiori enim labore vincitur carnis cupido quam pecuniarum. Chrys.: Or, The "oil" denotes charity, alms, and every aid rendered to the needy; the lamps denote the gifts of virginity; and He calls them "foolish," because after having gone through the greater toil, they lost all for the sake of a less; for it is greater labour to overcome the desires of the flesh than of money. Origenes: Vel oleum est verbum doctrinae, quo vasa animarum implentur: nihil enim sic confortat sicut moralis sermo, qui oleum luminis appellatur. Prudentes ergo acceperunt huiusmodi oleum, quod satis sit eis, etiam tardante exitu et morante verbo venire ad consummationem eorum; fatuae autem acceperunt lampades in primis quidem accensas; sed tantum oleum non acceperunt ut eis sufficeret usque ad finem, negligentes circa susceptionem doctrinae, quae confortat fidem et bonorum actuum lumen illuminat; unde sequitur moram autem faciente sponso dormitaverunt omnes et dormierunt. Origen: Or, The "oil" is the word of teaching, with which the vessels of souls are filled ; for what gives so great content as moral discourse, which is called the oil of light. The "wise" took with them of this oil, as much as would suffice, though the Word should tarry long, and be slack to come to their consummation. The, "foolish" took lamps, alight indeed at the first, but not supplied with so much oil as should suffice even to the end, being careless respecting the provision of doctrine which comforts faith, and enlightens the lamp of good deeds. Augustinus: Ex utroque enim genere hominum moriuntur hoc intervallo temporis, donec sub adventu domini fiat resurrectio mortuorum. Aug.: For there die of both kinds of men in this interval of time before the resurrection of the dead, and the Lord's coming shall be. Gregorius: Dormire etenim, mori est; ante somnum vero dormitare, est ante mortem a salute languescere: quia per pondus aegritudinis pervenitur ad somnum mortis. Greg.: To sleep is to die, to slumber before sleep is to faint from salvation before death, because, by the burden of sickness we come to the sleep of death. Hieronymus: Vel dormitaverunt, idest mortuae sunt. Consequenter autem dicitur dormierunt, quia postea suscitandae sunt. Per hoc autem quod dicit moram autem faciente sponso, ostendit quod non parum temporis inter priorem et secundum domini adventum praetergreditur. Jerome: Or, "They slumbered," i.e. they were dead. And then follows, "And slept," because they were to be afterwards wakened. "While the bridegroom tarried," shews that no little time intervened between the Lord's first and second coming. Origenes: Vel sponso tardante et non cito veniente verbo ad consummationem vitae, patiuntur aliquid sensus dormitantes, et quasi in nocte mundi agentes; et dormierunt, ut puta remissius agentes a sensu illo vitali; non tamen lampades perdiderunt, neque desperaverunt de conservatione olei illae prudentes; unde sequitur media autem nocte clamor factus est: ecce sponsus venit; exite obviam ei. Origen: Or, Whilst the bridegroom "tarried," and the Word comes not speedily to the consummation of this life, the senses suffer, slumbering and moving in the night of the world; and sleep, as energizing feebly, and with no quick sense. Yet did those wise virgins not quit their lamps, nor despair of hoarding their oil. Hieronymus: Traditio Iudaeorum est, Christum media nocte venturum in similitudinem Aegyptii temporis, quando Pascha celebratum est, et exterminator venit et dominus super tabernacula transiit, et sanguine agni postes nostrarum frontium consecrati sunt; unde reor et traditionem apostolicam permansisse, ut die vigiliarum Paschae ante noctis dimidium, populum dimittere non liceat, expectantes Christi adventum: postquam illud tempus transierit, securitate praesumpta festum cuncti agant diem; unde Psalmista dicebat: media nocte surgebam ad confitendum tibi. Jerome: The Jews have a tradition that Christ will come at midnight, in like manner as in that visitation of Egypt, when the Paschal feast is celebrated, and the destroyer comes, and the Lord passes over our dwellings, and the door posts of each man's countenance are hallowed by the blood of the Lamb. Hence, I suppose, has continued among us that apostolic tradition, [p. 847] that on the vigil of Easter the people should not be dismissed before midnight, in expectation of Christ's coming; but when that hour has past over, they may celebrate the feast in security; whence also the Psalmist says, "At midnight did I rise to praise thee." [Ps 119:62] [ed note, Easter vigil: This day was kept an universal fast over the whole Church. And they continued it not only till evening, but till cockcrowing in the morning. The night was spent in a Vigil, or Pernoctation, when they assembled together to perform all parts of Divine service. There is frequent mention made of this in ancient writers, Chrysostom, (Hom. 30. in Gen,) Epiphanius, (Exp. fid. n. 22.) and many others. Particularly Lactantius and S. Jerome tell us observed it on a double account. Lactantius, (vii. 19.) says, 'This is the night which we observe, with a per noctation for the Advent of our King and God; of which there is a twofold reason to be given; because in this night our Lord was raised to life again after His Passion; and in the same He is expected to return to receive the kingdom of the world.' " Bingham's Antiquities, xxi. 1. 32.] Augustinus: Vel media nocte, idest nullo sciente aut sperante. Aug.: Or, "At midnight," that is, when none knew or looked for it. Hieronymus: Subito ergo quasi intempesta nocte, et securis omnibus, quando gravissimus sopor est, per Angelorum clamorem et tubas praecedentium fortitudinum, Christi resonabit adventus: quod significatur cum dicitur ecce sponsus venit, exite obviam ei. Jerome: Suddenly thus, as on a stormy night, and when all think themselves secure, at the hour when sleep is the deepest, the coming of Christ shall be proclaimed by the shout of Angels, and the trumpets of the Powers that go before Him. This is meant when it says, "Lo, the bridegroom cometh, go ye out to meet him." Hilarius: Tuba enim excitante, sponso tantum obviam proceditur: erunt enim iam ambo unum, idest caro et Deus, quia in gloriam spiritualem humilitas carnis transformata est. Hilary: At the trumpet signal they go forth to meet the bridegroom alone, for then shall the two be one, that is, the flesh and God, when the lowliness of the flesh shall be transformed into spiritual glory. Augustinus: Vel quod dicit, sponso tantum obviam venire virgines, sic intelligendum puto ut ex ipsis virginibus constet ea quae dicitur sponsa; tamquam si omnibus Christianis in Ecclesia concurrentibus, filii ad matrem currere dicantur, cum ex ipsis filiis congregatis constet ea quae dicitur mater. Nunc enim desponsata est Ecclesia, et virgo est ad nuptias perducenda illo tempore quo universa mortalitate in ea praetereunte, immortali coniunctione habeatur. Aug.: Or, that the virgins go forth to meet the bridegroom alone, I think is to be understood that the virgins themselves constitute her who is called the bride - as we speak of the Christians flocking to the Church as children running to their mother, and yet this same mother consists only of the children who are gathered together. For now the Church is betrothed, and is to be led forth as a virgin to the marriage, which takes place then when all her mortal part having past away, she maybe held in an eternal union. Origenes in Matth.: Vel media nocte, idest in altitudine remissionis, factus est clamor, omnes suscitare volentium, sicut existimo, Angelorum, qui sunt administratorii spiritus intus clamantes in sensibus omnium dormientium: ecce sponsus venit; exite obviam ei. Et suggestionem quidem hanc omnes audierunt, et surrexerunt; non autem omnes decenter imposuerunt lampadibus suis ornatum; unde sequitur tunc surrexerunt omnes virgines illae, et ornaverunt lampades suas. Ornantur autem lampades sensuum evangelicis usibus atque rectis. Qui autem male utuntur sensibus, ornamentum nullum habent in sensibus. Origen: Or, "At midnight," that is, at the time of their most abandoned carelessness, "there was a great cry," of the Angels, I suppose, desiring to arouse all men, those ministering spirits crying within in the senses of all that sleep, "Behold, the bridegroom cometh, go ye out to meet him." All heard this summons, and arose, but all were not able to trim their lamps fitly. The lamps of the senses are trimmed by evangelical and right use of them; and they that use their senses amiss have their lamps untrimmed. Gregorius in Evang: Vel tunc quidem omnes virgines surgunt, quia et electi et reprobi a somno suae mortis excitantur; lampades ornant, quia sua secum opera numerant, pro quibus aeternam recipere beatitudinem expectant. Greg.: Or, "All the virgins arose," [p. 848] that is, both elect and reprobate are roused from the sleep of death; they "trimmed their lamps," that is, they reckon up to themselves their works for which they look to receive eternal blessedness. Augustinus de Verb. Dom: Aptaverunt enim lampades suas, idest rationes reddendas operum suorum. Aug.: They "trimmed their lamps," that is, prepared to give an account of their deeds. Hilarius in Matth.: Vel lampadarum assumptio, animarum est reditus in corpora, earumque lux est conscientia boni operis elucens, quae vasculis corporum continetur. Hilary: Or, the trimming their lamps is the return of their souls into their bodies, and their light is the consciousness of good works that shines forth, which is contained in the vessels of the body. Origenes: Sed lampades fatuarum virginum extinguuntur, quia earum opera quae clara hominibus foris apparuerunt, in adventu iudicis intus obscurantur; unde sequitur fatuae autem sapientibus dixerunt: date nobis de oleo vestro, quia lampades nostrae extinguuntur. Quid est autem quod tunc a prudentibus oleum petunt, nisi quod in adventu iudicis, cum se intus vacuas invenerint, testimonium foris quaerunt? Ac si a sua fiducia deceptae, proximis dicant: quia nos quasi sine opere repelli conspicitis, dicite de nostris operibus quod vidistis. Greg.: The lamps of the foolish virgins go out, because the works which appeared outwardly to men to be bright, are dimmed within at the coming of the Judge. That they then beg oil of the wise virgins, what is it but that at the coming of the Judge, when they find themselves empty within, they seek for witness from without? As though deceived by their own self-confidence, they say to their neighbours, "Whereas ye see us rejected as living without works, do ye witness to our works that ye have seen. Augustinus: De consuetudine enim id semper inquirit, unde gaudere animus solet. Itaque hominum, qui corda non vident, testimonium volunt habere apud Deum, qui cordis inspector est. Sed quorum facta aliena laude fulciuntur, eadem subtracta deficiunt: unde et earum lampades extinguuntur. Vel virgines quae lampades suas queruntur extingui, ostendunt eas ex parte lucere; et tamen non habent lumen indeficiens, nec opera perpetua. Si quis igitur habet animum virginalem et amator est pudicitiae, non debet mediocriter esse contentus his quae cito exarescunt et orto caumate arefiunt; sed perfectas virtutes sequatur, ut lumen habeat sempiternum.
Aug.: From habit, the mind seeks that which uses to give it pleasure. And these now seek from men, who see not the heart, witness to God, who sees the heart. But their lamps go out, because those, whose good works rest upon the testimony of others, when that is withdrawn, sink into nothing. Jerome: Or, These virgins who complain that their lamps are gone out, shew that they are partially alight, yet have they not an unfailing light, nor enduring works. Whoso then has a virgin soul, and is a lover of chastity, ought not to rest content with such virtues as quickly fade, and are withered away when the heat comes upon them, but should follow after perfect virtues, that he may have an enduring light.
Chrysostomus in Matth: Vel aliter. Non solum hae virgines stultae erant quoniam hinc recesserunt misericordia carentes, sed quia aestimabant ibi se accepturas ubi importune quaesierunt. Quamvis autem illis virginibus prudentibus nihil misericordius sit, quae propter misericordiam maxime fuerunt approbatae; non tamen stultae virgines sua petitione potitae sunt. Sequitur responderunt prudentes dicentes: ne forte non sufficiat nobis et vobis. Hinc autem discimus quod nullus nostrum adire poterit nisi operibus cum quibus inventi erimus. Chrys.: Or otherwise ; These virgins were foolish, not only because they departed hence, lacking store of mercy, but because they deemed to receive it from those of whom they importunately begged it. For though nothing could be more merciful than those wise virgins, who for this very mercifulness were approved, yet would they not grant the prayer of the foolish virgins. But the wise answered, saying, "Not so, lest there be not enough for us and you;" hence we learn that none of us shall be able in that day to stand forth as patron [marg. note: προστηναι] of those who are betrayed by their own works, not because he will not, but because he cannot. Hieronymus: Non enim hoc virgines prudentes de avaritia, sed de timore respondent; unde quisque pro suis operibus mercedem accipiet; neque possunt in die iudicii aliorum virtutes, aliorum vitia sublevare. Dant autem prudentes consilium, ut non debeant sine oleo lampadarum sponso occurrere: et hoc est quod sequitur ite potius ad vendentes et emite vobis. Jerome: For these wise virgins do not answer thus out of covetousness, [p. 849] but out of fear. Wherefore, each man shall receive the recompense of his own works, and the virtues of one cannot atone for the vices of another in the day of judgment. The wise admonish them not to go to meet the bridegroom without oil, "Go ye rather to them that sell, and buy for yourselves." Hilarius: Vendentes hi sunt qui misericordia fidelium indigentes, reddunt ex se petita commercia indigentiae, sua satietate boni operis nostri conscientiam venundantes. Haec est enim indefessi luminis copiosa materia, quae misericordiae fructibus et emenda est, et recolenda. Hilary: They that sell are the poor, who, needing the alms of the faithful, made them that recompense which they desire, selling in return for the relief afforded to their wants, a consciousness of good works. This is the abundant fuel of an undying light which may be bought and stored up for the fruits of mercy. Chrysostomus in Matth: Vides ergo quanta nobis sit a pauperibus negotiatio; pauperes autem non sunt ibi, sed hic; ideoque hic oleum congregare oportet, ut illic utile sit, cum tempus nos vocet. Chrys.: You see then how great merchants the poor are to us; but the poor are not there, but here, and therefore we must store up oil here, that we may have it to use there when occasion shall require. Hieronymus: Venditur etiam hoc oleum et multo emitur pretio, ac difficili labore conquiritur; quod non solum in eleemosynis, sed in cunctis virtutibus et consiliis intelligimus magistrorum. Jerome: And this oil is sold, and at a high cost, nor is it to be got without much toil; so that we understand it not of alms only, but of all virtues and counsels of the teachers. Origenes: Vel aliter. Etsi fatuae erant, tamen hoc intelligebant quoniam cum lumine debebant obviam ire sponso, omnes lampades sensuum habentes illuminatas. Videbant autem et illud, quoniam ex eo quod minus habebant oleum rationabile, iam propinquantibus tenebris lampades earum fuerant obscurandae. Sed sapientes transmittunt fatuas ad olei venditores, videntes quoniam non tantum oleum, idest verbum doctrinae, congregaverant ut sufficeret ipsis ad vitam, et illas docerent; unde dicunt ite potius ad vendentes, idest ad doctores, et emite vobis: idest, ab eis accipite; et pretium est perseverantia, et amor discendi et diligentia, et labor cupientium discere. Origen: Otherwise; Notwithstanding they were foolish, they yet understood that they must have light to go and meet the bridegroom, that all the lights of their senses might be burning. This also they discerned, that because they had little of the spiritual oil, their lamps would burn dim as darkness drew on. But the wise send the foolish to those that sell, seeing that they had not stored up so much oil, that is, word of doctrine, as would suffice both for themselves to live by, and to teach others, "Go ye rather to them that sell," i.e. to the doctors, "and buy," i.e. take of them; the price is perseverance, the love of learning, industry, and toil of all who are willing to learn. Augustinus: Vel non sunt putandae dedisse consilium; sed crimen earum ex obliquo commemorasse. Vendunt enim adulatores oleum, qui sive falsa, sive ignorata laudando, animas in errores mittunt, et eis vana gaudia tamquam fatuis consiliando, aliquam de his mercedem commodi temporalis accipiunt. Dicitur ergo ite ad vendentes, et emite vobis; idest, videamus nunc quid vos adiuvent qui vobis laudes vendere consueverunt. Dicunt autem ne forte non sufficiat nobis et vobis, quia alieno testimonio non iuvatur quisquam apud Deum, cui secreta cordis apparent; et vix quisque sibi sufficit cui testimonium perhibeat conscientia sua. Aug.: Or we may suppose it not meant as advice what they should do, but as an indirect allusion to their fault. For flatterers sell oil, who by praising things false, and things unknown, lead souls astray, recommending to them, as foolish, empty joys, and receiving in return some temporal benefit. "Go ye rather to them that sell, and buy for yourselves," i.e. Let us now see what they can profit you who have used to sell you their praise. "Lest there be not enough for us and you," because no man is profited in God's sight by the testimony of others, because God sees the heart, and each man is scarce able to give testimony concerning his own conscience. Hieronymus: Verum quia iam emendi tempus excesserat, et adveniente iudicii die locus non erat poenitentiae, non nova patrare opera, sed praeteritorum rationem coguntur exsolvere; unde sequitur dum autem irent emere, venit sponsus, et quae paratae erant intraverunt cum eo ad nuptias. Jerome: But because the [p. 850] season for buying was now past, and the day of judgment was coming on, so that there was no room for penitence, they must not now lay up new works, but give an account of the old. Hilarius in Matth.: Nuptiae autem, immortalitatis assumptio est, et inter corruptionem atque incorruptionem ex nova societate coniunctio. Hilary: "The marriage" is the putting on of immortality, and the joining together corruption and incorruption in a new union. Chrysostomus in Matth: Per hoc autem quod dicit dum irent emere, ostendit quia etsi misericordes efficiamur post mortem, nihil hinc lucrabimur ad effugiendum: sicut nec diviti profuit quod factus est misericors et sollicitus circa eos qui sibi attinebant. Chrys.; That, "While they went to buy," shews that even, if we should become merciful after death, it will avail us nothing to escape punishment, as it was no profit to the rich man, that he became merciful and careful about those who belonged to him. Origenes in Matth.: Vel dicit dum irent emere: est enim invenire quosdam qui quando debuerunt, neglexerunt aliquid utile discere; in ipso autem exitu vitae suae, dum disponunt discere, comprehenduntur a morte. Origen: Or, He says, "While they went to buy," because there are men to be found who have neglected to learn any thing useful, till when, in the very end of their life, when they set themselves to learn, they are overtaken by death. Augustinus de Verb. Dom: Vel aliter. Euntibus illis emere, idest inclinantibus se in ea quae foris sunt, et solitis gaudere quaerentibus, quia gaudia interna non noverant, venit ille qui iudicat; et quae paratae erant, idest quibus coram Deo conscientia testimonium perhibebat, intraverunt cum eo ad nuptias; idest ubi munda anima, puro ac perfecto Dei verbo fecunda copulatur. Aug.: Or otherwise; "While they went to buy," that is, while they turned themselves to things without, and sought to find pleasure in things they had been accustomed to, because they knew not inward joys, came He that judges; and they "that were ready," i.e. they whose conscience bore witness to them before God, "went in with him to the wedding," i.e. to where the pure soul is united prolific to the pure and perfect word of God. Hieronymus: Post iudicii autem diem bonorum operum et iustitiae occasio non relinquitur; unde sequitur et clausa est ianua. Jerome: After the day of judgment, there is no more opportunity for good works, or for righteousness, and therefore it follows, "And the door was shut." Augustinus: Receptis enim illis qui sunt in angelicam vitam commutati, clauditur aditus ad regna caelorum; non enim post iudicium patet precum ac meritorum locus. Aug.: When they have been taken in who have been changed into angelic being, all entrance into the kingdom of heaven is closed; after the judgment, there is no more place for prayers or merit. [marg. note: 1 Cor 15:51] Hilarius: Et tamen cum iam poenitentiae nullum est tempus, fatuae occurrunt, aperiri sibi aditum rogant; unde sequitur novissime autem veniunt et reliquae virgines dicentes: domine, domine, aperi nobis. Hilary: Yet though the season of repentance is now past, the foolish virgins come and beg that entrance may be granted to them. Hieronymus: Egregia in domini appellatione confessio indicium fidei est. Sed quid prodest voce invocare quem operibus neges? Jerome: Their worthy confession calling Him, "Lord, Lord," is a mark of faith. But what avails it to confess with the mouth Him whom you deny with your works? Gregorius in Evang: Dolore autem repulsionis compulsae appellationem ingeminatur dominationis, invocando patrem, cuius in vita sua misericordiam contempserunt. Gloss, ap. Anselm: Grief at their exclusion extorts from them a repetition of this title of, "Lord;" they call not Him Father, whose mercy they despised in their lifetime. Augustinus: Non autem dictum est quod emerunt oleum; et ideo intelligendae sunt, nullo iam remanente de alienis laudibus gaudio, in angustiis et magnis afflictionibus redire ad implorationem Dei. Sed magna eius est severitas post iudicium, cuius ante iudicium ineffabilis misericordia praerogata est; propter quod sequitur at ille respondens ait: amen dico vobis, nescio vos: ex illa scilicet regula, quia non habet ars Dei, idest eius sapientia, ut intrent in gaudium eius qui non coram Deo, sed ut placerent hominibus, conati sunt aliquid secundum praecepta eius operari. Aug.: It is not said that they bought any oil, and therefore we must suppose that all their delight in the praise of men being gone, they return in distress and affliction to implore God. But His severity, after judgment, is as great as His mercy was unspeakable before. "But He answered [p. 851] and said, Verily I say unto you, I know you not;" by that rule, namely, that the art of God, that is, His wisdom, does not admit that those should enter into His joy who have sought to do in any thing according to His commandments, not as before God, but that they may please men. Hieronymus: Novit enim dominus eos qui sunt eius, et qui ignorat ignorabitur; et licet virgines sint vel corporis puritate vel verae fidei confessione, tamen quia oleum non habent, ignorantur a sponso. Ex hoc autem quod infert vigilate itaque, quia nescitis diem neque horam, intelligit universa quae dicta sunt esse praemissa, ut quia ignoramus iudicii diem, sollicite nobis lumen bonorum operum praeparemus. Jerome: For "the Lord knoweth them that are his," [2 Tim 2:19] and he that knoweth not shall not be known, and though they be virgins in purity of body, or in confession of the true faith, yet forasmuch as they have no oil, they are unknown by the bridegroom. When He adds, "Watch therefore, because ye know not the day nor the hour," He means that all that has been said points to this, namely, that seeing we know not the day of judgment, we should be careful in providing the light of good works. Augustinus: Non autem solum illius futuri temporis quo venturus est sponsus, sed suae quisque dormitionis diem et horam nescit, ad quam quisquis paratus est, etiam paratus invenitur cum illa vox sonuerit qua omnes evigilaturi sunt. Aug.: For indeed we know the day and the hour neither of that future time when the Bridegroom will come, nor of our own falling asleep each of us; if then we be prepared for this latter, we shall also be prepared when that voice shall sound, which shall arouse us all. Augustinus ad Hesychium: Non defuerunt autem qui docere voluerunt, has quinque et quinque virgines ad hunc eius adventum, qui nunc fit per Ecclesiam, pertinere; sed haec non sunt temere pollicenda, ne aliquid occurrat quod valide contradicat. Aug., Ep. 199, 45: There have not been wanting those who would refer these ten virgins to that coming of Christ, which takes place now in the Church; but this is not to be hastily held out, lest any thing should occur contradictory of it.
Lectio 2 14 ὥσπερ γὰρ ἄνθρωπος ἀποδημῶν ἐκάλεσεν τοὺς ἰδίους δούλους καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα αὐτοῦ, 15 καὶ ᾧ μὲν ἔδωκεν πέντε τάλαντα, ᾧ δὲ δύο, ᾧ δὲ ἕν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, καὶ ἀπεδήμησεν. εὐθέως 16 πορευθεὶς ὁ τὰ πέντε τάλαντα λαβὼν ἠργάσατο ἐν αὐτοῖς καὶ ἐκέρδησεν ἄλλα πέντε: 17 ὡσαύτως ὁ τὰ δύο ἐκέρδησεν ἄλλα δύο. 18 ὁ δὲ τὸ ἓν λαβὼν ἀπελθὼν ὤρυξεν γῆν καὶ ἔκρυψεν τὸ ἀργύριον τοῦ κυρίου αὐτοῦ. 19 μετὰ δὲ πολὺν χρόνον ἔρχεται ὁ κύριος τῶν δούλων ἐκείνων καὶ συναίρει λόγον μετ' αὐτῶν. 20 καὶ προσελθὼν ὁ τὰ πέντε τάλαντα λαβὼν προσήνεγκεν ἄλλα πέντε τάλαντα λέγων, κύριε, πέντε τάλαντά μοι παρέδωκας: ἴδε ἄλλα πέντε τάλαντα ἐκέρδησα. 21 ἔφη αὐτῷ ὁ κύριος αὐτοῦ, εὖ, δοῦλε ἀγαθὲ καὶ πιστέ, ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν σε καταστήσω: εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου. 22 προσελθὼν [δὲ] καὶ ὁ τὰ δύο τάλαντα εἶπεν, κύριε, δύο τάλαντά μοι παρέδωκας: ἴδε ἄλλα δύο τάλαντα ἐκέρδησα. 23 ἔφη αὐτῷ ὁ κύριος αὐτοῦ, εὖ, δοῦλε ἀγαθὲ καὶ πιστέ, ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν σε καταστήσω: εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου. 24 προσελθὼν δὲ καὶ ὁ τὸ ἓν τάλαντον εἰληφὼς εἶπεν, κύριε, ἔγνων σε ὅτι σκληρὸς εἶ ἄνθρωπος, θερίζων ὅπου οὐκ ἔσπειρας καὶ συνάγων ὅθεν οὐ διεσκόρπισας: 25 καὶ φοβηθεὶς ἀπελθὼν ἔκρυψα τὸ τάλαντόν σου ἐν τῇ γῇ: ἴδε ἔχεις τὸ σόν. 26 ἀποκριθεὶς δὲ ὁ κύριος αὐτοῦ εἶπεν αὐτῷ, πονηρὲ δοῦλε καὶ ὀκνηρέ, ᾔδεις ὅτι θερίζω ὅπου οὐκ ἔσπειρα καὶ συνάγω ὅθεν οὐ διεσκόρπισα; 27 ἔδει σε οὖν βαλεῖν τὰ ἀργύριά μου τοῖς τραπεζίταις, καὶ ἐλθὼν ἐγὼ ἐκομισάμην ἂν τὸ ἐμὸν σὺν τόκῳ. 28 ἄρατε οὖν ἀπ' αὐτοῦ τὸ τάλαντον καὶ δότε τῷ ἔχοντι τὰ δέκα τάλαντα: 29 τῷ γὰρ ἔχοντι παντὶ δοθήσεται καὶ περισσευθήσεται: τοῦ δὲ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται ἀπ' αὐτοῦ. 30 καὶ τὸν ἀχρεῖον δοῦλον ἐκβάλετε εἰς τὸ σκότος τὸ ἐξώτερον: ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
14. "For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. 15. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. 16. Then he that had received the five talents went and traded with the same, and made them other five talents. 17. And likewise he that had received two, he also gained other two. 18. But he that had received one went and digged in the earth, and hid his lord's money. 19. After a long time the lord of those servants cometh, and reckoneth with them. [p. 852] 20. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. 21. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 22. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents behold, I have gained two other talents beside them. 23. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 24. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25. And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. 26. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 27. Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received my own with usury. 28. Take therefore the talent from him, and give it unto him which hath ten talents. 29. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. 30. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.
[p. 853]Glossa: In praecedenti parabola demonstrata est eorum condemnatio qui oleum sibi sufficienter non praeparaverant, sive per oleum nitor operum, sive gaudium conscientiae, sive eleemosyna, quae est per pecuniam, intelligatur. Haec autem parabola inducitur contra eos qui non solum pecuniis, sed nec verbo, nec alio modo prodesse proximis volunt, sed omnia occultant; unde dicit sicut enim homo peregre proficiscens, vocavit servos suos, et tradidit illis bona sua.
Gloss.: In the foregoing parable is set forth the condemnation of such as have not prepared sufficient oil for themselves, whether by oil is meant the brightness of good works, or inward joy of conscience, or alms paid in money. Chrys.: This parable is delivered against those who will not assist their neighbours either with money, or words, or in any other way, but hide all that they have.
Gregorius in Evang: Homo autem iste qui peregre proficiscitur, redemptor noster est, qui in ea carne quam assumpserat, abiit in caelum. Carnis enim locus proprius terra est, quae quasi ad peregrinandum ducitur, cum per redemptorem nostrum in caelo collocatur. Greg., Hom. in Ev., ix, i: The man in travelling into a far country is our Redeemer, who ascended into heaven in that flesh which He had taken upon Him. For the proper home of the flesh is the earth, and it, as it were, travels into a foreign country, when it is placed by the Redeemer in heaven. Origenes in Matth.: Secundum enim divinitatis suae naturam non peregrinatur, sed secundum dispensationem corporis quod suscepit. Qui enim dicit discipulis suis: ecce ego vobiscum sum usque ad consummationem saeculi, unigenitus Dei est, qui non est corporeo habitu circumclusus. Hoc autem dicentes non solvimus Iesum; sed unicuique substantiae proprietatem eius salvamus. Possumus et talia dicere, quod peregrinatur dominus per fidem ambulantibus, et non per speciem. Si autem peregrinantes a corpore cum domino fuerimus, tunc et ipse erit nobiscum. Simul etiam considera, quod non videtur redditio sermonis ita conscripta: sicut homo peregrinans, ita ego aut filius hominis: quoniam ipse est qui in parabola proponitur peregrinans quasi homo, non sicut filius Dei. Origen: He travels, not according to His divine nature, but according to the dispensation of the flesh which He took upon Him. For He who says to His disciples, "Lo, I am with you always, even unto the end of the world," [Matt 28:20] is the Only-Begotten God, who is not circumscribed by bodily form. By saying this, we do not disunite Jesus, but attribute its proper qualities to each constituent substance. We may also explain thus, that the Lord travels in a far country with all those who walk by faith and not by sight. And when we are absent from the body with the Lord, then will He also he with us. Observe that the turn of expression is not thus, I am like, or The Son of Man is like, "a man travelling into a far country," because He is represented in the parable as travelling, not as the Son of God, but as man. Hieronymus: Vocatis autem apostolis, doctrinam eis Evangeliorum tradidit, non quasi pro largitate et parcitate, alteri plus et alteri minus tribuens, sed pro accipientium viribus; quomodo et apostolus eos qui solidum cibum capere non poterant, lacte potasse se dicit; unde sequitur et uni dedit quinque talenta, alii autem duo, alii vero unum, unicuique secundum propriam virtutem. Jerome: Calling together the Apostles, He gave them the Gospel doctrine, to one more, to another less, not as of His own bounty or scanting, but as meeting the capacity of the receivers, as the Apostle says [marg. note 1 Cor 3:2], that he fed with milk those that were unable to take solid food. In the five, two, and one talent, we recognise the diversity of gifts wherewith we have been entrusted. Chrysostomus in Matth: In quinque et duobus et uno talento diversas gratias intelligimus, quae unicuique traditae sunt. [In the 5 and 2 and 1 talents, we understand the different graces which are given to each.] Origenes: Si quando enim videris eorum qui acceperunt a Christo dispensationem eloquiorum Dei, alios quidem habere amplius, alios autem minus, et, ut ita dicam, neque in dimidio intelligentes rerum negotia comparatione meliorum; alios autem adhuc minus habere; videbis differentias eorum qui eloquia domini susceperunt a Christo: quoniam alia fuit virtus eorum quibus data sunt quinque talenta, alia quibus duo, alia quibus unum; et alter alterius non capiebat mensuram; et qui accepit talentum unum, accepit quidem datum non contemptibile: multum est enim et unum talentum talis domini. Tamen tres sunt proprii servi, sicut tria sunt genera eorum qui fructum faciunt; et quinque quidem accepit talenta qui omnia sensibilia Scripturarum potest adducere ad sensus diviniores; duo autem qui est corporalem doctrinam edoctus: duo enim videtur carnalis numerus esse; sed adhuc minus potenti unum talentum paterfamilias dedit.
Origen: Whenever you see of those who have received from Christ a dispensation of the oracles of God that some have more and some less; that some have not in comparison of the better sort half an understanding of things; that others have still less; you will perceive the difference of those who have all of them received from Christ oracles of God. They to whom five talents were given, and they to whom two, and they to whom one, have divers degrees of capacity, and one could not hold the measure of another; he who received but one [p. 854] having received no mean endowment, for one talent of such a master is a great thing. His proper servants are three, as there are three sorts of those that bear fruit. He that received five talents, is he that is able to raise all the meanings of the Scriptures to their more divine significations; he that has two is he that has been taught carnal doctrine, (for two seems to be a carnal number,) and to the less strong the Master of the household has given one talent.
Gregorius: Vel aliter. Quinque talentis dona quinque sensuum, idest exteriorum scientia exprimitur; duobus vero intellectus et operatio designantur: unius autem talenti nomine, intellectus tantum designatur. Sequitur et profectus est statim. Greg.: Otherwise; The five talents denote the gift of the five senses, that is, the knowledge of things without; the two signify understanding and action, the one talent understanding only. Glossa: Non locum mutans, sed liberam eis operandi potestatem permittens, et suo arbitrio relinquens. Sequitur abiit autem qui quinque talenta acceperat, et operatus est in eis, et lucratus est alia quinque. Gloss., ord.: "And straightway took his journey," not changing his place, but leaving them to their own freewill and choice of action. Hieronymus: Acceptis enim terrenis sensibus, caelestium sibi notitiam duplicavit, ex creaturis intelligens creatorem, ex corporalibus incorporalia, ex brevibus sempiterna. Jerome: "He that had received five talents," that is, having received his bodily senses, he doubled his knowledge of heavenly things, from the creature understanding the Creator, from earthly unearthly, from temporal the eternal. Gregorius in Evang: Sunt etiam nonnulli qui, etsi interna ac mystica penetrare nesciunt, pro intentione tamen supernae patriae docent recta quae possunt de ipsis exterioribus quae acceperunt; dumque se a carnis petulantia, a terrenarum rerum ambitu, atque a visibilium voluptate custodiunt, ab his etiam alios admonendo compescunt. Greg.: There are also some who though they cannot pierce to things inward and mystical, yet for their measure of view of their heavenly country they teach rightly such things as they can, what they have gathered from things without, and while they keep themselves from wantonness of the flesh, and from ambition of earthly things, and from the delights of the things that are seen, they restrain others also from the same by their admonitions. Origenes in Matth.: Vel qui habent sensus exercitatos, conversati salubriter, et ad maiorem scientiam seipsos erigentes, et studiose docentes, lucrati sunt alia quinque: quia nemo facile additamentum accipit virtutis alterius, nisi eius quam habet; et quanta ipsa scit, tanta alterum docet, et non amplius. Origen: Or, They that have their senses exercised by healthy conversation, both raising themselves to higher knowledge and zealous in teaching others, these have gained other five; because no one can easily have increase of any virtues that are not his own, and without he teaches others what he himself knows, and no more. Hilarius in Matth.: Vel servus ille qui quinque talenta accepit, populus ex lege credentium est, ex qua profectus meritum ipsius recte impleta evangelicae fidei operatione duplicavit. Sequitur similiter et qui duo acceperat, lucratus est alia duo. Hilary: Or, That servant who received five talents is the people of believers under the Law, who beginning with that, doubled their merit by the right obedience of an evangelic faith. Gregorius: Sunt enim nonnulli qui dum intelligendo et operando aliis praedicant, quasi duplicatum de negotio lucrum reportant: quia dum utrique sexui praedicatio impenditur, quasi accepta talenta geminantur. Greg.: Again, there are some who by their understanding and their actions preach to others, and thence gain as it were a twofold profit in such merchandize. This their preaching bestowed upon both sexes is thus a talent doubled. Origenes: Vel lucrati sunt alia duo, idest corporalem eruditionem, et aliam paulo sublimiorem. Origen: Or, "gained other two," that is, carnal instruction, and another yet a little higher. Hilarius: Vel ille servus cui duo talenta commissa sunt, gentium populus est, fide atque confessione et filii iustificatus, et patris; dominum nostrum Iesum Christum Deum atque hominem ex spiritu et carne confessus. Haec ergo huic sunt duo talenta commissa. Sed ut populus Iudaeorum omne sacramentum quod in quinque talentis, idest in lege, cognoverat, idipsum fide Evangelii duplicavit; ita iste incremento duorum talentorum, intellectum atque operationem promeruit. Sequitur qui autem unum acceperat, abiens fodit in terra, et abscondit pecuniam domini sui. Hilary: Or, the servant to whom two talents were committed is the people of the Gentiles justified by the faith and confession of the Son and of the Father, confessing [p. 855] our Lord Jesus Christ, to be both God and Man, both Spirit and Flesh. These are the two talents committed to this servant. But as the Jewish people doubled by its belief in the Gospel every Sacrament which it had learned in the Law, (i.e. its five talents,) so this people by its use of its two talents merited understanding and working. Gregorius in Evang: Talentum quippe in terra abscondere, est acceptum ingenium in terrenis actibus implicare. Greg.: To hide one's talent in the earth is to devote the ability we have received to worldly business. Origenes in Matth.: Vel aliter. Si quando videris aliquem qui virtutem habet docendi et animabus proficiendi, et hanc virtutem occultat, quamvis habeat quamdam religionem conversationis, non dubites dicere talem esse qui accepit unum talentum, et abscondit ipsum in terra. Origen: Or otherwise; When you see one who has the power of teaching, and of benefitting souls, hiding this power, though he may have a certain religiousness of life, doubt not of such an one that he has received one talent and hides it in the earth. Hilarius in Matth.: Vel iste servus qui unum talentum accepit et in terra recondidit, populus est in lege persistens, qui propter invidiam salvandarum gentium in terra acceptum talentum abscondit: in terra enim talentum abscondere, est novae praedicationis gloriam sub obtrectatione corporeae passionis occultare. Sequitur post multum vero temporis venit dominus servorum illorum, et posuit rationem cum eis. In ratione autem ponenda iudicii examen est. Hilary: Or, This servant who has received one talent and hid it in the earth is the people that continue in the Law, who through jealousy of the salvation of the Gentiles hide the talent they have received in the earth. For to hide a talent in the earth is to hide the glory of the new preaching through offence at the Passion of His Body. His coming to reckon with them is the assize of the day of judgment. Origenes: Et observa in hoc loco, quoniam non servi ad dominum vadunt ut iudicentur; sed dominus venit ad eos, cum tempus fuerit impletum; de quo dicit post multum vero temporis, idest, postquam dimisit aptos ad negotiandum animarum salutem; et ideo forsitan non facile invenitur quis ex eis qui apti fuerint ad huiusmodi opus, ut cito transeat de hac vita; sicut est manifestum ex eo quod et apostoli senuerunt: ex quibus dicitur ad Petrum: cum senueris, extendes manum tuam; de Paulo autem dictum est ad Philemonem: nunc autem ut Paulus senex. Origen: And note here that the servants do not come to the Lord to be judged, but the Lord shall come to them when the time shall be accomplished. "After a long time," that is, when He has sent forth such as are fitted to bring about the salvation of souls, and perhaps for this reason it is not easy to find one who is quite fit to pass forthwith out of this life, as is manifest from this, that even the Apostles lived to old age; for example, it was said to Peter, "When thou shalt be old, thou shalt stretch forth thy hand;" [John 21:18] and Paul says to Philemon, "Now as Paul the aged." Chrysostomus in Matth: Vide et dominum ubique non confestim expetentem rationem, ut discas eius longanimitatem. Mihi autem videtur quod resurrectionem occulte insinuans, hoc dicit. Chrys.: Observe also that the Lord does not require the reckoning immediately, that you may learn His long suffering. To me He seems to say this covertly, alluding to the resurrection. Hieronymus: Ideo ergo dicit post multum temporis, quia grande tempus est inter ascensionem salvatoris, et secundum eius adventum. Jerome: "After a long time," because there is a long interval between the Saviour's ascension and His second coming. Gregorius: Haec autem lectio huius Evangelii considerare nos admonet, ne qui plus ceteris in hoc mundo accepisse aliquid cernuntur, ab auctore mundi gravius iudicentur: cum enim augentur dona, rationes etiam crescunt donorum. Tanto ergo humilior quisque debet esse ex munere, quanto se obligatiorem esse conspicit in reddenda ratione. Greg.: This lesson from this Gospel warns us to consider whether those who seem to have received more in this world than others shall not be more severely judged by the Author of the world; the greater the gifts, the greater the reckoning for them. Therefore should every one be humble concerning his talents in proportion as he sees himself tied up with a greater responsibility. Origenes: Fiducia autem fecit eum qui quinque talenta acceperat, audere ut ad dominum prius accederet; sequitur enim et accedens qui quinque talenta acceperat, obtulit alia quinque talenta, dicens: domine, quinque talenta tradidisti mihi, ecce alia quinque superlucratus sum. Origen: He who had received five talents comes [p. 856] first with boldness before his Lord. Gregorius: Servus ergo qui geminata talenta retulit, laudatur a domino, et ad aeternam remunerationem perducitur: unde subditur: ait illi dominus: euge. Greg., Hom. in Ev., ix, 2: And bringing his talents doubled, he is commended by his Lord, and is sent into eternal happiness. Rabanus: Euge interiectio est laetantis; per quod gaudium suum dominus insinuat, qui bene laborantem servum ad gaudium aeternum invitat; de quo propheta ait: laetificabis nos in gaudio cum vultu tuo. Raban.: "Well done" is an interjection of joy; the Lord shewing us therein the joy with which He invites the servant who labours well to eternal bliss; of which the Prophet speaks, "In thy presence is fulness of joy." [Ps 16:11] Chrysostomus in Matth: Serve bone, quia de bono loquitur, quod est ad proximum, et fidelis, quia nihil eorum quae sunt domini sibi appropriavit. Chrys.: "Thou good servant," this he means of that goodness which is shewn towards our neighbour. Gloss., non occ.: "Faithful," because he appropriated to himself none of those things which were his lord's. Hieronymus: Dicit autem super pauca fuisti fidelis, quia omnia quae in praesenti habemus, licet magna videantur et plurima, tamen comparatione futurorum parva et pauca sunt. Jerome: He says, "Thou wast faithful in a few things," because all that we have at present though they seem great and many, yet in comparison of the things to come are little and few. Gregorius: Sed tunc fidelis servus supra multa constituitur, quando devicta omnis corruptionis molestia, de aeternis gaudiis in illa caelesti sede gloriatur. Tunc etiam ad domini sui gaudium perfecte intromittitur, quando in aeterna illa patria assumptus, atque Angelorum coetibus admixtus, sic interius gaudet de munere ut non sit quod exterius doleat iam de corruptione. Greg.: The faithful servant is set over many things, when having overcome the afflictions of corruption, he joys with eternal joy in that heavenly seat. He is then fully admitted to the joy of his Lord, when taken in to that abiding country, and numbered among the companies of Angels, he has such inward joy for this gift, that there is no room for outward sorrow at his corruption. Hieronymus: Quid autem potest maius dari fideli servo quam esse cum domino et videre gaudium domini sui? Jerome: What greater thing can be given to a faithful servant than to be with his Lord, and to see his Lord's joy? Chrysostomus in Matth: Per hoc enim verbum omnem beatitudinem ostendit. Chrys.: By this word "joy" He expresses complete blessedness. Augustinus de Trin: Hoc enim erit plenum gaudium nostrum, quo amplius non est, frui Deo Trinitate, ad cuius imaginem facti sumus. Aug., de Trin., i, 8: This will be our perfect joy, than which is none greater, to have fruition of that Divine Trinity in whose image we were made. Hieronymus: Utrique autem servo et qui de quinque talentis decem fecerat, et qui de duobus quatuor, idem patrisfamilias sermo blanditur; utrumque etiam simili recipit gaudio, non considerans lucri magnitudinem, sed studii voluntatem; unde sequitur accessit autem et qui duo talenta acceperat. Jerome: The servant who of five talents had made ten, and he who of two had made four, are received with equal favour by the Master of the household, who looks not to the largeness of their profit, but to the disposition of their will. Origenes in Matth.: Quod autem dicit vel in eo qui quinque talenta acceperat, vel in isto qui duo, accedens, intellige accessum transitum de hoc mundo ad illum: et vide quoniam eadem dicta sunt ambobus, ne forte et qui minorem habuit virtutem, et totam illam quam habuit, secundum quod oportebat, exercuit, nihil minus habiturus sit apud Deum quam ille qui fuerit in maiori virtute: hoc enim solum quaeritur, ut quicquid habuerit homo ex Deo, toto eo utatur ad gloriam Dei. Origen: That He says of both these servants that they "came," we must understand of their passing out of this world to Him. And observe that the same was said to them both; he that had less capacity, but that which he had, he exercised after such manner as he ought, shall have no whit less with God than he who has a greater capacity; for all that is required is that whatever a man has from God, he should use it all to the glory of God. Gregorius in Evang: Servus autem qui operari de talento noluit, ad dominum cum verbis excusationis redit: unde subditur accedens autem et qui unum talentum acceperat, ait: domine, scio quia homo durus es. Greg., Hom. in Ev., ix: The servant who would not trade with his talent returns to his Lord with words of excuse. Hieronymus: Vere enim hoc quod scriptum est: ad excusandas excusationes in peccatis, etiam huic servo contingit, ut ad pigritiam et negligentiam, superbiae quoque crimen accederet. Qui enim debuit simpliciter inertiam confiteri et orare patremfamilias, e converso calumniatur, et dicit se prudenti fecisse consilio, ne dum lucra pecuniae quaereret, etiam de sorte periclitaretur. Jerome: For truly that which is written, "To offer excuses excusing sins" [Ps. 141:4] happened to this servant, so that to slothfulness and idleness was added also the sin of pride. For he who ought to have [p. 857] honestly acknowledged his fault, and to have entreated the Master of the household, on the contrary cavils against him, and avers that he did it with provident design, lest while he sought to make profit he should hazard the capital. Origenes: Videtur enim mihi iste servus fuisse inter credentes quidem, non autem fiducialiter agentes, sed latere volentes, et omnia facientes ut non cognoscantur quasi Christiani. Adhuc videntur mihi qui huiusmodi sunt timorem Dei habere, et sapere de eo quasi de aliquo austero et implacabili: hoc enim significat cum dicit domine, scio quia homo durus es. Intelligimus autem, quod vere dominus noster metit ubi non seminavit; quoniam iustus seminat in spiritu, ex quo metet vitam aeternam. Metit etiam ubi non seminat, et congregat ubi non spargit: quia sibi computat esse collata quaecumque in pauperibus fuerint seminata. Origen: This servant seems to me to have been one of those who believe, but do not act honestly, concealing their faith, and doing every thing that they may not be known to be Christians. They who are such seem to me to have a fear of God, and to regard Him as austere and implacable. We indeed understand how the Lord reaps where He sowed not, because the righteous man sows in the Spirit, whereof he shall reap life eternal. Also He reaps where He sowed not, and gathers where he scattered not, because He counts as bestowed upon Himself all that is sown among the poor. Hieronymus: Ex eo etiam quod hic servus ausus est dicere metis ubi non seminasti, intelligimus etiam gentilium et philosophorum bonam vitam recipere dominum. Jerome: Also, by this which this servant dared to say, "Thou reapest where thou sowedst not," we understand that the Lord accepts the good life of the Gentiles and of the Philosophers. Gregorius: Sunt autem plerique intra Ecclesiam, quorum iste servus imaginem tenet, qui melioris vitae vias aggredi metuunt; et tamen iacere in sui corporis ignavia non pertimescunt; cumque se peccatores considerant, sanctitatis vias arripere trepidant, et remanere in suis iniquitatibus non formidant. Greg.: But there are many within the Church of whom this servant is a type, who fear to set out on the path of a better life, and yet are not afraid to continue in carnal indolence; they esteem themselves sinners, and therefore tremble to take up the paths of holiness, but fearlessly remain in their own iniquities. Hilarius in Matth.: Vel per hunc servum intelligitur populus Iudaeorum in lege persistens, qui dicit: timui te; tamquam metu veterum praeceptorum ab usu evangelicae libertatis abstineat, dicatque ecce quod tuum est, velut in his quae a domino praecepta sunt fuerit immoratus; cum tamen sciverit, metendos illic iustitiae fructus ubi lex sata non sit, et colligendos ex gentibus qui non ex Abrahae sint stirpe dispersi. Hilary: Or, By this servant is understood the Jewish people which continues in the Law, and says, I was "afraid of thee," as through fear of the old commandments abstaining from the exercise of evangelical liberty; and it says, "Lo, there is that is thine," as though it had continued in those things which the Lord commanded, when yet it knew that the fruits of righteousness should be reaped there, where the Law had not been sown, and that there should be gathered from among the Gentiles some who were not scattered of the seed of Abraham. Hieronymus: Sed quod putaverat se pro excusatione dixisse, in culpam propriam vertitur; unde sequitur respondens autem dominus eius dixit ei: serve male et piger, sciebas quia meto ubi non semino. Servus autem malus appellatur, quia calumniam domino fecit: piger, quia talentum noluit duplicare: ut in altero superbiae, in altero negligentiae condemnetur. Si, inquit, durum et crudelem me noveras, et aliena sectari; tu scires me mea diligentius quaesiturum, et dares pecuniam meam, sive argentum nummulariis: utrumque enim argyrion, Graecus sermo significat. Eloquia domini, eloquia casta, argentum igne examinatum. Pecunia ergo et argentum, praedicatio Evangelii et sermo divinus est; qui dari debuit nummulariis, idest vel ceteris doctoribus, quod fecerunt apostoli, per singulas provincias presbyteros et episcopos ordinantes; vel cunctis credentibus, qui possunt pecuniam duplicare et cum usuris reddere, ut quicquid sermone didicerant, opere explerent. Jerome: But what he thought would be his excuse is turned into his condemnation. He calls him "wicked servant," because he cavilled against his Lord; and "slothful," because he would not double his talent; condemning his pride in the one, and his idleness in the other. If you knew me to be hard and austere, and to seek after other men's goods, you should also have known that I exact with the more rigour that is mine own, and should have given my money to the bankers; for the Greek word here (αργυριον) [p. 858] means money. "The words of the Lord are pure words, silver tried in the fire." [Ps 12:6] The money, or silver, then are the preaching of the Gospel and the heavenly word; which ought to be given to the bankers, that is, either to the other doctors, which the Apostles did when they ordained Priests and Bishops throughout the cities; or to all the believers, who can double the sum and restore it with usury by fulfilling in act what they have learned in word. Gregorius: Sicut ergo periculum doctorum aspicitur, si dominicam pecuniam teneant, ita et auditorum: quia cum usuris ab eis exigitur quod audierunt, ut scilicet ex eo quod audiunt, etiam studeant intelligere non audita. Greg., Hom. in Ev., ix, 4: So then we see as well the peril of the teachers if they withhold the Lord's money, as that of the hearers from whom is exacted with usury that they have heard, namely, that from what they have heard they should strive to understand that they have not heard. Origenes: Non autem confessus est dominus se esse durum, sicut ille arbitrabatur; ceteris autem eius sermonibus concessit. Sed vere durus est his qui misericordia Dei abutuntur ad negligentiam suam, non ad conversionem. Origen: The Lord did not allow that He was "a hard man" as the servant supposed, but He assented to all his other words. But He is indeed hard to those who abuse the mercy of God to suffer themselves to become remiss, and use it not to be converted. Gregorius in Evang: Pigrum vero servum qua sententia dominus feriat, audiamus: tollite itaque ab eo talentum, et date ei qui habet decem talenta. Greg.: Let us hear now the sentence by which the Lord condemns the slothful servant, "Take away from him the talent, and give it to him that hath ten talents." Origenes: Potest quidem dominus suae divinitatis virtute auferre sufficientiam ab eo qui pigrius est ea usus, et dare ei qui eam multiplicavit. Origen: The Lord is able by the might of His divinity to take away his ability from the man who is slack to use it, and to give it to him who has improved his own. Gregorius: Opportunum autem videbatur ut ei potius qui duo quam qui quinque talenta acceperat daretur: illi enim dari debuit qui minus habebat. Sed cum per quinque talenta exteriorum scientia designetur, per duo autem intellectus et operatio; plus habuit qui duo quam qui quinque talenta acceperat: quia qui per talenta quinque exteriorum administrationem meruit, ab intellectu aeternorum adhuc vacuus fuit. Unum ergo talentum, per quod intellectum significari diximus, illi dari debuit qui bene exteriora quae acceperat, ministravit: quod quotidie in sancta Ecclesia cernimus, ut etiam interna intelligentia polleant qui exteriora fideliter administrant. Greg., Hom. in Ev., ix, 5: It might seem more seasonable to have given it rather to him who had two, than to him who had five. But as the five talents denote the knowledge of things without, the two understanding and action, he who had the two had more than he who had the five talents; this man with his five talents merited the administration of things without, but was yet without any understanding of things eternal. The one talent therefore, which we say signifies the intellect, ought to be given to him who had administered well the things without which he had received; the same we see happen every day in the Holy Church, that they who administer Hieronymus: Vel datur ei qui decem talenta fecerat, ut intelligamus, licet aequale sit domini gaudium in utriusque labore, eius scilicet qui quinque et qui duo duplicavit, tamen maius deberi praemium ei qui plus in domini pecunia laboravit. Jerome: Or, it is given to him who had gained five talents, that we may understand that though the Lord's joy over the labour of each be equal, of him who doubled the five as of him who doubled the two, yet is a greater reward due to him who laboured more in the Lord's money. Gregorius: Generalis etiam mox sententia subditur, qua dicitur omni enim habenti dabitur, et abundabit; ei autem qui non habet, et quod videtur habere, auferetur ab eo. Quisquis autem caritatem habet, alia etiam dona percipit; quisquis autem caritatem non habet, etiam dona quae percepisse videbatur, amittit. Greg., Hom. in Ev., ix, 6: Then follows a general sentence, "For to every one that hath shall be given, [p. 859] and he shall have abundance, but from him that hath not, even that which he seemeth to have shall be taken away." For whosoever has charity receives the other gifts also; but whosoever has not charity loses even the gifts which he seemed to have had. Chrysostomus in Matth: Qui etiam gratiam sermonis et doctrinae ad proficiendum habet, non utens ea, gratiam perdit; qui autem studium adhibet, amplius attrahit donum. Chrys.: Also he who has the graces of eloquence and of teaching to profit withal, and uses it not, loses that grace; but he who does his endeavour in putting it to use acquires a larger share. Hieronymus: Multi etiam cum sint sapientes naturaliter, et habeant acumen ingenii, si fuerint negligentes, et desidia bonum naturae corruperint, ad comparationem eius qui paululum tardior labore et industria compensavit quod minus habuit, perdunt bonum naturae; et praemium quod eis fuerat repromissum, vident transire ad alios. Potest etiam sic intelligi. Ei qui fidem habet, et bonam in domino voluntatem, etiam si quid minus, ut homo, in opere habuerit, dabitur a bono iudice; qui autem fidem non habuerit, etiam ceteras virtutes quas videbatur naturaliter possidere, perdet. Et eleganter inquit quod videtur habere, auferetur ab eo: quicquid enim sine fide Christi est, non ei debet imputari qui male eo usus est, sed illi qui etiam malo servo naturae bonum tribuit. Jerome: Many also who are naturally clever and have sharp wit, if they become neglectful, and by disuse spoil that good they have by nature, these do, in comparison of him who being somewhat dull by nature compensates by industry and painstaking his backwardness, lose their natural gift, and see the reward promised them pass away to others. But it may also be understood thus; To him who has faith, and a right will in the Lord, even if he come in aught short in deed as being man, shall be given by the merciful Judge; but he who has not faith, shall lose even the other virtues which he seems to have naturally. And He says carefully, "From him that hath not, shall be taken away even that which he seemeth to have," for whatsoever is without faith in Christ ought not to be imputed to him who uses it amiss, but to Him who gives the goods of nature even to a wicked servant. Gregorius in Evang: Vel quisquis caritatem non habet, etiam ea quae percepisse videbatur, amittit. Greg.: Or, Whoso has not charity, loses even those things which he seems to have received. Hilarius in Matth.: Habentibus etiam usum Evangeliorum et legis honor redditur; non habenti autem fidem Christi, etiam quod ex lege sibi esse videbatur honoris auferetur. Hilary: And on those who have the privilege of the Gospels, the honour of the Law is also conferred, but from him who has not the faith of Christ is taken away even that honour which seemed to be his through the Law. Chrysostomus in Matth: Servus autem malus non solum damno punitur, sed etiam intolerabili poena, et cum poena accusabili denuntiatione; unde sequitur et inutilem servum eicite in tenebras exteriores. faithfully things without, are also mighty in the inward understanding. Chrys.: The wicked servant is punished not only by loss of his talent, but by intolerable infliction, and a denunciation in accusation joined therewith. Origenes in Matth.: Ubi scilicet nulla illuminatio est, forsitan nec corporalis; nec est respectio Dei illic, sed quasi indigni speculatione Dei, qui talia peccaverunt, condemnantur in his quae exteriores tenebrae appellantur. Legimus etiam aliquem ante nos exponentem de tenebris abyssi quae est extra mundum, ut quasi indigni toto mundo in abyssum illam foras eiciantur, in qua sunt tenebrae, nemine eas illuminante. Origen: "Into outer darkness," where is no light, perhaps not even physical light; and where God is not seen, but those who are condemned thereto are condemned as unworthy the contemplation of God. We have also read some one before us expounding this of the darkness of that abyss which is outside the world, as though unworthy of the world, they were cast out into that abyss, where is darkness with none to lighten it. Gregorius: Et sic per poenam in tenebras exteriores cadet qui per suam culpam sponte in interiores tenebras decidit. Greg.: And thus for punishment he shall be cast into outer darkness who has of his own free will fallen into inward darkness. Hieronymus: Quid autem sit fletus et stridor dentium, supra diximus. Jerome: What is weeping and [p. 860] gnashing of teeth we have said above. Chrysostomus in Matth: Vide autem quia non solum qui rapit aliena aut qui mala operatur, punitur ultima poena, sed etiam qui bona non facit. Chrys.: Observe that not only he who robs others, or who works evil, is punished with extreme punishment, but he also who does not good works. Gregorius in Evang: Habens igitur intellectum, curet omnino ne taceat; habens rerum affluentiam, a misericordia non torpescat; habens artem qua regitur, usum illius cum proximo partiatur; habens loquendi locum, apud divitem pro pauperibus intercedat. Talenti enim nomine cuilibet reputabitur quod vel minimum acceperit. Greg., Hom. in Ev., lx, 7: Let him then who has understanding look that he hold not his peace; let him who has affluence not be dead to mercy; let him who has the art of guiding life communicate its use with his neighbour; and him who has the faculty of eloquence intercede with the rich for the poor. For the very least endowment will be reckoned as a talent entrusted for use. Origenes: Si autem displicet tibi quod dicitur, si propter quod non docuit, quis iudicatur, recordare illud apostoli: vae mihi est, si non evangelizavero. Origen: If you are offended at this we have said, namely that a man shall be judged if he does not teach others, call to mind the Apostle's words, "Woe is unto me if I preach not the Gospel." [1 Cor 9:16]
Lectio 3 31 ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετ' αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ: 32 καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορίσει αὐτοὺς ἀπ' ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων, 33 καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ τὰ δὲ ἐρίφια ἐξ εὐωνύμων. 34 τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ, δεῦτε, οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου: 35 ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με, 36 γυμνὸς καὶ περιεβάλετέ με, ἠσθένησα καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με. 37 τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι λέγοντες, κύριε, πότε σε εἴδομεν πεινῶντα καὶ ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν; 38 πότε δέ σε εἴδομεν ξένον καὶ συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν; 39 πότε δέ σε εἴδομεν ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε; 40 καὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς, ἀμὴν λέγω ὑμῖν, ἐφ' ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. 41 τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων, πορεύεσθε ἀπ' ἐμοῦ [οἱ] κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ: 42 ἐπείνασα γὰρ καὶ οὐκ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ οὐκ ἐποτίσατέ με, 43 ξένος ἤμην καὶ οὐ συνηγάγετέ με, γυμνὸς καὶ οὐ περιεβάλετέ με, ἀσθενὴς καὶ ἐν φυλακῇ καὶ οὐκ ἐπεσκέψασθέ με. 44 τότε ἀποκριθήσονται καὶ αὐτοὶ λέγοντες, κύριε, πότε σε εἴδομεν πεινῶντα ἢ διψῶντα ἢ ξένον ἢ γυμνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ καὶ οὐ διηκονήσαμέν σοι; 45 τότε ἀποκριθήσεται αὐτοῖς λέγων, ἀμὴν λέγω ὑμῖν, ἐφ' ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἐποιήσατε.
31. "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32. And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 33. And he shall set the sheep on his right hand, but the goats on the left. 34. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35. For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36. Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 38. When saw we thee a stranger, and took thee in? or naked, and clothed thee? [p. 861] 39. Or when saw we thee sick, or in prison, and came unto thee? 40. And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. 41. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 42. For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 43. I was a stranger, and ye took me not in naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45. Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me."
Rabanus: Post parabolas de fine mundi, iam exequitur dominus modum futuri iudicii. Raban.: After the parables concerning the end of the world the Lord proceeds to describe the manner of the judgment to come. Chrysostomus in Matth: Est autem haec pars delectabilissima, quam continue in animo vertentes, cum studio audiamus, et omni compunctione; nam et ipse Christus terribilius et lucidius hunc pertractat sermonem. Idcirco non dicit de cetero: simile factum est regnum caelorum; sed revelate seipsum ostendit, dicens cum autem venerit filius hominis in maiestate sua. Chrys., Hom. lxxix: To this most sweet section of Scripture which we cease not continually to ponder, let us now listen with all attention and compunction of spirit, for Christ does indeed clothe this discourse with more terrors and vividness. He does not accordingly say of this as of the others, "The kingdom of heaven is like," but shews of Himself by direct revelation, saying, "When the Son of man shall come in his majesty." Hieronymus: Post biduum quidem Pascha facturus, et tradendus cruci, et illudendus ab hominibus, recte promittit gloriam triumphantis, ut secutura scandala pollicitationis praemio compensaret. Et notandum, quod qui in maiestate cernendus est, filius hominis sit. Jerome: He who was within two days to celebrate the passover, to be delivered to the cross, and mocked by men, fitly now holds out the glory of His triumph, that He may overbalance the offences that were to follow by the promise of reward. And it is to be noted, that He who shall be seen in majesty is the Son of Man. Augustinus super Ioannem: In forma humana videbunt eum impii, videbunt et ad dexteram positi: in iudicio enim apparebit in forma quam ex nobis accepit; sed postea futurum est ut videatur in forma Dei, quam sciunt omnes fideles. Aug., in Joan Tr., 21: The wicked and they also who shall be [p. 862] set on His right hand shall see Him in human shape, for He shall appear in the judgment in that form which He took on Him from us; but it shall be afterwards that He shall be seen in the form of God, for which all the believers long. Remigius: Destruitur autem his verbis illorum error qui dixerunt, dominum non in eadem forma servi manere. Maiestatem autem appellat divinitatem, qua aequalis est patri et spiritui sancto. Remig.: These words overthrow the error of those who said that the Lord should not continue in the same form of a servant. By "his majesty," He means His divinity, in which He is equal to the Father and the Holy Spirit. Origenes in Matth.: Vel quia cum gloria huc revertetur, ut corpus eius sit quale fuit cum transfiguratus fuit in monte. Sedes autem eius aut quidam perfectiores sanctorum dicuntur, de quibus scriptum est: quoniam illic sederunt sedes in iudicio; aut quaedam virtutes angelicae, de quibus dicitur: sive throni, sive dominationes. Origen: Or, He shall come again with glory, that His body may be such as when He was transfigured on the mount. "His throne" is either certain of the more perfect of the Saints, of whom it is written, "For there are set thrones in judgment;" [Ps 122:5] or certain Angelic Powers of whom it is said, "Thrones or dominions." [Col 1:16] Augustinus de Civ. Dei: Descendet enim cum Angelis, quos advocabit de supernis locis ad faciendum iudicium; unde dicitur et omnes Angeli eius cum eo. Aug., City of God, book xx, ch. 24: He shall come down with the Angels whom He shall call from heavenly places to hold judgment. Chrysostomus in Matth: Omnes enim Angeli cum ipso aderunt, testantes et ipsi quantum administraverunt missi a domino ad hominum salutem. Chrys.: "For all his Angels shall be with him" to bear witness to the things wherein they have administered to men's salvation at His bidding. Augustinus de poenitentia: Vel Angelorum nomine significavit homines qui cum Christo iudicabunt: Angeli enim nuntii sunt; nuntios autem rectissime accipimus omnes qui salutem caelestem hominibus nuntiaverunt. Sequitur et congregabuntur ante eum omnes gentes. Aug., Serm. 351, 8: Or, by Angels here He means men who shall judge with Christ; for Angels are messengers, and such we rightly understand all who have brought tidings of heavenly salvation to men. Remigius: His verbis vera hominis futura demonstratur resurrectio. Remig.: "And all nations shall be gathered before Him." These words prove that the resurrection of men shall be real. Augustinus de Civ. Dei: Haec autem congregatio per ministerium angelicum fiet, quibus dicitur: congregate illi sanctos eius. Aug., City of God, book xx, ch 24: This gathering shall be executed by the ministry of Angels, as it is said in the Psalm, "Gather to him his saints." [Ps 50:5] Origenes in Matth.: Vel non localiter intelligamus quod congregabuntur ante eum omnes gentes, sed quia iam non erunt dispersae in dogmatibus falsis et multis de eo. Manifesta enim fiet divinitas Christi, ut non solum nullus iustorum, sed nec aliquis peccatorum ignoret: non enim in aliquo loco apparebit filius Dei, et in altero non apparebit; sicut ipse secundum comparationem fulguris voluit demonstrare. Quamdiu ergo iniqui nec se cognoscunt nec Christum, vel iusti per speculum in aenigmate vident, tamdiu non sunt segregati boni a malis; cum autem propter manifestationem filii Dei, omnes ad intellectum venerint suum, tunc salvator segregabit bonos a malis; unde sequitur et separabit eos ab invicem, sicut pastor segregat oves ab haedis: quia et peccatores cognoscent sua delicta, et iusti manifeste videbunt semina iustitiae suae ad qualem eos perduxerint finem. Oves autem dicti sunt qui salvantur, propter mansuetudinem, quam didicerunt ab eo qui dicit: discite a me quia mitis sum; et propter quod usque ad occisionem parati fuerunt venire, imitantes Christum, qui sicut ovis ad occisionem ductus est. Haedi autem dicuntur mali, qui aspera et dura saxa ascendunt, et per praecipitia eorum incedunt. Origen: Or, we need not understand this of a local gathering together, but that the nations shall be no more dispersed in divers and false dogmas concerning Him. For Christ's divinity shall be manifested so that not even sinners shall any longer be ignorant of Him. He shall not then shew Himself as Son of God in one place and not in another; as He sought to express to us by the comparison of the lightning. So as long as the wicked know neither themselves nor Christ, or the righteous "see through a glass darkly," [1 Cor. 13:12] so long the good are not severed from the evil, but when by the manifestation of the Son of God all shall come to the knowledge of Him, then shall the Saviour sever the good from the evil; for then shall sinners see their sins, and the righteous shall see clearly to what end the seeds of righteousness in them have led. They that are saved are called sheep by reason of that mildness which they have learnt of Him who said, "Learn of me, for I am meek and lowly," [Matt 11:29] and [p. 863] because they are ready to go even to death in imitation of Christ, who "was led as a sheep to the slaughter." [Isa 53:7] The wicked are called goats, because they climb rough and rugged rocks, and walk in dangerous places. Chrysostomus in Matth: Vel hos vocat haedos, illos autem oves, ut horum infructuositatem ostendat, nullus enim fit ab haedis fructus; illorum autem utilitatem; multus enim est ovium fructus et a lana et a lacte et a fetibus qui parturiuntur. Nomine autem ovis in Scripturis divinis simplicitas, et innocentia solet designari. Pulchre ergo in hoc loco per oves electi designantur. Chrys.: Or, He calls the one sheep and the other goats, to denote the unprofitableness of the one, and the fruitfulness of the other, for sheep are greatly productive in fleece, milk, and lambs. Gloss., non occ.: Under the figure of a sheep in Scripture is signified simplicity and innocence. Beautifully then in this place are the elect denoted by sheep. Hieronymus: Haedus autem lascivum est animal et fervens semper ad coitum, et semper pro peccatis offertur in lege; nec dicit capras, quae possunt habere fetus et tonsae egrediuntur de lavacro. Jerome: Also the goat is a salacious animal, and was the offering for sins in the Law; and He says not 'she goats' which can produce young, and "come up shorn from the washing. [Song of Solomon 4:2] Chrysostomus in Matth: Deinde segregat eos etiam situ; nam sequitur et statuet oves quidem a dextris, haedos autem a sinistris. Chrys.: Then He separates them in place. Origenes in Matth.: Sancti enim, qui dextera opera operati sunt, acceperunt pro mercede suorum dexterorum dexteram regis, in qua requies et gloria est; mali vero propter opera sua pessima et sinistra, ceciderunt in sinistram, idest in tristitiam tormentorum. Sequitur tunc dicet rex eis qui a dextris eius erunt: venite; ut quicquid minus fuerit eis, cum perfectius uniti fuerint Christo consequantur. Addit autem benedicti patris mei, ut eminentia benedictionis eorum manifestetur: quia prius benedicti sunt a domino, qui fecit caelum et terram. Origen: For the Saints who have wrought right works, shall receive in recompense of their right works the King's right hand, at which is rest and glory; but the wicked for their evil and sinister deeds have fallen to the left hand, that is, into the misery of torments. Then shall the King say to those who are on "his right hand, Come," that in whatsoever they are behind they may make it up when they are more perfectly united to Christ. He adds, "ye blessed of my Father," to shew how eminently blessed they were, being of old "blessed of the Lord, which made heaven and earth." [Ps 115:15] Rabanus: Vel vocantur benedicti quibus pro bonis meritis debetur aeterna benedictio. Patris autem sui dicit esse regnum, quia ad eum refert potestatem regni a quo ipse rex est genitus; unde per auctoritatem regiam, qua ipse solus exaltabitur in die illa, proferet iudicii sententiam; unde signanter dicitur. Tunc dicet rex. Raban.: Or, they are called "blessed," to whom an eternal blessing is due for their good deserts. He calls it the kingdom of His Father, ascribing the dominion of the kingdom to Him by whom Himself the King was begotten. For by His royal power, with which He shall be exalted alone in that day, He shall pronounce the sentence of judgment, "Then shall the King say." Chrysostomus in Matth: Nota autem, quod non dixit: accipite, sed possidete, sive hereditate, sicut familiaria bona sive paterna, sicut vestra vobis antiquitus debita; unde dicitur paratum vobis regnum a constitutione mundi. Chrys.: Observe that He says not 'Receive,' but "possess," or "inherit," as due to you from of old. Hieronymus: Haec autem iuxta praescientiam Dei accipienda sunt, apud quem futura iam facta sunt. Jerome: This "prepared for you from the foundation of the world," is to be understood as of the foreknowledge of God, with whom things to come are as already done. Augustinus de Civ. Dei: Excepto autem illo regno, de quo in fine dicturus est possidete paratum vobis regnum, licet longe impari modo, etiam praesens Ecclesia dicitur regnum eius; in quo adhuc cum hoste confligitur, donec veniatur ad illud pacatissimum regnum, ubi sine hoste regnabitur. Aug., City of God, book xx, ch. 9: Besides that kingdom of which He will say in the end, "Inherit the kingdom prepared for you," though in a very inferior manner, the present Church is also called His kingdom, in the which we are yet in conflict with the enemy until we come to that kingdom of peace, where we shall reign without an enemy. Augustinus de poenitentia: Sed dicet aliquis: regnare nolo, sufficit mihi salvum esse; in quo primum eos fallit, quia eorum nec salus est ulla quorum iniquitas perseverat; deinde si est aliqua differentia inter regnantes et non regnantes, oportet tamen ut in uno regno sint omnes, ne in hostium aut aliorum numero deputentur, et ceteris regnantibus ipsi pereant. Omnes enim Romani Romanum regnum possident, quamvis non omnes in eo regnent. Aug., Serm. 351, 8: But one will say, I desire not to reign, it is enough for me that I be saved. Wherein they are deceived, [p. 864] first, because there is no salvation for those whose iniquity abounds; and, secondly, because if there be any difference between those that reign, and those that do not reign, yet must all be within the same kingdom, lest they be esteemed for foes or aliens, and perish while the others reign. Thus all the Romans inherit the kingdom of Rome, though all do not reign in it. Chrysostomus in Matth: Pro quibus ergo sancti, caelestis regni bona accipiant, manifestatur cum subditur esurivi et dedistis mihi manducare. Chrys.: For what the Saints obtain the boon of this heavenly kingdom He shews when He adds, "I was an hungred, and ye gave me to eat." Remigius: Et notandum, quod in hoc loco sex opera misericordiae a domino commemorantur; quae quicumque implere studuerit, regnum a constitutione mundi praeparatum electis percipere merebitur. Remig.: And it is to be noted, that the Lord here enumerates six works of mercy which whoso shall study to accomplish shall be entitled to the kingdom prepared for the chosen from the foundation of the world. Rabanus: Mystice autem qui esurientem et sitientem iustitiam pane verbi reficit, vel potu sapientiae refrigerat, et qui errantem per haeresim vel per peccatum in domum matris Ecclesiae recipit, et qui infirmum in fide assumit, verae dilectionis observat iura. Raban.: Mystically, He who with the bread of the word and the drink of wisdom refreshes the soul hungering and thirsting after righteousness, or admits into the home of our mother the Church him who is wandering in heresy or sin, or who strengthens the weak in faith, such an one discharges the obligations of true love. Gregorius Moralium: Hi autem quibus iudex veniens in dextera consistentibus dicit esurivi, etc., sunt qui ex parte electorum iudicantur et regnant, qui vitae maculas lacrymis tergunt; qui mala praecedentia factis sequentibus redimentes, quidquid illicitum aliquando fecerant, ab oculis iudicis eleemosynarum superductione cooperiunt. Alii vero sunt qui non iudicantur et regnant, qui etiam praecepta legis perfectionis virtute transcendunt. Greg., Mor. xxvi, 27: These, to whom as they stand on His right hand the Judge at His coming shall say, "I was an hungred &c." are they who are judged on the side of the elect, and who reign; who wash away the stains of their life with tears; who redeem former sins by good deeds following; who, whatever unlawful thing they have at any time done, have covered it from the Judge's eyes by a cloak of alms. Others indeed there are who are not judged, yet reign, who have gone even beyond the precepts of the Law in the perfection of their virtue. Origenes in Matth.: Humilitatis autem causa laude beneficiorum suorum indignos se proclamant, non obliti eorum quae fecerunt. Ipse autem eis ostendit suam compassionem in suis; unde sequitur tunc respondebunt ei iusti, dicentes: domine, quando te vidimus, et cetera. Origen: It is from humility that they declare themselves unworthy of any praise for their good deeds, not that they are forgetful of what they have done. But He shews them His close sympathy with His own. Rabanus: Hoc quidem dicunt non diffidentes de verbis domini; sed stupent de tanta sublimatione, et de maiestatis suae magnitudine; vel quia videbitur eis parvum esse bonum quod egerant, secundum illud apostoli: non sunt condignae passiones huius temporis ad futuram gloriam quae revelabitur in nobis. Sequitur et respondens rex dicet eis: amen dico vobis: quamdiu fecistis uni de his fratribus meis minimis, mihi fecistis. Raban.: "Lord, when saw we thee &c." This they say not because they distrust the Lord's words, but they are in amaze at so great exaltation, and at the greatness of their own glory; or because the good which they have done will seem to them to be so small according to that of the Apostle, "For the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us." [Rom 8:18] Hieronymus: Libera quidem nobis erat intelligentia, quod in omni paupere Christus esuriens pasceretur, sitiens potaretur, et sic de aliis; sed ex hoc quod sequitur quamdiu fecistis uni de his fratribus meis minimis, etc., non mihi videtur generaliter dixisse de pauperibus, sed de his qui pauperes spiritu sunt; ad quos extendens manum dixerat: fratres mei sunt qui faciunt voluntatem patris mei. Jerome: It were indeed free to us to understand that it is Christ in every poor man whom we feed when he is hungry, or give drink to when he is thirsty, and so of other things; [p. 865] but when He says, "In that ye have done it to one of the least of these my brethren," He seems to me not to speak of the poor generally, but of the poor in spirit, those to whom He pointed and said, "Whosoever shall do the will of my Father which is in heaven, the same is my brother." [Matt 12:50] Chrysostomus in Matth: Sed si fratres eius sunt, quare eos minimos vocat? Propter hoc quia sunt humiles, quia pauperes, quia abiecti. Non autem per hos, monachos solum intelligit, qui ad montes secesserunt; sed unumquemque fidelem, etiam si fuerit saecularis, et fuerit esuriens, aut aliud huiusmodi, vult misericordiae procuratione potiri: fratrem enim Baptisma facit et mysteriorum communicatio. Sequitur tunc dicet et his qui a sinistris eius erunt: discedite a me, maledicti, in ignem aeternum, qui paratus est Diabolo et Angelis eius. Chrys.: But if they are His brethren, why does He call them "the least?" Because they are lowly, poor, and outcast. By these He means not only the monks who have retired to the mountains, but every believer though he should be secular, though an hungred, or the like, yet He would have him obtain merciful succours, for baptism and communication of the Divine mysteries makes him a brother. Origenes in Matth.: Sicut iustis dixerat: venite, ita et iniustis dicit discedite; nam propinqui sunt verbo qui servant Dei mandatum, et vocantur ut adhuc propinquiores efficiantur; longe autem ab eo sunt, etsi videantur ei assistere, qui non faciunt mandata ipsius: propter hoc audiunt discedite, ut qui modo vel videntur esse ante eum, postea nec videantur. Considerandum est autem, quoniam in sanctis dictum est: benedicti patris mei; non autem nunc dicitur: maledicti patris mei; nam benedictionis quidem ministrator est pater, maledictionis autem unusquisque sibi est auctor, qui maledictione digna est operatus. Qui autem recedunt a Iesu, decidunt in ignem aeternum, qui alterius est generis ab hoc igne quem habemus in usu. Nullus enim ignis inter homines est aeternus, sed nec multi temporis. Et considera quoniam regnum quidem non Angelis praeparatum dicit, ignem autem aeternum Diabolo et Angelis eius: quia quantum ad se, homines non ad perditionem creavit; peccantes autem coniungunt se Diabolo; ut sicuti qui salvantur, sanctis Angelis coaequantur, sic qui pereunt Diaboli Angelis coaequentur.
Origen: As He had said to the righteous, "Come ye," so He says to the wicked, "Depart ye," for they who keep God's commandment are near to the Word, and are called that they may be made more near; but they are far from it, though they may seem to stand hard by, who do not His commands; therefore it is said to them, "Depart ye," that those who seemed to be living before Him, might be no more seen. It should be remarked, that though He had said to the Saints, "Ye blessed of my Father," He says not now, "Ye cursed of my Father," because of all blessing the Father is the author, but each man is the origin of his own curse when he does the things that deserve the curse. They who depart from Jesus fall into eternal fire, which is of a very different kind from that fire which we use. For no fire which we have is eternal, nor even of any long continuance. And note, that He does not say, 'the kingdom prepared for the Angels,' as He does say "everlasting fire prepared for the Devil and his Angels;" because He did not, as far as in Him lay, create men to perdition, but sinners yoke themselves to the Devil, so that as they that are saved are made equal to the holy Angels, they that perish are made equal with the Devil's Angels.
Augustinus de Civ. Dei: Ex hoc autem patet quod idem ignis erit hominum supplicio attributus et Daemonum. Si autem erit corporali tactu noxius ut eo possint corpora cruciari, quomodo in eo erit poena spirituum malignorum, nisi quia sunt quaedam Daemonibus corpora, sicut quibusdam visum est, ex isto aere crasso atque humido? Si autem aliquis nulla habere Daemones corpora asserat, non est de hac re contentiosa disputatione certandum. Cur enim non dicamus, quamvis miris, tamen veris modis, etiam spiritus incorporeos posse poena corporalis ignis affligi, si spiritus hominum, etiam ipsi profecto incorporei, et nunc potuerunt concludi corporalibus membris, et tunc poterunt corporum suorum vinculis insolubiliter alligari? Adhaerebunt ergo Daemones, licet incorporei, corporalibus ignibus cruciandi, accipientes ex ignibus poenam, non dantes ignibus vitam. Ignis autem ille corporeus erit, et cruciabit huiusmodi corpora cum spiritibus; Daemones autem spiritus sine corporibus. Aug., City of God, xxi, 10: It is hence clear, that the same fire will be appropriated to the punishment of men and of daemons. If then it inflicts pain by corporeal touch, so as to produce bodily torment, how will there be in it any punishment for the evil spirits, unless the daemons have, as some have thought, bodies composed of gross and fluid air. But if any man asserts that the daemons have no bodies, we would not pugnaciously contend the point. For why may we not say, that truly, though wonderfully, even incorporeal spirit [p. 866] can feel pain of corporeal fire? If the spirits of men, though themselves incorporeal, can be now inclosed in bodily limbs, they can then be inseparably attached to the bonds of body. The daemons then will be united to a body of material fire, though themselves immaterial, drawing punishment from their body, not giving life to it. And that fire being material will torture such bodies as ours with their spirits; but the daemons are spirits without bodies. Origenes in Matth.: Vel forsitan ignis ille talis substantia est ut invisibilia comburat, ipse invisibilis constitutus, secundum quod ait apostolus: quae videntur, temporalia sunt; quae autem non videntur, aeterna. Ne autem mireris audiens esse invisibilem ignem et punientem, cum videas interius calorem hominibus accidentem, et non mediocriter cruciantem. Sequitur esurivi enim et non dedistis mihi manducare. Scriptum est ad fideles: vos estis corpus Christi. Sicut ergo anima habitans in corpore, cum non esuriat quantum ad suam substantiam spiritualem, esurit tamen corporis cibum, quia copulata est corpori suo, sic et salvator patitur quae patitur corpus eius Ecclesia, cum sit ipse impassibilis. Et hoc considera, quia loquens ad iustos, per singulas species eorum beneficia dinumerat; ad iniustos autem praescindens narrationem, adunavit utrumque, dicens infirmus fui et in carcere, et non visitastis me; quoniam misericordis iudicis erat bene facta quidem hominum largius praedicare et ampliare; malefacta autem eorum transitorie memorari et abbreviare. Origen: Or it may be that fire is of such nature that it can burn invisible substances, being itself invisible, as the Apostle speaks, "The things which are seen are temporal, but the things which are not seen are eternal." [2 Cor 4:18] Wonder not when you hear that there is afire which though unseen has power to torture, when you see that there is an internal fever which comes upon men, and pains them grievously. It follows, "I was an hungred, and ye gave me no meat." It is written to the believers, "Ye are the body of Christ." [1 Cor 12:27] As then the soul dwelling in the body, though it hungers not in respect of its spiritual substance, yet hungers for the food of the body, because it is yoked to the body; so the Saviour suffers whatever His body the Church suffers, though He Himself be impassible. And observe how in speaking to the righteous He reckons up their good deeds under their several kinds, but to the unrighteous He cuts short the description under the one head, "I was sick and in prison, and ye visited me not," because it was the part of a merciful Judge to enlarge and dwell upon men's good deeds, but to pass lightly and cursorily over their evil deeds. Chrysostomus in Matth: Intuere autem quia non in uno tantum vel duobus, sed in omnibus misericordiam deseruerunt: non enim esurientem solum non cibaverunt, sed neque, quod levius erat, infirmum visitaverunt. Et vide qualiter levia iniungit; non enim dixit: in carcere eram, et non eripuistis me; infirmus eram, et non curastis me; sed non visitastis, et non venistis ad me. In esuriendo etiam non pretiosam petit mensam, sed necessarium cibum. Omnia ergo sufficientia sunt ad poenam. Primo quidem facilitas petitionis, panis enim erat; secundo miseria eius qui petebat, pauper enim erat; tertio compassio naturae, homo enim erat; quarto desiderium promissionis, regnum enim promisit; quinto dignitas eius qui accipiebat, Deus enim erat qui pauperes accipiebat; sexto superabundantia honoris, quoniam dignatus est ab hominibus accipere; septimo iustitia dationis, ex suis enim a nobis accipit: sed contra universa haec homines per avaritiam excaecantur. Chrys.: Observe how they had failed in mercifulness, not in one or two respects only, but in all; not only did they not feed Him when He was hungry, but they did not even visit Him when He was sick, which was easier. And look how light things He enjoins; He said not, "I was in prison," and ye did not set me free, but, and "ye visited me not." Also His hunger required no costly dainties, but necessary food. Each of these counts then is enough for their punishment. First, the slightness of His prayer, viz. for bread; secondly, the destitution of Him who sought it, for He was poor; thirdly, the natural feelings of compassion, for He was a man; fourthly, the expectation of His promise, for He promised a kingdom; fifthly, the greatness of Him who received, for it is God who receives in the [p. 867] poor man; sixthly, the preeminent honour, in that He condescended to take of men; and, seventhly, the righteousness of so bestowing it, for what He takes from us is our own. But avarice blinds men to all these considerations. Gregorius Moralium: Isti autem quibus hoc dicitur, sunt mali fideles, qui iudicantur et pereunt; alii vero, scilicet infideles, non iudicantur et pereunt: non enim eorum tunc causa discutitur qui ad conspectum districti iudicis iam cum damnatione suae infidelitatis accedunt; professionem vero fidei retinentes, sed professionis opera non habentes, redarguuntur ut pereant. Isti enim saltem verba iudicis audiunt, quia eius fidei saltem verba tenuerunt; illi in damnatione sua aeterni iudicis nec verba suscipiunt, quia eius reverentiam nec verbo tenus servare voluerunt: nam et princeps terrenam rempublicam regens aliter punit civem interius delinquentem, atque aliter hostem exterius rebellantem: in illo enim iura sua consulit; contra hostem vero bellum movet, et de poena eius quid lex habeat non requirit. Greg.: They to whom this is said are the wicked believers, who are judged and perish; others, being unbelievers, are not judged and perish; for there is no examination of the condition of such as appear before the face of an impartial Judge already condemned by their unbelief; but those who hold the profession of the faith, but have not the works of their profession, are convicted that they may be condemned. These at least bear the words of their Judge, because they have at least kept the words of His faith. The others hear no words of their Judge pronouncing sentence of condemnation, because they have not paid Him honour even in word. For a prince who governs an earthly kingdom punishes after a different manner the rebellion of a subject and the hostile attempts of an enemy; in the former case, he recurs to his prerogative; against an enemy he takes arms, and does not ask what penalty the law attaches to his crime. Chrysostomus in Matth: Verbis autem iudicis redarguti, cum mansuetudine loquuntur: sequitur enim tunc respondebunt ei et ipsi dicentes: domine, quando te vidimus? Chrys.: Thus convicted by the words of the Judge, they make answer submissively, "Lord, when saw we thee &c." Origenes in Matth.: Considera, quia iusti immorantur in unoquoque verbo, iniusti autem non ita per singula, sed cursim dicunt: quoniam proprium est iustorum bene facta sua relata sibi in facie, diligenter et per singula refutare causa humilitatis; malorum autem hominum est culpas suas excusationis causa aut nullas esse ostendere, aut leves et paucas. Sed et responsio Christi hoc ipsum signat; unde sequitur tunc respondebit illis, dicens: amen dico vobis. Volens enim iustorum bene facta ostendere grandia, peccatorum autem culpas non grandes, ad iustos quidem dicit: ex eo quod fecistis uni ex minimis meis fratribus; ad iniustos autem non adiecit: fratribus: revera enim fratres eius sunt qui perfecti sunt. Gratius est autem apud Deum opus bonum quod fit in sanctioribus quam in minus sanctis; et levior culpa est negligere minus sanctos quam sanctiores. Origen: Mark how the righteous dwell upon each word, while the unrighteous answer summarily, and not going through the particular instances; for so it becomes the righteous out of humility to disclaim each individual generous action, when imputed to them publicly; whereas bad men excuse their sins, and endeavour to prove them few and venial. And Christ's answer conveys this. And to the righteous He says, "In that ye did it to my brethren," to shew the greatness of their good deeds; to the sinners He says only, "to one of the least of these," not aggravating their sin. For they are truly His brethren who are perfect; and a deed of mercy shewn to the more holy is more acceptable to God than one shewn to the less holy; and the sin of overlooking the less holy is less than of overlooking the more holy. Augustinus de Civ. Dei: Nunc autem de novissimo iudicio agitur, quando Christus de caelo venturus est, vivos et mortuos iudicaturus. Divini iudicii ultimum hunc diem dicimus, idest novissimum tempus: nam per quot dies istud iudicium protendatur incertum est; sed Scripturarum sanctarum more dies poni solet pro tempore. Ideo autem dicimus ultimum iudicium vel novissimum, quia et nunc iudicat, et ab humani generis initio iudicavit, a ligno vitae separans primos homines, et Angelis peccantibus non parcens; in illo autem finali iudicio simul et homines, et Angeli iudicabuntur: fiet enim virtute divina ut cuique opera sua vel bona vel mala cuncta in memoriam revocentur, et mentis intuitu mira celeritate cernantur, ut accuset vel excuset scientia conscientiam. Aug., City of God, book xx, ch. 1: He is now treating of the last judgment, when Christ shall come from heaven to judge the quick and dead. This day of the Divine judgment we call the Last Day, that is, the end of time; for we cannot tell through how many days that judgment will be prolonged; but day, as is the use of [p. 868] holy Scripture, is put for time. And we therefore call it the last or latest judgment, because He both now judges and has judged from the beginning of the human race, when He thrust forth the first man from the tree of life, and spared not the Angels that sinned. But in that final judgment both men and Angels shall be judged together, when the Divine power shall bring each man's good and evil deeds in review before his memory, and one intuitive glance shall present them to the perception, so that at once we shall be condemned or acquitted in our consciences.
Lectio 4 46 καὶ ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον.
46. "And these shall go away into everlasting punishment: but the righteous into life eternal."
Augustinus de fide et operibus: Nonnulli seipsos seducunt, dicentes ignem aeternum dictum, non ipsam poenam aeternam. Hoc praevidens dominus, sententiam suam ita conclusit dicens et ibunt hi in supplicium aeternum, iusti vero in vitam aeternam. Aug., de Fid. et Op. 15: Some deceive themselves, saying, that the fire indeed is called everlasting, but not the punishment. This the Lord foreseeing, sums up His sentence in these words. Origenes in Matth.: Attende quoniam, cum prius dixisset: venite, benedicti, deinde: discedite, maledicti, propterea quod proprium boni Dei est primum recordari benefacta bonorum quam malefacta malorum, hic prius nominat poenam malorum, deinde vitam bonorum: ut primum quae timoris sunt, evitemus mala; postea quae honoris sunt, appetamus bona. Origen: Observe that whereas He put first the invitation, "Come, ye blessed," and after that, "Depart, ye cursed," because it is the property of a merciful God to record the good deeds of the good, before the bad deeds of the bad; He now reverses the order, describing first the punishment of the wicked, and then the life of the good, that the terrors of the one may deter us from evil, and the honour of the other incite us to good. Gregorius Moralium: Si ergo tanta poena mulctatur qui non dedisse convincitur, qua poena feriendus est qui redarguitur abstulisse aliena? Greg., Mor. xv, 19: If he who has not given to others is visited with so heavy a punishment, what shall he get who is convicted of having robbed others of their own. Augustinus de Civ. Dei: Est autem vita aeterna summum bonum nostrum, et finis civitatis Dei; de quo fine dicit apostolus: finem vero vitam aeternam. Sed rursus, quia vita aeterna ab his qui familiaritatem non habent cum Scripturis sanctis, potest accipi etiam in vita malorum propter animae immortalitatem, vel propter interminabiles poenas impiorum; profecto finis civitatis huius, in quo summum habebitur bonum, vel pax in vita aeterna, vel vita aeterna in pace dicendus est, ut ab omnibus possit intelligi. Aug., City of God, book xix, ch. 11: Eternal life is our chief good, and the end of the city of God, of which the Apostle speaks, "And the end everlasting life." [Rom 6:22] But because eternal life might be understood by those who are not well versed in Holy Scripture, to mean also the life of the wicked, because of the immortality of their souls, or because of the endless torments of the wicked; therefore we must call the end of this City in which the chief good shall be attained, either peace in life eternal, or life eternal in peace, that it may be intelligible to all. Augustinus de Trin: Quod enim dixit dominus famulo suo Moysi: ego sum qui sum, hoc contemplabimur cum vivemus in aeternum. Ita enim dominus ait: haec est vita aeterna ut cognoscant te verum Deum. Haec enim nobis contemplatio promittitur actionum omnium finis, atque aeterna perfectio gaudiorum, de qua dicit Ioannes: videbimus eum sicuti est. Aug., de Trin. i, 8: That which the Lord spoke to His servant Moses, "I am that I am," [Ex 3:14] this we shall contemplate when we shall live in eternity. For thus the Lord speaks, "This is life eternal, that they might know thee the only true [p. 869] God. [John 17:3] This contemplation is promised to us as the end of all action, and the eternal perfection of our joys, of which John speaks, "We shall see him as he is." [1 John 3:2] Hieronymus: Prudens autem lector intende, quod et supplicia aeterna sunt: et vita perpetua metum deinceps non habeat ruinarum. Jerome: Let the thoughtful reader observe that punishments are eternal, and that that continuing life has thenceforward no fear of fall. Gregorius Dialog.: Inquiunt: ideo peccantibus minatus est, ut eos a peccatis compesceret; quibus respondemus: si falsa minatus est ut iniustitiam corrigeret, etiam falsa promiserat, ut ad iustitiam provocaret; et sic dum satagunt Deum perhibere misericordem, non verentur praedicare fallacem. At, inquiunt, sine fine puniri non debet culpa cum fine: quibus respondemus, quod recte dicerent, si iudex iustus non corda hominum, sed facta pensaret. Ad districti ergo iudicis iustitiam pertinet ut numquam careant supplicio quorum mens in hac vita numquam voluit carere peccato. Greg., Mor xxxiv, 19: They say that He held out empty terrors to deter them from sin. We answer, if He threatened falsely to check unrighteousness, then He promised falsely to promote good conduct. Thus while they go out of the way to prove God merciful, they are not afraid to charge Him with fraud. But, they urge, finite sin ought not to be visited with infinite punishment; we answer, that this argument would be just, if the righteous Judge considered men's actions, and not their hearts. Therefore it belongs to the righteousness of an impartial Judge, that those whose heart would never be without sin in this life, should never be without punishment. Augustinus de Civ. Dei: Nullius etiam legis iustitia attendit ut tanta mora temporis quisque puniatur, quanta unde puniretur admisit. Nullus enim extitit qui censeret tam cito nocentium finienda esse tormenta, quam cito factum est homicidium vel adulterium. Qui vero pro aliquo grandi crimine morte mulctatur, numquid moram qua occiditur, eius supplicium leges existimant, et non quod eum in sempiternum auferant a societate viventium? Iam vero damnum, ignominia, exilium, servitus, cum plerumque sic infligantur ut nulla venia relaxentur, nonne pro huius vitae modo similia poenis videntur aeternis? Ideo quippe aeterna esse non possunt, quia nec ipsa vita quae his plectitur, porrigitur in aeternum. Sed inquiunt: quomodo ergo verum est quod ait Christus: in qua mensura mensi fueritis, remetietur vobis, si temporale peccatum supplicio punitur aeterno? Nec attendunt non propter aequale temporis spatium, sed propter vicissitudinem mali; idest, ut qui mala fecerit, mala patiatur, eamdem dictam mensuram fuisse. Factus est autem homo malo dignus aeterno, qui hoc in se peremit bonum quod esse posset aeternum.
Aug., City of God, book xxi, ch. 11: And the justice of no law is concerned to provide that the duration of each man's punishment should be the same with the sin which drew that punishment upon him. There never was any man, who held that the torment of him, who committed a murder or adultery, should be compressed within the same space of time as the commission of the act. And when for any enormous crime a man is punished with death, does the law estimate his punishment by the delay that takes place in putting him to death, and not rather by this, that they remove him for ever from the society of the living? And fines, disgrace, exile, slavery, when they, are inflicted without any hopes of mercy, do they not seem like eternal punishments in proportion to the length of this life? They are only therefore not eternal, because the life which suffers them is not itself eternal. But they say, How then is that true which Christ says, "With what measure ye mete, it shall be measured to you again," [Matt 7:2] if temporal sin is punished with eternal pain? They do not observe that this is said with a view, not to the equality of the period of time, but of the retribution of evil, i.e. that he that has done evil should suffer evil. Man was made worthy of everlasting evil, because he destroyed in himself that good which might have eternal.
Gregorius Dialog.: At inquiunt: nullus iustus crudelitatibus pascitur, et delinquens servus a iusto domino idcirco caedi praecipitur, ut a nequitia corrigatur. Iniqui autem Gehennae ignibus traditi, quo fine semper ardebunt? Quibus respondemus, quod omnipotens Deus, quia pius est, miserorum cruciatu non pascitur; quia autem iustus est, ab iniquorum ultione non sedatur; et tamen ad aliquid iniqui semper concremantur, ut scilicet iusti tanto in aeternum magis divinae gratiae debitores se esse cognoscant, quanto in aeternum mala puniri conspiciunt, quae eius adiutorio vitare potuerunt. Greg.: But they Say, no just man takes pleasure in cruelties, and the guilty servant [p. 870] was scourged to correct his fault. But when the wicked are given over to hell fire, to what purpose shall they burn there for ever? We reply, that Almighty God, seeing He is good, does not delight in the torments of the wretched; but forasmuch as He is righteous, He ceases not from taking vengeance on the wicked; yet do the wicked burn not without some purpose, namely, that the righteous may acknowledge how they are debtors for eternity to Divine grace, when they see the wicked suffering for eternity misery, which themselves have escaped only by the assistance of that Divine grace. Augustinus de Civ. Dei: Sed nullum est, inquiunt, corpus quod dolere possit, mori non possit. Necesse est autem ut vivat dolens, non est necesse ut occidat dolor; quia nec corpora ista mortalia omnis dolor occidit; et ut dolor aliquis possit occidere, illa causa est, quoniam sic connexa est anima huic corpori ut summis doloribus cedat atque discedat; tunc autem tali corpori anima et eo connectitur modo ut illud vinculum nullo dolore vincatur. Non ergo tunc nulla, sed sempiterna mors erit, quando nec vivere anima poterit, Deum non habendo, nec doloribus corporis carere moriendo. Inter huiusmodi autem aeternitatem supplicii negantes misericordior fuit Origenes, qui et ipsum Diabolum et Angelos eius post graviora pro meritis et diuturna supplicia ex illis cruciatibus eruendos et sociandos sanctis Angelis credidit. Sed illum et propter hoc et propter alia nonnulla non immerito reprobavit Ecclesia: quia et hoc quod misericors videbatur amisit, faciendo veras miserias, quibus poenas luerent, et falsas beatitudines in quibus securum et sempiternum boni gaudium non haberent. Longe autem aliter aliorum misericordia errat affectu, qui hominum illo iudicio damnatorum miserias temporales, hominum vero qui vel citius, vel tardius liberantur, aeternam felicitatem putant. Cur autem haec misericordia ad universam naturam manat humanam, et cum ad angelicam ventum fuerit, mox arescit? Aug., City of God, book xxi, ch. 3: But, they assert, nobody can be at once capable of suffering pain, and incapable of death. It must be that one live in pain, but it need not be that pain kill him; for not even these mortal bodies die from every pain; but the reason that some pain causes their death is, that the connection between the soul and our present body is such that it gives way to extreme pain. But then the soul shall be united to such a body, and in such a way, that no pain shall be able to overcome the connection. There will not then be no death, but an everlasting death, the soul being unable to live, as being without God, and equally unable to rid itself of the pains of body by dying. Among these impugners of the eternity of punishment, Origen is the most merciful, who believed that the Devil himself and his Angels, after sufferings proportioned to their deserts, and a long endurance, should be delivered from those torments, and associated with the holy Angels. But for these and other things he was not undeservedly rebuked by the Church, because even his seeming mercy was thrown away, making for the saints real pains in which their sins were to be expiated, and fictitious blessedness, if the joys of the good were not to be secure and endless. In quite another way does the mercy of others err through their humane sympathies, who think that the sufferings of those men who are condemned by this sentence will be temporal, but that the happiness of those who are set free sooner or later will be eternal. Why does their charity extend to the whole race of man, but dries up when they come to the angelic race? Gregorius Dialog.: At inquiunt: ubi est quod sancti sunt, si pro inimicis suis, quos tunc ardere viderint, non orabunt? Orant quidem pro inimicis suis eo tempore quo possunt ad fructuosam poenitentiam eorum corda convertere; quomodo autem tunc orabitur pro illis qui iam nullatenus possunt ab iniquitate commutari? Greg.: But they say, How can they be called Saints, if they shall not pray for their enemies whom they see then burning? They do indeed [p. 871] pray for their enemies so long as there is any possibility of converting their hearts to a profitable penitence, but how shall they pray for them when any change from their wickedness is no longer possible? Augustinus de Civ. Dei: Item sunt alii ab aeterno supplicio liberationem non omnibus hominibus promittentes, sed tantummodo Christi Baptismate ablutis, qui participes sunt corporis eius, quomodolibet vixerunt: propter illud quod ait dominus: si quis manducaverit ex hoc pane, non morietur in aeternum. Item sunt qui non omnibus habentibus Christi sacramentum, sed solum Catholicis, quamvis male viventibus, hoc pollicentur, qui non solum sacramento, sed re ipsa manducaverunt corpus Christi, in corpore eius quod est Ecclesia constituti, etiam si postea, in aliquam haeresim vel in gentilium idololatriam fuerint lapsi. Sunt autem qui propter id quod scriptum est supra: qui perseveravit usque in finem, hic salvus erit, non nisi in Catholica Ecclesia perseverantibus hoc promittunt, quod merito fundamenti, idest fidei, per ignem salventur; quo igne in ultimo iudicio punientur mali. Sed omnibus his contradicit apostolus dicens: manifesta sunt opera carnis, quae sunt immunditia, fornicatio, et his similia; quae praedico vobis quoniam qui talia agunt, regnum Dei non possidebunt. Si quis autem temporalia in corde suo praeponit Christo, etsi videatur habere fidem Christi, non est tamen in eo fundamentum Christus, cui alia praeponuntur: quanto magis si committat illicita, non praeposuisse, sed postposuisse Christum, convincitur? Comperi etiam quosdam putare eos solum arsuros illius aeternitate supplicii, qui pro peccatis dignas eleemosynas facere negligunt; ideo iudicem ipsum noluisse existimant aliud commemorare se esse dicturum, nisi eleemosynas sive factas, sive non factas. Sed qui digne pro peccatis suis eleemosynas facit, prius eas facere incipit a seipso: indignum est enim ut ipse sibi non faciat qui facit in proximum, cum audiat dicentem Deum: diliges proximum tuum sicut teipsum; itemque audiat: miserere animae tuae, placens Deo. Hanc eleemosynam, idest ut Deo placeat, non faciens animae suae, quomodo dignas pro peccatis suis facere eleemosynas dicendus est? Propter hoc ergo eleemosynae faciendae sunt, ut cum de praeteritis peccatis deprecamur, exaudiamur; non ut in eis perseverantes, licentiam male faciendi nos per eleemosynas comparare credamus. Ideo autem dominus a dextris eleemosynas ab eis factas, in sinistris, non factas se imputaturum esse praedixit, ut hinc ostenderet quantum valent eleemosynae ad priora delenda, non ad perpetua impune committenda peccata.
Aug., City of God, book xxi, ch. 19, 20, &c.: So some there are who hold out liberation from punishment not to all men, but to those only who have been washed in Christ's Baptism, and have been partakers of His Body, let them have lived as they will; because of that which the Lord speaks, "If any man eat of this bread, he shall not die eternally." [John 6:51] Again, others promise this not to all who have Christ's sacrament, but to Catholics only, however ill their lives, who have eaten Christ's Body, not in sacrament only, but in verity, (inasmuch as they are set in the Church, which is His Body,) even though they should afterwards have fallen into heresy or idolatry of the Gentiles. And others again, because of what is written above, "He that shall endure to the end, the same shall be saved," [Matt 24:!3] promise this only to those who persevere in the Catholic Church, that by the worthiness of their foundation, that is, of their faith, they shall be saved by fire. All these the Apostle opposes when he says, "The works of the flesh are manifest, which are these, uncleanness, fornication, and the like; of which I tell you before, that they which do such things shall not inherit the kingdom of God." Whoever in his heart prefers temporal things to Christ, Christ is not his foundation, though he seem to have the faith of Christ. How much more then is he, who has committed things unlawful, convicted of not preferring Christ, but preferring other things to Him? I have also met with some who thought that only those would burn in eternal torments who neglected to give alms proportioned to their sins; and for this reason they think that the Judge Himself here mentions nothing else that He shall make enquiry of, but of the giving or not giving alms. But whoso gives alms worthily for his sins, first begins with himself; for it were unmeet that he should not do that to himself which be does to others when be has heard the words of God, "Thou shalt love thy neighbour as thyself," [Matt 22:39] and hears likewise, "Be merciful to thy soul in pleasing God?" [Eccl 30:24] He then who does not to his own soul this alms of pleasing God, how can he be said to give alms meet for his sins? Why we are to give alms then [p. 872] is only that when we pray for mercy for sins past, we may be heard; not that we may purchase thereby license for continuing in sin. And the Lord forewarns us that He will put alms done on the right hand, and on the left alms not done, to shew us how mighty are alms to do away former sins, not to give impunity to a continuance in sin.
Origenes in Matth.: Vel non unius tantum iustitiae species remuneratur, sicut existimant multi. In quibuscumque enim causis mandatum Christi quis fecerit, Christum cibat et potat, qui fidelium iustitiam et veritatem manducat et bibit. Item Christo algenti teximus vestimentum, accipientes sapientiae texturam, adeo ut per doctrinam aliquos doceamus, et induamus eos viscera misericordiae. Quando etiam praeparamus cor nostrum diversis virtutibus ad receptaculum eius, vel illorum quae sunt ipsius, ipsum peregrinantem suscipimus in domum pectoris nostri. Item cum fratrem infirmum sive in fide sive in bono opere visitaverimus, aut per doctrinam, aut per increpationem, aut per consolationem, ipsum Christum visitamus. Deinde omne quod hic est, carcer est Christi, et eorum qui sunt eius, qui sunt in hoc mundo degentes, quasi etiam in carcere naturae necessitate constricti. Cum ergo bonum opus in eis fecerimus, visitamus eos in carcere, et Christum in eis. Origen: Or, It is not one kind of righteousness only that is rewarded, as many think. In whatsoever matters any one does Christ's commands, be gives Christ meat and drink, Who feeds ever upon the truth and righteousness of His faithful people. So do we weave raiment for Christ when cold, when taking wisdom's web, we inculcate upon others, and put upon them bowels of mercy. Also when we make ready with divers virtues our heart for receiving Him, or those who are His, we take Him in a stranger into the home of our bosom. Also when we visit a brother sick either in faith or in good works, with doctrine, reproof, or comfort, we visit Christ Himself. Moreover, all that is here, is the prison of Christ, and of them that are His, who live in this world, as though chained in the prison of natural necessity. When we do a good work to these, we visit them in prison, and Christ in them.
Caput 26 Gospel of Matthew, Chapter 26 [p. 873] Lectio 1 1 καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς πάντας τοὺς λόγους τούτους, εἶπεν τοῖς μαθηταῖς αὐτοῦ, 2 οἴδατε ὅτι μετὰ δύο ἡμέρας τὸ πάσχα γίνεται, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς τὸ σταυρωθῆναι.
1. And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, 2. "Ye know that after two days is the feast of the Passover, and the Son of man is betrayed to be crucified."
Hilarius in Matth.: Post sermonem quo venturum se dominus in reditu claritatis ostenderat, nunc passurum esse se admonet, ut sacramentum crucis admixtum esse gloriae aeternitatis cognoscerent: unde dicitur factum est, cum consummasset Iesus sermones hos omnes. Hilary: After the discourse in which the Lord had declared that He should return in splendour, He announces to them His approaching Passion, that they might learn the close connection between the sacrament of the Cross, and the glory of eternity. Rabanus: De consummatione saeculi et de die iudicii: vel quia ab initio Evangelii usque ad passionem omnia faciendo et praedicando compleverat. Raban.: "All these sayings," i.e. about the consummation of the world, and the day of judgment. Or, "finished," because He had fulfilled in doing and preaching all things from the beginning of the Gospel to His Passion. Origenes in Matth.: Non simpliciter autem dixit omnes, sed hos omnes: adhuc enim oportebat eum etiam alios loqui sermones priusquam traderetur. Dixit discipulis suis: scitis quia post biduum Pascha fiet. Origen: Yet it is not "all" barely, but "all these;" for there were other sayings which He must speak before He should be delivered up. Rabanus: Sicut ex Ioannis narratione colligitur, ante sex dies Paschae venit Iesus in Bethaniam, inde venit Ierusalem sedens super asellum, postea geruntur ea quae narrantur Hierosolymis gesta. Ex illo ergo die quo venit in Bethaniam, intelligimus consummatum quatriduum, ut occurreret dies ante biduum Paschae. Hoc autem inter Pascha et azyma distat, quod Pascha ipse solus dies appellatur in quo agnus occidebatur ad vesperam, hoc est decimaquarta luna primi mensis; decimaquinta autem luna, quando egressus est populus de Aegypto, succedebat festivitas azymorum. Verum Evangelistae unum pro altero ponere solent. Aug., de Cons. Ev., ii, 78: We gather from John's account, that six days before the Passover, Jesus came to Bethany, and thence entered Jerusalem sitting upon the ass, after which were done the things related to have been done at Jerusalem. We understand therefore that four days elapsed from His coming to Bethany, to make this two days before the Passover. The difference between the Passover and the feast of unleavened bread is this; the name Passover is given to that one day on which the lamb was slain in the evening, that is, the fourteenth moon of the first month; and on the fifteenth moon, the day that the people came out of Egypt, followed the festival of unleavened bread. But the Evangelists seem to use the terms indifferently. [marg. note: see Acts 12:3] Hieronymus: Pascha autem, quod Hebraice dicitur phase, non a passione, ut plerique arbitrantur, sed a transitu nominatur; eo quod exterminator videns sanguinem in foribus Israelitarum pertransierit, nec percusserit eos; vel ipse dominus praebens auxilium populo suo desuper ambulaverit. Jerome: The Passover, called in Hebrew [p. 874] Phase, does not come as most think from πασχειν 'to suffer,' but from the Hebrew word signifying 'to pass over;' because the destroyer passed over when he saw the blood on the doors of the Israelites, and smote them not; or the Lord Himself walked on high, succouring His people. Remigius: Sive quia auxiliante domino populus Israeliticus liberatus ab Aegyptiaca servitute transivit ad libertatem. Remig.: Or, because by the help of the Lord the Israelitish people, freed from Egyptian bondage, passed forth into liberty. Origenes in Matth.: Non autem dixit: post biduum Pascha erit, aut veniet, ne ostenderet illud Pascha futurum quod fieri solebat secundum legem, sed Pascha fiet, hoc est quale nunquam factum fuerat. Origen: He said not, "After two days" will be, or will come, "the feast of the Passover," but not meaning the ordinary annual Passover, but that Passover such as had never before been, "the Passover will be offered." [marg. note: το πασχα γινεται] Remigius: Mystice enim Pascha dicitur, sive quia ea die Christus transivit de mundo ad patrem, de corruptione ad incorruptionem, de morte ad vitam: sive quia salubri transitu a daemoniaca servitute mundum redemit. Remig.: Mystically, that is called the Passover, because on that day Christ passed out of the world to His Father, from corruption to incorruption, from life to death, or because He redeemed the world by causing it savingly to pass from the slavery of the Devil. Hieronymus: Post duos etiam dies clarissimi luminis veteris et novi testamenti verum pro mundo celebratur Pascha. Transitus etiam noster, idest phase, ita celebratur, si terrena dimittentes ad caelestia festinemus. Jerome: After the two days of the shining light of the Old and of the New Testament, the true Passover is slain for the world. Also our Passover is celebrated when we leave the things of earth, and hasten to the things of heaven. Origenes in Matth.: Praedicit autem discipulis se tradendum, cum subdit et filius hominis tradetur ut crucifigatur, praemuniens eos ne priusquam audiant quae fuerant futura, subito videntes tradi magistrum ad crucem, obstupescant. Ideo autem impersonaliter posuit tradetur, quia Deus tradidit eum propter misericordiam circa genus humanum, Iudas propter avaritiam, sacerdotes propter invidiam, Diabolus propter timorem ne avelleretur de manu eius genus humanum per doctrinam ipsius: non advertens, quoniam maius fuerat eripiendum genus humanum per mortem ipsius, quam ereptum fuerat per doctrinam et miracula. Origen: He foretels His crucifixion to His disciples, adding, "And the Son of Man shall be delivered to be crucified;" thus fortifying them against that shock of surprise, which the sight of their Master, led forth to crucifixion, would otherwise have occasioned them. And He expresses it impersonally "shall be delivered," because God delivered Him up in mercy to the human race, Judas from covetousness, the Priest for envy, the Devil through fear that through His teaching the human race would be plucked out of His hand, little aware how much more that would be effected by His death, than either by His teaching or miracles.
Lectio 2 3 τότε συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως τοῦ λεγομένου καϊάφα, 4 καὶ συνεβουλεύσαντο ἵνα τὸν Ἰησοῦν δόλῳ κρατήσωσιν καὶ ἀποκτείνωσιν:
3. Then assembled together the Chief Priests, and the Scribes, and the elders of the people, unto the palace of the High Priest, who was called Caiaphas, 4. And consulted that they might take Jesus by subtilty, and kill him. 5. But they said, Not on the feast day, lest there be an uproar among the people.
Glossa: Ostendit Evangelista apparatum et machinationem dominicae passionis, quam Christus praenuntiaverat; unde dicit tunc congregati sunt principes sacerdotum. Gloss., non occ.: Then the Evangelist lays before us the hidden [p. 875] springs and machinery by which the Lord's Passion was brought to pass. Remigius: Quod autem dicit tunc, superioribus verbis coniungitur, idest antequam Pascha celebraretur. Remig.: This, "then," is to be referred to the preceding words, and means before the Feast of the Passover. Origenes in Matth.: Non autem veri sacerdotes et seniores, sed illius qui videbatur populus Dei, vere autem erat populus Gomorrhae, non intelligentes summum sacerdotem Dei, insidiati sunt ei: et non cognoscentes primogenitum universae creaturae, etiam seniorem omnibus consiliati sunt contra eum. Origen: Not true Priests and elders, but Priests and elders of what seemed the people of God, but was indeed the people of Gomorrah; these, not knowing God's High Priest, laid a plot against Him, not recognizing "the firstborn of the whole creation, [Col 1:15] yea, even against Him that was elder than them all, did they take counsel. Chrysostomus in Matth: Iniqua vero negotia tentantes ad principem sacerdotum veniunt, inde volentes potestatem accipere unde prohibere oportebat. Multi autem erant tunc principes sacerdotum; lex vero unum esse volebat; unde manifestum est quod Iudaica dissolutio accipiebat principium. Moyses enim unum principem sacerdotum esse iussit, et eo mortuo alterum fieri; postea vero annui facti sunt. Eos igitur ait hic principes sacerdotum qui de principibus sacerdotum erant. Chrys.: With such ill designs they came to the chief Priest, seeking a sanction whence a prohibition should have issued. There were at that time several Chief Priests, while the Law allowed but of one, whence it was manifest that the dissolution of the Jewish state was having its beginning. For Moses had commanded that there should be one Chief Priest, whose office should be filled up at death; but in process of time it grew to be annual. All those then who had been Chief Priests [marg. note: τους απ' αρχιερεων] are here called "Chief Priests." Remigius: Condemnantur autem isti, et quia congregati sunt, et quia principes sacerdotum fuerant: quo enim plures ad peragendum aliquod malum conveniunt, et quo sublimiores et nobiliores fuerint, eo deterius habetur malum quod committitur, et eo maior poena illis praeparatur. Ad ostendendam autem domini simplicitatem et innocentiam, addit Evangelista ut Iesum dolo tenerent, et occiderent: in quo enim nullam mortis causam invenire poterant, consilium fecerunt ut dolo tenerent, et occiderent. Remig.: They are condemned both because they were gathered together, and because they were the Chief Priests; for the more the numbers, and the higher the rank and station of those who band together for any villainy, the greater the enormity of what they do, and the heavier the punishment stored up for them. To shew the Lord's innocence and openness, the Evangelist adds, "that they might take Jesus by subtilty, and kill him." Chrysostomus in Matth: Consiliati sunt ergo ut tenerent eum occulte et interimerent; formidabant autem populum, ideoque expectabant festivitatem praeterire; propter quod sequitur dicebant autem: non in die festo. Diabolus enim nolebat in Pascha Christum pati, ut non manifestam eius constitueret passionem. Principes autem sacerdotum non ea quae Dei sunt timuerunt, ne scilicet peccato in hoc tempore peracto maior eius inquinatio fieret, sed ubique quae humana sunt cogitabant: unde sequitur ne forte tumultus fieret in populo. Chrys.: For what then did they conspire, to seize Him secretly, or put Him to death? For both; but they feared the people, and therefore waited till the feast was over, for "they said, not on the feast-day." For the Devil would not that Christ should suffer at the Passover, that His Passion might not be notorious. The Chief Priests had no fear in respect of God, namely, that their guilt might be aggravated by the season, but took into account human things only, "Lest there be an uproar among the people." Origenes in Matth.: Propter diversa studia populi, diligentis Christum et odientis, credentis et non credentis. Origen: By reason of the parties among the populace, those who favoured and those who hated Christ, those who believed and those who believed not. Leo Papa in Serm. 7 de passione: Providentibus ergo principibus ne in sancto die tumultus oriretur, non festivitati sed facinori studebant; seditiones enim turbarum fieri in praecipua solemnitate metuebant, non ut populus non peccaret, sed ne Christus evaderet. Leo, Serm. 58, 2: This precaution of the Chief Priests arose not from reverence for the festival, but, from care for the success of their plot; they feared an insurrection at that season, not because of the guilt the populace might thereby incur, but because they might rescue Christ. Chrysostomus in Matth: Sed tamen furore ferventes immutati sunt a suo consilio: quia enim traditorem invenerunt, in ipsa festivitate Christum occiderunt. Chrys.: But their fury set aside their caution, and finding a [p. 876] betrayer, they put Christ to death in the middle of the feast. Leo Papa: Divino autem intelligimus dispositum fuisse consilio ut Iudaeorum principes, qui saeviendi in Christum occasiones saepe quaesierant, non nisi in solemnitate paschali exercendi furoris sui acciperent potestatem. Oportebat enim ut manifesto implerentur affectu quae diu figurata fuerant promissa mysteria, ut ovem significativam vera removeret ovis, et uno expleretur sacrificio variarum differentia victimarum. Ut ergo umbrae cederent corpori, et cessarent imagines sub praesentia veritatis, hostia in hostiam transit, sanguine sanguis aufertur, et legalis festivitas dum mutatur impletur. Leo, Serm. 58, 1: We recognise here a providential arrangement whereby the chief men of the Jews, who had often sought occasion of effecting their cruel purposes against Christ, could never yet succeed till the days of the paschal celebration. For it behoved that the things which had long been promised in symbol and mystery should be accomplished in manifest reality, that the typical lamb should be displaced by the true, and one sacrifice embrace the whole catalogue of the varied victims. That shadows should give way to substance, and copies to the presence of the original; victim is commuted for victim, blood is abolished by blood, and the festival of the Law is at once fulfilled and changed.
Lectio 3 5 ἔλεγον δέ, μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται ἐν τῷ λαῷ. 6 τοῦ δὲ Ἰησοῦ γενομένου ἐν βηθανίᾳ ἐν οἰκίᾳ σίμωνος τοῦ λεπροῦ, 7 προσῆλθεν αὐτῷ γυνὴ ἔχουσα ἀλάβαστρον μύρου βαρυτίμου καὶ κατέχεεν ἐπὶ τῆς κεφαλῆς αὐτοῦ ἀνακειμένου. 8 ἰδόντες δὲ οἱ μαθηταὶ ἠγανάκτησαν λέγοντες, εἰς τί ἡ ἀπώλεια αὕτη; 9 ἐδύνατο γὰρ τοῦτο πραθῆναι πολλοῦ καὶ δοθῆναι πτωχοῖς. 10 γνοὺς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, τί κόπους παρέχετε τῇ γυναικί; ἔργον γὰρ καλὸν ἠργάσατο εἰς ἐμέ: 11 πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ' ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε: 12 βαλοῦσα γὰρ αὕτη τὸ μύρον τοῦτο ἐπὶ τοῦ σώματός μου πρὸς τὸ ἐνταφιάσαι με ἐποίησεν. 13 ἀμὴν λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον τοῦτο ἐν ὅλῳ τῷ κόσμῳ, λαληθήσεται καὶ ὃ ἐποίησεν αὕτη εἰς μνημόσυνον αὐτῆς.
6. Now when Jesus was in Bethany, in the house of Simon the leper, 7. There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. 8. But when his disciples saw it, they had indignation, saying, "To what purpose is this waste? 9. For this ointment might have been sold for much, and given to the poor." 10. When Jesus understood it, he said unto them, "Why trouble ye the woman? for she hath wrought a good work upon me. 11. For ye have the poor always with you; but me ye have not always. 12. For in that she hath poured this ointment on my body, she did it for my burial. 13. Verily I say unto you, Wheresoever this Gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her."
Glossa: Ostenso consilio principum de Christi occisione, vult exequi Evangelista completionem eius, ostendens qualiter Iudas habuit conventionem cum Iudaeis, ut Christum traderet; sed prius causam proditionis praemittit. Doluit enim quia non erat venumdatum unguentum quod mulier super caput Christi effudit, ut de pretio aliquid tolleret: unde voluit hoc damnum proditione magistri recompensare. Dicit ergo cum autem esset Iesus in Bethania in domo Simonis leprosi. Gloss, non. occ.: Having set before us the counsels of the chief of the Jews concerning the death of Christ, the Evangelist would proceed to follow out their execution, and to relate the bargain of Judas with the Jews to deliver Him up, but be first [p. 877] shews the cause of this betrayal. He was grieved that the ointment which the woman poured upon Christ's head had not been sold that he might have carried off something out of the price it brought, and to make up this loss he was willing to betray his Master. And therefore he proceeds, "Now when Jesus was in Bethany, in the house of Simon the leper." Hieronymus: Non quod leprosus illo tempore permaneret; sed quia antea leprosus, postea a salvatore mundatus est, nomine pristino permanente ut virtus curantis appareat. Sequitur accessit ad eum mulier habens alabastrum unguenti pretiosi. Jerome: Not that he was a leper yet, but having been so, and having been healed by the Saviour, be retained the appellation to shew forth the power of Him who healed him. Rabanus: Est autem alabastrum genus marmoris candidi variis coloribus intincti, quod ad vasa unguentaria cavare solent, eo quod optime servare ea incorrupta dicatur. Raban.: "Alabaster" is a kind of marble, white but marked with veins of different colours, which was in use for vessels to hold ointment, because it was said to preserve it from corruption. Hieronymus: Alius autem Evangelista pro alabastro unguenti pretiosi nardum pisticum posuit, hoc est verum et absque dolo. Jerome: Another Evangelist instead of 'alabastruin' has 'nardum pisticam,' that is, genuine, unadulterated. [marg. note: John 12:3] Rabanus: Pistis enim Graece, Latine dicitur fides; unde pisticum, idest fidele. Erat enim illud unguentum fidele, idest purum, et non adulteratum. Sequitur et effudit super caput ipsius recumbentis. Raban.: From the Greek, πιστις, faith, whence 'pisticus,' faithful. For this ointment was pure, unadulterated. Origenes in Matth.: Forsitan quis diceret quatuor fuisse mulieres de quibus scripserunt Evangelistae; ego autem magis consentio tres fuisse: et unam quidem de qua scripserunt Matthaeus et Marcus, alteram autem de qua scripsit Lucas, aliam de qua scripsit Ioannes. Origen: Some one may perhaps think that there are four different women of whom the Evangelists have written, but I rather agree with those who think that they are only three; one of whom Matthew and Mark wrote, one of whom Luke, another of whom John. Hieronymus: Nemo enim putet eamdem esse quae super caput unguentum, et quae super pedes effudit: illa enim lacrymis lavit et crine tersit, et manifeste meretrix appellatur; de hac autem nihil tale scriptum est: nec enim poterat statim capite domini meretrix digna fieri. Jerome: For let no one think that she who anointed His head and she who anointed His feet were one and the same; for the latter washed His feet with her tears, and wiped them with her hair, and is plainly said to have been a harlot. But of this woman nothing of this kind is recorded, and indeed a harlot could not have at once been made deserving of the Lord's head. Ambrosius super Lucam: Potest ergo non eadem esse, ne sibi contraria dixisse Evangelistae videantur. Potest etiam quaestio meriti et temporis diversitate dissolvi, ut adhuc illa peccatrix sit, iam ista perfectior. Ambrose, Ambros. in Luc. 7, 37: It is possible therefore that they were different persons, and so all appearance of contradiction between the Evangelists is removed. Or it is possible that it was the same woman at two different times and two different stages of desert; first while yet a sinner, afterwards more advanced. Chrysostomus in Matth: Et secundum hoc apud tres Evangelistas, scilicet Matthaeum, Marcum et Lucam, una et eadem esse videtur. Non autem absque ratione leprae Simonis meminit Evangelista; sed ut ostendat unde fiduciam sumens haec mulier accessit ad Christum: quia enim lepra immunda passio esse videbatur, videns quod Iesus illum hominem curaverat apud quem manebat, confidit quod et animae eius immunditiam facile expurgaret; et aliis mulieribus pro curatione corporis ad Christum accedentibus, sola ipsa honoris gratia ad Christum accessit, et propter animae curationem, cum nihil in corpore infirmum haberet. Quapropter maxime aliquis eamdem admirari debet. Apud Ioannem autem non est eadem mulier, sed altera quaedam mirabilis Lazari soror. Chrys., Hom. lxxx: And in this way it may be the same in the three Evangelists, Matthew, Mark, and Luke. And not without good reason does the Evangelist mention Simon's leprosy, to shew what gave this woman confidence to come to Christ. The leprosy was an unclean disease; when then she saw that Jesus had healed the man with whom He now lodged, she trusted that He could also cleanse the uncleanness of her soul; and so whereas other women came to Christ to be healed in their bodies, she came only for the honour and the healing [p. 878] of her soul, having nothing diseased in her body; and for this she is worthy our highest admiration. But she in John is a different woman, the wonderful sister of Lazarus. Origenes in Matth.: Quoniam Matthaeus quidem et Marcus in domo Simonis leprosi hoc factum fuisse exponunt; Ioannes autem, quod venit Iesus ubi erat Lazarus; et non Simon, sed Maria et Martha ministrabant. Adhuc, secundum Ioannem, ante sex dies Paschae venit in Bethaniam, quando fecerunt ei coenam Maria et Martha; hic autem quando recumbit in domo Simonis, post biduum Pascha erat futurum. Et apud Matthaeum et Marcum, discipuli indignantur ex bono proposito; apud Ioannem autem solus Iudas furandi affectu; apud Lucam autem murmurat nemo. Origen: Matthew and Mark relate that this was done in the house of Simon the leper; but John says that Jesus came to a house where Lazarus was; and that not Simon, but Mary and Martha served. Further, according to John, six days before the Passover, He came to Bethany where Mary and Martha made Him a supper. But here it is in the house of Simon the leper, and two days before the Passover. And in Matthew and Mark, it is the disciples that have indignation with a good intent; in John, Judas alone with intent to steal; in Luke, no one finds fault. Gregorius in Evang: Vel dicendum, quod hanc eamdem quam Lucas peccatricem mulierem, Ioannes Mariam nominat. Greg., Hom. in Ev., xxxiii, 1: Or, we may think that this is the same woman whom Luke calls a "sinner," and John names Mary. Augustinus de Cons. Evang: Lucas autem quamvis simile factum commemoret ei quod hic dicitur, nomenque conveniat eius apud quem convivabatur dominus, nam et ipsum Simonem dicit; tamen, quia non est contra naturam vel morem hominum unum nomen habere duos homines, potius credibile est fuisse illum alium Simonem, non leprosum, in cuius domo haec in Bethania gerebantur. Nihil igitur aliud arbitror nisi quod non quidem aliam fuisse mulierem quae peccatrix tunc accessit ad pedes Iesu, sed eamdem Mariam bis hoc fecisse: semel scilicet quod Lucas narravit: nam et Ioannes Mariam commendans commemoravit antequam veniret in Bethaniam: erat, inquit, languens Lazarus in Bethania de castello Mariae, et Marthae sororis eius. Maria autem erat quae unxit dominum unguento, et extersit pedes eius capillis suis, cuius frater Lazarus infirmabatur. Iam itaque hoc Maria fecerat. Quod autem in Bethania rursus fecit, aliud est quod ad Lucae narrationem non pertinet, sed pariter narratur a tribus, Ioanne scilicet, Matthaeo et Marco. Quod autem Matthaeus et Marcus caput domini unguento illo perfusum dicunt, Ioannes autem pedes, ostenditur non esse contrarium, si accipiamus non solum caput, sed et pedes domini perfudisse mulierem: nisi forte quoniam Marcus fracto alabastro perfusum caput commemorat, tam quisque calumniosus est ut aliquid in vase fracto neget remanere potuisse, unde etiam pedes domini perfunderet. Ille autem qui sic calumniatur, prius accipiat perfusos pedes antequam illud fractum esset, ut in integro remaneret unde etiam caput perfunderetur, ubi fractura illa totum effuderat.
Aug., de Cons. Ev., ii, 79: Though the action described in Luke is the same as that described here, and the name of him with whom the Lord supped is the same, for Luke also names Simon; yet because it is not contrary to either nature or custom for two men to bear the same name, it is more probable that this was another Simon, not the leper, in whose house in Bethany these things were done. I would only suppose that the woman who on that occasion came near to Jesus' feet, and this woman, were not two different persons, but that the same Mary did this twice. The first time is that narrated by Luke; for John mentions it in praise of Mary before Christ's coming to Bethany, "It was that Mary who anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick." [John 11:2] Mary therefore had done this before. That she did afterwards in Bethany is distinct from Luke's account, but is the same event that is recorded by all three, John, Matthew, and Mark. That Matthew and Mark say it was the Lord's head that she anointed, and John His feet, is reconciled by supposing that she anointed both. Against this one might raise a cavil from what Mark says, that she anointed His head by breaking the box over it, so that there could be none of the ointment left with which to anoint His feet also. Let such caviller understand, that His feet were first anointed before the box was broken, and there remained in it, yet whole, enough wherewith to anoint the head by breaking the box and shedding the contents. [p. 879]
Augustinus de Doctr. Christ: Neque ullo modo quisquam fieri crediderit domini pedes ita unguento pretioso a muliere perfusos ut luxuriosorum et nequam hominum solent. In omnibus enim talibus non usus rerum, sed libido utentis in culpa est. Quisquis enim rebus sic utitur ut metas consuetudinis bonorum inter quos versatur excedat; aut aliquid significat, aut flagitiosus est. Itaque quod in aliis personis plerumque flagitium est, in divina vel prophetica persona magnae cuiusdam rei signum est. Odor enim bonus fama bona est, quam quisquis bonae vitae operibus habuerit, dum vestigia Christi sequitur, quasi pedes eius pretiosissimo odore perfundit. Aug., de Doctr. Christ., iii, 12: But let not any suppose that the Lord's feet were by this woman bathed in ointment after the manner which the luxurious and debauched use. In all things of this nature, it is not the thing itself, but the mind of him who uses it, that is in fault. Whoso uses things after such sort as to pass the bounds observed by good men with whom he lives, either has some meaning [marg. note: aliquid significat] in what he does, or is vicious. What then is vice in others, in a divine or prophetic person is a sign of some great thing. The good odour is the good report which one has gained by the works of a good life, and in following Christ's footsteps sheds a most precious odour on His feet. Augustinus de Cons. Evang: Sed hoc videri potest esse contrarium quod Matthaeus et Marcus posteaquam dixerunt Pascha post biduum futurum, deinde commemoraverunt quod erat Iesus in Bethania, ubi de unguento eadem narraturus Ioannes dicit: ante sex dies Paschae. Sed qui ita moventur, non intelligunt Matthaeum et Marcum illud quod in Bethania de unguento factum erat, recapitulando posuisse. Non enim quisquam eorum cum dixisset post biduum Pascha futurum, sic adiunxit ut diceret: post haec cum esset Bethaniae. Aug., de Cons. Ev., ii, 78: Still there may seem to be some discrepancy between the narrative of Matthew and Mark, who say, that "after two days is the feast of the Passover," and then bring Jesus to Bethany; and that of John, who, relating this history of the ointment, says "Six days before the Passover." They who urge this do not understand that the events in Bethany are in Matthew and Mark inserted out of their place, a little later than the time of their occurrence. Neither of them, it is to be observed, introduce their account with 'afterwards.' Chrysostomus in Matth: Sed quia discipuli audierant magistrum dicentem: misericordiam volo et non sacrificium, apud se cogitabant: si holocausta non acceptat, multo minus olei huiusmodi usum; unde sequitur videntes autem discipuli indignati sunt, dicentes: ut quid perditio haec? Potuit enim istud venumdari multo, et dari pauperibus. Chrys.: The disciples had heard their Master say, "I will have mercy, and not sacrifice," [Matt 9:13] wherefore they thought among themselves, If He accepts not burnt-offerings, much less will He the application of such ointment as this. Hieronymus: Scio quosdam hunc locum calumniari, quare Ioannes Iudam solum dixerit contristatum, eo quod loculos tenuerit et fur ab initio fuerit, et Matthaeus scribat omnes discipulos indignatos, nescientes tropum qui vocatur, syllipsis, quo et pro multis unus, et pro uno multi soleant appellari: nam et Paulus in epistola ad Hebraeos dicit: secti sunt, cum unum tantummodo, scilicet Isaiam, sectum autumet. Jerome: I know that some raise a cavil here, because John says that Judas alone was grieved because he had the bag, and was a thief from the beginning; but Matthew, that all the disciples were sorrowful. These know not the figure syllepsis, by which one name is put for many, and many for one; as Paul in the Epistle to the Hebrews says, "They were sawn asunder," [Heb 11:37] when it is thought that one only, Esaias namely, was so. Augustinus de Cons. Evang: Potest etiam intelligi, quod et alii discipuli aut senserunt hoc, aut dixerunt, aut eis Iuda dicente persuasum sit, atque omnium voluntatem Matthaeus et Marcus etiam expresserint; sed Iudas propterea dixerat quia fur erat, ceteri vero propter pauperum curam: Ioannes autem de solo illo id commemorare voluit, cuius ex hac occasione furandi consuetudinem credidit intimandam. Aug., de Cons. Ev., ii, 79: We may however understand that the other disciples thought or said the same, or that they assented to what Judas said, and thus Matthew and Mark have described their common consent. But Judas said it because he was a thief, the others out of their care for the poor; and John desired to mention it only in the case of him whose thievish propensity he thought ought to be recorded. Chrysostomus in Matth: Discipuli ergo ita existimabant; sed dominus mentem mulieris videns permittit, multa enim erat eius religio, et ineffabile studium: idcirco condescendens concessit super caput suum unguentum effundi. Sicut enim pater eius odorem victimae et fumum patiebatur, ita et Christus mulierem devote ungentem, cuius discipuli mentem nesciebant, querelam facientes; unde sequitur sciens autem Iesus ait illis: quid molesti estis huic mulieri? Chrys.: The disciples then thought thus, but Jesus, who saw the thoughts of the woman, suffered it. For her piety was great, and her ardour unspeakable, wherefore He [p. 880] condescended to suffer her to pour the ointment on His head. As the Father admitted the smoke and odour of the slain victim, so also Christ admitted this votive anointing of His head, though the disciples, who saw not her heart, murmured. Remigius: Per quod aperte ostendit quod apostoli aliquid moleste locuti fuerant adversus eam. Pulchre autem subdit opus bonum operata est in me; ac si dicat: non est perditio unguenti, sicut vos dicitis; sed opus bonum, idest pietatis et devotionis obsequium. Remig.: He clearly shews that the Apostles had uttered something harsh against her, when He says, "Why trouble ye the woman?" And beautifully He adds, "She hath wrought a good work in me;" as much as to say, It is not a waste of ointment, as ye say, but a good work, that is, a service of piety and devotion. Chrysostomus in Matth: Ideo autem non simpliciter dixit bonum opus operata est in me; sed prius posuit quid molesti estis huic mulieri? Erudiens nos quodcumque geritur bonum a quocumque, etsi non valde diligenter factum fuerit, suscipere et augere et fovere, et non ex principio omnem diligentiam expetere. Quisquis enim eum interrogasset antequam fecisset hoc mulier, non mandasset hoc fieri; sed post effusum unguentum non habebat locum discipulorum increpatio; et ideo ipse, ut non obtunderet desiderium mulieris, omnia haec in consolationem mulieris dixit. Sequitur nam pauperes semper habebitis vobiscum. Chrys.: And He says not merely, "She hath wrought a good work," but says first, "Why trouble ye the woman?" to teach us that every good act that is wrought by any, even though it lack somewhat of exact propriety, yet we ought to receive, cherish, and cultivate it, and not to require strict correctness in a beginner. If He had been asked before this was done by the woman, He would not have directed its doing; but when it was done, the rebuke of the disciples had no longer any place, and He Himself to guard the woman from importunate attacks speaks these things for her comfort. Remigius: Ostendit enim dominus his verbis quasi ex quadam ratione, quoniam non erat illi culpandi qui sibi adhuc in mortali corpore conversanti aliquid de suis facultatibus ministrarent: cum pauperes semper habendi essent in Ecclesia, quibus fideles cum vellent, benefacere possent; ipse vero brevi tempore corporaliter mansurus erat cum eis; unde sequitur me autem non semper habebitis. Remig.: "For the poor ye have ever with you." The Lord shews in these words as of set purpose, that they were not to be blamed who ministered of their substance to Him while He dwelt in a mortal body; forasmuch as the poor were ever in the Church, to whom the believers might do good whensoever they would, but He would abide in the body with them but a very short time. Whence it follows, "But me ye shall not have always." Hieronymus: Oritur autem hic quaestio, quare dominus post resurrectionem dixerit ad discipulos: ecce ego vobiscum sum usque ad consummationem mundi. Et nunc loquitur me autem non semper habebitis. Sed mihi videtur in hoc loco de praesentia dicere corporali, quod nequaquam cum eis ita futurus sit post resurrectionem quomodo nunc, in omni convictu et familiaritate. Jerome: Here a question arises how the Lord should have said elsewhere to His disciples, "Lo, I am with you always, even to the end of the world;" [Matt 28:20] but here, "Me ye shall not have always." I suppose that in this place He speaks of His bodily presence, which shall not be with them after the resurrection in daily intercourse and friendship, as it is now. Remigius: Vel solvitur ita ut intelligatur quod soli Iudae dictum sit; sed ideo non dixit: habetis, sed habebitis, quia in persona Iudae omnibus imitatoribus illius dictum est. Ideo autem dicit non semper, cum nec ad tempus habeant: quia mali videntur habere Christum in praesenti saeculo; quando miscent se membris Christi, et accedunt ad mensam eius; sed non semper sic habebunt, quando solis electis dicturus est: venite, benedicti patris mei. Sequitur mittens enim haec unguentum hoc in corpus meum, ad sepeliendum me fecit. Consuetudo erat illius populi ut corpora mortuorum diversis aromatibus condirentur, quatenus diutius illaesa conservarentur. Et quia futurum erat ut haec mulier corpus domini mortuum vellet perungere, et tamen non posset, quia resurrectione anticiparetur, idcirco divina providentia actum est ut vivum domini corpus perungeret. Hoc est ergo quod dicit mittens haec; idest, cum haec mulier corpus meum vivum perungit, me moriturum et sepeliendum ostendit. Remig.: Or, it is to be explained by supposing this spoken to Judas only; and He said not, Ye have not, but "Ye shall not have," because this was spoken in the person of Judas to all his followers. And He says, "Not always," though they have it at no time, because the wicked seem to have Christ in this present world, while they mix among His members and approach His table, but they shall not always so have Him when He shall say to His elect, "Come, ye blessed of my Father." [Matt 25:34] It [p. 881] was the custom among this people to embalm the bodies of the dead with divers spices, to the end that they might be kept from corruption as long as possible. And as this woman was desirous of embalming the Lord's dead Body, and would not be able because she would be anticipated by His resurrection, it was therefore arranged by Divine Providence that she should anoint the Lord's living Body. This then is what He says, "In that she hath poured," that is, By anointing My living Body she shews forth My death and burial. Chrysostomus in Matth: Quia ergo sepulcrum et mortem commemoraverat, ut non videatur in tristitiam mittere mulierem, rursus eam consolatur per ea quae consequuntur amen dico vobis: ubicumque praedicatum fuerit hoc Evangelium in toto mundo, dicetur et quod haec fecit in memoriam eius. Chrys.: That this mention of His death and burial might not cause her to despond, He comforts her by what follows, "Verily I say unto you, Wheresoever &c." Rabanus: Idest, in quocumque loco dilatabitur Ecclesia per totum mundum, dicetur et quod hoc fecit. Illud et appositum notat, quod sicut Iudas contradicens adeptus est perfidiae infamiam, sic et ista piae devotionis gloriam. Raban.: That is, To whatsoever place throughout the whole world the Church shall be propagated, there this also that she hath done shall be told. That also that is added signifies, that as Judas by his reproof of her has earned evil character of treachery, so has she also earned the glory of pious devotedness. Hieronymus: Attende notitiam futurorum, quod passurus post biduum, et moriturus, sciat Evangelium suum in toto orbe celebrandum. Jerome: Note His knowledge of things to come, how though about to suffer death within two days, He knows that His Gospel will be preached throughout the whole world. Chrysostomus in Matth: Ecce autem quod dixit, factum est; et ubicumque terrarum abieris, videbis hanc mulierem famosam effectam; quod virtus praedicentis effecit. Et regum quidem multorum et ducum victoriae silentur; et multi qui civitates construxerunt, et gentes multas servituti subegerunt, neque ex auditu, neque ex nomine sunt cogniti: quoniam autem haec mulier oleum effudit in domo leprosi cuiusdam, duodecim viris praesentibus, hoc omnes concinunt per orbem terrarum; et tempus tantum pertransiit, et memoria eius quod factum est non est tabefacta. Sed quare nihil speciale promisit mulieri, sed sempiternam memoriam? Quia ex his quae dixit intelligi potuit: si enim opus bonum fecit, manifestum est quod et mercedem dignam suscipiet. Chrys.: Behold the accomplishment of this saying; to whatsoever part of the world you go, you will find this woman famous, and this has been wrought by the power of Him who spake this word. How many victories of kings and captains have passed into oblivion; how many who built cities and enslaved many nations are now known neither by report nor by name; but the deed of this woman pouring forth ointment in the house of a leper in the presence of twelve men, this resounds throughout the world, and though so much time has elapsed, the memory of that which was done is not effaced. But why promised He no spiritual gift to this woman, but everlasting remembrance only? Because this He did promise made her confident of receiving the other also; whereas she wrought a good work, it is clear that she shall receive an adequate reward. Hieronymus: Mystice autem passurus pro omni mundo moratur in Bethania in domo obedientiae, quae quondam fuit Simonis leprosi. Simon quoque ipse obediens dicitur, qui iuxta aliam intelligentiam mundus interpretari potest, in cuius domo curata est Ecclesia. Jerome: Mystically; The Lord, about to suffer for the whole world, sojourns in Bethany, in the house of obedience, which once was that of Simon the leper. Simon also is interpreted 'obedient,' or, according to another interpretation, 'the world,' in whose house the Church is healed. Origenes in Matth.: Oleum autem ubique in Scripturis aut opus misericordiae intelligitur, quo lucerna verbi enutrita clarescit; aut doctrina, cuius auditu verbum fidei quod est accensum nutritur. Generaliter ergo omne quo quis ungitur, oleum appellatur, olei autem aliud est unguentum; item unguenti aliud est pretiosum: sic omnis actus iustus opus bonum dicitur; operis autem boni aliud est quod facimus propter homines vel secundum homines; aliud quod propter Deum et secundum Deum. Item hoc ipsum quod facimus propter Deum, aliud proficit ad usum hominum, aliud tantum ad gloriam Dei: ut puta aliquis benefacit homini naturali iustitia motus, non propter Deum, quomodo faciebant interdum et gentes: opus illud oleum est vulgare, non magni odoris; et ipsum tamen acceptabile apud Deum, quoniam, ut dicit Petrus apud Clementem, opera bona quae fiunt ab infidelibus in hoc saeculo eis prosunt, non in alio ad consequendum vitam aeternam. Qui autem propter Deum faciunt, magis illis in illo saeculo proficit: hoc est unguentum boni odoris. Sed aliud fit ad utilitatem hominum, ut puta eleemosyna, et cetera huiusmodi. Hoc qui facit in Christianos, pedes domini ungit: quia ipsi sunt domini pedes: quod praecipue solent facere poenitentes pro remissione peccatorum suorum. Qui autem castitati studet, et in ieiuniis et in orationibus permanet, et ceteris quae tantum ad gloriam Dei proficiunt, hoc est unguentum quod ungit domini caput, et hoc est unguentum pretiosum, ex cuius odore tota repletur Ecclesia; et hoc est opus proprium non poenitentium, sed perfectorum. Aut doctrina, quae necessaria est hominibus, hoc est unguentum quo pedes domini unguntur: agnitio autem fidei, quae ad solum pertinet Deum, est unguentum quo ungitur caput Christi, quo consepelimur Christo per Baptismum in mortem.
Origen: Oil is throughout Scripture put for the work of mercy, with [p. 882] which the lamp of the word is fed; or for doctrine, the hearing of which sustains the word of faith when once kindled. All with which men anoint is comprehensively called oil; and one kind of oil is unguent, and one kind of unguent is precious. So all righteous acts are called good works; and of good works there is one kind which we do for, or to, men; another which we do for, or to, God. And this likewise that we do for God, in part only advances the good of men, in part, the glory of God. For example, one does a kindness to a man out of feelings of natural righteousness, not for God's sake, as the Gentiles sometime did; such a work is common oil of no fine savour, yet is it acceptable to God, forasmuch, as Peter says in Clement, the good works that the unbelievers do, profit them in this world, but avail not to gain them eternal life in another. They who do the same for God's sake, profit thereby not in this world only but in the next also, and that they do is ointment of good savour. Another sort is that done for the good of men, as alms, and the like. He who does this to Christians, anoints the Lord's feet, for they are the Lord's feet; and this penitents are most found to do for remission of their sins. He who devotes himself to chastity, and continues in fastings and prayers, and other things which conduce to God's glory only, this is the ointment which anoints the Lord's head, and with whose odour the whole Church is filled; this is the work meet not for penitents, but for the perfect, or the doctrine which is necessary for men; but the acknowledgment of the faith which belongs to God alone, is the ointment with which the head of Christ is anointed, with which we "are buried together with Christ by baptism into death." [Rom 6:4]
Hilarius in Matth.: Mulier autem haec in praefiguratione plebis gentium est, quae in passione Christi gloriam Deo reddidit: caput enim perunxit: caput autem Christi Deus est, nam unguentum, boni operis est fructus. Sed discipuli favore salvandi Israelis vendi hoc in usum pauperum dicunt debuisse; pauperes autem Iudaeos fide indigentes, instinctu prophetico nuncupant, quibus dominus ait plurimum esse temporis quo habere curam pauperum possent. Ceterum nonnisi ex praecepto suo salutem gentibus posse praestari, quae secum, infuso mulieris huius unguento, sunt consepultae, quia regeneratio nonnisi cum mortuis in Baptismi professione reddetur: et idcirco ubi praedicabitur hoc Evangelium, narrabitur opus eius: quia cessante Israel, Evangelii gloria fide gentium praedicatur. Hilary: In this woman is prefigured the people of the Gentiles, who gave glory to God in Christ's passion; for she anointed His head, but the head of Christ is God, and ointment is the fruit of good works. But the disciples, anxious for the salvation of Israel, say that this ought to have been sold for the use of the poor; designating by a prophetic instinct the Jews, who lacked faith, by the name of the poor. The Lord answers that there is abundant time in which they may shew their care for the poor, but that salvation cannot be extended to the Gentiles [p. 883] but by obedience to His command, if, that is, by the pouring out of this woman's ointment they are buried together with Him, because regeneration can only be given to those who are dead in the profession of baptism. And this her work shall be told wherever this Gospel is preached, because when Israel draws back, the glory of the Gospel is preached by the belief of the Gentiles.
Lectio 4 14 τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος Ἰούδας ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς 15 εἶπεν, τί θέλετέ μοι δοῦναι κἀγὼ ὑμῖν παραδώσω αὐτόν; οἱ δὲ ἔστησαν αὐτῷ τριάκοντα ἀργύρια. 16 καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν ἵνα αὐτὸν παραδῷ.
14. Then one of the twelve, called Judas Iscariot, went unto the Chief Priests, 15. And said unto them, "What will ye give me, and I will deliver him unto you?" And they covenanted with him for thirty pieces of silver. 16. And from that time he sought opportunity to betray him.
Glossa: Posita occasione proditionis, consequenter de proditione Iudae agit Evangelista; unde dicit tunc abiit unus de duodecim. Gloss., non. occ.: Having described the occasion of his treachery, the Evangelist proceeds to recount the manner of it. Chrysostomus in Matth: Tunc scilicet quando hoc audivit quoniam praedicabitur hoc Evangelium ubique: timuit enim: nam virtutis ineffabilis erat quod dictum est. Chrys.: "Then," when, that is, he heard that this Gospel should be preached every where; for that made him afraid, as it was indeed a mark of unspeakable power. Augustinus de Cons. Evang: Ita enim sermo dirigitur dicente domino scitis quia post biduum Pascha fiet (...) tunc congregati sunt principes sacerdotum (...) tunc abiit unus de duodecim. Inter illud enim quod dictum est: ne tumultus fieret in populo, et hoc quod dicitur tunc abiit unus de duodecim, interpositum est illud de Bethania, quod recapitulando dictum est. Aug., de Cons. Ev., ii, 78: The order of the narrative is this. The Lord says, "Ye know that after two days will be the feast of the Passover; . . . then assembled together the Chief Priests and Scribes; . . . then went one of the twelve." Thus the narrative of what took place at Bethany is inserted by way of digression, respecting an earlier time between that, "Lest there be an uproar," and, "Then one of the twelve." Origenes in Matth.: Abiit autem adversus unum principem sacerdotum, qui factus fuerat sacerdos in aeternum, ad multos principes sacerdotum, ut venderet pretio volentem redimere totum mundum. Origen: "Went," against that one high priest, who was made a Priest for ever, to many high priests, to sell for a price Him who sought to redeem the whole world. Rabanus: Abiit autem dicit, quia non coactus, non invitatus, sed sponte sceleratum iniit consilium. Raban.: "Went," he says, because he was neither compelled, nor invited, but of his own free will formed the wicked design. Chrysostomus in Matth: Addit autem unus de duodecim, ac si diceret: de primo choro eorum qui sublimiter electi sunt; et ad designationem eius adiungit qui dicitur Iudas Iscariotes: erat enim et alius Iudas. Chrys.: "One of the twelve," as much as to say, of that first band who are elected for preeminent merit. [marg. note: αριστιδην εξειλεγμενων] Gloss, non. occ: He adds his distinctive appellation, "Scarioth," for there was another Judas. Remigius: Iscariota namque fuit villa, unde ortus est iste Iudas. Remig.: So called from the village Scariotha, from which he came. Leo Papa in Serm. 9 de passione: Qui non timoris perturbatione Christum deseruit, sed pecuniae cupiditate distraxit: amore enim pecuniae vilis est omnis affectio, et anima lucri cupida, etiam pro exiguo perire non metuit; nullumque est iustitiae in illo corde vestigium in quo sibi avaritia facit habitaculum. Hoc perfidus Iudas inebriatus veneno, dum sitit lucrum, ita stulte impius fuit ut dominum venderet et magistrum: unde dixit principibus sacerdotum quid vultis mihi dare, et ego vobis tradam? Leo, Serm., 60, 4: He did not out of any fear forsake Christ, but through lust of money cast Him off; for in comparison of the love of money all our affections are feeble; the soul athirst for gain fears not to die for a very little; there is no [p. 884] trace of righteousness in that heart in which covetousness has once taken up its abode. The traitor Judas, intoxicated with this bane, in his thirst for lucre was so foolishly hardened, as to sell his Lord and Master. Hieronymus: Infelix Iudas damnum quod ex effusione unguenti se fecisse credebat, vult magistri pretio compensare; nec certam tamen postulat summam, ut saltem lucrosa videretur proditio; sed quasi vile tradens mancipium, in potestate ementium posuit quantum vellent dare. Jerome: The wretched Judas would fain replace, by the sale of his Master, that loss which he supposed he had incurred by the ointment. And he does not demand any fixed sum, lest his treachery should seem a gainful thing, but as though delivering up a worthless slave, he left it to those who bought, to determine how much they would give. Origenes in Matth.: Hoc autem faciunt omnes qui accipiunt aliquid corporalium aut mundialium rerum ut tradant, et eiciant ab anima sua salvatorem et verbum veritatis quod erat in eis. Sequitur at illi constituerunt ei triginta argenteos: tantam mercedem constituentes, quantos annos salvator conversatus fuerat in hoc mundo. Origen: The same do all who take any material or worldly things to cast out of their thoughts the Saviour and the word of truth which was in them. "And they covenanted with him for thirty pieces of silver," as many pieces as the Saviour had dwelt years in the world. [ed. note: i.e. Before He began His ministry, as what follows in Origen shews. For though Origen had at one time considered the duration of Our Lord's ministry not to have exceeded one year and a few months, he had changed that opinion before this commentary on S. Matt. was written. In it he more than once mentions three years as the probable period. vid. Comm. in Matt. Ser., sect 40] Hieronymus: Ioseph autem, non, ut putant multi iuxta Septuaginta interpretes, triginta aureis venditus est, sed iuxta Hebraicam veritatem, triginta argenteis: neque enim poterat servus pretiosior esse quam dominus. Jerome: Joseph was not sold as many, following the LXX [septuagint], think for twenty pieces of gold, but as the Hebrew text has for twenty pieces of silver, [marg. note: Gen 37:28] for it could not be that the servant should be more valuable than his Master. Augustinus de quaest. Evang: Quod autem dominus triginta argenteis venditus est, significavit per Iudam Iudaeos, iniquosque, qui persequentes carnalia et temporalia quae ad quinque pertinent sensus corporis, Christum habere noluerunt; et quia sexta mundi aetate fecerunt, sexies quinque eos quasi pretium venditi domini accepisse signatum est, et quia eloquium domini argentum est, illi autem ipsam legem etiam carnaliter intellexerunt, tamquam in argento impresserant saecularis principatus imaginem, quam amisso domino tenuerunt. Sequitur et exinde quaerebat opportunitatem ut eum traderet. Aug., Quaest Ev., i, 41: That the Lord was sold for thirty pieces of silver by Judas, denotes the unrighteous Jews, who pursuing things carnal and temporal, which belong to the five bodily senses, refuse to have Christ; and forasmuch as they did this in the sixth age of the world, their receiving five times six as the price of the Lord is thus signified; and because the Lord's words are silver, but they understood even the Law carnally, they had, as it were, stamped on silver the image of that worldly dominion which they held to when they renounced the Lord. Origenes in Matth.: Qualem autem opportunitatem quaerebat Iudas, Lucas manifestius explanat dicens: et quaerebat opportunitatem ut traderet eum sine turba; idest, quando populus non erat circa eum, sed secretus erat cum discipulis; quod et fecit, tradens eum post coenam, cum secretus esset in praedio Gethsemani: et inde usque nunc opportunitas ista videtur his qui volunt prodere Dei verbum in tempore persecutionis, quando multitudo credentium non est circa verbum veritatis. Origen: The "opportunity" which Judas sought is further explained by Luke, "how he might betray him in the absence of the multitude;" [Luke 22:6] when the populace was not with Him, but He was withdrawn with His disciples. And this he did, delivering Him up after supper, when He was withdrawn to the garden of Gethsemane. And from that time forward, such has been the season sought for by those that would betray the word of God in time of persecution, [p. 885] when the multitude of believers is not around the word of truth.
Lectio 5 17 τῇ δὲ πρώτῃ τῶν ἀζύμων προσῆλθον οἱ μαθηταὶ τῷ Ἰησοῦ λέγοντες, ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ πάσχα; 18 ὁ δὲ εἶπεν, ὑπάγετε εἰς τὴν πόλιν πρὸς τὸν δεῖνα καὶ εἴπατε αὐτῷ, ὁ διδάσκαλος λέγει, ὁ καιρός μου ἐγγύς ἐστιν: πρὸς σὲ ποιῶ τὸ πάσχα μετὰ τῶν μαθητῶν μου. 19 καὶ ἐποίησαν οἱ μαθηταὶ ὡς συνέταξεν αὐτοῖς ὁ Ἰησοῦς, καὶ ἡτοίμασαν τὸ πάσχα.
17. Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, "Where wilt thou that we prepare for thee to eat the Passover?" 18. And he said, "Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the Passover at thy house with my disciples." 19. And the disciples did as Jesus had appointed them; and they made ready the Passover.
Glossa: Prosecutus fuerat Evangelista de his quae erant praeambula ad Christi passionem, scilicet de praenuntiatione passionis, de consilio principum et de tractatu proditionis: nunc autem tempus et seriem passionis incipit prosequi, dicens prima autem die azymorum. Gloss., non occ.: The Evangelist having gone through the events preliminary to the Passion, namely, the announcement of the counsel of the Chief Priests, and the covenant for His betrayal, prosecutes the history in the order of events, saying, "On the first day of unleavened bread." Hieronymus: Prima dies azymorum quartadecima dies mensis primi est, quando agnus immolatur, et luna plenissima est, et fermentum abicitur. Jerome: The first day of unleavened bread is the fourteenth day of the first month, when the lamb is killed, the moon is at full, and leaven is put away. Remigius: Et notandum, quod apud Iudaeos primo die Pascha celebratur, reliqui vero septem sequentes dies azymorum vocabantur; sed nunc dies azymorum dicitur pro die Paschae. Remig.: And observe that with the Jews, the Passover is celebrated on the first day, and the following seven are called the days of unleavened bread; but here the first day of unleavened bread means the day of the Passover. Chrysostomus in Matth: Vel hanc primam diem azymorum dicit, quia septem dies azymorum erant: assueverunt enim Iudaei a vespera semper numerare diem; unde huius diei facit mentionem, secundum quam in vespera Pascha erat immolandum, quod quinta feria fuit. Chrys., Hom. lxxxi: Or, by "the first day," he means the day before the days of unleavened bread. For the Jews always reckoned their day from the evening; and this day of which he speaks was that on the evening of which they were to kill the Passover, namely, the fifth day of the week. [ed. note: This passage has been altered by the text of S. Chrys. The Catena has, 'Vel hanc primam diem azymorum dicit quia septem dies azymorum erant."] Remigius: Sed forte dicet aliquis: si ille typicus agnus figuram huius veri agni gestabat, quare non ea nocte passus est Christus quando solebat agnus immolari? Sed sciendum, quia eadem nocte mysteria sanguinis et corporis sui discipulis celebranda tradidit; et sic tentus et ligatus a Iudaeis, suae immolationis, idest passionis, sacravit exordium. Sequitur accesserunt ad Iesum discipuli dicentes: ubi vis paremus tibi comedere Pascha? Inter eos autem discipulos qui accesserunt ad Iesum, interrogantes et Iudam fuisse aestimo proditorem. REMIG. But perhaps some one will say, If that typical lamb bore a type of this the true lamb, how did not Christ suffer on the night on which this was always killed? It is to be noted, that on this night, He committed to His disciples the mysteries of His flesh and blood to be celebrated, and then also being seized and bound by the Jews, He hallowed the commencement of His sacrifice, i.e. His Passion. "The disciples came" [p. 886] unto him;" among these no doubt was the traitor Judas. Chrysostomus in Matth: Ex hoc autem manifestum est quoniam non erat ei domus neque tugurium: ego autem aestimo neque discipulos habuisse: profecto enim eum illuc rogassent venire. Sequitur at Iesus dixit: ite in civitatem ad quemdam. Chrys.: Hence it is evident that He had neither house nor lodging. Nor, I conclude, had the disciples any, for they would surely have invited Him thither. Augustinus de Cons. Evang: Eum scilicet quem Marcus et Lucas dicunt patremfamilias vel dominum domus. Quod ergo interposuit Matthaeus ad quemdam, tamquam ex persona sua studio brevitatis illud compendio voluit insinuare: nam neminem sic loqui ut dicat ite ad quemdam, quis nesciat? Ac per hoc cum Matthaeus verba domini posuisset dicentis ite in civitatem, interposuit ipse ad quemdam: non quia ipse dominus hoc dixerit; sed ut ipse nobis insinuaret tacito nomine, fuisse quemdam in civitate ad quem domini discipuli mittebantur, ut praepararent Pascha: manifestum est enim discipulos a domino non ad quemlibet, sed ad quemdam hominem, idest ad certum aliquem missos esse. Aug., de Cons. Ev., ii, 80: "Go into the city to such a man," Him whom Mark and Luke call "the good-man of the house," or "the I master of the house." And when Matthew says, "to such a man," he is to be understood to say this as from himself for brevity's sake; for every one knows that no man speaks thus, "Go ye to such a man." And Matthew adds these words, "to such a man," not that the Lord used the very expression, but to convey to us that the disciples were not sent to any one in the city, but to some certain person. Chrysostomus in Matth: Vel dicendum, quod per hoc quod dicit ad quemdam, ostendit quod ad ignotum hominem mittit, monstrans hinc quoniam poterat non pati. Qui enim menti huius persuasit ut eos susciperet, quid non utique operatus esset in his qui eum crucifigebant, si tamen voluisset non pati? Ego autem non hoc admiror solum quoniam eum suscepit, ignotus existens: sed quoniam suscipiendo Christum, multorum odium contempsit. Chrys.: Or, we may say that this, "to such a man," shews that He sent them to some person unknown to them, teaching them thereby that He was able to avoid His Passion. For He who prevailed with this man to entertain Him, how could He not have prevailed with those who crucified Him, had He chosen not to suffer? Indeed, I marvel not only that he entertained Him, being a stranger, but that he did it in contempt of the hatred of the multitude. Hilarius in Matth.: Vel ideo hominem cum quo Pascha celebraturus esset non nominat, nondum enim Christiani nominis honor credentibus erat praestitus. Hilary: Or, Matthew does not name the man in whose house Christ would celebrate the Passover, because the Christian name was not yet held in honour by the believers. Rabanus: Vel nomen praetermittit, ut omnibus verum Pascha celebrare volentibus, Christumque hospitio suae mentis suscipere, danda facultas designetur. Raban.: Or, he omits the name, that all who would fain celebrate the true Passover, and receive Christ within the dwelling place of their own minds, should understand that the opportunity is afforded them. Hieronymus: In hoc etiam morem veteris testamenti nova Scriptura conservat: frequenter enim legimus: dixit ille illi, et in loco illo et illo; et tamen nomen personarum locorumque non ponitur. Sequitur et dicite ei: magister dicit: tempus meum prope est. Jerome: In this also the New Scripture observes the practice of the Old, in which we frequently read, 'He said unto him,' and 'In this or that place,' without any name of person or place. Chrysostomus in Matth: Hoc autem dixit discipulis, passionem commemorans, ut ex multiplici passionis enuntiatione exercitati meditarentur quod futurum erat; simul autem demonstrans quod volens ad passionem venit. Sequitur apud te facio Pascha: in quo demonstrat quoniam usque ad ultimum diem non erat contrarius legi. Addidit autem cum discipulis meis, ut sufficiens fieret praeparatio, et ut ille ad quem mittebat non existimaret eum occultari velle. Sequitur et fecerunt discipuli sicut constituit illis Iesus, et paraverunt Pascha. Chrys.: "My time is at hand," this He said, both by so manifold announcements of His Passion, fortifying His disciples against the event, and at the same time shewing that He undertook it voluntarily. "I will keep the Passover at thy house," wherein we see, that to the very last day He was not disobedient to the Law. "With my disciples," He adds, that there might be sufficient preparation made, and that he to whom He sent might not think that He desired to be concealed. Origenes in Matth.: Forsitan autem aliquis requiret, ex eo quod Iesus celebravit more Iudaico Pascha, quia convenit et nos imitatores Christi similiter facere: non considerans quod Iesus factus est sub lege, non ut eos, qui sub lege erant, sub lege relinqueret, sed ut ex lege educeret; quanto ergo magis non convenit illos introire in legem, qui prius fuerant extra legem? Sed spiritualiter celebrantes quae in lege corporaliter celebranda mandantur, ut in azymis sinceritatis et veritatis celebremus Pascha, secundum voluntatem agni dicentis: nisi manducaveritis carnem meam, et biberitis sanguinem meum, non habebitis vitam in vobis. Origen: Some one may argue [marg. note: e.g. The Ebionites], that because Jesus kept the Passover with Jewish observances, we ought to do the same as followers of Christ, not remembering that Jesus was "made under the Law," though not that He [p. 887] should leave "under the Law" [Gal 4:4] those who were under it, but should "lead them out" of it; how much less fitting then is it, that those who before were without the Law, should afterwards enter in? We celebrate spiritually the things which were carnally celebrated in the Law, keeping the Passover "in the unleavened bread of sincerity and truth," [1 Cor 5:8] according to the will of the Lamb, who said, "Except ye eat my flesh and drink my blood, ye shall not have life in you." [John 6:53]
Lectio 6 20 ὀψίας δὲ γενομένης ἀνέκειτο μετὰ τῶν δώδεκα. 21 καὶ ἐσθιόντων αὐτῶν εἶπεν, ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με. 22 καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῷ εἷς ἕκαστος, μήτι ἐγώ εἰμι, κύριε; 23 ὁ δὲ ἀποκριθεὶς εἶπεν, ὁ ἐμβάψας μετ' ἐμοῦ τὴν χεῖρα ἐν τῷ τρυβλίῳ οὗτός με παραδώσει. 24 ὁ μὲν υἱὸς τοῦ ἀνθρώπου ὑπάγει καθὼς γέγραπται περὶ αὐτοῦ, οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ δι' οὗ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται: καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος. 25 ἀποκριθεὶς δὲ Ἰούδας ὁ παραδιδοὺς αὐτὸν εἶπεν, μήτι ἐγώ εἰμι, ῥαββί; λέγει αὐτῷ, σὺ εἶπας.
20. Now when the even was come, he sat down with the twelve. 21. And as they did eat, he said, "Verily I say unto you, that one of you shall betray me." 22. And they were exceeding sorrowful, and began every one of them to say unto him, "Lord, is it I?" 23. And he answered and said, "He that dippeth his hand with me in the dish, the same shall betray me. 24. The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born." 25. Then Judas, which betrayed him, answered and said, "Master, is it I?" He said unto him, "Thou hast said."
Hieronymus: Quia supra dominus de passione sua praedixerat, nunc etiam de proditore praedicit, dans ei poenitentiae locum, ut cum intelligeret sciri cogitationes suas et occulta cordis consilia, poeniteret eum facti sui; unde dicitur vespere autem facto, discumbebat cum duodecim discipulis suis. Jerome: The Lord had above foretold His Passion, He now foretels who is to be the traitor; thus giving him place of repentance, when he should see that his thoughts and the secret designs of his heart were known. Remigius: Cum duodecim dicit, quia Iudas adhuc erat in numero qui iam recesserat merito. Remig.: "With the twelve," it is said, for Judas was personally among them, though he had ceased to be so in merit. Hieronymus: Omnia enim sic agit Iudas ut tollatur suspicio proditoris. Jerome: Judas acts in every thing to remove all suspicion of his treachery. Remigius: Et notandum quia pulchre vespere facto discubuisse dicitur, quoniam ad vesperam agnus immolari solebat. Remig.: And it is beautifully said, "When even was come," because it was in the evening that the Lamb was wont to be slain. Rabanus: Ideo etiam vespere discubuit cum discipulis, quia in passione Christi, quando verus sol ad occasum properavit, refectio aeterna omnibus fidelibus praeparata fuit. Raban.: For this [p. 888] reason also, because in Christ's Passion, wherein the true sun hasted to his setting, eternal refreshment was made ready for all believers. Chrysostomus in Matth: Designat autem Evangelista quod comedentibus illis disputat Iesus de traditione Iudae, ut et a tempore et a mensa ostendat malitiam proditoris; et ideo sequitur et edentibus illis, dixit: amen dico vobis, quia unus vestrum me traditurus est. Chrys.: The Evangelist relates how as they sat at meat, Jesus declares Judas' treachery, that the wickedness of the betrayer may be more apparent from the season and the circumstances. Leo Papa in Serm. 7 de passione: In quo notam sibi esse proditoris sui conscientiam demonstravit, non aspera ac aperta impium increpatione confundens, sed levi et tacita admonitione conveniens, ut facilius corrigeret poenitudo quem nulla deformasset abiectio. Leo, Serm. 58, 3: He shews that the conscience of His betrayer was known to Him, not meeting his wickedness with a harsh and open rebuke, that penitence might find a readier way to one who had not been disgraced by public dismissal. Origenes in Matth.: Vel dixit generaliter, ut testimonio percussi cordis singulorum qualitas probaretur, et ut Iudae ostenderet malitiam, qui nec cognitori consiliorum suorum credebat; esto quia in primis putavit latere quasi hominem, qui postquam vidit conscientiam suam positam in verbis ipsius, quorum primum infidelitatis erat, secundum impudentiae: et ut etiam discipulorum ostenderet bonitatem, quia plus credebant verbis Christi quam conscientiae suae; unde sequitur et contristati valde coeperunt singuli dicere: numquid ego sum, domine? Unusquisque enim discipulorum sciebat ex his quae docuerat Iesus, quoniam ad malum vertibilis est humana natura, et in colluctatione adversus rectores huius mundi tenebrarum; et propter hanc causam unusquisque eorum timens interrogavit: unde et de omnibus futuris timendum est nobis infirmis. Videns autem dominus de seipsis timentes discipulos, demonstravit proditorem inditio propheticae vocis dicentis: qui manducavit panem mecum, ampliavit adversum me supplantationem; unde sequitur at ipse respondens ait: qui intingit mecum manum in paropside, hic me tradet. Origen: Or, He spoke generally, to prove the nature of each of their hearts, and to evince the wickedness of Judas, who would not believe in One who knew his heart. I suppose that at first he supposed that the thing was hid from Him, deeming Him man, which was of unbelief; but when he saw that his heart was known, he embraced the concealment offered by this general way of speaking, which was shamelessness. This also shews the goodness of the disciples, that they believed Christ's words more than their own consciences, "for they began each to say, Lord, is it I?" For they knew by what Jesus had taught them that human nature is readily turned to evil, and is in continual struggle with "the rulers of the darkness of this world;" [Eph 6:12] whence they ask as in fear, for by reason of our weakness the future is an object of dread to us. When the Lord saw the disciples thus alarmed for themselves, He pointed out the traitor by the mark of the prophetic declaration, "He that hath eaten bread with me hath wantonly overthrown me." [Ps 41:9] Hieronymus: O mira domini patientia. Prius dixerat: unus vestrum me tradet; perseverat proditor in malo; manifestius arguit, et tamen nomen proprium non designat. Iudas enim, ceteris contristatis et retrahentibus manum, et interdicentibus cibos ori suo, temeritate et impudentia qua proditurus erat, etiam manum cum magistro mittit in paropsidem, ut audacia bonam conscientiam mentiretur. Jerome: O wonderful endurance of the Lord, He had said before, "One of you shall betray me." The traitor perseveres in his wickedness; He designates him more particularly, yet not by name. For Judas, while the rest were sorrowful, and withdrew their hands, and bid away the food from their months, with the same hardihood and recklessness which led him to betray Him, reached forth his hand into the dish with his Master, passing off his audacity as a good conscience. Chrysostomus in Matth: Mihi autem videtur et hoc Christum fecisse, quod scilicet Iudas cum eo in paropside intingeret, magis eum confundens, et in amorem suum attrahens. Chrys.: I rather think that Christ did this out of regard for him, and to bring him to a better mind. Rabanus: Quod autem dicit hic Matthaeus in paropside, Marcus dicit: in catino. Paropsis enim est vas escarum quadrangulatum a paribus assibus, idest aequis lateribus, dictum; catinum vero vas fictile aptum ad immittendum liquorem; et potuit fieri ut in mensa vas fictile quadrangulatum contineretur. Raban.: What Matthew calls 'paropsis,' Mark calls 'catinus.' The 'paropsis' is a square dish for meat, 'catinus,' an earthen vessel for containing fluids; this then might be a square earthen vessel. Origenes in Matth.: Haec est autem propria consuetudo hominum nimis malorum, ut post salem et panem insidientur hominibus, maxime nihil inimicitiae ab eis habentibus. Si autem et post spiritualem mensam, abundantius videbis multitudinem malitiae eius, non recordatus nec in corporalibus bonis magistri dilectionem, nec in spiritualibus doctrinam. Tales sunt omnes in Ecclesia qui insidiantur fratribus suis, cum quibus ad eamdem mensam corporis Christi frequenter simul fuerunt. Origen: [p. 889] Such is the wont of men of exceeding wickedness, to plot against those of whose bread and salt they have partaken, and especially those who have no enmity against them. But if we take it of the spiritual table, and the spiritual food, we shall see the more abundant and overflowing measure of this man's wickedness, who called to mind neither his Master's love in providing carnal goods, nor His teaching in things spiritual. Such are all in the Church who lay snares for their brethren whom they continually meet at the same table of Christ's Body. Hieronymus: Iudas autem nec primo nec secundo correctus, a proditione retrahit pedem; sed patientia domini nutrit impudentiam suam; et ideo poena praedicitur, ut quem pudor non viderat, corrigant denuntiata supplicia; unde sequitur filius quidem hominis vadit, sicut scriptum est de illo. Jerome: Judas, not withheld by either the first or second warning, perseveres in his treachery; the Lord's long-suffering nourishes his audacity. Now then his punishment is foretold, that denunciations of wrath may correct where good feeling has no power. Remigius: Humanitatis namque est ire et redire; divinitatis semper manere et esse; et quia humanitas pati potuit et mori, idcirco pulchre dicitur filius hominis abire. Aperte etiam dicit sicut scriptum est de eo: quoniam quaecumque passus est, prius a prophetis praedicta sunt. Remig.: It belongs to human nature to come and go, Divine nature remains ever the same. So because His human nature could suffer and die, therefore of the Son of Man it is well said that "he goeth." He says plainly, "As it is written of him," for all that He suffered had been foretold by the Prophets. Chrysostomus in Matth: Hoc autem dixit ad consolandum discipulos, ut non existimarent infirmitatis id esse quod passurus erat; et ut etiam corrigeret proditorem. Quamvis autem scriptum fuerit passurum esse Christum, nihilominus tamen incusatur Iudas; non enim traditio Iudae salutem nostram operata est, sed sapientia Christi, qui aliorum nequitiis ad id quod nobis expediebat utebatur; unde sequitur vae autem homini illi per quem filius hominis tradetur. Chrys.: This He said to comfort His disciples, that they might not think that it was through weakness that He suffered; and at the same time for the correction of His betrayer. And notwithstanding His Passion had been foretold, Judas is still guilty; and not his betrayal wrought our salvation, but God's providence, which used the sins of others to our profit. Origenes in Matth.: Non autem dixit vae homini illi a quo traditur, sed per quem tradetur: ostendens alterum a quo tradebatur, idest a Diabolo; ipsum autem Iudam ministrum esse traditionis. Vae autem omnibus traditoribus Christi; quicumque enim discipulos Christi tradit, ipsum Christum tradit. Origen: He said not, By whom "the Son of Man is betrayed," but "through whom," [John 13:2] pointing out another, to wit the Devil, as the author of His betrayal, Judas as the minister. But woe also to all betrayers of Christ! and such is every one who betrays a disciple of Christ. Remigius: Vae etiam erit omnibus qui maligna conscientia et polluta ad mensam Christi accedunt: quamvis enim Christum non tradant Iudaeis crucifigendum, tradunt tamen suis iniquis membris sumendum; et ad maiorem exaggerationem subdit bonum erat illi si natus non fuisset homo ille. Remig.: Woe also to all who draw near to Christ's table with an evil and defiled conscience! who though they do not deliver Christ to the Jews to be crucified, deliver Him to their own sinful members to be taken. He adds, to give more emphasis, "Good were it for that man if he had never been born." Hieronymus: Non autem ideo putandus est ante fuisse quam nasceretur, quia nulli possit esse bene, nisi ei qui fuerit; sed simpliciter dictum est multo melius esse non subsistere, quam male subsistere. Jerome: We are not to infer from this that man has a being before birth; for it cannot be well with any man till he has a being; it simply implies that it is better not to be, than to be in evil. Augustinus de quaest. Evang: Et si quispiam contendit aliquam vitam esse ante istam, non Iudae tantum ut non nasceretur, sed nulli expedire convincitur. An Diabolo dicit non expedire nasci, scilicet ad peccatum? An etiam bonum erat illi ut Christo non nasceretur per vocationem, ne esset apostata? Aug., Quaest. Ev., i, 40: And if it be contended that there is a life before this life, that will prove that not only not for Judas, but for none other is it good to [p. 890] have been born. Can it mean, that it were better for him not to have been born to the Devil, namely, for sin? Or does it mean that it had been good for him not to have been born to Christ at his calling, that he should now become apostate? Origenes in Matth.: Iudas autem post omnium apostolorum interrogationes, et post Christi narrationem de ipso, vix aliquando et ipse interrogavit versuto consilio, ut similia ceteris interrogando celaret proditionis consilium: nam vera tristitia non sustinet moram; unde sequitur respondens autem Iudas, qui tradidit eum, dixit: numquid ego sum, Rabbi? Origen: After all the Apostles had asked, and after Christ had spoken of him, Judas at length enquired of himself, with the crafty design of concealing his treacherous purpose by asking the same question as the rest; for real sorrow brooks not suspense. Hieronymus: In quo blandientis fingit affectum, sive incredulitatis signum. Ceteri enim, qui non erant prodituri, dicunt: numquid ego sum, domine? Iste qui proditurus erat, non dominum, sed magistrum vocat; quasi excusationem habeat, si domino denegato, saltem magistrum prodiderit. Jerome: His question feigns either great respect, or a hypocritical incredulousness. The rest who were not to betray Him, said only "Lord;" the actual traitor addresses Him as "Master," as though it were some excuse that he denied Him as Lord, and betrayed a Master only. Origenes in Matth.: Vel hoc ipsum quasi subsannans dicit, quia vocabatur magister, cum non esset hoc vocabulo dignus. Origen: Or, out of sycophancy he calls Him Master, while be holds Him unworthy of the title. Chrysostomus in Matth: Quamvis autem dominus poterat dixisse: argentum es pactus accipere, et adhuc audes interrogare? Sed nihil horum dixit mitissimus Iesus, nobis terminos et regulas praefigens; sequitur enim et ait illi: tu dixisti. Chrys.: Though the Lord could have said, Hast thou covenanted to receive silver, and darest to ask Me this? But Jesus, most merciful, said nothing of all this, therein laying down for us rules and landmarks of endurance of evil. "He saith unto him, Thou hast said." Remigius: Quod sic potest intelligi: tu dicis, et verum dicis; sive tu dixisti, et non ego: ut adhuc ei locus poenitentiae concederetur, dum non apertius eius perversitas manifestatur. Remig.: Which may be understood thus; Thou sayest it, and thou sayest what is true; or, Thou hast said this, not I; leaving him room for repentance so long as his villainy was not publicly exposed. Rabanus: Potuit hoc etiam sic dici a Iuda, et a domino responderi, ut non omnes adverterent quod dictum erat. Raban.: This might have been so said by Judas, and answered by the Lord as not to be overheard by the rest.
Lectio 7 26 ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν, λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου.
26. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, "Take, eat; this is my body."
Hieronymus: Postquam typicum Pascha fuerat impletum, et agni carnes cum apostolis comederat, ad verum Paschae transgreditur sacramentum; ut quando omni praefiguratione eius Melchisedech summi Dei sacerdos, panem et vinum offerens fecerat, ipse quoque in veritate sui corporis et sanguinis repraesentaret; unde dicitur coenantibus autem illis. Jerome: When the typical Passover was concluded, and He had partaken of the Lamb with His Apostles, He comes to the true paschal sacrament; that, as Melchisedech [marg. note: Gen 14:18], Priest of the most high God, had done in foreshadowing Christ, offering bread and wine, He also should offer the present verity of His Body and Blood. [ed. note: Many of the passages here quoted appear to have been taken by S. Thomas from the Decretum of Gratian, though the Catena gives no reference to this compilation. Whenever they can be found, the originals are referred to in the margin, and the important differences or additions are noticed in the note. The present passage from S. Jerome (in Joe.) is found in Gratian. de Cons. ii. 88; that which follows from S. Augustine, ibid, 53. The next passage headed 'Gloss' cannot be found any where.] Augustinus ad Ianuarium: In quo liquido apparet, quando primo acceperunt discipuli corpus et sanguinem domini, non eos accepisse ieiunos. Numquid tamen propterea calumniandus est ritus universae Ecclesiae, quod a ieiunis semper accipitur? Placuit enim spiritui sancto ut in honorem tanti sacramenti in os Christiani prius dominicum corpus intraret quam ceteri cibi. Salvator namque quo vehementius commendaret mysterii huius altitudinem, ultimum hoc voluit infigere cordibus et memoriae discipulorum, a quibus ad passionem digressurus erat; et ideo non praecepit quo deinceps ordine sumeretur, ut apostolis, per quos Ecclesiam dispositurus erat, servaret hunc locum. Aug., Ep. 54, 7: "And as they were eating," [p. 891] whereby it is clearly seen that at their first partaking of the Lord's Body and Blood, the disciples did not partake fasting. But are we therefore to except against the practice of the whole Church, of receiving fasting? It has seemed good to the Holy Ghost, that for the better honour of so great a Sacrament, the Lord`s Body should enter the Christian's mouth before other food. For to commend more mightily the depth of this mystery, the Saviour chose this as the last thing He would imprint on the hearts and memory of His disciples, from whom He was to depart to His Passion. But He did not direct in what order it should thenceforth be taken, that He might reserve that for the Apostles by whom He would regulate His Church. Glossa: Sub alia tamen specie carnem et sanguinem suum tradidit Christus, et deinceps sumendum instituit, ut fides haberet meritum, quae de his est quae non videntur. Gloss., non occ.: Christ delivered to us His Flesh and Blood under another kind, and ordained them to be thenceforth so received, that faith might have its merit, which is of things that are not seen. Ambrosius de sacramentis: Et ut nullus horror cruoris sit, et pretium tamen operetur redemptionis. Ambrose, Ambr. de Sacr., vi, 1 [ed. note: S. Ambrose's name has been retained at the head of the passages out of the Treatise 'De Sacramentis,' because it is placed in the Ben. ed. among the genuine works of S. Ambrose, and not in the Appendix. But there seems to be little doubt of its spuriousness. See Jenkyns' note to Cranmer's 'Defence, &c.' in Cranmer's Works, ii. 326]: And that we might not be shocked by the sight of blood, while it at the same time wrought the price of our redemption. Augustinus super Ioannem: Commendavit autem dominus corpus et sanguinem suum in eis rebus quae ad unum aliquid rediguntur ex multis. Panis namque in unum ex multis granis conficitur, vinum vero in unum ex multis acinis confluit: ita dominus Iesus Christus nos signavit, et mysterium pacis ac unitatis nostrae in sua mensa consecravit. Aug., in Joan. Tr. 26, 17, cf Serm. 227, 1: The Lord committed His Body and Blood to substances which are formed a homogeneous compound out of many. Bread is made of many grains, wine is produced out of many berries. Herein the Lord Jesus Christ signified us, and hallowed in His Own table the mystery of our peace and unity. Remigius: Apte etiam fructum terrae obtulit, ut per hoc demonstraret quia ad hoc venerat ut illam maledictionem auferret, qua maledicta est terra propter peccatum primi hominis. Congruenter etiam iussit offerri quae de terra nascuntur et pro quibus homines maxime laborant, ut non esset difficultas in acquirendo, et homines de labore manuum suarum sacrificium Deo offerrent. Remig.: Fittingly also did He offer fruit of the earth, to shew thereby that He came to take away the curse wherewith the earth was cursed for the sin of the first man. Also He bade be offered the produce of the earth, and the things for which men chiefly toil, that there might be no difficulty in procuring them, and that men might offer sacrifice to God of the work of their hands. Ambrosius de sacramentis: Ex hoc autem accipe anteriora esse mysteria Christianorum quam Iudaeorum. Obtulit enim Melchisedech panem et vinum, similis per omnia filio Dei, cui dicitur: tu es sacerdos in aeternum secundum ordinem Melchisedech; de quo et hic dicitur accepit Iesus panem. Ambrose, Ambr. de Sacr., iv, 3: Hence learn that the Christian mysteries were before the Jewish. Melchisedech offered bread and wine, being in all things like the Son of God, to Whom it is said, "Thou art a Priest for ever after the order of Melchisedech;" [Ps 110:4] and of Whom it is here said, "Jesus took bread." [John 12:24] [p. 892] Glossa: Quod de pane frumenti intelligi debet: grano enim frumenti se comparavit dominus dicens: nisi granum frumenti cadens in terram, et cetera. Talis etiam panis competit sacramento, quia eius usus est communior: nam alii panes propter eius defectum fiunt. Quia vero Christus usque ad ultimum diem demonstravit se non esse contrarium legi, ut supra ex verbis Chrysostomi habitum est, in vespera vero quando Pascha immolabatur secundum legis praeceptum azyma comedendum erat, et omne fermentatum abiciendum, manifestum est quod panis iste quem dominus accepit ut discipulis traderet, azymus fuit. Gloss., non occ.: [ed. note: This Gloss is partly from the Gloss on Gratian de Cons. d. ii. c. 5. The next passage is headed 'Gregorius in Registro' in the editions, and is so quoted by S. Thomas, Summa 3. q. 74. art. 4. but cannot be found in S. Greg.] This, we must understand to be wheat bread for the Lord compared Himself to a grain of wheat, saying, "Except a corn fall into the ground &c." Such bread also is suitable for the Sacrament, because it is in common use; bread of other kinds being only made when this fails. But forasmuch as Christ up to the very last day, to use the words of Chrysostom as above [marg. note: p. 886], shewed that He did nothing contrary to the Law, and the Law commanded that unleavened bread should be eaten in the evening when the Passover was slain, and that all leavened should be put away, it is manifest that the bread which the Lord took and gave to His disciples was unleavened. Gregorius in registro Solet autem nonnullos movere quod in Ecclesia alii offerunt panes azymos, alii fermentatos. Ecclesia namque Romana offert azymos panes, propterea quod dominus sine ulla commixtione suscepit carnem; aliae vero Ecclesiae offerunt fermentatum pro eo quod verbum patris indutum est carne, et est verus Deus et verus homo: nam et fermentum commiscetur farinae; sed tamen tam azymum quam fermentatum dum sumimus, unum corpus domini nostri salvatoris efficimur. Greg., non occ.: It has given trouble to divers persons, that in the Church some offer unleavened and others leavened bread. The Roman Church offers unleavened, because the Lord took flesh without any pollution [marg. note: commixtione]; other [marg. note: Graecaesc] Churches offer leavened bread, because the Word of the Father took flesh upon Him, and is Very God, and Very Man; and so the leaven is mingled with the flour. But whether we receive leavened or unleavened, we are made one body of the Lord our Saviour. Ambrosius de sacramentis: Iste autem panis ante verba sacramentorum, panis est usitatus; ubi accesserit consecratio, de pane fit caro Christi. Consecratio autem quibus verbis est, et quibus sermonibus, nisi domini Iesu? Si enim tanta vis est in eius sermone ut inciperent esse quae non erant, quanto magis operatorius est ut sint quae erant, et in aliud commutentur? Si enim operatus est sermo caelestis in aliis rebus, non operatur in caelestibus sacramentis? Ergo ex pane corpus fit Christi, et vinum fit sanguis consecratione verbi caelestis. Modum requiris? Accipe. Consuetudo est ut non generetur homo nisi ex viro et muliere: sed, quia voluit dominus, de spiritu sancto et virgine natus est Christus.
Ambrose, Ambr. de Sacr., iv, 4: This bread before the sacramentary words, is the bread in common use; after consecration it is made of bread Christ's flesh. And what are the words, or whose are the phrases of consecration, save those of the Lord Jesus? For if His word had power to make those things begin to be which were not, how much rather will it not be efficacious to cause them to remain what they are, while they are at the same time changed into somewhat else? For if the heavenly word has been effectual in other matters, is it ineffectual in heavenly sacraments? Therefore of the bread is made the Body of Christ, and the wine is made blood by the consecration of the heavenly word. [ed. note: ap. Grat. ibid. 54. On this remarkable passage it may be observed, first, S. Ambrose is referring to the creation, and his meaning is, "If his word had power to make these things," i.e. heaven and earth, "begin to be, which were not, how much rather is it not efficacious to make those things," i.e. the bread, not begin, but "continue to be, which were already, and are but changed into something else?" 2. Next he illustrates the change by our own change in regeneration. "Tu ipse eras, sed eras vetus creatura; postea quam consecratus es, nova creatura esse cepisti." 3. There is no introduction of the word "substance," i.e. no assertion of transubstantiation.] Dost thou enquire after the manner? Learn. The course of nature [p. 893] is, that a man is not born but of man and woman, but by God's will Christ was born of the Holy Spirit and a Virgin.
Augustinus de Verb. Dom: Sicut ergo per spiritum sanctum vera caro sine coitu creatur, ita et per eumdem substantia panis et vini, idest corpus Christi et sanguis consecratur; et ideo quia verbo domini fit praedicta consecratio, subditur benedixit. Paschasius: As then real flesh was created by the Holy Spirit without sexual union, so by the same Holy Spirit the substance of bread and wine are consecrated into the Body and Blood of Christ. And because this consecration is made by the Lords word, it is added, "He blessed." [ed. note: This passage is quoted in the Bodl. MS. and early editions of the Cat., as 'Augustinus in Verb. Dom.' Gratian also (de Cons. d. ii. 72.) gives it as Augustine's, but the earliest author in whom it is found is Paschasius Radbertus, Abbot of Corbey, and a well-known writer of the ninth century, 'De Corpore et Sanguine Dom.' 4.] Remigius: Per hoc etiam monstravit quia humanam naturam, una cum patre et spiritu sancto, gratia divinae virtutis implevit, et aeternae immortalitatis munere ditavit. Sed ut monstraret quia corpus eius non absque sua voluntate subiectum erat passioni, subditur ac fregit. Remig.: Hereby He shewed also that He together with the Father and the Holy Spirit has filled human nature with the grace of His divine power, and enriched it with the boon of immortality. And to shew that His Body was not subject to passion but of His own will, it is added, "And brake." Augustinus in Lib. Sentent. prosperi: Cum enim frangitur hostia, dum sanguis de calice in ora fidelium funditur, quid aliud quam dominici corporis immolatio in cruce, eiusque sanguinis effusio de latere designatur? Lanfranc: When the host is broken, when the blood is poured from the cup into the mouth of the faithful, what else is denoted but the offering of the Lord's Body on the cross, and the shedding of His Blood out of His side? [ed. note: This is quoted in the early editions, and in Gratian de Cons. ii. 37. as Augustinus 'in Libro Sent. Prosper.' but does not occur in that collection of Prosper as we have it. It is found in Lanfranc cont. Bereng. 13.] Dionysius in Eccl. Hierar.: In hoc etiam ostenditur quod unum et simplex Dei verbum per humanationem compositum et visibile ad nos pervenit, et ad se nostram societatem benigne peragens, spiritualium bonorum distributorum nos participes fecit: unde sequitur deditque discipulis suis. Dionysius, Eccl. Hier., 3, in fin: In this is also shewn, that the one and uncompounded Word of God came to us compounded and visible by taking human nature upon Him, and drawing to Himself our society, made us partakers of the spiritual goods which He distributed, as it follows, "And gave to his disciples." Leo Papa in Serm. 7 de passione: Nec ab hoc quidem mysterio traditore submoto, ut ostenderetur Iudas nulla iniuria exasperatus, qui impietate voluntaria erat praescitus. Leo, Serm. 58, 3: Not excluding the traitor even from this mystery, that it might be made manifest that Judas was provoked by no wrong, but that he had been foreknown in voluntary impiety. Augustinus super Ioannem: De uno enim pane et Petrus accepit et Iudas; sed Petrus accepit ad vitam, Iudas ad mortem. Aug., in Joan Tr., 59: Peter and Judas received of the same bread, but Peter to life, Judas to death. Chrysostomus in Matth: Et hoc Ioannes ostendit dicens, quoniam post haec intravit in eum Satanas. Etenim maius ei peccatum est factum, et quoniam cum tali mente ad mysteria accessit, et quoniam cum accessisset, non factus est melior neque timore, neque beneficio, neque honore. Christus autem non prohibuit eum, quamvis omnia noverit, ut discas quoniam nihil dereliquit eorum quae in correptionem conveniunt. Chrys., Hom. lxxxii: And this John shews when be says "After the sop, Satan entered into him." [John 13:27] For his sin was aggravated in that he came near to these mysteries with such a heart, and that having come to them, he was made better neither by fear, kindness, nor honour. Christ hindered him not, though He knew all things, that you may learn that He omits nothing which serves for correction. Remigius: In hoc etiam facto reliquit exemplum Ecclesiae, ut neminem a societate sui, neque a communione corporis et sanguinis domini segreget, nisi pro aliquo manifesto et publico crimine. Remig.: In so doing He left an example to the Church, that it should [p. 894] sever no one from its fellowship, or from the communion of the Body and Blood of the Lord, but for some notorious and public crime. Hilarius in Matth.: Vel sine Iuda, Pascha, accepto calice et fracto pane, conficitur: dignus enim aeternorum sacramentorum communione non fuerat. Discessisse autem eum hinc intelligitur quod cum turbis reversus ostenditur. Sequitur et ait: accipite et comedite. Hilary: Or, The Passover was concluded by the taking the cup and breaking the bread without Judas, for he was unworthy the communion of eternal sacraments. And that he had left them we learn from thence, that he returns with a multitude. Augustinus de Verb. Dom: Invitat dominus servos, ut praeparet eis cibum seipsum. Sed quis audeat manducare dominum suum? Et quidem quando manducatur reficit, sed non deficit: vivit manducatus, quia surrexit occisus; nec quando manducatur, partes de illo facimus; et quidem in sacramento sic fit. Norunt fideles quemadmodum manducent carnem Christi: unusquisque partem suam accipit. Per partes manducatur in sacramento, et integer manet: totus in caelo, totus in corde tuo. Ideo autem ista dicuntur sacramenta, quia in eis aliud videtur, et aliud intelligitur: quod videtur, habet speciem corporalem; quod intelligitur, fructum habet spiritualem. Aug.: [ed. note: This passage, headed 'Augustinus' in the Bodl. MS., and 'Aug. de Verb. Dom.' in the earlier editions, is apparently taken from two canons in the 3d pt. of Gratian, viz. c. 70. and c. 58. to which Augustine's name is there prefixed. It has not been found in S. Augustine's works. But it is found in Bede on I Cor. x. who also quotes it from 'Aug. de verb. Evang.'] "And said, Take, eat;" The Lord invites His servants to set before them Himself for food. But who would dare to eat his Lord? This food when eaten refreshes, but fails not; He lives after being eaten, Who rose again after being put to death. Neither when we eat Him do we divide His substance; but thus it is in this Sacrament. The faithful know how they feed on Christ's flesh, each man receives a part for himself. He is divided into parts in the Sacrament, yet He remains whole; He is all in heaven, He is all in thy heart. They are called Sacraments, because in them what is seen is one thing, what is understood is another; what is seen has a material form, what is understood has spiritual fruit. Augustinus super Ioannem: Carnem autem Christi non edamus tantum in sacramento, quod et multi mali faciunt; sed usque ad spiritus participationem manducemus, ut in domini corpore tamquam membra maneamus, ut eius spiritu vegetemur. Aug., in Joan. Tr., 27, 11: Let us not eat Christ's flesh only in the Sacrament, for that do many wicked men, but let us eat to spiritual participation, that we may abide as members in the Lord's body, that we may be quickened by His Spirit. Ambrosius de sacramentis: Ante enim quam consecretur, panis est; ubi autem verba Christi accesserint dicentis hoc est corpus meum, corpus Christi est. Ambrose, de Sacr., iv, 5: Before consecration, it is bread; after Christ's words, "This is my body," have been pronounced, it is Christ's Body.
Lectio 8 27 καὶ λαβὼν ποτήριον καὶ εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων, πίετε ἐξ αὐτοῦ πάντες, 28 τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν. 29 λέγω δὲ ὑμῖν, οὐ μὴ πίω ἀπ' ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθ' ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ πατρός μου.
27. And he took the cup, and gave thanks, and gave it to them, saying, "Drink ye all of it; 28. For this is my blood of the new testament, which is shed for many for the remission of sins. 29. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom."
Remigius: Quia corpus suum sub specie panis dominus discipulis dederat, pulchre etiam calicem sui sanguinis tradit eisdem; unde dicitur et accipiens calicem, gratias egit; in quo demonstrat quantum de nostra salute gratuletur, pro quibus etiam sanguinem suum funderet. Remig.: The Lord having given His disciples His Body [p. 895] under the element of bread [marg. note: sub specie panis], well gives the cup of His Blood to them likewise; shewing what joy He has in our salvation, seeing He even shed His Blood for us. Chrysostomus in Matth: Ideo etiam gratias egit ut nos doceret qualiter oporteret nos hoc mysterium perficere; et etiam monstravit quoniam ad passionem non venit nolens. Erudivit enim nos quodcumque patimur cum gratiarum actione ferre, et etiam ex hoc bonam spem nobis dedit. Si enim figura huius sacrificii, scilicet immolatio agni paschalis, facta est liberatio populi ab Aegyptiaca servitute, multo magis veritas liberabit orbem terrarum. Sequitur et dedit illis, dicens: bibite ex hoc omnes. Ne autem haec audientes turbarentur, primum ipse sanguinem suum bibit, inducens eos sine turbatione ad communionem mysteriorum. Chrys.: He gave thanks to instruct us after what manner we ought to celebrate this mystery, and shewed also thereby that He came not to His Passion against His will. Also He taught us to bear whatsoever we suffer with thanksgiving, and infused into us good hopes. For if the type of this sacrifice, to wit, the offering of the paschal lamb, became the deliverance of the people from Egyptian bondage, much more shall the reality thereof be the deliverance of the world. "And gave it to them, saying, Drink ye all of it." That they should not be distressed at hearing this, He first drank His own blood to lead them without fear to the communion of these mysteries. Hieronymus contra Helvidium: Sic igitur dominus Iesus fuit conviva et convivium, ipse comedens et qui comeditur. Sequitur hic est sanguis meus novi testamenti. Jerome, Hieron. Ep. 120, ad Hedib: Thus then the Lord Jesus was at once guest and feast, the eater and the things eaten. [ed. note: ap. Grat. do Consecr. d. ii. 87.] Chrysostomus in Matth: Hoc est, Annuntiationis legis novae: hoc enim promittebat vetus testamentum quod continet novum: sicut enim vetus testamentum habuit sanguinem vitulorum et ovium, ita novum habet sanguinem dominicum. Chrys.: "This is my blood of the new testament;" that is, the new promise, covenant, law; for this blood was promised from of old, and this guarantees the new covenant; for as the Old Testament had the blood of sheep and goats, so the New has the Lord's Blood. Remigius: Sic enim legitur, quia accepit Moyses sanguinem agni, et misit in craterem, et intincto fasciculo hyssopi aspersit populum, dicens: hic est sanguis testamenti quod mandavit ad vos Deus. Remig.: For thus it is read, "Behold the blood of the covenant which the Lord hath made with you." [Ex 24:8] Chrysostomus in Matth: Sanguinem autem nominans, et passionem suam praenuntiat, dicens qui pro multi effundetur. Et rursus dicit mortis causam, cum subdit in remissionem peccatorum, quasi dicat: sanguis agni in Aegypto effusus est pro salute primogenitorum populi Israelis, hic autem in remissionem peccatorum. Chrys.: And in calling it blood, He foreshews His Passion, My blood ... which shall be shed for many. Also the purpose for which He died, adding, For the remission of sins; as much as to say, The blood of the lamb was shed in Egypt for the salvation of the first born of the Israelites, this My Blood is shed for the remission of sins. Remigius: Et notandum, quia non ait: pro paucis, aut: pro omnibus; sed pro multis; quia non venerat unam tantum gentem redimere, sed multos de omnibus gentibus. Remig.: And it is to be noted, that He says not, For a few, nor, For all, but, "For many;" because He came not to redeem a single nation, but many out of all nations. Chrysostomus in Matth: Hoc autem dicens ostendit quod passio eius mysterium est salutis humanae, per quod etiam discipulos consolatur. Et sicut Moyses ait: hoc erit vobis memoriale sempiternum, ita et ipse dixit, ut Lucas refert: hoc facite in meam commemorationem. Chrys.: Thus saying, He shews that His Passion is a mystery of the salvation of men, by which also He comforts His disciples. And as Moses said, "This shall be an ordinance to thee for ever," [Ex 12:24] so Christ speaks as Luke relates, "This do in remembrance of me." [Luke 22:19] Remigius: Non solum autem panem, sed etiam vinum offerendum docuit, ut esurientes et sitientes iustitiam his mysteriis doceret esse recreandos. Remig.: And He taught us to offer not bread only, but wine also, to shew that they who hungered and thirsted after righteousness were to be refreshed by these mysteries. Glossa: Sicut enim corporalis refectio fit per cibum et potum, ita sub specie cibi et potus nobis spiritualem refectionem dominus praeparavit. Conveniens etiam fuit ad signandam dominicam passionem, ut sub duplici specie hoc sacramentum institueretur. In passione enim sanguinem suum effudit, et sic sanguis eius fuit a corpore separatus. Oportuit ergo ad dominicam passionem repraesentandam, seorsum proponi panem et vinum, quae sunt corporis et sanguinis sacramentum. Sciendum tamen est, quod sub utraque specie totus Christus continetur: sub specie quidem panis simul sanguis cum corpore, et sub specie vini simul corpus cum sanguine. Gloss., non occ.: As the refreshment of the body is wrought [p. 896] by means of meat and drink, so under the form of meat and drink the Lord has provided for us spiritual refreshment. And it was suitable that for the shewing forth the Lord's Passion this Sacrament should be instituted under both kinds. For in His Passion He shed His Blood, and so His Blood was separated from His Body. It behoved therefore, that for representation of His Passion, bread and wine should be separately set forth, which are the Sacrament of the Body and Blood. But it should be known, that under both kinds the whole of Christ is contained; under the bread is contained the Blood, together with the Body; under the wine, the Body together With the Blood. Ambrosius in Epist. ad Corinth.: Ideo etiam in duabus speciebus celebratur: valet enim ad tuitionem corporis et animae quod percipimus. Ambrosiaster, in 1 Cor 11:26 : And for this reason also in do we celebrate under both kinds, because that which we receive avails for the preservation of both body and soul. Cyprianus ad Caecilium: Calix vero domini non est aqua sola et vinum solum, nisi utrumque misceatur; quomodo nec corpus domini potest esse farina sola, aut aqua sola, nisi utrumque fuerit adunatum. Cyprian, Ep. 63, ad Caecil.: The cup of the Lord is not water only, or wine only, but the two are mixed; so the Lord's Body cannot be either flour only, or water only, but the two are combined. [ed. note: To signify, as S. Cyprian proceeds to say, the union between Christ and His faithful people; "For if one offer wine only, the blood of Christ begins to be without us; if water only, the people begin to be without Christ." This passage of Cyprian is quoted in Gratian. de Cons ii. 7.] Ambrosius de sacramentis: Si autem Melchisedech panem et vinum obtulit, quid sibi vult aquae mixtio? Accipe rationem. Tetigit Moyses petram, et petra undam maximam fudit; petra autem erat Christus, et unus de militibus lancea tetigit latus Christi, et de latere eius aqua fluxit et sanguis; aqua ut mundaret, sanguis ut redimeret. Ambrose, de Sacr., v. 1: If Melchisedech offered bread and wine, what means this mixing of water? Hear the reason. Moses struck the rock, and the rock gave forth abundance of water, but that rock was Christ. Also one of the soldiers with his spear pierced Christ's side, and out of His side flowed water and blood, the water to cleanse, the blood to redeem. [ed. note: ap. Gratian de Cons. d ii, 83, cf. Paschas de Corp. et Sang. 11] Remigius: Sciendum etiam, quod, ut Ioannes dicit, aquae multae populi sunt. Et quia nos oportet semper manere in Christo, et Christum in nobis vinum aquae mixtum offertur, ut ostendatur quia caput et membra, idest Christus et Ecclesia, unum sunt corpus; vel ut demonstretur quia nec Christus passus est absque amore nostrae redemptionis, nec nos salvari possumus absque illius passione. Remig.: For it should be known, that as John speaks, "The many waters are nations and people." [Rev 17:15] And because we ought always to abide in Christ and Christ in us, wine mixed with water is offered, to shew that the bead and the members, that is, Christ and the Church, are one body; or to shew that neither did Christ suffer without a love for our redemption, nor we can be saved without His Passion. Chrysostomus in Matth: Quia vero de passione et cruce eis locutus erat, consequenter eum qui de resurrectione est sermonem inducit, dicens dico autem vobis; non bibam amodo de hoc genimine vitis usque in diem illum, cum illud bibam vobiscum novum in regno patris mei. Regnum autem resurrectionem suam nominat. Ideo autem hoc de resurrectione dixit, quod scilicet cum apostolis esset bibiturus, ne aliqui existimarent phantasiam esse resurrectionem; et ideo persuadentes hominibus de Christi resurrectione dixerunt: simul comedimus et bibimus cum eo, postquam resurrexit a mortuis. Per hoc ergo ostendit quod videbunt eum suscitatum, et cum ipsis rursus erit. Quod autem dicit novum, clare intelligendum est nove, idest novo modo, non quasi corpus passibile habens, et indigens cibo: non enim post resurrectionem comedit et bibit quia cibo indigeret, sed propter resurrectionis certitudinem. Quia vero sunt quidam haeretici in sacris mysteriis aqua utentes, non vino, demonstrat per haec verba quoniam et cum sacra mysteria tradidit, vinum dedit, quod et resuscitatus bibit: propter hoc dicit ex hoc genimine vitis; vitis enim vinum, non aquam generat. Chrys.: And having spoken of His Passion and Cross, He proceeds to speak of His resurrection, "I say unto you, I will not drink henceforth, &c." By the "kingdom" He means His resurrection. And He speaks this of His resurrection, because He would then drink with the Apostles, that none might suppose His [p. 897] resurrection a phantasy. Thus when they would convince any of His resurrection, they said, "We did eat and drink with him after he rose from the dead." [Acts 10:41] This tells them that they shall see Him after He is risen, and that He will be again with them. That He says, "New," is plainly to be understood, after a new manner, He no longer having a passible body, or needing food. For after His resurrection He did not eat as needing food, but to evidence the reality of the resurrection. And forasmuch as there are some heretics who use water instead of wine in the sacred mysteries [ed. note: e.g. The Encratites, followers of Saturnius and Tatian in the second century. See Can. Apost. 43 and 45 of Johnson's Translation.], He shews in these words, that when He now gave them these holy mysteries, He gave them wine, and drank the like after He was risen; for He says, "Of this fruit of the vine," but the vine produces wine, and not water. Hieronymus: Vel aliter. De carnalibus dominus transit ad spiritualia. Quod vinea de Aegypto transplantata populus sit Israel, sacra Scriptura testatur. Dicit ergo dominus se de hac vinea nequaquam esse bibiturum, nisi in regno patris. Regnum patris fidem puto esse credentium. Ergo cum Iudaei regnum receperint patris, tunc de vino eorum dominus bibet. Attende autem quod dicat patris, et non Dei; omnis enim pater nomen est filii; ac si diceret: cum crediderint in Deum patrem, et adduxerit eos pater ad filium. Jerome: Or otherwise; From carnal things the Lord passes to spiritual. Holy Scripture speaks of the people of Israel as of a vine brought up out of Egypt; [marg. note: Ps 80:8, Jer 2:21] of this vine it is then that the Lord says He will drink no more except in His Father's kingdom. His Father's kingdom I suppose to mean the faith of the believers. When then the Jews shall receive His Father's kingdom, then the Lord will drink of their vine. Observe that He says, "Of my Father," not, Of God, for to name the Father is to name the Son. As much as to say, When they shall have believed on God the Father, and He has brought them to the Son. Remigius: Vel aliter. Non bibam de genimine vitis huius; idest, non ultra synagogae carnalibus oblationibus delectabor, in quibus illa paschalis agni immolatio praecipuum locum tenere solebat. Aderit autem tempus meae resurrectionis, et dies in quo in regno patris constitutus, idest gloria aeternae immortalitatis sublimatus, vobiscum illud bibam novum, hoc est de salvatione illius populi iam renovati per aquam Baptismatis, quasi novo gaudio laetabor. Remig.: Or otherwise; "I will not drink of the fruit of this vine," i.e. I will no longer take pleasure in the carnal oblations of the Synagogue, among which the immolation of the Paschal lamb held an eminent place. But the time of My resurrection is at hand, and the day in which exalted in the Father's kingdom, that is, raised in immortal glory, "I shall drink it new with you," i.e. I shall rejoice as with a new joy in the salvation of that people then renewed by the water of baptism. Augustinus de quaest. Evang: Vel aliter. Cum dicit bibam illud novum, vult intelligi hoc vetus esse. Quia ergo de propagine Adam, qui vetus homo appellatur, corpus suscepit, quod in passione morti traditurus erat (unde etiam per vini sacramentum commendavit sanguinem suum), quid aliud novum vinum quam immortalitatem renovandorum corporum intelligere debemus? Quod autem dicit vobiscum bibam, etiam ipsis resurrectionem corporum ad induendam immortalitatem promittit: vobiscum enim non ad idem tempus, sed ad eamdem innovationem esse dictum accipiendum est: nam et nos dicit apostolus resurrexisse cum Christo, ut spes rei futurae iam laetitiam praesentem afferat. Quod autem de hoc genimine vitis etiam illud novum esse dicit, significat utique eadem corpora resurrectura secundum innovationem caelestem, quae nunc secundum terrenam vetustatem sunt moritura. Aug., Quaest. Ev. i, 43: Or otherwise; When He says, "I shall drink it new with you," He gives us to understand that this is old. Seeing then that He took body of the race of Adam, who is called the old man, and was to give up to death that Body in His Passion, (whence also He gave us His Blood in the sacrament [p. 898] of wine,) what else can we understand by the new wine than the immortality of renewed bodies? In saying, "I will drink it with you," He promises to them likewise a resurrection of their bodies for the putting on of immortality. "With you" is not to be understood of time, but of a like renewal, as the Apostle speaks, that "we are risen with Christ," the hope of the future bringing a present joy. That which He shall drink new shall also be "of this fruit of the vine," signifies that the very same bodies shall rise after the heavenly renewal, which shall now die after the earthly decay. Hilarius in Matth.: Videtur autem ex hoc quod Iudas cum eo non biberit, quia non erat bibiturus in regno: cum universos tunc bibentes ex vitis istius fructu, bibituros secum postea polliceretur. Hilary: It seems from this that Judas had not drunk with Him, because He was not to drink hereafter in the kingdom; but He promises to all who partook at this time of this fruit of the vine that they should drink with Him hereafter. Glossa: Sed sustinendo aliorum sanctorum sententiam, quod scilicet Iudas sacramenta receperit a Christo, dicendum est, quod hic dicit vobiscum, ad plures eorum, non ad omnes referendum esse. Gloss., non occ.: But in support of the opinion of other saints, that Judas did receive the sacraments from Christ, it is to be said, that the words "with you" may refer to the greater part of them, and not necessarily to the whole.
Lectio 9 30 καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ ὄρος τῶν ἐλαιῶν. 31 τότε λέγει αὐτοῖς ὁ Ἰησοῦς, πάντες ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ, γέγραπται γάρ, πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης: 32 μετὰ δὲ τὸ ἐγερθῆναί με προάξω ὑμᾶς εἰς τὴν γαλιλαίαν. 33 ἀποκριθεὶς δὲ ὁ πέτρος εἶπεν αὐτῷ, εἰ πάντες σκανδαλισθήσονται ἐν σοί, ἐγὼ οὐδέποτε σκανδαλισθήσομαι. 34 ἔφη αὐτῷ ὁ Ἰησοῦς, ἀμὴν λέγω σοι ὅτι ἐν ταύτῃ τῇ νυκτὶ πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με. 35 λέγει αὐτῷ ὁ πέτρος, κἂν δέῃ με σὺν σοὶ ἀποθανεῖν, οὐ μή σε ἀπαρνήσομαι. ὁμοίως καὶ πάντες οἱ μαθηταὶ εἶπαν.
30. And when they had sung an hymn, they went out into the mount of Olives. 31. Then saith Jesus unto them, "All ye shall be offended because of me this night; for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. 32. But after I am risen again, I will go before you into Galilee." 33. Peter answered and said unto him, "Though all men shall be offended because of thee, yet will I never be offended." 34. Jesus said unto him, "Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice." 35. Peter said unto him, "Though I should die with thee, yet will I not deny thee." Likewise also said all the disciples. [p. 899]
Origenes in Matth.: Discipulos qui acceperant benedictionis panem, et biberant calicem gratiarum actionis, docebat dominus pro his omnibus hymnum dicere patri; unde dicitur et hymno dicto exierunt in montem oliveti: ut de alto transirent ad altum, quia fidelis non potest aliquid agere in convalle. Origen: When the disciples had eaten the bread of blessing, and drunk of the cup of thanksgiving, the Lord instructs them in return for these things to sing a hymn to the Father. And they go to the Mount of Olives, that they may pass from height to height, because the believer can do nought in the valley. [ed. note: The passages (Bede and Rabanus, below, and more further on) between the brackets are not found in the earlier Editions of the Catena, in the ED. PR. nor the Bodl. MS. They appear to have been inserted by Nicolai.] [Bede, in Luc., 22, 39: Beautifully after the disciples have been filled with the Sacraments of His Body and Blood, and commended to the Father in a hymn of pious intercession, does He lead them into the mount of Olives; thus by type teaching us how we ought, by the working of His Sacraments, and the aid of His intercession, mount up to the higher gifts of the virtues and the graces of the Holy Spirit, with which we are anointed in our hearts. Raban.: This hymn may be that thanksgiving which in John, Our Lord offers up to the Father, when He lifted up His eyes and prayed for His disciples, and those who should believe through their word. This is that of which the Psalm speaks, "The poor shall eat and be filled, they shall praise the Lord." Ps 22:26] Chrysostomus in Matth: Audiant quicumque, veluti porci, simpliciter manducantes cum ebrietate surgunt, cum deceret gratias agere, et in hymnum mensam desinere. Audiant quicumque ultimam orationem in sacris mysteriis non expectant: ultima enim oratio Missae illius hymni est signum. Gratias ergo egit antequam sacra mysteria discipulis daret, ut et nos gratias agamus; hymnum dixit postquam dedit, ut et nos hoc ipsum faciamus. Chrys.: Let them hear this, who like swine with no thought but of eating rise from the table drunk, when they should have given thanks, and closed with a hymn. Let them hear who will not tarry for the final prayer in the sacred mysteries; for the last prayer of the mysteries represents that hymn. He gave thanks before He delivered the holy mysteries to the disciples, that we also might give thanks; He sung a hymn after He had delivered them, that we also should do the like. Hieronymus: Iuxta hoc exemplum salvatoris, qui pane Christi et calice saturatus et inebriatus fuerit, potest laudare Deum, et conscendere montem oliveti, ubi laborum refectio dolorisque solatium et veri luminis notitia est. Jerome: After this example of the Saviour, whosoever is filled and is drunken upon the bread and cup of Christ, may praise God and ascend the Mount of Olives, where is refreshment after toil, solace of grief, and knowledge of the true light. Hilarius in Matth.: Per hoc etiam ostendit quod homines consummati in universis divinorum mysteriorum virtutibus, gaudio exultationeque communi in caelestem gloriam efferuntur. Hilary: Hereby He shews that men confirmed by the powers of the Divine mysteries, are exalted to heavenly glory in a common joy and gladness. Origenes in Matth.: Apte etiam mons misericordiae est electus, ubi pronuntiaturus fuit scandalum infirmitatis discipulorum, iam tunc paratus ut non repelleret discipulos discedentes, sed ut reciperet revertentes; unde sequitur tunc dixit illis Iesus: omnes vos scandalum patiemini in me in ista nocte. Origen: Suitably also was the mount of mercy chosen whence to declare the offence of His disciples' weakness, by One even then prepared not to reject the disciples who forsook Him, but to receive them when they returned to Him. Hieronymus: Praedicit quidem quod passuri sunt, ut cum passi fuerint non desperent salutem, sed agentes poenitentiam, liberentur. Jerome: [p. 900] He foretels what they should suffer, that they might not after it had befallen them despair of salvation; but doing penitence might be set free. Chrysostomus in Matth: In quo etiam docet nos, quales ante crucem fuerunt discipuli, et quales post crucem. Etenim qui neque cum Christo, dum crucifigebatur, stare poterant, post mortem Christi adamante fuerunt fortiores. Fuga enim discipulorum et timor demonstratio est mortis Christi, ut confundantur qui haeresi Marcionis aegrotant. Si enim neque ligatus est, neque crucifixus, unde Petro et reliquis apostolis incussus est tantus timor? Chrys.: In this we see what the disciples were both before and after the cross. They who could not stand with Christ whilst He was crucified, became after the death of Christ harder than adamant. This flight and fear of the disciples is a demonstration of Christ's death against those who are infected with the heresy of Marcion. If He had been neither bound nor crucified, whence arose the terror of Peter and the rest? Hieronymus: Et signanter addit in ista nocte: quia quomodo qui inebriantur, nocte inebriantur, sic et qui scandalum patiuntur, in nocte et tenebris sustinent. Jerome: And He adds emphatically, "this night," because as "they that are drunken are drunken by night," [1 Thess. 5:7] so they that are scandalized are scandalized by night, and in the dark. Hilarius in Matth.: Huius etiam praedictionis fides auctoritate prophetiae veteris continebatur; unde sequitur scriptum est enim: percutiam pastorem, et dispergentur oves gregis. Hilary: The credit of this prediction is supported by the authority of old prophecy; "It is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad." Hieronymus: Hoc aliis verbis in Zacharia propheta scriptum est, et ex persona prophetae ad Deum dicitur: percute pastorem, et dispergentur oves. Percutitur autem pastor bonus, ut ponat animam suam pro ovibus suis, et de multis gregibus errantium fiat unus grex, et unus pastor. Jerome: This is found in Zacharias in words different; it is said to God in the person of the Prophet, "Smite the shepherd, and the sheep will be scattered abroad." [Zech 13:7] The good Shepherd is smitten, that He may lay down His life for His sheep, and that of many flocks of divers errors should be made one flock, and one Shepherd. Chrysostomus in Matth: Hanc autem prophetiam inducit, simul quidem suadens eis attendere semper quae scripta sunt, simul etiam ostendens quoniam secundum Dei consilium crucifigebatur, et undique monstrans non alienum se esse a veteri testamento qui in eo praenuntiabatur. Non autem permisit eos in tristibus permanere; sed et laeta praenuntiat, dicens postquam autem resurrexero, praecedam vos in Galilaeam: non enim confestim post resurrectionem in caelo eis apparuit, neque in longam quamdam regionem, ut eis appareat, vadit; sed in ipsa gente et in ipsis fere regionibus: ut et hinc crederent quoniam qui crucifixus est ipse est qui resurrexit. Propter hoc etiam se in Galilaeam abire dicit, ut a timore Iudaeorum liberati crederent ei quod dicebatur. Chrys.: He produces this prophecy to teach them to attend to the things that are written, and to shew that His crucifixion was according to the counsel of God, and (as He does throughout) that He was not a stranger to the Old Testament, but that it prophesied of Him. But He did not suffer them to continue in sorrow, but announces glad tidings, saying, "When I am risen again, I will go before you into Galilee." After His resurrection He does not appear to them immediately from heaven, nor depart into any far country, but in the very same nation in which He was crucified, almost in the very place, giving them thereby assurance, that He who was crucified was the same as He who rose again, thereby to cheer their cast-down countenances. He fixes upon Galilee, that, being delivered from fear of the Jews, they might believe what He spoke to them. Origenes in Matth.: Praedicit etiam hoc eis, ut qui ad modicum disperguntur, scandalum passi, post congregentur a resurgente Christo et praecedente eos in Galilaeam gentium. Origen: Also He foretels this to them, that they who now were somewhat dispersed in consequence of the offence, should be after gathered together by Christ rising again, and going before them into Galilee of the Gentiles. Hilarius in Matth.: Sed Petrus intantum et affectu et caritate Christi efferebatur ut et imbecillitatem carnis suae et fidem verborum domini non contueretur, quasi dicta eius efficienda non essent; unde sequitur respondens Petrus ait illi: et si omnes scandalizati fuerint in te, ego nunquam scandalizabor. Hilary: But Peter was carried so far by his [p. 901] zeal and affection for Christ, that he regarded neither the weakness of his flesh nor the truth of the Lord's words; as if what He spake must not come to pass, "Peter answered and said unto him, Though all should be offended because of thee, yet will I never be offended." Chrysostomus in Matth: Quid ais, o Petre? Propheta dicit: dispergentur oves, et Christus confirmavit quod dictum est, et tu dicis: nequaquam. Quando dixit: unus ex vobis me tradet, timebas ne tu esses traditor, quamvis nihil tibi tale conscius eras; nunc autem, manifeste eo dicente quoniam omnes scandalizabimini, contradicis. Sed quia erutus erat ab anxietate quam de proditione habuerat, confidens de reliquo, dicebat ego nunquam scandalizabor. Chrys.: What sayest thou, Peter? The Prophet says, "The sheep shall be scattered abroad," and Christ has confirmed it, yet thou sayest, Never. When He said, "One of you shall betray me," thou fearedst for thyself, although thou wert not conscious of such a thought; now when He openly affirms, "All ye shall be offended," you deny it. But because when he was relieved of the anxiety he had concerning the betrayal, he grew confident concerning the rest, he therefore says thus, "I will never be offended." Hieronymus: Non tamen est temeritas nec mendacium, sed fides est apostoli Petri, et ardens affectus erga dominum salvatorem. Jerome: It is not wilfulness, not falsehood, but the Apostle's faith, and ardent attachment towards the Lord his Saviour. Remigius: Quod ergo ille dicit praevidendo, iste denegat amando; ubi moraliter instruimur ut quantum confidimus de arbore fidei, tantum timeamus de carnis fragilitate. Videtur tamen accusabilis Petrus, et quoniam contradixit, et quoniam aliis seipsum praeposuit, et tertio quoniam totum sibi attribuit, quasi fortiter esse perseveraturus. Ut hoc igitur in eo sanaret, permisit fieri eius casum, non impellens eum ad negandum, sed eum sibi deserens, et naturam humanam de fragilitate convincens. Remig.: What the One affirms by His power of foreknowledge, the other denies through love; whence we may take a practical lesson, that in proportion as we are confident of the warmth of our faith, we should be in fear of the weakness of our flesh. Peter seems culpable, first, because he contradicted the Lord's words; secondly, because he set himself before the rest; and thirdly, because he attributed every thing to himself as though he had power to persevere strenuously. His fall then was permitted to heal this in him; not that be was driven to deny, but left to himself, and so convinced of the frailty of his human nature. [ed. note: Remigius has borrowed this from S. Chrysostom, in loc.] Origenes in Matth.: Unde alii discipuli scandalizati sunt in Iesu, Petrus autem non solum scandalizatur, sed abundantius relinquitur ut ter denegaret; unde sequitur ait illi Iesus: amen dico tibi, quia in hac nocte, antequam gallus cantet, ter me negabis. Origen: Whence the other disciples were offended in Jesus, but Peter was not only offended, but what is much more, was suffered to deny Him thrice. Augustinus de Cons. Evang: Potest autem movere quod tam diversa non tantum verba, sed etiam sententias Evangelistae praemittunt, quibus praemonitus Petrus, illam praesumptionem proferret, vel cum domino vel pro domino moriendi; ita ut cogant intelligibiliter eum expressisse praesumptionem suam diversis locis sermonis Christi, et ter illi a domino responsum, quod eum esset ante galli cantum ter negaturus: sicut etiam post resurrectionem ter illum interrogat utrum illum amet, et mandatum de pascendis ovibus ter praecepit. Quid enim habent haec verba Matthaei vel sententiae simile illis vel quibus secundum Ioannem, vel quibus secundum Lucam Petrus protulit praesumptionem suam? Marcus autem pene ipsis verbis hoc commemorat quibus et Matthaeus, nisi quod distinctius quemadmodum futurum esset, expressit dictum esse a domino: amen dico tibi, quia tu hodie in nocte hac priusquam bis gallus vocem dederit, ter me es negaturus. Unde nonnullis, qui parum attendunt, Marcus videtur non congruere ceteris: tota enim negatio Petri trina est; quae si post primum galli cantum inciperet, falsum dixisse viderentur tres Evangelistae, qui dicunt dixisse dominum, quod antequam gallus cantaret, eum Petrus esset negaturus. Rursus si totam trinam negationem ante peregisset quam cantare gallus inciperet, superfluo dixisse Marcus deprehenderetur ex persona domini: priusquam gallus bis vocem dederit, ter me es negaturus. Sed quia ante primum galli cantum coepta est illa trina negatio, attenderunt tres Evangelistae non quando eam completurus esset Petrus, sed quanta futura esset, et quando incepta, idest ante galli cantum: quamquam in anima eius et ante primum galli cantum tota possit intelligi, quoniam ante galli cantum tantus timor obsederat mentem, qui eam posset usque ad tertiam negationem perducere. Multo minus igitur movere debet quia trina negatio, etiam trinis negantis vocibus, ante galli cantum coepta, etsi non ante primum galli cantum peracta est; tamquam si alicui diceretur: antequam gallus cantet, ad me scribes epistolam, in qua mihi ter conviciaberis: non utique si eam ante omnem galli cantum scribere inciperet, et post primum galli cantum finiret; ideo dicendum erat falsum fuisse praedictum.
Aug., de Cons. Ev., iii, 4: Perplexity may be occasioned to some by the great difference, not in words only, but in substance, of the speeches in which Peter is forewarned by Our Lord, and which occasion his presumptuous declaration of dying with or for the Lord. Some would oblige us to understand that he thrice expressed his confidence, and the Lord thrice answered him that he would deny Him thrice before cock-crowing; as after His resurrection He thrice asked him if he loved Him, and as often gave him command to feed His sheep. For what in language or matter has Matthew like the expressions of Peter [p. 902] in either Luke or John? Mark indeed relates it in nearly the same words as Matthew, only marking more precisely in the Lord's words the manner in which it should fall in, "Verily, I say unto thee, that this day, in the night, before the cock crow twice, thou shalt deny me thrice." [Mark 14:30] Whence some inattentive persons think that there is a discrepancy between Mark and the rest. For the sum of Peter's denials is three; if the first then had been after the first cock-crowing, the other three Evangelists must be wrong when they make the Lord say that Peter should deny Him before the cock crow. But, on the other hand, if be had made all three denials before the cock began to crow, it would be superfluous in Mark to say, "Before the cock crow twice." Forasmuch as this threefold denial was begun before the first cock-crow, the three Evangelists have marked, not when it was to be concluded, but how often it was to happen, and when to begin, that is, before cock-crow. Though indeed if we understand it of Peter's heart we may well say, that the whole denial was complete before the first cock-crow, seeing that before that his mind was seized with that great fear which wrought upon him to the third denial. Much less therefore ought it to disquiet us, how the three-fold denial in three distinct speeches was begun, but not finished before cock-crow. Just as though one should say, Before cock-crow you will write me a letter, in which you will revile me three times; if the letter were begun before any cock-crow, but not finished till after the first, we should not therefore say that the prediction was false.
Origenes in Matth.: Quaeres autem si possibile erat ut non scandalizaretur Petrus, semel salvatore dicente: omnes vos scandalum patiemini in me. Ad quod aliquis respondebit, quoniam necesse erat fieri quod praedictum erat a Iesu; alius autem dicet, quoniam qui exoratus a Ninivitis, quae praedixerat per Ionam non fecit, possibile fuit ut repelleret etiam scandalum a Petro deprecante. Nunc autem promissio eius audax in affectu quidem prompto, non tamen prudenti, facta est ei causa ut non solum scandalizaretur, verum etiam ter denegaret. Postquam autem cum affirmatione iuramenti pronuntiavit, dicet aliquis quod non erat possibile ut non denegaret. Si enim iuramentum erat Christi amen, mentitus fuisset dicendo amen dico tibi, si verum dixisset Petrus, quia non te negabo. Videntur autem mihi ceteri discipuli cogitantes quod primum fuerat dictum: omnes vos scandalum patiemini. Ad hoc autem quod dictum est Petro amen dico tibi, promiserunt similiter Petro, quia non erat comprehensi in illa prophetia; unde sequitur ait illi Petrus: etiam si oportuerit me mori tecum, non te negabo. Similiter et omnes discipuli dixerunt. Hic etiam Petrus, nescit quid loquatur: cum Iesu enim mori pro omnibus moriente hominum non erat: quoniam omnes fuerant in peccatis, et omnes opus habebant ut pro eis alius moreretur, non ipsi pro aliis.
Origen: But you will ask, whether it were possible that Peter should not have been offended, when once the Saviour had said, "All ye shalt be offended in me." To which one will answer, what is foretold by Jesus must of necessity come to pass; and another will say, that He who at the prayer of Ninevites turned away the wrath He had denounced by Jonas, might also have averted Peter's offence at his entreaty. But his presumptuous confidence, prompted by zeal indeed but not a cautious zeal, became the cause not only of offence but of a thrice repeated denial. And since He confirmed it with the sanction of an oath, some one will say that it was not possible that he should not have denied Him. For Christ would have [p. 903] spoken falsely when he, said, "Verily I say unto thee," if Peter's assertion, "I will not deny thee," had been true. It seems to me that the other disciples having in view not that which was first said, "All ye shall be offended," but that which was said to Peter, "Verily I say unto thee, &c." made a like promise with Peter because they were not comprehended in the prophecy of denial. "Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples." Here again Peter knows not what he says; he could not die with Him who was to die for all mankind, who were all in sin, and had need of some one to die for them, not that they should die for others.
Rabanus: Sed quia intellexerat Petrus dominum, prae timore mortis eum se praedixisse negaturum, ob hoc dicebat, quod licet periculum immineret mortis, nullo modo ab eius fide posset avelli; et similiter alii apostoli per ardorem mentis non timuerunt damnum mortis; sed vana fuit praesumptio humana sine protectione divina. Raban.: Peter understood the Lord to have foretold that he should deny Him under terror of death, and therefore he declares that though death were imminent, nothing could shake him from his faith; and the other Apostles in like manner in the warmth of their zeal, valued not the infliction of death, but human presumption is vain without Divine aid. Chrysostomus in Matth: Hinc ergo magnum discimus dogma: quia non sufficit desiderium hominis, nisi divino aliquis potiatur auxilio. Chrys.: [I suppose also that Peter fell into these words through ambition and boastfulness. And they had disputed at supper which of them should be greatest, whence we see that the love of empty glory disturbed them much. And so to deliver him from such passions, Christ withdrew His aid from him. Moreover observe how after the resurrection, taught by his fall, he speaks to Christ more humbly, and does not any more resist His words. All this his fall wrought for him; for before he had attributed all to himself, when he ought rather to have said, I will not deny Thee if Thou succour me with Thy aid. But afterwards he shews that every thing is to be ascribed to God, "Why look ye so earnestly upon us, as though by our own power and holiness we had made this man to walk?" [Acts 3:12] ] Hence then we learn the great doctrine, that man's wish is not enough, unless he enjoys Divine support.
Lectio 10 36 τότε ἔρχεται μετ' αὐτῶν ὁ Ἰησοῦς εἰς χωρίον λεγόμενον γεθσημανί, καὶ λέγει τοῖς μαθηταῖς, καθίσατε αὐτοῦ ἕως [οὗ] ἀπελθὼν ἐκεῖ προσεύξωμαι. 37 καὶ παραλαβὼν τὸν πέτρον καὶ τοὺς δύο υἱοὺς ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν. 38 τότε λέγει αὐτοῖς, περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου: μείνατε ὧδε καὶ γρηγορεῖτε μετ' ἐμοῦ.
36. Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, "Sit ye here, while I go and pray yonder. [p. 904] 37. And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. 38. Then saith he unto them, "My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me."
Remigius: Paulo superius Evangelista dixerat, quia hymno iam dicto, exiit cum discipulis in montem oliveti; et ut ostenderet ad quem locum ipsius montis diverterit, consequenter adiunxit tunc venit Iesus cum illis in villam quae dicitur Gethsemani. Remig.: The Evangelist had said a little above, that "when they had sung an hymn they went out to the mount of Olives;" to point out the part of the mount to which they took their way, he now adds, "Then came Jesus with them to a garden called Gethsemane." Rabanus: Lucas dicit: in montem oliveti; Ioannes: trans torrentem Cedron, quod idem est quod Gethsemani: et est locus, in quo oravit ad radicem montis oliveti, ubi hortus est, ubi etiam Ecclesia est aedificata. Raban.: Luke says, "To the mount of Olives," [Luke 22:39] and John, "Went forth over the brook Cedron, where was a garden," [John 18:1] which is the same as this Gethsemane, and is a place where He prayed at the foot of mount Olivet, where is a garden, and a Church now built. [ed. note: This is probably from Areulfus' account in Adamnantus de Locis Sanctis, c. 23 (ap. Act. Benedict. iv 502) as he quoted him by name, above, p. 95] Hieronymus: Gethsemani interpretatur vallis pinguissima, in qua iussit discipulos sedere paulisper, et expectare redeuntem, donec pro cunctis dominus solus oraret. Jerome: Gethsemane is interpreted, 'The rich valley;' and there He bade His disciples sit a little while, and wait His return whilst He prayed alone for all. Origenes in Matth.: Non enim conveniebat ut ibi caperetur ubi cum discipulis manducaverat Pascha; conveniebat autem et priusquam proderetur orare, et eligere locum mundum ad orationem; unde sequitur et dixit discipulis suis: sedete hic donec vadam illuc, et orem. Origen: For it was not fitting that He should be seized in the place where He had sate and eaten the Passover with His disciples. Also He must first pray, and choose a place pure for prayer. Chrysostomus: Hoc autem dicit, quia discipuli indivisibiliter sequebantur Christum; consuetudo enim ei erat sine discipulis orare; hoc autem faciebat erudiens nos in orationibus quietem nobis constituere, et solitudinem quaerere. Chrys., Hom. lxxxiii: He says, "Sit ye here, while I go and pray yonder," because the disciples adhered inseparably to Christ; but it was His practice to pray apart from them, therein teaching us to study quiet and retirement for our prayers. Damascenus de fide Orth: Sed cum oratio sit ascensus intellectus ad Deum, vel petitio decentium a Deo, qualiter dominus orabat? Neque enim ascensione quae ad Deum est, indigebat intellectus eius, semel secundum personam Deo verbo unitus; neque etiam ea quae a Deo est petitione: unus enim Deus et homo Christus est. Sed formans in seipso quod nostrum est, docuit nos a Deo patre petere, et ad ipsum extendi: sicut enim passiones sustinuit, ut triumphans adversus eas victoriam nobis tribueret, ita orat, nobis viam faciens ad eam quae ad Deum est ascensionem, et pro nobis omnem iustitiam implens, et reconcilians nobis patrem suum; et ut principium ipsum honorans, et monstrans quod non est Deo contrarius. Damascenus, de Fid. Orth., iii, 24: But seeing that prayer is the sending up the understanding to God, or the asking of God things fitting, how did the Lord pray? For His understanding needed not to be lifted up to God, having been once united hypostatically to God the Word. Neither could He need to ask of God things fitting, for the One Christ is both God and Man. But giving in Himself a pattern to us, He taught us to ask of God, and to lift up our minds to Him. As He took on Him our passions, that by triumphing over them Himself, He might give us also the victory over them, so now He prays [p. 905] to open to us the way to that lifting up to God, to fulfil for us all righteousness, to reconcile His Father to us, to pay honour to Him as the First Cause, and to shew that He is not against God. Remigius: Cum autem dominus in monte oravit, docuit nos in oratione pro caelestibus dominum supplicare: cum vero in villa oravit, nos instruxit ut in oratione semper humilitatem servare studeamus. Raban.: When the Lord prayed in the mountain, He taught us to make supplication for heavenly things; when He prays in the garden, He teaches us to study humility in our prayer. Rabanus: Pulchre autem appropinquans passioni, in valle pinguedinis orasse dicitur, ut demonstraret quod per vallem humilitatis et pinguedinem caritatis mortem pro nobis susceperit. Moraliter etiam nos instruxit ut non gestemus cor aridum a pinguedine caritatis. And beautifully, as He draws near His Passion, does He pray in the 'valley of fatness' shewing that through the valley of humility, and the richness of charity, He took upon Him death for our sakes. The practical instruction which we may also learn from this is, that we should not suffer our heart to dry up from the richness of charity. Remigius: Appropinquans morti dominus, in valle pinguedinis oravit: quia per vallem humilitatis et pinguedinem caritatis pro nobis mortem subiit. Quia vero fidem discipulorum et constantiam devotae sibi voluntatis acceperat; sed turbandos illos et dispergendos praesciebat: ideo iussit eos in loco sedere: nam sedere requiescentis est: laboraturi enim erant eum negaturi. Qualiter autem progressus sit, manifestat cum subiungitur et assumpto Petro, et duobus filiis Zebedaei, coepit contristari et moestus esse. Illos videlicet assumpsit quibus in monte claritatem suae maiestatis ostenderat. Remig.: He had accepted the disciples' faith and the devotedness of their will, but He foresaw that they would be troubled and scattered abroad, and therefore bade them sit still in their places; for to sit belongs to one at ease, but they would be grievously troubled that they should have denied Him. In what fashion He went forward it describes, "And taking with him Peter and the two sons of Zebedee, he began to be sorrowful and very heavy;" the same to whom He had shewn His glory in the mount. Hilarius in Matth.: Sed quia dicit coepit contristari et moestus esse, haereticorum omnis hic sensus est ut opinentur metum mortis in Dei filium incidisse, quia asserunt non de aeternitate prolatum, neque de infinitate paternae substantiae extitisse, sed ex nihilo per eum qui omnia creavit, effectum; et ideo in eo doloris anxietas, ideo metus mortis: ut qui mortem timere potuit, et mori possit; qui vero mori potuit, licet in futurum erit, non tamen per eum qui se genuit ex praeterito, sit aeternus. Quod si per fidem capaces Evangeliorum essent, scirent verbum in principio Deum, et hoc in principio apud Deum, et eamdem esse aeternitatem gignentis et geniti. Sed si virtutem illam incorruptae substantiae, imbecillitatis suae sorte assumptio carnis infecerit, ut sit ad dolorem infirma, ad mortem trepida, iam et corruptioni subdita erit; ac sic aeternitate demutata in metum, hoc quod in ea est poterit aliquando non esse. Deus autem sine mensura temporum semper est, et qualis est, talis semper aeternus est. Mori igitur nihil in Deo potuit, nec ex se metus Deo ullus est. Hilary: These words, He began to be sorrowful and very heavy, are interpreted by heretics that fear of death assailed the Son of God, being (as they allege) neither begotten from eternity, nor existing in the Father's infinite substance, but produced out of nothing by Him who created all things; and that hence He was liable to anguish of grief, and fear of death. And He who can fear death can also die; and He who can die, though He shall exist after death, yet is not eternal through Him who begot Him in past time. Had these faith to receive the Gospels, they would know that the Word was in the beginning God, and from the beginning with God, and that the eternity of Him who begets and Him who is begotten is one and the same. But if the assumption of flesh infected with its natural infirmity the virtue of that incorruptible substance, so that it became subject to pain, and shrinking from death, it would also become thereby liable to corruption, and thus its immortality being changed into fear, that which is in it is capable of at some time ceasing to be. But God ever is without measure of time, and such as He is, He continues to [p. 906] be eternally. Nothing then in God can die, nor can God have any fear springing out of Himself. Hieronymus: Nos autem ita dicimus hominem passibilem a Deo filio susceptum ut deitas impassibilis permaneret. Passus est enim Dei filius non putative, sed vere, omnia quae Scriptura testatur, secundum illud quod pati poterat; secundum scilicet substantiam assumptam. Jerome, Hieron. non. occ: But we say that passible man was so taken by God the Son, that His Deity remained impassible. Indeed the Son of God suffered, not by imputation but actually, all that Scripture testifies, in respect of that part of Him which could suffer, viz. in respect of the substance that He had taken on Him. Hilarius de Trin: Puto autem non alia hic ad timendum quam passionis et mortis causa a quibusdam praetenditur. Interrogo autem eos qui hoc ita existimant, an ratione subsistat ut mori timuerit qui omnem ab apostolis timorem mortis expellens ad gloriam eos sit martyrii adhortatus: quid enim ipse in mortis sacramento doluisse existimandus est qui pro se morientibus vitam rependit? Deinde quem dolorem mortis timeret, potestatis suae liberate moriturus? Si etiam passio honorificatura eum erat, quomodo tristem eum metus passionis effecerat? Hilary, de Trin., x, 10: I suppose that there are some who offer here no other cause of His fear than His passion and death. I ask those who think thus, whether it stands with reason that He should have feared to die, who banished from the Apostles all fear of death, and exhorted them to the glory of martyrdom? How can we suppose Him to have felt pain and grief in the sacrament of death, who rewards with life those who die for Him? And what pangs of death could He fear, who came to death of the free choice of His own power? And if His Passion was to do Him honour, how could the fear of His Passion make Him sorrowful? Hilarius in Matth.: Quia ergo moestum dominum fuisse legimus, causas moestitiae reperiamus. Admonuerat superius omnes scandalizandos; Petrum etiam dominus ter negaturum esse respondit: assumptisque eo et Iacobo et Ioanne, coepit tristis esse. Ergo non ante tristis est quam assumit sed omnis metus illis esse coepit assumptis: atque ita non de se orta est, sed de eis quos assumpserat, moestitudo. Hilary, in loc.: Since then we read that the Lord was sorrowful, let us discover the causes of His agony. He had forewarned them all that they would be offended, and Peter that he would thrice deny his Lord; and taking him and James and John, He began to be sorrowful. Therefore He was not sorrowful till He took them, but all His fear began after He had taken them; so that His agony was not for Himself, but for them whom He had taken. Hieronymus: Contristabatur ergo dominus non timore patiendi, qui ad hoc venerat ut pateretur, et Petrum temeritatis arguerat, sed propter infelicissimum Iudam, et scandalum omnium apostolorum, et reiectionem vel reprobationem populi Iudaeorum, et eversionem miserae Ierusalem. Jerome: The Lord therefore sorrowed not from fear of suffering, for for this cause He had come that He should suffer, and had rebuked Peter for his fearfulness; [marg. note: Matt 14:40] but for the wretched Judas, for the offence of the rest of the Apostles, for the rejection and reprobation of the Jewish nation, and the overthrow of unhappy Jerusalem. Damascenus de fide Orth: Vel aliter. Omnia quae non ante ad esse deducta sunt a conditore, existendi naturaliter desiderium habent, et non existere naturaliter fugiunt. Deus igitur verbum homo factus habuit hoc desiderium, quo desideravit escam et potum et somnum, quibus scilicet conservatur vita, et naturaliter experientia horum usus est, et e contrario, corruptiva reformidavit; unde et tempore passionis, quam voluntarie sustinuit, habuit mortis timorem naturalem et tristitiam: est enim timor naturalis quo anima non vult dividi a corpore, propter naturalem familiaritatem quam ei a principio conditor rerum imposuit. Damas., Fid. Orth., iii, 23: Or otherwise; All things which have not yet been brought into existence by their Maker have a natural desire of existence, and naturally shun non-existence. God the Word then, having been made Man, had this desire, through which He desired food, drink, and sleep, by which life is supported, and naturally used them, and contrariwise shunned the things that are destructive of life. Hence in the season of His Passion which He endured voluntarily, He had the natural fear and sorrow for death. For there is a natural fear wherewith the soul shrinks [p. 907] from separation from the body, by reason of that close sympathy implanted from the first by the Maker of all things. Hieronymus: Dominus ergo noster, ut veritatem assumpti probaret hominis, vere quidem contristatus est; sed ne passio in animo illius dominaretur, per passionem coepit contristari: aliud est enim contristari, et aliud incipere contristari. Jerome: Our Lord therefore sorrowed to prove the reality of the Man which He had taken upon Him; but that passion might bear no sway in His mind, "He began to be sorrowful" by pro-passion [ed. note: see ch. 5, page 185]; for it is one thing to be sorrowful, and another to be very sorrowful. Remigius: Destruuntur autem in hoc loco Manichaei, qui dixerunt illum phantasticum corpus assumpsisse; nihilo minus et illi qui dixerunt eum veram animam non habuisse, sed loco animae divinitatem. Remig.: By this place are overthrown the Manichaeans, who said that He took an unreal body; and those also who said that He had not a real soul, but His Divinity in place of a soul. [marg. note: e.g. Apollinaris] Augustinus in Lib. 83 quaest.: Habemus enim Evangelistarum narrationes, per quas Christum et natum de beata virgine Maria cognovimus, et comprehensum a Iudaeis, et flagellatum et crucifixum atque interfectum, et sepultum in monumento: quae omnia intelligere sine corpore nemo potest facta esse; nec figurate accipienda quisquam vel dementissimus dixerit, cum dicta sint ab eis qui res gestas ut meminerant narraverunt. Sic ergo isti corpus eum habuisse testantur, sicut et eum habuisse indicant animam affectiones illae quae non possunt esse nisi in anima; quas nihilominus eisdem Evangelistis narrantibus legimus: et miratus est Iesus, et iratus, et contristatus. Aug., Lib. 83 Quaest. Q80: We have the narratives of the Evangelists, by which we know that Christ was both born of the Blessed Virgin Mary, was seized by the Jews, scourged, crucified, put to death, and buried in a tomb, all which cannot be supposed to have taken place without a body, and not even the maddest will say that these things are to be understood figuratively, when they are told by men who wrote what they remembered to have happened. These then are witnesses that He had a body, as those affections which cannot be without mind prove Him to have had a mind, and which we read in the accounts of the same Evangelists, that Jesus wondered, was angry, was sorrowful. Augustinus de Civ. Dei: Cum ergo in Evangelio ista referuntur, non falso utique referuntur; verum ille hos motus certissimae dispensationis gratia ita cum voluit suscepit animo humano, ut cum voluit factus est homo. Habemus quidem et nos huiusmodi affectus ex humanae conditionis infirmitate; non autem ita dominus Iesus, cuius infirmitas fuit ex potestate. Aug., City of God, book xiv, ch. 9: Since then these things are related in the Evangelists, they are not surely false, but as when He willed He became Man, so likewise when He willed He took into His human soul these passions for the sake of adding assurance to the dispensation. We indeed have these passions by reason of the weakness of our human nature; not so the Lord Jesus, whose weakness was of power. Damascenus de fide Orth: Quapropter naturales nostrae passiones secundum naturam et supra naturam fuerunt in Christo: secundum naturam enim, quia permittebat carni pati quae propria; super naturam autem, quia non praecedebant in eo voluntatem naturalia; nihil enim coactum in Christo consideratur, sed omnia voluntaria: volens enim esurivit, volens timuit et contristatus est. Et ideo de manifestatione tristitiae subditur tunc ait illis: tristis est anima mea usque ad mortem. Damas., Fid. Orth., iii, 20: Wherefore the passions of our nature were in Christ both by nature and beyond nature. By nature, because He left His flesh to suffer the things incidental to it; beyond nature, because these natural emotions did not in Him precede the will. For in Christ nothing befel of compulsion, but all was voluntary; with His will He hungered, with His will He feared, or was sorrowful. Here His sorrow is declared, "Then saith he unto them, My soul is sorrowful even unto death." Ambrosius super Lucam: Tristis autem est non ipse, sed anima: non enim tristis sapientia, non divina substantia, sed anima: suscepit enim animam meam, suscepit corpus meum. Ambrose, in Luc. 23, 43: He is sorrowful, yet not Himself, but His soul; not His Wisdom, not His divine Substance, but His soul, for He took upon Him [p. 908] my soul, and my body. Hieronymus: Non autem propter mortem, sed usque ad mortem dicitur contristatus, donec apostolos sua liberet passione. Dicant qui irrationabilem Iesum sumpsisse animam suspicantur, quomodo contristetur, et noverit tempus tristitiae: quamvis enim et bruta moereant animalia, tamen non noverunt nec causas, neque tempus usque ad quod debeant contristari. Jerome: He is sorrowful not because of death, but "unto death," until He has set the Apostles free by His Passion. Let those who imagine Jesus to have taken an irrational soul, say how it is that He is thus sorrowful, and knows the season of His sorrow, for though the brute animals have sorrow, yet they know neither the causes of it, nor the time for which it must endure. Origenes in Matth.: Vel aliter. Tristis est anima mea usque ad mortem; quasi dicat: tristitia coepta est in me, non semper, sed usque ad tempus mortis; ut cum mortuus fuero peccato, moriar et universae tristitiae, cuius principium tantum fuit in me. Sequitur sustinete hic, et vigilate mecum; ac si dicat: ceteros quidem iussi sedere ibi, quasi infirmiores, ab agone isto servans eos securos; vos autem quasi firmiores adduxi, ut collaboretis mecum in vigiliis et orationibus: tamen et vos manete hic, ut unusquisque in gradu suae vocationis consistat: quoniam omnis gratia, quamvis fuerit magna, habet superiorem. Origen: Or otherwise; "My soul is sorrowful even unto death;" as much as to say, Sorrow is begun in me, but not to endure for ever, but only till the hour of death; that when I shall die for sin, I shall die also to all sorrow, whose beginnings only are in me. "Tarry ye here, and watch with me;" as much as to say, The rest I bade sit yonder as weak, removing them from this struggle; but you I have brought hither as being stronger, that ye may toil with me in watching and prayer. But abide you here, that every man may stay in his own rank and station; since all grace, however great, has its superior. Hieronymus: Vel ideo a somno prohibet, cuius tempus non erat imminente discrimine; sed a somno infidelitatis et torpore mentis. Jerome: Or the sleep which He would have them forego is not bodily rest, for which at this critical time there was no room, but mental torpor, the sleep of unbelief.
Lectio 11 39 καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων, πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπ' ἐμοῦ τὸ ποτήριον τοῦτο: πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ' ὡς σύ. 40 καὶ ἔρχεται πρὸς τοὺς μαθητὰς καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῷ πέτρῳ, οὕτως οὐκ ἰσχύσατε μίαν ὥραν γρηγορῆσαι μετ' ἐμοῦ; 41 γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν: τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής. 42 πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο λέγων, πάτερ μου, εἰ οὐ δύναται τοῦτο παρελθεῖν ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημά σου. 43 καὶ ἐλθὼν πάλιν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ βεβαρημένοι.
39. And he went a little farther, and fell on his face, and prayed, saying, "O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt." 40. And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, "What, could ye not watch with me one hour? 41. Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak." 42. He went away again the second time, and prayed, saying, "O my Father, if this cup may not pass away from me, except I drink it, thy will be done." 43. And he came and found them asleep again for their eyes were heavy. [p. 909] 44. And he left them, and went away again, and prayed the third time, saying the same words.
Origenes in Matth.: Petrum magis de se confidentem et alios adduxit, ut videant cadentem in faciem et orantem, et discant non magna sed humilia de se sapere, nec veloces esse ad promittendum, sed solliciti ad orandum; et ideo dicitur et progressus pusillum: nolebat enim longe fieri ab eis, sed iuxta eos constitutus orare: et qui dixerat: discite a me quia mitis sum et humilis corde, laudabiliter se humilians cadit in faciem; unde sequitur procidit in faciem suam orans, et dicens: mi pater, si possibile est, transeat a me calix iste. Manifestans autem in oratione sua devotionem, quasi dilectus et complacens dispositioni patris, addidit verumtamen non sicut ego volo, sed sicut tu: docens, ut non oremus fieri nostram voluntatem, sed Dei. Secundum autem quod coepit pavere et tristari, secundum hoc orat calicem passionis transire; et non sicut ipse vult, sed sicut pater; hoc est, non secundum substantiam eius divinam et impassibilem, sed secundum naturam humanam et infirmam: suscipiens enim naturam carnis humanae, omnes proprietates implevit, ut non in phantasia habuisse carnem aestimaretur sed in veritate. Proprium est autem hominis fidelis primum quidem nolle pati aliquid doloris, maxime quod ducit usque ad mortem, quia homo carnalis est; si autem sic voluerit Deus, acquiescere, quia fidelis est: nam sicut multum confidere non debemus, ne nostram virtutem videamur profiteri, sic diffidere non debemus, ne Dei adiutoris nostri impotentiam videamur pronuntiare.
Notandum et autem, quoniam Marcus quidem et Lucas hoc ipsum scripserunt; Ioannes autem orantem Iesum, ut transiret ab eo calix, non introducit: quoniam hi quidem magis secundum humanam naturam eius exponunt de eo quam secundum divinam; Ioannes autem magis secundum divinam. Aliter autem Iesus videns qualia erant Iudaei passuri petentes eum ad mortem, dicebat pater, si possibile est, transeat a me calix iste.
Origen: He took with Him the self-confident Peter, and the others, that they might see Him falling on His face and praying, and might learn not to think great things, but little things of themselves, and not to be hasty in promising, but careful in prayer. And therefore, "He went forward a little," not to go far from them, but that He might be near them in His prayer. Also, He who had said above, "Learn of me, for I am meek and lowly in heart," now commendably humbling Himself, falls on His face. But He shews His devotion in His prayer, and as beloved and well-pleasing to His Father, He adds, "Not as I will, but as thou wilt," teaching us that we should pray, not that our own will, but that God's will, should be done. And as He began to have fear and sorrow, He prays accordingly that the cup of His Passion may pass from Him, yet not as He wills, but as His Father wills; wills, that is, not according to His Divine and impassible Substance, but according to His human and weak nature. For in taking upon Him the nature of human flesh, He fulfilled all the properties thereof, that it might be seen that He had flesh not in appearance only, but in reality. The believer indeed must in the first instance be loth to incur pain, seeing it leads to death, and he is a man of flesh; but if it be God's will, he acquiesces because he is a believer. For as we ought not to be too confident that we may not seem to make a boast of our own strength; so neither ought we to be distrustful, lest we should seem to charge God our helper with weakness.
It is to be observed that Mark and Luke write the same, but John does not introduce this prayer of Jesus', that this cup may pass from Him, because the first three are rather occupied about Him, according to His human nature, John according to His divine. Otherwise; Jesus makes this petition, because He sees what the Jews will suffer for requiring His death.
Hieronymus: Unde signanter dicit calix iste, hoc est populi Iudaeorum, qui excusationem ignorantiae habere non possunt si me occiderint, habentes legem et prophetas, qui me vaticinantur. Jerome: Whence He says emphatically, "This cup," that is, of this people of the Jews, who, if they shall put Me to death, can have no excuse for their ignorance, seeing they have the Law and the Prophets, [p. 910] who speak of Me. Origenes in Matth.: Rursus videns quanta utilitas totius mundi esset futura per passionem ipsius, dicebat sed non sicut ego volo, sed sicut tu; idest, si possibile est ut sine passione mea omnia ista bona proveniant, quae per passionem meam sunt proventura, transeat passio haec a me, ut et mundus salvetur, et Iudaei in passione mea non pereant. Si autem sine perditione quorundam, multorum salus non potest introduci, quantum ad iustitiam tuam, non transeat. Calicem autem hunc qui bibitur, passionis in multis locis nominat Scriptura. Bibit autem calicem totum qui patitur pro testimonio quicquid fuerit ei illatum. Effundit autem accipiens qui denegat, ne aliquid patiatur. Origen: Then again considering the benefit that would accrue to the whole world from His Passion, He says, "But not as I will, but as thou wilt;" i.e. If it be possible for all these benefits which shall result from My Passion to be procured without it, let it pass from Me, and both the world be saved, and the Jews not be condemned in putting Me to death. But if the salvation of many cannot be procured without the destruction of a few, saving Thy justice, let it not pass away. Scripture, in many places, speaks of passion as a cup that is drained; and it is drained by him, who in testimony suffers whatever is inflicted upon him. He sheds it, on the contrary, who denies in order to avoid suffering. Augustinus de Cons. Evang: Et ne quis eum putaret patris minuisse potestatem, non dixit: si facere potes; sed si fieri potest, vel si possibile est; ac si diceretur: si vis. Fieri enim potest quod ille voluerit; unde et Lucas hoc ipsum planius intimavit; non enim ait si fieri potest, sed: si vis. Aug., de Cons. Ev., iii, 4: And that none might think that He limited His Father's power, He said not, "If thou canst do it," but "If it may be," or, "If it be possible;" as much as to say, If thou wilt. For whatever God wills can be done, as Luke expresses more plainly; for he says not, "If it be possible," but "If thou wilt." Hilarius in Matth.: Vel aliter. Non ait transeat a me calix iste: haec enim esset pro se timentis oratio. Quod autem ut a se transeat rogat, non ut ipse praetereatur orat, sed ut in alterum illud quod a se transit, accedat. Totus igitur supra eos qui passuri erant metus est; atque ideo pro his orat qui passuri post se erant, dicens transeat calix a me; idest, quomodo a me bibitur, ita ab his bibatur, sine spei differentia, sine sensu doloris, sine metu mortis. Ideo autem ait si possibile est, quia carni et sanguini horum terror est; et difficile est eorum acerbitate corpora non vinci humana. Quod autem ait non sicut ego volo, sed sicut tu, vellet quidem eos non pati, ne forte in passione diffidant, si cohereditatis suae gloriam sine passionis suae difficultate mereantur. Non ergo ut non patiantur rogat, dicens non ut ego volo; sed ut tu, ait, eo quod pater vult ut bibendi calicis in eos ex ipso transeat fortitudo: quia ex voluntate patris non tam per Christum vinci Diabolum, quam etiam per eius discipulos oportebat. Hilary: Otherwise; He says not, Let this cup pass away from Me, for that would be the speech of one who feared it; but He prays that it may pass not so as that He should be passed over, but that when it has passed from Him, it may go to another. His whole fear then is for those who were to suffer, and therefore He prays for those who were to suffer after Him, saying, "Let this cup pass from me," i.e. as it is drunk by Me, so let it be drunk by these, without mistrust, without sense of pain, without fear of death. He says, "If it be possible," because flesh and blood shrink from these things, and it is hard for human bodies not to sink beneath their infliction. That He says, "Not as I will, but as thou wilt," He would fain indeed that they should not suffer, lest their faith should fail in their sufferings, if indeed we might attain to the glory of our joint inheritance with Him without the hardship of sharing in His Passion. He says, "Not as I will, but as thou wilt," because it is the Father's will that strength to drink of the cup should pass from Him to them, that the Devil might be vanquished not so much by Christ as by His disciples also. Augustinus in Enchir: Sic igitur Christus hominem gerens ostendit privatam quamdam hominis voluntatem: in qua et suam et nostram figuravit, qui caput nostrum est, cum dicit transeat a me. Haec enim erat humana voluntas proprium aliquid tamquam privatum volens. Sed quia rectum vult esse hominem et ad Deum dirigi, subdit verumtamen non sicut ego volo, sed sicut tu: ac si diceret: vide te in me, quia potes aliquid proprium velle; et si Deus aliud velit, conceditur hoc humanae fragilitati. Aug., in Ps. 32, enar. 2: Christ thus as man shews a certain private human will, in which He who is our head figures both His own will and ours when He says, "Let it pass from me." For this was His human will [p. 911] choosing something as apart for Himself. But because as man He would be righteous and guide Himself by God's will, He adds, "Nevertheless not as I will, but as thou wilt;" as much as to say to us, Man, behold thyself in Me, that thou canst will somewhat apart of thyself, and though God's will is other, this is permitted to human frailty. Leo Papa in Serm. 7 de passione: Haec vox capitis, salus est totius corporis; haec vox omnes fideles instruit, omnes confessores accendit, omnes martyres coronavit: nam quis mundi odia, quis tentationum turbines, quis posset persecutorum superare terrores, nisi Christus in omnibus et pro omnibus patri diceret: fiat voluntas tua? Discant igitur hanc vocem omnes Ecclesiae filii; ut cum adversitas violentae alicuius tentationis incumbit, superato timore formidinis, accipiant tolerantiam passionis. Leo, Serm., 58, 5: This speech of the Head is the health of the whole body, this saying is instruction to the faithful, animates the confessor, crowns the martyr. For who could vanquish the hatred of the world, or the whirlwind of temptations, or the terrors of the persecutors, if Christ did not in all and for all say to the Father, "Thy will be done." Let all the sons of the Church then utter this prayer, that when the pressure of some mighty temptation lies upon them, they may embrace endurance of the suffering, disregarding its terrors. Origenes in Matth.: Pusillum autem progrediente Iesu ab eis, nec una hora potuerunt vigilare eo absente: propter quod oremus, ut nec modicum aliquando Iesus progrediatur. Sequitur et venit ad discipulos suos, et invenit eos dormientes. Origen: And though Jesus went but a "little forward," they could not watch one hour in His absence; let us therefore pray that Jesus may never depart even a little from us. Chrysostomus in Matth: Quia tempus intempestae noctis erat, et oculi eorum a tristitia erant gravati. Chrys.: He "finds them sleeping," both because it was a late hour of the night, and their eyes were heavy with sorrow. Hilarius in Matth.: Postquam ergo ad discipulos redit, et dormientes deprehendit, Petrum arguit; unde sequitur et dicit Petro: sic non potuisti una hora vigilare mecum? Petrum ideo prae omnibus ex tribus arguit, quia prae ceteris non se scandalizandum fuerat gloriatus. Hilary: When then He returned to His disciples and found them sleeping, He rebukes Peter, "Could ye not watch one hour with me?" He addresses Peter rather than the rest, because be had most loudly boasted that he would not be offended. Chrysostomus in Matth: Sed quia et alii idem dixerunt, omnium etiam infirmitatem arguit: qui enim mori simul cum Christo elegerant, neque simul cum eo potuerunt vigilare. Chrys.: But as they had all said the same, He charges them all with weakness; they had chosen to die with Christ, and yet could not even watch with Him. Origenes in Matth.: Inveniens autem eos dormientes, suscitat verbo ad audiendum, et praecipit vigilare, dicens vigilate et orate, ne intretis in tentationem: ut primum vigilemus, et sic vigilantes oremus. Vigilat qui facit opera bona, et qui sollicite agit ne in aliquid tenebrosum dogma incurrat: sic enim vigilantis exauditur oratio. Origen: Finding them thus sleeping, He rouses them with a word to hearken, and commands them to watch; "Watch and pray, that ye enter not into temptation;" that first we should watch, and so watching pray. He watches who does good works, and is careful that He does not run into any dark doctrine, for so the prayer of the watchful is heard. Hieronymus: Impossibile est humanam animam non tentari. Ergo non ait vigilate et orate ne tentemini, sed ne intretis in tentationem; hoc est ne vos tentatio superet. Jerome: It is impossible that the human mind should not be tempted, therefore He says not "Watch and pray" that ye be not tempted, but "that ye enter not into temptation," that is, that temptation vanquish you not. Hilarius in Matth.: Cur autem ne in tentationem venirent admonere eos voluisset orare, ostendit dicens spiritus quidem promptus est, caro autem infirma. Non enim de se hoc dicit: ad eos enim hic sermo conversus est. Hilary: And why He thus encouraged them to pray that they might not enter into temptation, He adds, "For the spirit indeed is willing, but the flesh is weak;" this He says not of Himself, but addresses them. Hieronymus: Hoc autem est adversus temerarios, qui quod crediderint putant se posse consequi. Itaque quantum de ardore mentis confidimus, tantum de fragilitate carnis timeamus. Jerome: This is [p. 912] against those rash persons who think that whatever they believe they can perform. The more confident we are of our zeal, the more mistrustful should we be of the frailty of the flesh. Origenes in Matth.: Hic considerandum est utrum sicut omnium caro infirma est, sic omnium spiritus promptus est; an omnium quidem caro infirma est, non autem et omnium hominum spiritus promptus est, sed tantum sanctorum; infidelium autem spiritus segnis est, et caro infirma. Est autem et alio modo caro infirma eorum solum quorum spiritus promptus est, qui cum spiritu prompto opera carnis mortificant. Hos ergo vult vigilare et orare, ut non intrent in tentationem; quoniam qui spiritualior est, sollicitior debet esse, ne magnum bonum ipsius gravem habeat lapsum. Origen: Here it should be enquired, whether as all men's flesh is weak, so all men's spirit is willing, or whether only that of the saints; and whether in unbelievers the spirit is not also dull, as the flesh is weak. In another sense the flesh of those only is weak whose spirit is willing, and who with their willing spirit do mortify the deeds of the flesh. These then He would have watch and pray that they should not enter into temptation, for the more spiritual any one may be, the more careful should he be that his goodness should not suffer a great fall. Remigius: Vel aliter. His verbis ostendit se veram carnem ex virgine sumpsisse, et veram animam habuisse; unde et nunc dicit spiritum suum promptum esse ad patiendum, carnem vero infirmam timere dolorem passionis. Sequitur iterum secundo abiit, et oravit dicens: pater mi, si non potest calix iste transire, nisi bibam illum, fiat voluntas tua. Remig.: Otherwise; In these words He shews that He took real flesh of the Virgin, and had a real soul, saying that His spirit is willing to suffer, but His flesh weak in fearing the pain of Passion. Origenes in Matth.: Aestimo quod calix ille passionis omnino a Iesu fuerat transiturus, sed cum differentia: ut si quidem biberet eum, et ab ipso transiret, postmodum et ab universo genere hominum; si autem non biberet eum, ab ipso quidem forsitan transiret, ab hominibus autem non transiret. Hunc ergo calicem passionis volebat quidem a se transire, sic ut omnino neque gustaret amaritudinem eius: si tamen possibile esset, quantum ad iustitiam Dei. Si autem non poterat fieri, magis volebat ut sumeret eum, et sic transiret ab eo et ab universo hominum genere, quam ut contra voluntatem paternam, bibitionem eius effugeret. Origen: There were, I conclude, two ways in which this cup of Passion might pass from the Lord. If He should drink it, it would pass away from Him, and afterwards from the whole race of mankind also; if He should not drink it, it would perhaps pass from Him, but from men it would not pass. He would fain therefore that it should so pass from Him as that He should not at all taste its bitterness, yet only if it were possible, saving the righteousness of God. If it were not possible, He was rather willing to drink it, that so it might pass from Him, and from the whole race of mankind rather than against His Father's will shun the drinking thereof. Chrysostomus in Matth: Quod quidem secundo vel tertio orat, ex affectu scilicet humanae infirmitatis, quo mortem timebat, certificat quod vere factus est homo. Secundo enim vel tertio aliquid fieri, veritatis est maxime demonstrativum in Scripturis: unde Ioseph dixit Pharaoni: quod vidisti secundo ad eam rem pertinens, somnii firmitatis indicium est. Chrys.: That He prays for this a second and a third time, comes of the feelings belonging to human frailty, through which also He feared death, thus giving assurance that He was truly made man. For in Scripture when any thing is repeated a second and third time, that is the greatest proof of its truth and reality; as, for example, when Joseph says to Pharaoh, "And for that thou sawedst it twice, it is proof of the thing being established by God." [Gen 41:32] Hieronymus: Vel aliter. Secundo orat, ut si Ninive, idest gentilitas, aliter salvari non potest nisi aruerit cucurbita, idest Iudaea, fiat voluntas patris, quae non est contraria filii voluntati, dicente ipso per prophetam: ut facerem voluntatem tuam, Deus meus, volui. Jerome: Or otherwise; He prays a second time that if Nineveh, or the Gentile world, cannot be saved unless the gourd, i.e. the Jews, be withered, His Father's will may be done, which is not contrary to the Son's will, who Himself speaks by the Prophet, "I am content to do thy will, 0 God." [Ps 40:8] [p. 913] Hilarius in Matth.: Vel aliter. Passuris discipulis omnem in se corporis nostri infirmitatem assumpsit; crucique secum universa quibus infirmamur affixit: et ideo transire ab eo calix non potest, nisi illum bibat, quia pati, nisi ex eius passione, non possumus. Hilary: Otherwise, He bare in His own body all the infirmities of us His disciples who should suffer, and nailed to His cross all wherein we are distressed; and therefore that cup cannot pass from Him, unless He drink it, because we cannot suffer, except by His passion. Hieronymus: Christus autem solus orat pro omnibus, sicut et solus patitur pro universis; sequitur enim et venit iterum, et invenit eos dormientes; erant enim oculi eorum gravati. Languescebant enim et opprimebantur apostolorum oculi negatione vicina. Jerome: Christ singly prays for all,as He singly suffers for all. "Their eyes were heavy," i.e. an oppression and stupefaction came on as their denial drew near. Origenes in Matth.: Puto enim quod non tantum corporum oculi quantum animarum gravati erant: nondum enim erat eis spiritus datus; unde non eos reprehendit, sed vadens iterum oravit, docens ut non deficiamus, sed permaneamus in oratione, donec impetremus ea quae postulare iam coepimus; unde sequitur et relictis illis, iterum abiit, et oravit tertio, eumdem sermonem dicens. Origen: And I suppose that the eyes of their body were not so much affected as the eyes of their mind, because the Spirit was not yet given them. Wherefore He does not rebuke them, but goes again and prays, teaching us that we should not faint but should persevere in prayer, until we obtain what we have begun to ask. Hieronymus: Tertio autem oravit, ut in ore duorum vel trium testium staret omne verbum. Jerome: He prayed the third time, that in the mouth of two or three witnesses every word might be established. Rabanus: Vel ideo tribus vicibus dominus oravit, ut nos a peccatis praeteritis veniam, et praesentibus malis tutelam, et futuris periculis cautelam oremus, et ut omnem orationem ad patrem et ad filium et ad spiritum sanctum dirigamus: et ut integer spiritus noster et anima et corpus servetur. Raban: Or, The Lord prayed thrice, to teach us to pray for pardon of sins past, defence against present evil, and provision against future perils, and that we should address every prayer to Father, Son, and Holy Spirit, and that our spirit, soul, and body should be kept in safety. Augustinus de quaest. Evang: Non absurde etiam intelligitur propter trinam tentationem passionis ter dominum orasse. Sicut enim tentatio cupiditatis trina est, ita tentatio timoris trina est. Cupiditati quae in curiositate est, opponitur timor mortis: sicut enim in illa cognoscendarum rerum est aviditas, ita et in ista metus amittendae talis notitiae. Cupiditati vero honoris vel laudis opponitur timor ignominiae, et contumeliarum. Cupiditati autem voluptatis opponitur timor doloris. Aug., Quaest Ev., i, 47: Nor is that an absurd interpretation which makes Our Lord pray thrice because of the threefold temptation of His Passion. To the temptation of curiosity is opposed the fear of death; for as the one is a yearning for the knowledge of things, so the other is the fear of losing such knowledge. To the desire of honour or applause is opposed the dread of disgrace and insult. To the desire of pleasure is opposed the fear of pain. Remigius: Vel ter orat pro apostolis, et maxime pro Petro, qui ter erat eum negaturus. Remig.: Or, He prays thrice for the Apostles, and for Peter in particular, who was to deny Him thrice.
Lectio 12 44 καὶ ἀφεὶς αὐτοὺς πάλιν ἀπελθὼν προσηύξατο ἐκ τρίτου τὸν αὐτὸν λόγον εἰπὼν πάλιν. 45 τότε ἔρχεται πρὸς τοὺς μαθητὰς καὶ λέγει αὐτοῖς, καθεύδετε [τὸ] λοιπὸν καὶ ἀναπαύεσθε; ἰδοὺ ἤγγικεν ἡ ὥρα καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν. 46 ἐγείρεσθε, ἄγωμεν: ἰδοὺ ἤγγικεν ὁ παραδιδούς με.
45. Then cometh he to his disciples, and saith unto them, "Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. 46. Rise, let us be going: behold, he is at hand that doth betray me."
Hilarius in Matth.: Post orationem frequentem, post discursus recursusque multiplices, metum demit, securitatem reddit, in requiem adhortatur; unde dicitur tunc venit ad discipulos suos, et ait illis: dormite iam et requiescite. Hilary: After His persevering prayer, after His [p. 914] departures and several returns, He takes away their fear, restores their confidence, and exhorts them to "sleep on, and take their rest." Chrysostomus in Matth: Et quidem tunc vigilare oportebat; sed hoc dixit, ut ostenderet quoniam neque visum possent ferre futurorum malorum, et quoniam eorum non indiget auxilio: et quoniam omnino tradi eum oportebat. Chrys.: Indeed it behoved them to watch, but He said this to shew that the prospect of coming evils was more than they would bear, that He had no need of their aid, and that it must needs be that He should be delivered up. Hilarius in Matth.: Vel hoc dicit, quia voluntatem patris de discipulis iam securus expectabat, de qua dixerat: fiat voluntas tua; qua scilicet transiturum in nos calicem bibens, infirmitatem corporis nostri, et timoris sollicitudinem, et ipsum dolorem mortis absorbuit. Hilary: Or, He bids them "sleep on, and take their rest," because He now confidently awaited His Father's will concerning the disciples, concerning which He had said, "Thy will be done," and in obedience to which He drunk the cup that was to pass from Him to us, diverting upon Himself the weakness of our body, the terrors of dismay, and even the pains of death itself. Origenes in Matth.: Vel non est ille ipse somnus quem iubet nunc discipulos suos dormire, et ille qui eis superius scribitur contigisse. Illic enim dormientes invenit, non requiescentes, sed gravatos oculos habentes: nunc autem praecepit eis non simpliciter dormire, sed cum requie; ut ordo servetur, ut primum quidem vigilemus orantes, ut non intremus in tentationem; ut postea dormiamus et requiescamus; ut cum aliquis invenerit locum domino, tabernaculum Deo Iacob, ascendat supra lectum stratus sui, et det somnum oculis suis. Forsitan autem et anima non potens semper sufferre labores, quasi incarnata, remissiones aliquas sine reprehensione consequetur: quae moraliter dormitiones dicuntur, ut usque ad aliquantum temporis habens remissionem renovata resuscitetur. Origen: Or, the sleep He now bids His disciples take is of a different sort from that which is related above to have befallen them. Then He found them sleeping, not taking repose, but because their eyes were heavy, but now they are not merely to sleep, but to "take their rest," that this order may be rightly observed, namely, that we first watch with prayer that we enter not into temptation, and afterwards sleep and take our rest, when having "found a place for the Lord, a tabernacle for the God of Jacob," we may "go up into our bed, and give sleep to our eyes." [Ps 132:3] It may be also that the soul, unable to sustain a continual energy by reason of its union with the flesh, may blamelessly admit some relaxations, which may be the moral interpretation of slumbers, and then again after due time be quickened to new energy. Hilarius in Matth.: Quod autem ad eos revertens, dormientesque reperiens, primum reversus obiurgat, secundo silet, tertio quiescere iubet: ratio ista est, quod primum post resurrectionem dispersos eos et diffidentes ac trepidos reprehendit; secundo, misso spiritu Paraclito, gravatis ad contuendam Evangelii libertatem oculis, visitavit: nam aliquamdiu legis amore detenti, quodam fidei somno occupati sunt; tertio vero, idest claritatis suae reditu, securitati eos quietique restituet. Hilary: And whereas, when He returned and found them sleeping, He rebukes them the first time, the second time says nothing, the third time bids them take their rest; the interpretation of this is, that at the first after His resurrection, when He finds them dispersed, distrustful, and timorous, He rebukes them; the second time, when their eyes were heavy to look upon the liberty of the Gospel, He visited them, sending them the Spirit, the Paraclete; for, held back by attachment to the Law, they slumbered in respect of faith; but the third time, when He shall come in His glory, He shall restore them to quietness and confidence. Origenes in Matth.: Postquam autem resuscitavit eos a somno, videns in spiritu appropinquantem Iudam traditioni, qui nondum videbatur a discipulis eius, dicit ecce appropinquavit hora, et filius hominis tradetur in manus peccatorum. Origen: When He had roused them from sleep, seeing in the Spirit Judas drawing near to betray Him, though the disciples could not yet see him, He [p. 915] says, "Behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners." Chrysostomus in Matth: Per hoc autem quod dicit appropinquavit hora, ostendit quoniam divinae dispositionis erat quod gerebatur: per hoc autem quod dicit in manus peccatorum, demonstrat quoniam illorum nequitiae hoc opus erat, non quod ipse delicto esset obnoxius. Chrys.: The words, "the hour is at hand," point out that all that has been done was by Divine interference; and that, "into the hands of sinners," shew that this was the work of their wickedness, not that He was guilty of any crime. Origenes in Matth.: Sed et nunc in manus peccatorum traditur Iesus; quando hi qui videntur Iesum credere, habent eum in manibus suis, cum sint peccatores. Sed et quotiescumque iustus habens in se Iesum, in potestate factus fuerit peccatorum, Iesus est traditus in manus peccatorum. Origen: And even now Jesus "is betrayed into the hands of sinners," when those who seem to believe in Jesus, continue to sin while they have Him in their hands. Also whenever a righteous man, who has Jesus in Him, is put into the power of sinners, Jesus is delivered into the hands of sinners. Hieronymus: Postquam ergo tertio oraverat, et apostolorum timorem sequente poenitentia impetraverat corrigendum, securus de passione sua pergit ad persecutores, et ultro se ad interficiendum praebet; unde sequitur surgite, eamus, quasi dicat: non vos inveniant quasi timentes: ultro pergamus ad mortem, ut confidentiam et gaudium passuri videant; sequitur enim ecce appropinquavit qui me tradet. Jerome: Having concluded His third prayer, and having obtained that the Apostles' terror should be corrected by subsequent penitence, He goes forth undaunted by the prospect of His own Passion to meet His pursuers, and offers Himself voluntarily to be sacrificed. "Arise, let us be going;" as much as to say, Let them not find you trembling, let us go forth willingly to death, that they may see us confident and rejoicing in suffering; "Lo, he that shall betray me draweth near." Origenes in Matth.: Non dicit: appropinquavit mihi: nec enim ipsi appropinquabat traditor eius, qui se elongaverat peccatis suis ab eo. Origen: He says not, Draws near to thee, for indeed the traitor was not near Him, but had removed himself far off through his sins. Augustinus de Cons. Evang: Videtur autem hic sermo secundum Matthaeum sibi ipsi esse contrarius. Quomodo enim dixit dormite iam et requiescite, cum connectat surgite, eamus? Qua velut repugnantia quidam commoti conantur ita pronuntiare quod dictum est dormite iam, et requiescite, tamquam ab exprobrante, non a permittente sit dictum; quod recte fieret, si esset necesse. Cum vero Marcus ita commemoravit, ut cum dixisset: dormite iam et requiescite, adiungeret: sufficit, et deinde inferret: venit hora; ecce tradetur filius hominis, utique intelligitur post illud quod eis dictum est dormite et requiescite, siluisse dominum aliquantum, ut hoc fieret quod promiserat: et nunc intulisse ecce appropinquavit hora. Propter quod secundum Marcum positum est: sufficit, idest quod iam requiescitis. Aug., de Cons. Ev., iii, 4: This speech as Matthew has it seems self-contradictory. For how could He say, "Sleep on, and take your rest," and immediately continue, "Rise, let us be going." This contradiction some have endeavoured to reconcile by supposing the words, "Sleep on, and take your rest," to be an ironical rebuke, and not a permission; it might be rightly so taken if need were. But as Mark records it, when He had said, "Sleep on, and take your rest," He added, "it is enough," and then continued, "The hour is come, behold, the Son of man is betrayed into the hands of sinners;" [Mark 14:41] we clearly understand the Lord to have been silent some time after He had said, "Sleep on," to allow of their doing so, and then after some interval to have roused them with, "Behold, the hour is at hand." And as Mark fills up the sense with, "it is enough," that is, ye have had rest enough.
Lectio 13 47 καὶ ἔτι αὐτοῦ λαλοῦντος ἰδοὺ Ἰούδας εἷς τῶν δώδεκα ἦλθεν καὶ μετ' αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν καὶ ξύλων ἀπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων τοῦ λαοῦ. 48 ὁ δὲ παραδιδοὺς αὐτὸν ἔδωκεν αὐτοῖς σημεῖον λέγων, ὃν ἂν φιλήσω αὐτός ἐστιν: κρατήσατε αὐτόν. 49 καὶ εὐθέως προσελθὼν τῷ Ἰησοῦ εἶπεν, χαῖρε, ῥαββί: καὶ κατεφίλησεν αὐτόν.
47. And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with [p. 916] swords and staves, from the Chief Priests and elders of the people. 48. Now he that betrayed him gave them a sign, saying, "Whomsoever I shall kiss, that same is he: hold him fast." 49. And forthwith he came to Jesus, and said, "Hail, Master;" and kissed him. 50. And Jesus said unto him, "Friend, wherefore art thou come?" Then came they, and laid hands on Jesus, and took him.
Glossa: Quia superius dictum est quod dominus ultro se persecutoribus exhibebat, consequenter Evangelista ostendit quomodo sit a persecutoribus detentus; unde dicit adhuc eo loquente, ecce Iudas unus de duodecim venit. Gloss., non occ.: Having said above that the Lord offered Himself of His own accord to His pursuers, the Evangelist proceeds to relate how He was seized by them. Remigius: Unus, videlicet numero, non merito. Hoc autem dixit ad ostendendum immane facinus illius qui de apostolica dignitate factus fuerat proditor. Sequitur et cum eo turba multa cum gladiis et fustibus. Ut autem ostenderet Evangelista invidentiae causa illum deprehensum, subiungit missi a principibus sacerdotum et senioribus populi. Remig.: "One of the twelve," by association of name, not of desert. This shews the monstrous wickedness of the man who from the dignity of the Apostleship became the traitor. To shew that it was out of envy that they seized Him, it is added, "A great multitude sent by the Chief Priests and elders of the people." Origenes: Potest dicere aliquis, quoniam propter multitudinem eorum qui iam crediderant, multi venerunt adversus eum, timentes ne multitudo credentium de manibus eorum tollerent eum; ego autem aestimo etiam alteram causam, quoniam qui putabant in Beelzebub eicere solere Daemonia, arbitrabantur eum ex quibusdam maleficiis posse effugere de medio volentium eum tenere. Multi etiam nunc spiritualibus gladiis militant contra Iesum, variis scilicet et diversis de Deo dogmatibus. Sequitur qui autem tradidit eum, dedit eis signum, dicens: quemcumque osculatus fuero, ipse est, tenete eum. Dignum est autem quaerere, cum secundum faciem notus esset omnibus habitantibus in Iudaea, quare quasi non cognoscentibus effigiem eius dedit eis signum. Venit autem traditio talis de eo ad nos: quoniam non solum duae formae in eo fuerunt: una secundum quam eum omnes videbant, altera secundum quam transfiguratus est coram discipulis in monte; sed etiam unicuique apparebat secundum quod fuerat dignus: sicut et de manna scriptum est, quod habebat saporem ad omnem usum convenientem, et verbum Dei non similiter cunctis apparet. Propter huiusmodi ergo transfigurationem eius, signo indigebant. Origen: Some may say that a great multitude came, because of the great multitude of those who already believed, who, they feared, might rescue Him out of their hands; but I think there is another reason for this, and that is, that they who thought that He cast out daemons through Beelzebub, supposed that by some magic He might escape the hands of those who sought to hold Him. Even now do many fight against Jesus with spiritual weapons, to wit, with divers and shifting dogmas concerning God. It deserves enquiry why, when He was known by face to all who dwelt in Judaea, he should have given them a sign, as though they were unacquainted with His person. But a tradition to this effect has come down to us, that not only had He two different forms, one under which He appeared to men, the other into which He was transfigured before His disciples in the mount, but also that He appeared to each man in such degree as the beholder was worthy; in like manner as we read of the manna, that it had a flavour adapted to every variety of use, and as the word of God shews not alike to all. They [p. 917] required therefore a sign by reason of this His transfiguration. Chrysostomus in Matth: Vel ideo signum eis dedit, quia multoties detentus ab ipsis, pertransiit nescientibus eis, quod et tunc factum esset, si ipse voluisset. Sequitur et confestim accedens ad Iesum, dixit: ave, Rabbi; et osculatus est eum. Chrys.: Or, because whenever they had hitherto attempted to seize Him, He had escaped them they knew not how; as also He might then have done had He been so minded. Rabanus: Suscipit dominus osculum traditoris, non quod simulare nos doceat, sed ne proditionem fugere videatur. Raban.: The Lord suffered the traitor's kiss, not to teach us to dissemble, but that He might not seem to shrink from His betrayal. Origenes in Matth.: Si autem aliquis quaerat cur osculo Iudas tradidit Iesum, secundum quosdam quidem voluit reverentiam ad magistrum servare, non audens manifeste in eum irruere; secundum alios hoc fecit, timens ne si forte se manifestum adversarium praebuisset, ipse ei fieret causa evasionis, cum posset secundum opinionem eius effugere, et facere se impervium. Ego autem puto quod omnes proditores veritatis amare veritatem fingentes, osculi signo utuntur. Omnes etiam haeretici, sicut et Iudas, Iesu dicunt Rabbi. Iesus autem placabilia respondet; unde sequitur dixitque illi Iesus: amice, ad quid venisti? Dicit autem amice, improperans simulationem: hoc enim nomine neminem bonorum in Scripturis cognoscimus appellatum: ad malum enim dicitur: amice, quomodo huc intrasti? Et: amice, non facio tibi iniuriam. Origen: If it be asked why Judas betrayed Jesus with a kiss, according to some it was because He desired to keep up the reverence due to his Master, and did not dare to make an open assault upon Him; according to others, it was out of fear that if he came as an avowed enemy, be might be the cause of His escape, which he believed Jesus had it in His power to effect. But I think that all betrayers of truth love to assume the guise of truth, and to use the sign of a kiss. Like Judas also, all heretics call Jesus Rabbi, and receive from Him mild answer. "And Jesus said unto him, Friend, wherefore art thou come?" He says, "Friend," upbraiding his hypocrisy; for in Scripture we never find this term of address used to any of the good, but as above, "Friend, how camest thou in hither?" [Matt 22:12] and, "Friend, I do thee no wrong." [Matt 20:13] Augustinus in Serm. de passione: Dicit autem ad quid venisti? Tamquam si diceret: oscularis et insidiaris: novi quare veneris; amicum fingis, cum proditor sis. Aug., non occ.: He says, "Wherefore art thou come?" as much as to say, Thy kiss is a snare for Me; I know wherefore thou art come; thou feignest thyself My friend, being indeed My betrayer. Remigius: Sive: amice, ad quid venisti? Hoc fac, subintelligitur. Sequitur tunc accesserunt, et manus iniecerunt in Iesum, et tenuerunt eum. Tunc, scilicet quando ipse permisit: frequenter enim voluerunt, sed non potuerunt. Remig.: Or, after "Friend, for what thou art come," that do, is understood. "Then came they, and laid their hands on Jesus, and held him." "Then," that is, when He suffered them, for ofttimes they would have done it, but were not able. Rabanus: Exulta, Christiane, in commercio inimicorum tuorum vicisti: quod Iudas vendidit et quod Iudaeus emit, tu acquisivisti. Pseudo-Aug., Serm. de Symb. ad Catech. 6: Exult, Christian, you have gained by this bargain of your enemies; what Judas sold, and what the Jews bought, belongs to you.
Lectio 14 50 ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ, ἑταῖρε, ἐφ' ὃ πάρει. τότε προσελθόντες ἐπέβαλον τὰς χεῖρας ἐπὶ τὸν Ἰησοῦν καὶ ἐκράτησαν αὐτόν. 51 καὶ ἰδοὺ εἷς τῶν μετὰ Ἰησοῦ ἐκτείνας τὴν χεῖρα ἀπέσπασεν τὴν μάχαιραν αὐτοῦ καὶ πατάξας τὸν δοῦλον τοῦ ἀρχιερέως ἀφεῖλεν αὐτοῦ τὸ ὠτίον. 52 τότε λέγει αὐτῷ ὁ Ἰησοῦς, ἀπόστρεψον τὴν μάχαιράν σου εἰς τὸν τόπον αὐτῆς, πάντες γὰρ οἱ λαβόντες μάχαιραν ἐν μαχαίρῃ ἀπολοῦνται. 53 ἢ δοκεῖς ὅτι οὐ δύναμαι παρακαλέσαι τὸν πατέρα μου, καὶ παραστήσει μοι ἄρτι πλείω δώδεκα λεγιῶνας ἀγγέλων; 54 πῶς οὖν πληρωθῶσιν αἱ γραφαὶ ὅτι οὕτως δεῖ γενέσθαι;
51. And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the High Priest's, and smote off his ear. 52. Then said Jesus unto him, "Put up again thy sword into his place: for all they that take the sword shall perish with the sword. [p. 918] 53. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? 54. But how then shall the Scriptures be fulfilled, that thus it must be?"
Chrysostomus in Matth: Sicut Lucas refert, dominus in coena discipulis dixerat: qui habet sacculum, tollat similiter et peram; et qui non habet, vendat tunicam suam, et emat gladium; et discipuli responderunt: ecce gladii duo hic. Conveniens autem erat illic gladios esse, propter agnum scilicet paschalem, quem comederent. Audientes quoque quoniam venirent persecutores ad Christum capiendum, a coena exeuntes gladios sumpserunt in auxilium adversus persecutores, quasi pro magistro praeliaturi; unde hic dicitur et ecce unus ex his qui erant cum Iesu extendens manum exemit gladium suum. Chrys., Hom. lxxxiv: So Luke relates, the Lord had said to His disciples at supper, "He that hath a purse, let him take it, and likewise his scrip; and he that hath no sword, let him sell his garment and buy one;" [Luke 22:36] and the disciples answered, "Lo, here are two swords." It was natural that there should be swords there for the paschal lamb which they had been eating. Hearing then that the pursuers were coming to apprehend Christ, when they went out from supper they took these swords, as though to fight in defence of their Master against His pursuers. Hieronymus: In alio Evangelio scriptum est, quod Petrus hoc fecerit eodem ardore quo et cetera fecit; unde sequitur et percutiens servum principis sacerdotum, amputavit auriculam eius. Servus principis sacerdotum Malchus appellatur; auricula quoque quae amputatur, dextera est. Transitorie dicendum est, quod Malchus, idest rex quondam populi Iudaeorum, servus factus est impietatis, et devorationis sacerdotum; dexteramque perdidit auriculam, ut litterae veritatem audiat in sinistra. Jerome: In another Gospel [marg. note: John 18:19], Peter is represented as having done this, and with his usual hastiness; and that the servant's name was Malchus, and that the ear was the right ear. In passing we may say, that Malchus, i.e. one who should have been king of the Jews, was made the slave of the ungodliness and the greediness of the Priests, and lost his right ear so that he might hear only the worthlessness of the letter in his left. Origenes in Matth.: Nam si videntur legem audire modo, cum sinistro auditu audiunt umbram traditionis de lege, non veritatem. Populus autem ex gentibus significatus per Petrum, per hoc ipsum quod crediderunt in Christum, facti sunt causa ut praecideretur Iudaeorum auditio dextera. Origen: For though they seem even now to hear the Law, yet is it only with the left ear that they hear the shadow of a tradition concerning the Law, and not the truth. The people of the Gentiles is signified by Peter; for by believing in Christ, they become the cause of cutting off the Jews' right ear. Rabanus: Vel Petrus non tollit audientibus intelligendi sensum, sed de divino ablatum iudicio negligentibus pandit: verum eadem dextera auris in his qui ex eodem populo crediderunt, divina pietate pristino restituta est officio. Raban.: Or, Peter does not take away the sense of understanding from them that hear, but opens to the careless that which by a divine sentence was taken away from them; but this same right ear is restored to its original function in those who out of this nation believed. Hilarius in Matth.: Vel aliter. Servo principis sacerdotum auricula ab apostolo resecatur; populo scilicet sacerdotio servienti, per Christi discipulum inobediens auditus exciditur; et ad capacitatem veritatis hoc quod erat non audiens, amputatur. Hilary: Otherwise; The ear of the High Priest's servant is cut off by the Apostle, that is, Christ's disciple cuts off the disobedient hearing of a people which were the slaves of the Priesthood, the ear which had refused to hear is cut off so that it is no longer capable of hearing. Leo Papa in Serm. 1 de passione: Dominus autem zelantis apostoli pium motum progredi ultra non patitur; unde sequitur tunc ait illi Iesus: converte gladium tuum in locum suum. Contra sacramentum enim erat redemptionis nostrae, ut qui mori pro omnibus venerat, capi nollet. Dat ergo in se furentibus licentiam saeviendi, ne dilato gloriosae crucis triumpho, et dominatio diabolica fieret longior, et captivitas humana diuturnior. Leo, Serm. 22: The Lord of the zealous [p. 919] Apostle will not suffer his pious feeling to proceed further, "Then saith Jesus unto him, Put up again thy sword into his place." For it was contrary to the sacrament of our redemption that He, who had come to die for all, should refuse to be apprehended. He gives therefore licence to their fury against Him, lest by putting off the triumph of His glorious Cross, the dominion of the Devil should be made longer, and the captivity of men more enduring. Rabanus: Oportuit etiam ut auctor gratiae fideles patientiam suo exemplo doceret, et potius ad sustinendum fortiter adversa instrueret quam ad vindicandum provocaret. Raban.: It behoved also that the Author of grace should teach the faithful patience by His own example, and should rather train them to endure adversity with fortitude, than incite them to self-defence. Chrysostomus in Matth: Ad hoc autem ut discipulo persuaderetur, comminationem addit, dicens omnes enim qui acceperint gladium, gladio peribunt. Chrys.: To move the disciple to this, He adds a threat, saying, "All they that take the sword, shall perish by the sword." Augustinus contra Faustum: Idest, omnis qui usus fuerit gladio. Ille autem utitur gladio, qui nulla superioritate aut legitima potestate vel iubente vel concedente, in sanguinem alicuius armatur. Nam utique dominus iusserat ut ferrum discipuli eius ferrent; sed non iusserat ut ferirent. Quid ergo indignum si Petrus post hoc peccatum factus est pastor Ecclesiae, sicut Moyses post percussum Aegyptium factus est rector et princeps synagogae? Uterque enim non detestabili immanitate, sed emendabili animositate regulam excessit; uterque odio improbitatis alienae; sed ille fraterno, iste dominico, licet adhuc carnali, tamen amore peccavit. Aug., cont. Faust., xxii, 70: That is, every one who uses the sword. And he uses the sword, who, without the command or sanction of any superior, or legitimate authority, arms himself against man's life. For truly the Lord had given commandment to His disciples to take the sword, but not to smite with the sword. Was it then at all unbeseeming that Peter after this sin should become ruler of the Church, as Moses after smiting the Egyptian was made ruler and chief of the Synagogue? For both transgressed the rule not through hardened ferocity, but through a warmth of spirit capable of good; both through hatred of the injustice of others; both sinned through love, the one for his brother, the other for his Lord, though a carnal love. Hilarius: Sed non omnibus gladio utentibus mors solet esse per gladium; nam plures aut febris aut alius accidens casus absumit, qui gladio, aut iudicii officio, aut resistendi latronibus necessitate sunt usi. Et si secundum sententiam eius, omnis gladio utens, gladio perimeretur, recte ad necem eorum gladius eximebatur, qui eodem utebantur ad facinus. Hilary: But all who use the sword do not perish by the sword; of those who have used the sword either judicially, or in self-defence against robbers, fever or accident carries off the greater part. Though if according to this every one who uses the sword shall perish by the sword, justly was the sword now drawn against those who were using the same for the promotion of crime. Hieronymus: Quo ergo gladio peribit quicumque gladium sumpserit? Illo nempe qui igneus vertitur ante Paradisum, et gladio spiritus, qui in Dei describitur armatura. Jerome: With what sword then shall he perish, that takes the sword? By that fiery sword which waves before the gate of paradise, and that sword of the Spirit which is described in the armour of God. Hilarius in Matth.: Recondi ergo gladium praecipit dominus: quia eos non humano, sed oris sui gladio esset perempturus. Hilary: The Lord then bids him return his sword into its sheath, because He would destroy them by no weapon of man, but by the sword of His mouth. Remigius: Vel aliter. Qui gladio utitur ad occidendum hominem, ipse suae prius malitiae moritur gladio. Remig.: Otherwise; Every one who uses the sword to put man to death perishes first by the sword of his own wickedness. [p. 920] Chrysostomus in Matth: Non solum autem mitigavit discipulos per comminationem poenae, sed etiam ostendendo quod voluntarie hoc sustinebat; unde sequitur an putas quia non possum rogare patrem meum; et exhibebit mihi modo plus quam duodecim legiones Angelorum? Quia multa humanae infirmitatis ostenderat, non videretur credibilia dicere, si dixisset quod eos perdere posset; et ideo dicit an putas quia non possum? et cetera. Chrys.: He not only soothed His disciples, by this declaration of punishment against His enemies, but convinced them that it was voluntarily that He suffered, "Thinkest thou that I cannot pray to my Father, &c." Because He had shewn many qualities of human infirmity, He would have seemed to say what was incredible, if He had said that He had power to destroy them, therefore He says, "Thinkest thou that I cannot now pray to my Father?" Hieronymus: Quasi diceret: non indigeo duodecim apostolorum auxilio, etiam si omnes me defenderent, qui possum habere duodecim legiones angelici exercitus. Una legio apud veteres sex millibus hominum complebatur: de duodecim ergo legionibus, septuaginta duo millia Angelorum fiunt, in quot gentes hominum lingua divisa est. Jerome: That is to say, I need not the aid of the Apostles, though all the twelve should fight for me, seeing I could have twelve legions of the Angelic army. The complement of a legion among the ancients was six thousand men; twelve legions then are seventy-two thousand Angels, being as many as the divisions of the human race and language. [ed. note: It was generally supposed that in the dispersion at Babel, mankind was divided into seventy-two nations, each speaking a different language. For that is the number of the heads of families enumerated in the genealogy, in Gen. xi. See Aug. de Civ. Dei, xvi. 6.] Origenes in Matth.: Ex hoc autem demonstratur quoniam secundum similitudinem legionum militiae mundialis sunt et Angelorum legiones militiae caelestis militantium contra legiones Daemonum: militia enim omnis propter adversarios intelligitur constituta. Non autem quasi indigens auxilio Angelorum hoc dicebat, sed secundum aestimationem Petri volentis ei auxilium ferre. Magis enim Angeli opus habent auxilio unigeniti filii Dei quam ipse illorum. Origen: This shews that the armies of heaven have divisions into legions like earthly armies, in the warfare of the Angels against the legions of the daemons. This He said not as though He needed the aid of the Angels, but speaking in accordance with the supposition of Peter, who sought to give Him assistance. Truly the Angels have more need of the help of the Only-begotten Son of God, than He of theirs. Remigius: Possumus etiam intelligere per Angelos Romanorum exercitum: cum Tito enim et Vespasiano omnes linguae adversus Iudaeam surrexerunt, et impletum est: quia pugnabit pro eo orbis terrarum contra insensatos. Remig.: We might also understand by the Angels the Roman armies, for with Titus and Vespasian all languages had risen against Judaea, and that was fulfilled, "The whole world shall fight for him against those foolish men." [Wisdom 5:21] Chrysostomus in Matth: Non solum autem per hoc timorem discipulorum evacuat, sed etiam per hoc quod Scripturas in medium introducit, dicens quomodo ergo implebuntur Scripturae quia sic oportet fieri? Chrys.: And He quiets their fears not thus only, but by reference to Scripture, "How then shall the Scriptures be fulfilled that thus it must be?" Hieronymus: Haec sententia promptum ad patiendum demonstrat animum: quod frustra prophetae cecinerint, nisi dominus eos vera dixisse sua passione asseveret. Jerome: This speech shews a mind willing to suffer; vainly would the Prophets have prophesied truly, unless the Lord asserts their truth by His suffering.
Lectio 15 55 ἐν ἐκείνῃ τῇ ὥρᾳ εἶπεν ὁ Ἰησοῦς τοῖς ὄχλοις, ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με; καθ' ἡμέραν ἐν τῷ ἱερῷ ἐκαθεζόμην διδάσκων καὶ οὐκ ἐκρατήσατέ με. 56 τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῶσιν αἱ γραφαὶ τῶν προφητῶν. τότε οἱ μαθηταὶ πάντες ἀφέντες αὐτὸν ἔφυγον. 57 οἱ δὲ κρατήσαντες τὸν Ἰησοῦν ἀπήγαγον πρὸς καϊάφαν τὸν ἀρχιερέα, ὅπου οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι συνήχθησαν. 58 ὁ δὲ πέτρος ἠκολούθει αὐτῷ ἀπὸ μακρόθεν ἕως τῆς αὐλῆς τοῦ ἀρχιερέως, καὶ εἰσελθὼν ἔσω ἐκάθητο μετὰ τῶν ὑπηρετῶν ἰδεῖν τὸ τέλος.
55. In that same hour said Jesus to the multitudes, "Are ye come out as against a thief with swords and staves for to take me? I sat daily with you in the temple, and ye laid no hold on me. [p. 921] 56. But all this was done, that the Scriptures of the prophets might be fulfilled." Then all the disciples forsook him, and fled. 57. And they that had laid hold on Jesus led him away to Caiaphas the High Priest, where the Scribes and the elders were assembled. 58. But Peter followed him afar off unto the High Priest's palace, and went in, and sat with the servants, to see the end.
Origenes in Matth.: Postquam dixit Petro: reconde gladium tuum, quod est patientiae; postquam etiam auriculam restituit amputatam, sicut alter dicit Evangelista, quod summae benignitatis indicium fuerat, et divinae virtutis, subditur in illa hora dixit Iesus turbis: ut si praeterita beneficia non recordantur, vel praesentia recognoscant: tamquam ad latronem existis cum gladiis et fustibus comprehendere me. Origen: Having commanded Peter to put up his sword, which was an instance of patience, and having (as another Evangelist writes [marg. note: Luke 22:51]) healed the ear that was cut off, which waS an instance of the greatest mercy, and of Divine power, it now follows, "In that hour said Jesus to the multitudes, (to the end that if they could not remember His past goodness, they might at least confess His present,) Are ye come out as against a thief with swords and staves for to take me?" Remigius: Ac si diceret: latronis officium est nocere et latitare; ego vero nemini nocui, sed plures sanavi, et in synagogis semper docui; et hoc est quod subditur quotidie apud vos sedebam in templo docens, et non me tenuistis. Remig.: As much as to say, Robbers assault and study concealment; I have injured no one, but have healed many, and have ever taught in your synagogues. Hieronymus: Quasi diceret: stultum est eum cum gladiis et fustibus quaerere qui ultro se vestris tradit manibus; et in nocte quasi latitantem per proditorem investigare qui quotidie in templo doceat. Jerome: It is folly then to seek with swords and staves Him who offers Himself to your hands, and with a traitor to hunt out, as though lurking under cover of night, one who is daily teaching in the temple. Chrysostomus in Matth: Ideo autem eum in templo non tenuerunt, quia non ausi erant propter turbam: propter quod et dominus foras exivit, ut ex loco et tempore daret eis aptitudinem se capiendi. Ex hoc ergo docet quoniam nisi voluntarius permisisset, nequaquam eum capere valuissent. Deinde Evangelista quaestionem solvit propter quid dominus capi voluit, cum subdit hoc autem totum factum est ut adimplerentur Scripturae prophetarum. Chrys.: They did not lay hands on Him in the temple because they feared the multitude, therefore also the Lord went forth that He might give them place and opportunity to take Him. This then teaches them, that if He had not suffered them of His own free choice, they would never have had strength to take Him. Then the Evangelist assigns the reason why the Lord was willing to be taken, adding, "All this was done that the Scriptures of the Prophets might be fulfilled." Hieronymus: Foderunt manus meas et pedes meos, et: sicut ovis ad victimam ductus est, et in alio loco: ab iniquitatibus populi mei ductus est ad mortem. Jerome: "They pierced my hands and my feet;" [Ps 22:16] and in another place, "He is led as a sheep to the slaughter;" and, "By the iniquities of my people was He led to death." [Isa 53:7-8] Remigius: Quia enim omnes prophetae praedixerunt Christi passionem, ideo non posuit fixum testimonium, sed generaliter dicit impleri vaticinia omnium prophetarum. Remig.: For because all the Prophets had foretold Christ's Passion, he does not cite any particular place, but says generally that the prophecies of all the Prophets were being fulfilled. Chrysostomus in Matth: Discipuli autem, qui quando detentus est dominus permanserunt, quando locutus est haec ad turbas, fugerunt; unde sequitur tunc discipuli omnes, relicto eo, fugerunt; sciebant enim quoniam iam non erat possibile effugere, eo se voluntarie illis tradente. Chrys.: The disciples who had remained [p. 922] when the Lord was apprehended, fled when He spoke these things to the multitudes, "Then all the disciples forsook him and fled;" for they then understood that He could not escape but rather gave Himself up voluntarily. Remigius: In hoc tamen facto demonstratur fragilitas apostolorum: qui enim de ardore fidei promiserant se mori cum eo, nunc timore fugiunt immemores suae promissionis. Quod etiam videmus impleri in his qui pro amore Dei magna se promittunt facturos, et postmodum non implent: non tamen desperare debent, sed cum apostolis resurgere et per poenitentiam resipiscere. Remig.: In this act is shewn the Apostles' frailty; in the first ardour of their faith they had promised to die with Him, but in their fear they forgot their promise and fled. The same we may see in those who undertake to do great things for the love of God, but fail to fulfil what they undertake; they ought not to despair, but to rise again with the Apostles, and recover themselves by penitence. Rabanus: Mystice autem sicut Petrus, qui culpam negationis poenitentiae lacrymis abluit, recuperationem eorum ostendit qui in martyrio labuntur; ita ceteri discipuli fugientes cautelam fugiendi docent eos qui se minus idoneos ad toleranda supplicia sentiunt. Sequitur at illi tenentes Iesum duxerunt ad Caipham principem sacerdotum. Raban.: Mystically, As Peter, who by tears washed away the sin of his denial, figures the recovery of those who lapse in time of martyrdom; so the flight of the other disciples suggests the precaution of flight to such as feel themselves unfit to endure torments. Augustinus de Cons. Evang: Sed tamen primo ad Annam ductus est socerum Caiphae, sicut Ioannes dicit: ductus est autem ligatus, cum adessent in illa turba tribunus et cohors, ut Ioannes commemorat. Aug., de Cons. Ev., iii, 6: "They that had laid hold on Jesus led Him away to Caiaphas the High Priest." But He was first taken to Annas, father-in-law to Caiaphas, as John relates. And He was taken bound, there being with that multitude a tribune and cohort, as John also records. [John 18:12] Hieronymus: Refert autem Iosephus istum Caipham unius tantum anni pontificatum pretio redemisse; cum tamen Moyses Deo iubente praeceperit ut pontifices patribus succederent, et generationis in sacerdotibus series texeretur. Non ergo mirum est si iniquus pontifex iniqua iudicet. Jerome: But Josephus writes [ed. note: "Josephus (Ant. xviii. 3 and 4,) twice mentions this Caiaphas as the successor of Simon the son of Camithes, but we do not find that he purchased the High Priesthood of Herod." Vallarsi.], that this Caiaphas had purchased the priesthood of a single year, notwithstanding that Moses, at God's command, had directed that High Priests should succeed hereditarily, and that in the Priests likewise succession by birth should be followed up. No wonder then that an unrighteous High Priest should judge unrighteously. Rabanus: Convenit etiam nomen actioni: Caipha, idest investigator, vel sagax ad implendam suam nequitiam, vel vomens ore, quia impudens fuit ad proferendum mendacium, et ad perpetrandum homicidium. Ideo autem illuc eum adduxerunt ut cum consilio omnia facerent; unde sequitur ubi Scribae et seniores convenerant. Raban.: And the action suits his name; Caiaphas, i.e. 'contriving,' or, 'politic,' to execute his villainy; or 'vomiting from his mouth,' because of his audacity in uttering a lie, and bringing about the murder. They took Jesus thither, that they might do all advisedly; as it follows, "Where the Scribes and the Elders were assembled." Origenes in Matth.: Ubi Caiphas est princeps sacerdotum, illic congregantur Scribae, idest litterati, qui praesunt litterae occidenti; et seniores non in veritate, sed in vetustate litterae. Sequitur Petrus autem sequebatur eum a longe: non enim poterat de proximo eum sequi, sed de longinquo; nec tamen omnino recedens ab eo. Origen: Where Caiaphas the High Priest is, there are assembled the Scribes, that is, the men of the letter [marg. note: literati], who preside over the letter that killeth; and Elders, not in truth, but in the obsolete ancientness of the letter. It follows, "Peter followed Him afar off," He would neither keep close to Him, nor altogether leave Him, but "followed afar off." [p. 923] Chrysostomus in Matth: Multus enim erat fervor Petri, qui cum alios fugientes vidisset, non fugit, sed stetit, et intravit. Si autem et Ioannes intravit, tamen notus erat principi sacerdotum. Longe autem sequebatur, quia erat dominum negaturus. Chrys.: Great was the zeal of Peter, who fled not when He saw the others fly, but remained, and entered in. For though John also went in, yet he was known to the Chief Priest. He "followed afar off," because he was about to deny his Lord. Remigius: Neque enim negare potuisset, si domino proximus adhaesisset. Per hoc etiam significatur quod Petrus dominum ad passionem euntem erat secuturus, idest imitaturus. Remig.: For had he kept close to his Lord's side, he could never have denied Him. This also shews that Peter should follow his Lord's Passion, that is, imitate it. Augustinus de quaest. Evang: Significatur etiam Ecclesiam secuturam quidem, hoc est imitaturam, passionem domini, sed longe differenter: Ecclesia enim pro se patitur, at ille pro Ecclesia. Sequitur et ingressus intro sedebat cum ministris, ut videret finem. Aug., Quaest. Ev., i, 46: And also that the Church should follow, i.e. imitate, the Lord's Passion, but with great difference. For the Church suffers for itself, but Christ for the Church. Hieronymus: Vel amore discipuli, vel humana curiositate scire cupiebat quid iudicaret de domino pontifex: utrum eum neci addiceret, an flagellis caesum dimitteret. Jerome: He went in, either out of the attachment of a disciple, or natural curiosity, seeking to know what sentence the High Priest would pass, whether death, or scourging.
Lectio 16 59 οἱ δὲ ἀρχιερεῖς καὶ τὸ συνέδριον ὅλον ἐζήτουν ψευδομαρτυρίαν κατὰ τοῦ Ἰησοῦ ὅπως αὐτὸν θανατώσωσιν, 60 καὶ οὐχ εὗρον πολλῶν προσελθόντων ψευδομαρτύρων. ὕστερον δὲ προσελθόντες δύο 61 εἶπαν, οὗτος ἔφη, δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι. 62 καὶ ἀναστὰς ὁ ἀρχιερεὺς εἶπεν αὐτῷ, οὐδὲν ἀποκρίνῃ; τί οὗτοί σου καταμαρτυροῦσιν; 63 ὁ δὲ Ἰησοῦς ἐσιώπα. καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῷ, ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ ζῶντος ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ. 64 λέγει αὐτῷ ὁ Ἰησοῦς, σὺ εἶπας: πλὴν λέγω ὑμῖν, ἀπ' ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ. 65 τότε ὁ ἀρχιερεὺς διέρρηξεν τὰ ἱμάτια αὐτοῦ λέγων, ἐβλασφήμησεν: τί ἔτι χρείαν ἔχομεν μαρτύρων; ἴδε νῦν ἠκούσατε τὴν βλασφημίαν: 66 τί ὑμῖν δοκεῖ; οἱ δὲ ἀποκριθέντες εἶπαν, ἔνοχος θανάτου ἐστίν. 67 τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν, οἱ δὲ ἐράπισαν 68 λέγοντες, προφήτευσον ἡμῖν, Χριστέ, τίς ἐστιν ὁ παίσας σε;
59. Now the Chief Priests, and elders, and all the council, sought false witness against Jesus, to put him to death; 60. But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61. And said, "This fellow said, I am able to destroy the temple of God, and to build it in three days." 62. And the High Priest arose, and said unto him, "Answerest thou nothing? what is it which these witness against thee?" 63. But Jesus held his peace. And the High Priest answered and said unto him, "I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God." 64. Jesus saith unto him, "Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." 65. Then the High Priest rent his clothes, saying, "He hath spoken blasphemy; what further need have [p. 924] we of witnesses? behold, now ye have heard his blasphemy. 66. What think ye?" They answered and said, He is guilty of death. 67. Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands, 68. Saying, "Prophesy unto us, thou Christ, Who is he that smote thee?"
Chrysostomus in Matth: Congregatis principibus sacerdotum, tota pestilentiae conventicula volebant suis insidiis iudicii formam imponere; unde dicitur principes autem sacerdotum et omne Concilium quaerebant falsum testimonium contra Iesum, ut eum morti traderent. Sed quod fictum erat iudicium, et omnia tumultus et turbationis plena, manifestatur per hoc quod subditur et non invenerunt, cum multi falsi testes accessissent. Chrys.: When the Chief Priests were thus assembled, this conventicle of ruffians sought to give their conspiracy the character of a legal trial. But it was entirely a scene of confusion and uproar, as what follows shews, "Though many false witnesses came, yet found they none." Origenes in Matth.: Falsa enim testimonia tunc locum habent quando cum colore aliquo proferuntur. Sed nec color inveniebatur qui posset contra Iesum adiuvare mendacia; quamvis essent multi gratiam tribuere volentes principibus sacerdotum: quod maximam laudem exhibet Iesu, qui sic omnia irreprehensibiliter dixit et fecit ut nullam verisimilitudinem invenirent in eo reprehensionis et mali et multi astuti. Sequitur novissime autem venerunt duo falsi testes, et dixerunt: hic dixit: possum destruere templum Dei, et post triduum reaedificare illud. Origen: False witnesses have place when there is any good colour for their testimony. But no pretext was found which could further their falsehoods against Jesus; notwithstanding there were many desirous to do a favour to the Chief Priests. This then is a great testimony in favour of Jesus, that He had lived and taught so irreproachably, that though they were many, and crafty, and wicked, they could find no semblance of fault in Him. Hieronymus: Quomodo autem falsi testes sunt, si ea dicunt quae dominum dixisse legimus? Sed falsus testis est qui non eodem sensu dicta intelligit quo dicuntur: dominus enim dixerat de templo corporis sui; sed in ipsis verbis calumniantur, ut paucis additis vel mutatis quasi iustam calumniam faciant. Salvator dixerat: solvite templum hoc; isti commutant, et aiunt possum destruere templum Dei. Vos, inquit, solvite, non ego: quia illicitum est ut nobisipsis inferamus manus. Deinde illi vertunt et post triduum reaedificare illud, ut proprie de templo Iudaico dixisse videretur; dominus autem, ut ostenderet animale et spirans templum, dixerat: et ego in triduo resuscitabo illud. Aliud est aedificare, aliud suscitare. Jerome: "At last came two false witnesses." How are they false witnesses, when they repeat only what we read that the Lord spoke? A false witness is one who takes what is said in a different sense from that in which it was said. Now this the Lord had spoken of the temple of His Body, and they cavil at His expressions, and by a slight change and addition produce a plausible charge. The Lord's words were, "Destroy this temple;" [John 2:19] this they make into, I can destroy the Temple of God. He said, "Destroy," not, I will destroy, because it is unlawful to lay hands on ourselves. Also they phrased it, "And build it again," making it apply to the temple of the Jews; but the Lord had said, "And I will raise it up again," thus clearly pointing out a living and breathing temple. For to build again, and to raise again, are two different things. Chrysostomus in Matth: Sed quare non attulerunt in medium accusationem de solutione sabbati? Quia multoties eos super hoc confutaverat. Chrys.: Why did they not bring forward now His breaking the Sabbath? Because He had so often [p. 925] confuted them on this point. Hieronymus: Ira autem praeceps et impatiens non inveniens calumniae locum, excutit de solio pontificem, ut vesaniam mentis motu corporis demonstraret; unde sequitur et surgens princeps sacerdotum ait illi: nihil respondes ad ea quae isti adversum te testificantur? Jerome: Headlong and uncontrolled rage, unable to find even a false accusation, moves the High Priest from his throne, the motion of his body shewing the emotion of his mind. "And the High Priest arose, and said unto him, Answerest thou nothing to the things which these witness against Thee?" Chrysostomus in Matth: Hoc autem dixit, volens ab eo inexcusabilem responsionem elicere, ut ex ipsa eum caperet. Inutilis autem erat excusationis responsio, nullo eam exaudiente; et ideo sequitur Iesus autem tacebat: etenim solum figura iudicii ibi erat: in veritate autem latronum erat incursus, sicut in spelunca; et ideo silet. Chrys.: He said this with a design to draw from Him some indefensible answer which might be made a snare for Him. But "Jesus held his peace," for defence had availed nothing when none would listen to it. For here was only a mockery of justice, it was in truth nothing more than the anarchy of a den of robbers. Origenes in Matth.: Ex hoc autem loco discimus contemnere calumniantium et falsorum testium voces, ut nec responsione dignos eos habeamus qui non convenientia dicunt adversus nos, maxime ubi maius est libere et fortiter silere quam defendere sine ullo profectu. Origen: This place teaches us to contemn the clamours of slanderers and false witnesses, and not to consider those who speak unbeseeming things of us worthy of an answer; but then, above all, when it is greater to be manfully and resolutely silent, than to plead our cause in vain. Hieronymus: Sciebat enim quasi Deus, quicquid dixisset, torquendum ad calumniam. Quanto ergo Iesus magis tacebat ad indignos responsione sua falsos testes, et sacerdotes impios, tanto magis pontifex furore superatus, eum ad respondendum provocat, ut ex qualibet occasione sermonis, locum inveniat accusandi; unde sequitur et princeps sacerdotum ait illi: adiuro te per Deum vivum, ut dicas nobis si tu es Christus filius Dei. Jerome: For as God, He knew that whatever He said would be twisted into an accusation against Him. But at this His silence before false witnesses and ungodly Priests, the High Priest was exasperated, and summons Him to answer, that from any thing He says he may raise a charge against Him. Origenes in Matth.: In lege quidem adiurandi usum aliquoties invenimus; aestimo autem quoniam non oportet ut vir qui vult secundum Evangelium vivere, adiuret alterum: si enim iurare non licet, nec adiurare. Sed et qui respicit Iesum imperantem Daemonibus, et potestatem dantem discipulis super Daemonia, dicet quod secundum potestatem datam a salvatore, non est adiurare Daemonia. Princeps autem sacerdotum peccatum faciebat insidians Iesu; et ideo imitabatur proprium patrem, qui bis dubie interrogavit salvatorem: si tu es Christus filius Dei? Unde quis recte dicere potest, quoniam dubitare de filio Dei utrum ipse sit Christus, opus Diaboli est. Non decebat autem dominum ad adiurationem principis respondere sacerdotum, quasi vim passum: propter quod nec denegavit se filium Dei esse, nec manifeste confessus est; unde sequitur dicit illi Iesus: tu dixisti. Non enim erat dignus Christi doctrina: propterea non eum docet, sed verbum oris eius accipiens, in redargutionem ipsius convertit. Sequitur verumtamen dico vobis: amodo videbitis filium hominis sedentem a dextris virtutis Dei. Videtur mihi quoniam firmitatem quamdam regalem significat sessio filii hominis: iuxta virtutem ergo Dei, qui solus est virtus, fundatus est qui accepit omnem potestatem a patre, sicut in caelo et in terra. Erit autem quando hanc fundationem videbunt etiam adversarii, quod a tempore dispensationis incepit impleri. Viderunt enim eius discipuli eum resurgentem a mortuis, et per hoc viderunt eum fundatum ad dexteram virtutis.
Vel quia secundum longitudinem sempiternam, quae est apud Deum, a constitutione mundi usque ad finem est unus dies: nihil ergo mirum quod hic dicit salvator amodo, spatium esse brevissimum usque ad finem ostendens; et non solum sedentem eum ad dexteram virtutis visuros prophetabat, sed etiam venientem in nubibus caeli; unde sequitur et venientem in nubibus caeli. Hae nubes sunt prophetae et apostoli Christi, quibus mandat pluere cum oportet; et sunt nubes caeli non transeuntes, quasi portantes imaginem caelestis; et dignae sunt ut sint sedes Dei, quasi heredes Dei et coheredes Christi.
Origen: Under the Law, we do indeed find many instances of this adjuration; but I judge that a man who would live according to the Gospel should not adjure another; for if we are not permitted to swear, surely not to adjure. [marg. note: Numb 5:19, 1 Ki 22:16] But he that regards Jesus commanding the daemons, and giving His disciples power over them, will say, that to address the daemons by the power given by the Saviour, is not to adjure them. But the High Priest did sin in laying a snare for Jesus; imitating his father, who twice asked the Saviour, "If thou be Christ the Son of God." Hence one might rightly say, that to doubt concerning the Son of God, whether Christ be He, is the work of the Devil. It was not fit that the Lord should answer the High Priest's adjuration as though under compulsion, wherefore He neither denied nor confessed Himself to be the Son of God. For he was not worthy to be the object of Christ's teaching, therefore He does not instruct him, but taking up his own words retorts them upon him. This sitting of the Son of Man seems to me to denote a certain regal security; by the power of God, Who is the only power, is He securely seated to Whom [p. 926] is given by His Father all power in heaven as in earth. And there will come a time when the enemies shall see this establishment. Indeed this has begun to be fulfilled from the earliest time of the dispensation; for the disciples saw Him rising from the dead, and thereby saw Him seated on the right band of power.
Or, In respect of that eternity of duration which is with God, from the beginning of the world to the end of it is but one day; it is therefore no wonder that the Saviour here says, "Shortly," signifying that there is but short time before the end come. He prophesies moreover, that they should not only see Him "sitting at the right hand of power," but also "coming in the clouds of heaven." These clouds are the Prophets and Apostles, whom He commands to rain when it is required, they are the clouds that pass not away, but "bearing the image of the heavenly," [1 Cor 15:49] are worthy to be the throne of God, as "heirs of God, and joint-heirs with Christ." [Rom 8:17]
Hieronymus: Pontificem autem quem de solio sacerdotali furor excusserat, eadem rabies ad scindendum vestes provocat; unde sequitur tunc princeps sacerdotum scidit vestimenta sua, dicens: blasphemavit. Consuetudinis enim Iudaicae est quod cum aliquid blasphemum et quasi contra Deum audierint, scindant vestimenta sua. Jerome: The same fury which drew the High Priest from his seat, impels him now to rend his clothes; for so it was customary with the Jews to do whenever they heard any blasphemy, or any thing against God. Chrysostomus in Matth: Hoc igitur fecit, ut accusationem redderet graviorem: et quod verbis dicebat, factis extolleret. Chrys.: This He did to give weight to the accusation, and to confirm by deeds what He taught in words. Hieronymus: Per hoc autem quod scidit vestimenta sua, ostendit Iudaeos sacerdotalem gloriam perdidisse, et vacuam sedem habere pontificis. Dum enim vestem sibi discidit, ipsum quo tegebatur vestimentum legis abrupit. Jerome: And by this rending his garments, he shews that the Jews have lost the priestly glory, and that their High Priest's throne was vacant. For by rending his garment he rent the veil of the Law which covered him. Chrysostomus in Matth: Cum ergo scidisset vestimenta sua, non fert sententiam a seipso, sed ab aliis eam exquirit, dicens: quid vobis videtur? Sicut in confessis peccatis et blasphemia manifesta fieri solet, et quasi cogens et violentiam inferens ad sententiam proferendam, praevenit auditorem, dicens: quid adhuc egemus testibus? Ecce nunc audistis blasphemiam. Quae autem fuit illa blasphemia? Etenim ante eis congregatis dixerat: dixit dominus domino meo: sede a dextris meis: et interpretatus est eis, et siluerunt, nec de cetero contradixerunt; qualiter ergo nunc quod dictum est, blasphemiam vocant? Sequitur at illi respondentes dixerunt: reus est mortis; ipsi accusantes, ipsi discutientes, ipsi sententiam proferentes. Chrys.: Then, after rending his garment, he did not give sentence of himself, but asked of others, saying, "What think ye?" As was always done in undeniable cases of sin, and manifest blasphemy, and as by force driving them to a certain opinion, he anticipates the answer, "What need we any further witnesses? Behold, now ye have heard his blasphemy." What was this blasphemy? For before He had interpreted to them as they were gathered together that text, "The Lord said unto my Lord, Sit thou on my right hand," [Matt 22:44] and they had held their peace, and had not contradicted Him. How then do they call what He now says blasphemy? "They answered and said, He is guilty of death," the same persons at once accusers, examiners, and sentencers. Origenes in Matth.: Quantum putas fuit erroris, ipsam principalem omnium vitam ream mortis pronuntiare, et per tantorum resurgentium testimonia non respicere fontem vitae, de quo in omnes resurgentes vita fluebat? Origen: How great their error! to pronounce the principle of all men's life to be guilty of death, and not to acknowledge by [p. 927] the testimony of the resurrection of so many, the Fount of life, from Whom life flows to all that rise again. Chrysostomus in Matth: Ut autem venatores fera inventa, ita suam demonstrabant ebrietatem, et insania ferebantur. Sequitur tunc expuerunt in faciem eius et colaphis eum caeciderunt. Chrys., Hom. lxxxv: As hunters who have started their game, so they exhibit a wild and drunken exultation. Hieronymus: Ut compleretur quod dictum est: dedi maxillam meam alapis, et faciem meam non averti a confusione sputorum. Sequitur alii autem palmas in faciem eius dederunt, dicentes: prophetiza nobis, Christe, quis est qui te percussit? Jerome: "They spit in his face, and buffeted him," to fulfil the prophecy of Esaias, "I gave my cheek to the smiters, and turned not away my face from shame and spitting." [Isa 50:6] Glossa: In contumeliam ei hoc dicitur, qui se prophetam haberi voluit a populis. Gloss., ord.: "Prophesy unto us" is said in ridicule of His claim to be held as a Prophet by the people. Hieronymus: Stultum autem erat verberantibus respondere, et prophetare caedentem, cum palam percutientis insania videretur. Jerome: But it would have been foolish to have answered them that smote Him, and to have declared the smiter, seeing that in their madness they seem to have struck Him openly. Chrysostomus in Matth: Attende autem, quod Evangelista cum summa diligentia ea quae videntur esse exprobratissima exponit, nihil occultans aut verecundans; sed gloriam existimans maximam, dominatorem orbis terrarum pro nobis talia sustinere. Hoc autem legamus continue, hoc nostrae menti inscribamus, et in his gloriemur. Chrys.: Observe how circumstantially the Evangelist recounts all those particulars even which seem most disgraceful, hiding or extenuating nothing, but thinking it the highest glory that the Lord of the earth should endure such things for us. This let us read continually, let us imprint in our minds, and in these things let us boast. Augustinus de quaest. Evang: Quod autem dictum est expuerunt in faciem eius, significavit eos qui praesentiam gratiae eius respuunt. Item tamquam colaphis eum caedunt, qui ei honores suos praeferunt; palmas in faciem eius dant qui perfidia caecati eum non venisse affirmant, tamquam praesentiam eius exterminantes et repellentes. Aug., Quaest. Ev., i, 44: That, "they did spit in his face," signifies those who reject His proffered grace. They likewise buffet Him who prefer their own honour to Him; and they smite Him on the face, who, blinded with unbelief, affirm that He is not yet come, disowning and rejecting His person.
Lectio 17 69 ὁ δὲ πέτρος ἐκάθητο ἔξω ἐν τῇ αὐλῇ: καὶ προσῆλθεν αὐτῷ μία παιδίσκη λέγουσα, καὶ σὺ ἦσθα μετὰ Ἰησοῦ τοῦ γαλιλαίου. 70 ὁ δὲ ἠρνήσατο ἔμπροσθεν πάντων λέγων, οὐκ οἶδα τί λέγεις. 71 ἐξελθόντα δὲ εἰς τὸν πυλῶνα εἶδεν αὐτὸν ἄλλη καὶ λέγει τοῖς ἐκεῖ, οὗτος ἦν μετὰ Ἰησοῦ τοῦ ναζωραίου. 72 καὶ πάλιν ἠρνήσατο μετὰ ὅρκου ὅτι οὐκ οἶδα τὸν ἄνθρωπον. 73 μετὰ μικρὸν δὲ προσελθόντες οἱ ἑστῶτες εἶπον τῷ πέτρῳ, ἀληθῶς καὶ σὺ ἐξ αὐτῶν εἶ, καὶ γὰρ ἡ λαλιά σου δῆλόν σε ποιεῖ. 74 τότε ἤρξατο καταθεματίζειν καὶ ὀμνύειν ὅτι οὐκ οἶδα τὸν ἄνθρωπον. καὶ εὐθέως ἀλέκτωρ ἐφώνησεν. 75 καὶ ἐμνήσθη ὁ πέτρος τοῦ ῥήματος Ἰησοῦ εἰρηκότος ὅτι πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με: καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς.
69. Now Peter sat without in the palace: and a damsel came unto him, saying, "Thou also wast with Jesus of Galilee." 70. But he denied before them all, saying, "I know not what thou sayest." 71. And when he was gone out into the porch, another maid saw him, and said unto them that were there, "This fellow was also with Jesus of Nazareth." 72. And again he denied with an oath, "I do not know the man." 73. And after a while came unto him they that stood by, and said to Peter, "Surely thou also art one of them; for thy speech bewrayeth thee." 74. Then began he to curse and to swear, saying, [p. 928] "I know not the Man." And immediately the cock crew. 75. And Peter remembered the word of Jesus, which said unto him, "Before the cock crow, thou shalt deny me thrice." And he went out, and wept bitterly.
Augustinus de Cons. Evang: Inter praedictas domini contumelias trina negatio Petri facta est, quam non omnes Evangelistae eodem ordine narrant. Lucas enim explicat prius tentationem Petri, tunc demum contumelias domini; sed Matthaeus et Marcus eas primo commemorant, et deinde Petri tentationem. Sic enim hic sequitur Petrus vero sedebat foris in atrio. Aug., de Cons. Ev., iii, 6: Among the other insults offered to our Lord was the threefold denial of Peter, which the several Evangelists relate in different order. Luke puts Peter's trial first, and the ill-usage of the Lord after that; Matthew and Mark reverse the order. Hieronymus: Foris sedebat, ut videret exitum rei; et non appropinquabat Iesu, ne ministris aliqua suspicio nasceretur. Jerome: "Peter sat without," that he might see the event, and not excite suspicion by any approach to Jesus. Chrysostomus in Matth: Et qui quando detentum magistrum vidit solum, ita efferbuit ut gladium evaginaverit, et auriculam absciderit; quando contumelias Christi audivit, negator efficitur, et vilis puellae minas non sustinet; sequitur enim et accessit ad eum una ancilla, dicens: et tu cum Iesu Galilaeo eras. Chrys.: And he, who, when he saw his Master laid hands on, drew his sword and cut off the ear, now when he sees Him enduring such insults becomes a denier, and cannot withstand the taunts of a mean servant girl. "A damsel came unto him, saying, Thou also wast with Jesus of Galilee." Rabanus: Quid sibi vult quia prima eum prodit ancilla, cum viri magis eum potuerint recognoscere; nisi quod iste sexus peccare in nece domini videretur, ut eius passione redimeretur? Sequitur at ille negavit coram omnibus dicens: nescio quid dicis. Palam coram omnibus negavit, quia se manifestare expavit: quod dicebatur se nescire respondit, quia pro salvatore adhuc mori noluit. Raban.: What means this, that a handmaid is the first to tax him, when men would be more likely to recognise him, except that this sex might seem to sin somewhat in the Lord's death, that they might be redeemed by His passion? "He denied before them all," because he was afraid to reveal himself; that he said, "I know not," shews that he was not yet willing to die for the Saviour. Leo Papa in Serm. 9 de passione: Ob hoc autem, sicut apparet, haesitare permissus est, ut in Ecclesiae principe remedium poenitentiae conderetur, et nemo auderet de sua virtute confidere, quando mutabilitatis periculum nec beatus Petrus potuisset evadere. Leo, Serm. 60, 4: For this reason it should seem he was permitted to waver, that the remedy of penitence might be exhibited in the head of the Church, and that none should dare to trust in his own strength, when even the blessed Peter could not escape the danger of frailty. Chrysostomus in Matth: Non solum autem semel, sed et secundo et tertio negat in brevi tempore; unde sequitur exeunte autem eo ianuam, vidit eum alia ancilla, et ait his qui erant ibi: et hic erat cum Iesu Nazareno. Chrys.: But not once, but twice and thrice did he deny within a short time. Augustinus de Cons. Evang: Intelligitur autem quod postquam exiit foras, cum iam semel negasset, gallus cantavit primum, quod Marcus dicit. Aug.: We understand that having gone out after his first denial, the cock crowed the first time as Mark relates. Chrysostomus in Matth: Ut ostendat quod neque vox galli eum a negatione detinuit, neque in memoriam suae promissionis reduxit. Chrys.: To shew that the sound did not keep him from denial, nor bring his promise to mind. Augustinus de Cons. Evang: Non autem foris ante ianuam iterum negavit, sed cum redisset ad focum: neque enim exierat, et foris eum vidit altera ancilla; sed cum exiret, eum vidit; idest, cum surgeret et exiret, animadvertit et dixit his qui erant ibi, idest qui simul aderant ad ignem in atrio: et hic erat cum Iesu Nazareno. Ille autem qui foras exierat, hoc audito regressus est, ut se quasi purgaret negando. Vel, quod est credibilius, non audivit quod de eo dictum fuerat cum foras exiret, et posteaquam rediit, dictum est ei quod Lucas commemorat. Sequitur et iterum negavit cum iuramento: quia non novi hominem. Aug.: The second denial was not outside the door, but after he had returned to the fire; for the second maid did not see him after he had gone out, but as he was going out; his getting up to go out drew her attention, and she said to them that were there, that is, to those that were [p. 929] standing round the fire in the hall, "The fellow also was with Jesus of Nazareth." He who had gone out, having heard this returned, that he might by denial vindicate himself. Or, as is more likely, he did not hear what was said of him as he went out, but it was after he came back that the maid, and the other man whom Luke mentions, said to him, "And thou also art one of them." Hieronymus: Scio quosdam pio affectu erga apostolum Petrum locum hunc ita interpretatos ut dicerent, Petrum hominem negasse, non Deum; et esse sensum: nescio hominem, quia scio Deum. Hoc quam frivolum sit, prudens lector intelligit: si enim iste non negavit, ergo mentitus est dominus, qui dixerat: ter me negabis. Jerome: "And again he denied with an oath, I do not know the man." I know that some out of a feeling of piety towards the Apostle Peter have interpreted this place to signify that Peter denied the Man and not the God, as though he meant, 'I do not know the Man, because I know the God.' But the intelligent reader will see that this is trifling, for if he denied not, the Lord spoke falsely when He said, "Thou shalt deny me thrice." [ed. note: e.g. S. Ambrose (in Luc.) says, He well denied him as man, for he knew him as God." And S. Hilary, (in loc.) "Almost without sin did he now deny the man, who had been the first to acknowledge him as Son of God; yet seeing through infirmity of the flesh, he had at least doubted, he therefore wept bitterly when he remembered that he had not been able, even after warning, to avoid the sin of that fearfulness." Ambrose, in Luc., 22, 57: I had rather that Peter deny, than that the Lord be made out false.] Rabanus: In hac autem negatione Petri dicimus, non solum abnegare Christum qui dicit eum non esse Christum, sed qui cum sit, negat se esse Christianum. Raban.: In this denial of Peter we affirm that Christ is denied not only by him who denies that He is Christ, but who denies himself to be a Christian. Augustinus de Cons. Evang: Nunc iam de tertia negatione inspiciamus; sequitur enim et post pusillum accesserunt qui stabant, et dixerunt Petro: vere et tu ex illis es. Lucas autem dixit: intervallo facto quasi horae unius; et ut eum convincant, consequenter adiungunt nam et loquela tua manifestum te facit. Aug.: Let us now come to the third denial; "And after a while came they that stood by, and said to Peter, Surely thou also art one of them," (Luke's words are, "About the space of one hour after, [Luke 22:59]) for thy speech bewrayeth thee." Hieronymus: Non quod alterius sermonis esset Petrus, aut gentis externae: omnes quippe Hebraei erant, et qui arguebant et qui arguebantur: sed quia unaquaeque provincia et regio habeat proprietates suas, et vernaculum loquendi sonum vitare non possit. Jerome: Not that Peter was of a different speech or nation, but a Hebrew as his accusers were; but every province and every district has its peculiarities, and he could not disguise his native pronunciation. Remigius: Vide autem quam sint noxia pravorum hominum colloquia: ipsa quippe coegerunt Petrum negare dominum, quem prius confessus fuerat esse Dei filium; sequitur enim tunc coepit detestari et iurare, quia non novisset hominem. Remig.: Observe how baneful are communications with evil men; they even drove Peter to deny the Lord whom be had before confessed to be the Son of God. Rabanus: Nota, quia primum ait: nescio quid dicis; secundo, cum iuramento negat; tertio, quia coepit detestari et iurare, quia non novit hominem. Perseverare quippe in peccato dat incrementum scelerum; et qui minima spernit, cadit in maiora. Raban.: Observe, that he said the first time, "I know not what thou sayest;" the second time, "He denied with an oath;" the third time, "He began to curse and to swear that he knew not the man." For to persevere in sinning increases sinfulness, and he who disregards light sins, falls into greater. Remigius: Spiritualiter autem per hoc quod Petrus ante primum galli cantum negavit, illi designantur qui ante Christi resurrectionem non credebant eum esse Deum, eius morte turbati. Per hoc autem quod post galli cantum negavit, illi designantur qui in utramque domini naturam, et secundum Deum et secundum hominem errant. Per primam autem ancillam designatur cupiditas; per secundam carnalis delectatio; per illos qui astabant, Daemones intelliguntur: his enim trahuntur homines ad Christi negationem. Remig.: Spiritually; By Peter's denial before the cock-crow [p. 930], are denoted those who before Christ's resurrection did not believe Him to be God, being perplexed by His death. In his denial after the first cock-crow, are denoted those who are in error concerning both Christ's natures, His human and divine. By the first handmaid is signified desire; by the second, carnal delight; by them that stood by, the daemons; for by them men are led to a denial of Christ. Origenes in Matth.: Vel per primam ancillam intelligitur synagoga Iudaeorum, qui frequenter compulerunt denegare fideles; per secundam congregatio gentium, qui etiam persecuti sunt Christianos; per tertios stantes in atrio, ministri haeresum diversarum. Origen: Or, By the first handmaid is understood the Synagogue of the Jews, which oft compelled the faithful to deny; by the second, the congregations of the Gentiles, who even persecuted the Christians; they that stood in the hall signify the ministers of divers heresies, who also compel men to deny the truth of Christ. Augustinus de quaest. Evang: Ter etiam Petrus negavit: nam et error haereticorum de Christo, tribus generibus terminatur: aut enim de divinitate, aut de humanitate, aut de utroque falluntur. Aug., Quaest. Ev., i, 45: Also Peter thrice denied, because heretical error concerning Christ is limited to three kinds; they are in error respecting His divinity, His humanity, or both. Rabanus: Post tertiam autem negationem sequitur galli cantus; et hoc est quod subdit et continuo gallus cantavit, per quem doctor Ecclesiae intelligitur, qui somnolentos increpans ait: evigilate, iusti, et nolite peccare. Solet autem sacra Scriptura saepe meritum causarum per statum designare temporum: unde Petrus, qui media nocte peccavit, ad galli cantum poenituit: unde sequitur et recordatus est Petrus verbi Iesu quod dixerat: priusquam gallus cantet, ter me negabis. Raban.: After the third denial comes the cock-crow; by which we may understand a Doctor of the Church who with chiding rouses the slumbering, saying, "Awake, ye righteous, and sin not." [1 Cor 15:14] Thus Holy Scripture uses to denote the merit of divers cases [marg. note: meritum causarum] by fixed periods, as Peter sinned at midnight and repented at cock-crow. Hieronymus: In Evangelio legimus, quod post negationem Petri et galli cantum respexit salvator Petrum, et intuitu suo eum ad amaras lacrymas provocavit: non enim fieri poterat ut in negationis tenebris permaneret quem lux respexerat mundi; unde et hic sequitur et egressus foras, flevit amare. In atrio enim Caiphae sedens non poterat agere poenitentiam: unde foras egreditur de impiorum Concilio, ut pavidae negationis sordes amaris fletibus lavet. Jerome: In another Gospel we read, that after Peter's denial and thee cock-crow, the Saviour "looked upon Peter," [Luke 22,61] and by His look called forth those bitter tears; for it might not be that he on whom the Light of the world had looked should continue in the darkness of denial, wherefore, "he went out, and wept bitterly." For he could not do penitence sitting in Caiaphas' hall, but went forth from the assembly of the wicked, that he might wash away in bitter tears the pollution of his timid denial. Leo Papa in Serm. 9 de passione: Felices, o apostole sancte, lacrymae tuae, quae ad diluendam culpam negationis, virtutem sacri habuere Baptismatis. Affuit enim dextera domini Iesu Christi, quae labentem te priusquam deicereris exciperet; et firmitatem standi in ipso cadendi periculo recepisti. Cito itaque ad soliditatem rediit Petrus, tamquam recipiens fortitudinem; ut qui tunc in Christi expaverat passione, in suo post supplicio non timeret, sed constans permaneret. Leo, Serm. 60, 4: Blessed tears, O holy Apostle, which had the virtue of holy Baptism in washing off the sin of thy denial. The right hand of the Lord Jesus Christ was with thee to hold thee up before thou wast quite thrown down, and in the midst of thy perilous fall, thou receivedst strength to stand. The Rock quickly returned to its stability, recovering so great fortitude, that he who in Christ's passion had quailed, should endure his own subsequent suffering with fearlessness and constancy.
Caput Gospel of Matthew, Chapter 27 [p. 931] Lectio 1 1 πρωΐας δὲ γενομένης συμβούλιον ἔλαβον πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ κατὰ τοῦ Ἰησοῦ ὥστε θανατῶσαι αὐτόν: 2 καὶ δήσαντες αὐτὸν ἀπήγαγον καὶ παρέδωκαν πιλάτῳ τῷ ἡγεμόνι. 3 τότε ἰδὼν Ἰούδας ὁ παραδιδοὺς αὐτὸν ὅτι κατεκρίθη μεταμεληθεὶς ἔστρεψεν τὰ τριάκοντα ἀργύρια τοῖς ἀρχιερεῦσιν καὶ πρεσβυτέροις 4 λέγων, ἥμαρτον παραδοὺς αἷμα ἀθῷον. οἱ δὲ εἶπαν, τί πρὸς ἡμᾶς; σὺ ὄψῃ. 5 καὶ ῥίψας τὰ ἀργύρια εἰς τὸν ναὸν ἀνεχώρησεν, καὶ ἀπελθὼν ἀπήγξατο.
1. When the morning was come, all the Chief Priests and elders of the people took counsel against Jesus to put him to death: 2. And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor. 3. Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the Chief Priests and elders, 4. Saying, I have sinned in that I have betrayed the innocent blood. And they said, "What is that to us? see thou to that." 5. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.
Augustinus de Cons. Evang: Contexuerat superius Evangelista narrationem in his quae cum domino acta sunt usque ad mane; sed postea rediit ad narrandam Petri negationem, qua terminata rediit ad mane ut inde cetera contexeret: et hoc est quod dicitur mane autem facto consilium inierunt omnes principes sacerdotum et seniores populi adversus Iesum, ut eum morti traderent. Aug., de Cons. Ev., iii, 7: The Evangelist had above brought down his history, of what was done to the Lord as far as early morning; he then turned back to relate Peter's denial, after which he returned to the morning to continue the course of events, "When the morning was come, &c." Origenes in Matth.: Putantes per mortem extinguere eius doctrinam et fidem apud eos qui crediderunt in eum, quasi in filium Dei. Talia autem contra eum consiliantes, alligaverunt Iesum solventem a vinculis; unde sequitur et vinctum adduxerunt eum, et tradiderunt Pontio Pilato praesidi. Origen: They supposed that by His death they should crush His doctrine, and the belief in Him of those who believed Him to be the Son of God. With such purpose against Him they bound Jesus, Who looses them that are bound. [marg. note: see Isa 61:1] Hieronymus in Matth.: Vide sollicitudinem sacerdotum in malum: tota nocte vigilarunt ut homicidium facerent; et vinctum tradiderunt Pilato: habebant enim hunc morem ut quem adiudicassent morti, ligatum iudici traderent. Jerome: Observe the evil zeal of the Chief Priests; they watched the whole night with a view to this murder. And they gave Him up to Pilate bound, for such was their practice to send bound to the judge any whom they had sentenced to death. Rabanus: Attamen notandum, quod non tunc primum ligaverunt, sed mox comprehensum in horto, ut Ioannes declarat. Raban.: [p. 932] Though it should be observed that they did not now first bind Him, but before, when they first laid hands upon Him in the garden, as John relates. [John 18:12] Chrysostomus in Matth: Ideo autem eum non occulte interfecerunt, quia volebant eius gloriae detrahere: multi enim eum admirabantur; et propter hoc studuerunt publice et coram omnibus eum occidere; et ideo ad praesidem eum duxerunt. Chrys., Hom. lxxxiv: They did not put Him to death in secret, because they sought to destroy His reputation, and the wonder with which He was regarded by many. For this reason they were minded to put Him to death openly before all, and therefore they led Him to the governor. Hieronymus: Videns autem Iudas dominum adiudicatum morti, pretium retulit sacerdotibus, quasi in potestate sua esset persecutorum immutare sententiam; unde sequitur tunc videns Iudas qui tradidit eum, quod damnatus esset, poenitentia ductus, retulit triginta argenteos principibus sacerdotum et senioribus populi, dicens: peccavi, tradens sanguinem iustum. Jerome: Judas, when he saw that the Lord was condemned to death, returned the money to the Priests, as though it had been in his power to change the minds of His persecutors. Origenes in Matth.: Respondeant mihi qui de naturis quasdam fabulas introducunt; unde est quod Iudas agnoscens peccatum suum dixit peccavi, tradens sanguinem iustum, nisi ex bona plantatione mentis, et seminatione virtutis, quae seminata est in qualibet rationali anima? Quam non coluit Iudas; et ideo cecidit in tale peccatum. Si autem naturae pereuntis est aliquis hominum, magis huius naturae fuit Iudas. Et si quidem post resurrectionem Christi hoc dixisset Iudas, forsitan erat dicendum quoniam compulit eum poenitere de peccato ipsa virtus resurrectionis. Nunc autem videns eum traditum esse Pilato, poenituit: forsitan recordatus quae frequenter Iesus dixerat de sua resurrectione futura. Forsitan et Satanas, qui ingressus in eum fuerat, praesto fuit ei donec Iesus traderetur Pilato: postquam autem fecit quod voluit, recessit ab eo; quo recedente poenitentiam capere potuit. Sed quomodo vidit Iudas quoniam condemnatus est? Nondum enim a Pilato fuerat interrogatus. Forsitan dicet aliquis, quoniam consideratione mentis suae vidit exitum rei ex eo quod traditum aspexit. Alius autem dicet, quoniam quod scriptum est: videns Iudas quia condemnatus est, ad ipsum Iudam refertur: tunc enim sensit malum suum, et intellexit se condemnatum.
Origen: Let the propounders of those fables concerning intrinsically evil natures [ed. note: vid. S. Basil. Reg. Brev. 84.] answer me here, whence Judas came to the acknowledgment of his sin, "I have sinned in that I have betrayed righteous blood," except through the good mind originally implanted in him, and that seed of virtue which is sown in every rational soul? But Judas did not cherish this, and so fell into this sin. But if ever any man was made of a nature that was to perish, Judas was yet more of such a nature. If indeed he had done this after Christ's resurrection, it might have been said, that the power of the resurrection brought him to repentance. But he repented when he saw Christ delivered up to Pilate, perhaps remembering the things Jesus had so often spoken of His resurrection. Or, perhaps Satan who had "entered into him" [John 13:27] continued with him till Jesus was given up to Pilate, and then, having accomplished his purpose, departed from him; whereupon be repented. But how could Judas know that He was condemned, for He had not yet been examined by Pilate? One may perhaps say, that he foreboded the event in his own mind from the very first, when he saw Him delivered up. Another may explain the words, when "he saw that he was condemned," of Judas himself, that be then perceived his evil case, and saw that he himself was condemned.
Leo Papa in Serm. I de passione: Dicendo tamen peccavi, tradens sanguinem iustum, in impietatis suae perfidia perstitit qui Iesum non Dei filium, sed nostrae tantummodo conditionis hominem, etiam inter extrema mortis suae pericula credidit; cuius flexisset misericordiam, si eius omnipotentiam non negasset. Leo, Serm., 52, 5: When he says, "I have sinned, in that I have betrayed innocent blood," he persists in his wicked treachery, seeing that amid the last struggles of death he believed not Jesus to be the Son of God, but merely man of our rank; for had he not thus denied His omnipotence, he would have obtained His mercy. Chrysostomus in Matth: Vide autem quoniam poenitentiam agit quando completum est, et finem accepit peccatum: non enim permittit Diabolus eos qui non vigilant, videre malum antequam perficiant. Sequitur at illi dixerunt: quid ad nos? Tu videris. Chrys.: Observe that he repents only when his [p. 933] sin is finished and complete; for so the Devil suffers not those who are not watchful to see the evil before they bring it to an end. Remigius: Ac si dicant: quid ad nos pertinet si iustus est? Tu videris, idest, opus tuum quale sit manifestabitur. Quidam autem coniunctim voluerunt legere haec verba, ut sit sensus: cuius aestimationis deputaris apud nos, qui eum quem tradidisti, iustum confiteris? Remig.: "But they said, What is that to us?" that is to say, What is it to us that He is righteous? "See thou to it," i.e. to thy own deed what will come of it. Though some would read these in one [marg. note: Quid ad nos tu videris?], What must we think of you, when you confess that the man whom yourself have betrayed is innocent? Origenes in Matth.: Recedens autem ab aliquo Diabolus observat tempus iterum; et postquam cognoverit, et ad secundum peccatum induxerit, observat etiam tertiae deceptionis locum. Sicut ille qui primo uxorem patris habuit, de hoc malo postea poenituit; sed postea Diabolus voluit hanc ipsam tristitiam exaggerare, ut ipsa tristitia abundantior facta absorberet tristantem. Simile aliquid factum est in Iuda: postquam enim poenituit, non servavit cor suum, sed suscepit abundantiorem tristitiam a Diabolo sibi submissam, quia voluit eum absorbere; unde sequitur et abiens, laqueo se suspendit. Si autem locum poenitentiae requisisset, et tempus poenitentiae observasset, forsitan invenisset eum qui dixit: nolo mortem peccatoris. Vel forte existimavit praevenire magistrum moriturum, et occurrere ei cum anima nuda, ut confitens et deprecans misericordiam mereretur; nec vidit quia non convenit servum Dei seipsum expellere de hac vita, sed expectare Dei iudicium. Origen: But when the Devil leave any one, he watches his time for return, and having taken it, he leads him into a second sin, and then watches for opportunity for a third deceit. So the man who had married his father's wife afterwards repented him of this sin, [1 Cor 5:1] but again the Devil resolved so to augment this very sorrow of repentance, that his sorrow being made too abundant might swallow up the sorrower. Something like this took place in Judas, who after his repentance did not preserve his own heart, but received that more abundant sorrow supplied to him by the Devil, who sought to swallow him up, as it follows, "And he went out, and hanged himself." But had he desired and looked for place and time for repentance, he would perhaps have found Him who has said, "I have no pleasure in the death of the wicked." [Ezek 33:11] Or, perhaps, he desired to die before his Master on His way to death, and to meet Him with a disembodied spirit, that by confession and deprecation he might obtain mercy; and did not see that it is not fitting that a servant of God should dismiss himself from life, but should wait God's sentence. Rabanus: Suspendit autem se laqueo, ut se ostenderet caelo terraeque perosum. Raban.: He "hung himself," to shew that he was hateful to both heaven and earth. Augustinus de quaest. Nov. et Vet. Testam: Sed occupatis principibus sacerdotum ad necem domini a mane usque ad horam nonam, quomodo Iudas eis retulisse pretium sanguinis quod acceperat, ante crucem domini, probatur, et dixisse illis in templo peccavi, quod tradiderim sanguinem iustum? Cum constet omnes principes et seniores ante passionem domini non fuisse in templo, quippe cum in cruce posito insultarent ei. Nec enim inde potest probari quia ante passionem domini relatum est, cum sint multa quae ante facta probantur, et novissima ordinantur. Sed ne forte post horam nonam factum sit, ut videns Iudas occisum salvatorem, et ob hoc velum templi scissum, terram tremuisse, saxa scissa, elementa conterrita, ipso metu correptus doluerit. Sed post horam nonam occupati erant, ut existimo, seniores et principes sacerdotum ad celebrationem Paschae: sabbato autem secundum legem non licet nummos portare: ac per hoc non est probabile apud me quo die, immo tempore, laqueo vitam finierit, Iudas. Pseudo-Aug., Hil. Quaest. V. et N. Test. q. 94: Since the Chief Priests were employed about the murder of the Lord from the morning to the ninth hour, how is this proved that before the crucifixion Judas returned them the money he had received, and said to them in the temple, "I have sinned, in that I have betrayed innocent blood?" Whereas it is manifest that the Chief Priests and Elders were never in the temple before the Lord's crucifixion, seeing that when He was hanging on the Cross they were there to insult Him. Nor indeed can this be proved hence, because it is related before the Lord's Passion, for many things which were manifestly done before, are related after, that, and the reverse. It might have been done after the ninth hour, when Judas, seeing the [p. 934] Saviour dead and the veil of the temple rent, the earthquake, the bursting of the rocks, and the elements terrified, was seized with fear and sorrow thereupon. But after the ninth hour the Chief Priests and Elders were occupied, as I suppose, in the celebration of the Passover; and on the Sabbath, the Law would not have allowed him to bring money. Therefore it is to me as yet unproved on what day or at what time Judas ended his life by hanging.
Lectio 2 6 οἱ δὲ ἀρχιερεῖς λαβόντες τὰ ἀργύρια εἶπαν, οὐκ ἔξεστιν βαλεῖν αὐτὰ εἰς τὸν κορβανᾶν, ἐπεὶ τιμὴ αἵματός ἐστιν. 7 συμβούλιον δὲ λαβόντες ἠγόρασαν ἐξ αὐτῶν τὸν ἀγρὸν τοῦ κεραμέως εἰς ταφὴν τοῖς ξένοις. 8 διὸ ἐκλήθη ὁ ἀγρὸς ἐκεῖνος ἀγρὸς αἵματος ἕως τῆς σήμερον. 9 τότε ἐπληρώθη τὸ ῥηθὲν διὰ ἰερεμίου τοῦ προφήτου λέγοντος, καὶ ἔλαβον τὰ τριάκοντα ἀργύρια, τὴν τιμὴν τοῦ τετιμημένου ὃν ἐτιμήσαντο ἀπὸ υἱῶν Ἰσραήλ, 10 καὶ ἔδωκαν αὐτὰ εἰς τὸν ἀγρὸν τοῦ κεραμέως, καθὰ συνέταξέν μοι κύριος.
6. And the Chief Priests took the silver pieces, and said, "It is not lawful for to put them into the treasury, because it is the price of blood." 7. And they took counsel, and bought with them the potter's field, to bury strangers in. 8. Wherefore that field was called, The field of blood, unto this day. 9. Then was fulfilled that which was spoken by Jeremy the prophet, saying, "And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; 10. And gave them for the potter's field, as the Lord appointed me."
Chrysostomus in Matth: Quia principes sacerdotum noverant, quod occisionem emerant, a propria conscientia condemnati fuerunt: et ad hoc ostendendum subdit Evangelista principes autem sacerdotum acceptis argenteis dixerunt: non licet eos mittere in corbonam, quia pretium sanguinis est. Chrys.: The Chief Priests knowing that they had purchased a murder were condemned by their own conscience; they said, "It is the price of blood." Hieronymus: Vere culicem liquantes, et camelum glutientes; si enim ideo non mittunt pecuniam in corbonam, hoc est gazophylacium, et dona Dei, quia pretium sanguinis est, cur ipse sanguis effunditur? Jerome: Truly straining out the gnat, and swallowing the camel; for if they would not put the money into the treasury, because it was the price of blood, why did they shed the blood at all? Origenes in Matth.: Videbant autem quoniam circa mortuos magis eam pecuniam conveniebat expendi quae pretium sanguinis erat. Sed quia et inter loca mortuorum sunt differentiae, usi sunt pretio sanguinis Iesu ad comparationem agri figuli alicuius, ut in eo peregrini sepeliantur, non secundum votum suum in monumentis paternis; unde sequitur consilio autem inito, emerunt ex illis agrum figuli in sepulturam peregrinorum. Origen: They thought it meet to spend upon the dead that money which was the price of blood. But as there are differences even in burial places, they used the price of Jesus' blood in the purchase of some potter's field, where foreigners might be buried, not as they desired in the sepulchres of their fathers. Augustinus in Serm. 2 de coena Dom.: Providentia autem Dei factum puto ut pretium salvatoris non peccatoribus sumptum praebeat, sed peregrinis requiem subministret; ut iam exinde Christus et vivos sanguinis sui passione redimat, et mortuos pretiosa passione suscipiat. Pretio ergo dominici sanguinis ager figuli comparatur. Legimus in Scripturis, quod totius generis humani salus redempta sit in sanguine salvatoris. Ager ergo iste, mundus hic totus est. Figulus autem qui mundi possit habere dominatum, ipse est qui vascula corporis nostri fecit de limo. Istius itaque figuli ager Christi sanguine emptus est: peregrinis, inquam, qui sine domo et patria, toto orbe exules iactabantur, requies Christi sanguine providetur. Istos autem peregrinos esse dicimus devotissimos Christianos, qui renuntiantes saeculo, nihil possidentes in mundo, in Christi sanguine requiescunt: sepultura enim Christi nihil aliud est quam requies Christiani: consepulti enim sumus cum illo per Baptismum in morte. Nos ergo peregrini in hoc mundo sumus, et tamquam hospites in hac luce versamur. Aug., App. Serm., 80, 1: It was brought about, I conceive, by God's providence, that the Saviour's price should not minister means of excess to sinners, but repose to foreigners, that thence Christ might both redeem the living by the shedding of His blood, and [p. 935] harbour the dead by the price of His passion. Therefore with the price of the Lord's blood the potter's field is purchased. We read in Scripture that the salvation of the whole human race has been purchased by the Saviour's blood. This field then is the whole world. The potter who is the Lord of the soil, is He who has formed of clay the vessels of our bodies. This potter's field then was purchased by Christ's blood, and to strangers who without country or home wander over the whole world, repose is provided by Christ's blood. These foreigners are the more devout Christians, who have renounced the world, and have no possession in it, and so repose in Christ's blood; for the burial of Christ is nothing but the repose of a Christian; for as the Apostle says, "We are buried with him by baptism into death." [Rom 6:4] We are in this life then as foreigners. Origenes in Matth.: Vel peregrinos dicimus qui usque ad finem extranei sunt a Deo: nam iusti consepulti sunt Christo in monumento novo quod excisum est in petra. Qui autem alieni sunt a Deo usque in finem, sepulti sunt in agro figuli operantis lutum; qui pretio sanguinis est comparatus, et ager sanguinis nominatur; unde sequitur propter hoc vocatus est ager ille Haceldama, hoc est ager sanguinis, usque in hodiernum diem. Origen: Or, the "foreigners" are they who to the end are aliens from God, for the righteous are buried with Christ in a new tomb hewn out in the rock. But they who are aliens from God, even to the end, are buried in the field of a potter, a worker in clay, which being bought by the price of blood, is called the field of blood. Hieronymus: Qui etiam peregrini eramus a lege et prophetis, prava Iudaeorum studia suscepimus in salutem. Jerome: Also we, who were strangers to the Law and the Prophets, have profited by the perverse temper of the Jews to obtain salvation for ourselves. Glossa: Quod referendum est ad tempus quo Evangelista hoc scripsit. Deinde confirmat idem prophetico testimonio, dicens tunc impletum est quod dictum est per Ieremiam prophetam, dicentem: et acceperunt triginta argenteos pretium appretiati, quem appretiaverunt a filiis Israel, et dederunt eos in agrum figuli, sicut constituit mihi dominus. Gloss, non occ.: "To this day" means to the time when the Evangelist was then writing. He then confirms the event by the testimony of the Prophet; "Then was fulfilled that which was spoken by Jeremy the Prophet," &c. Hieronymus: Hoc in Ieremia penitus non invenitur, sed in Zacharia, qui penultimus est duodecim prophetarum, quaedam similitudo refertur; et quamquam sensus non multum discrepet, tamen ordo et verba diversa sunt. Jerome: This is not found at all in Hieremias; but in Zacharias [marg. note: Zech 11:13], who is the last but one of the twelve Prophets, something like it is told, and though the sense is not very different, yet the arrangement and the words are different. Augustinus de Cons. Evang: Si quis ergo putat ideo fidei Evangelistae aliquid derogandum, primo noverit non omnes codices Evangeliorum habere quod per Ieremiam dictum sit, sed tantummodo per prophetam. Mihi autem haec non placet defensio: quia et plures codices habent Ieremiae nomen, et antiquiores; et nulli fuit causa cur adderetur hoc nomen, et mendositas fieret. Cur autem tolleretur, fuit utique causa ut hoc audax imperitia faceret, praedicta quaestione turbata. Potuit autem fieri ut animo Matthaei Evangelium scribentis, pro Zacharia Ieremias occurreret, ut fieri solet: quod tamen sine ulla dubitatione emendaret saltem ab his admonitus qui ipso adhuc in carne vivente haec legere potuerunt, nisi cogitaret recordationi suae, quae spiritu sancto regebatur, non occurrisse aliud pro alio nomen prophetae, nisi quia dominus hoc ita scribi constituit. Cur autem constituerit, prima causa est, quia sic insinuatur ita omnes prophetas uno spiritu locutos, mirabili inter se consensione constare, ut hoc multo amplius sit quam si omnium verba prophetarum uno unius hominis ore demonstrentur; et ideo indubitanter accipi debet, quaecumque per eos spiritus sanctus dixit, et singula esse omnium, et omnia singulorum. Si enim hodie quisquam volens alicuius verba indicare, dicat nomen alterius a quo dicta sunt, qui tamen sit amicissimus illius cuius verba dicere voluit, et continuo recordatus, alium pro alio se dixisse, ita se corrigat ut tamen dicat: bene dixi, nihil aliud intuens nisi inter ambos esse concordiam: quanto magis de prophetis sanctis hoc commendandum fuit?
Est et alia causa, cur hoc nomen Ieremiae in testimonio Zachariae sit manere permissum: vel potius sancti spiritus auctoritate praeceptum sit. Est apud Ieremiam quod emerit agrum a filio fratris sui, et dederit ei argentum, non quidem sub hoc nomine pretii, quod positum est apud Zachariam, triginta argenteis. Quod autem prophetiam de triginta argenteis ad hoc interpretatus sit Evangelista quod modo de domino completum est, manifestum est; sed ad hoc pertinere etiam illud de agro empto quod Ieremias dicit, hinc potest mystice significari, ut non hic Zachariae nomen poneretur qui dixit triginta argenteis, sed Ieremiae qui dixit de agro empto; ut lecto Evangelio, atque invento nomine Ieremiae, lecto autem Ieremia, et non invento testimonio de triginta argenteis, invento tamen agro empto, admoneatur lector utrumque conferre, et inde sensum enucleare prophetiae, quomodo pertineat ad hoc quod in domino completum est. Nam illud quod subiecit huic testimonio Matthaeus cum ait quem appretiaverunt a filiis Israel, et dederunt eos in agrum figuli, sicut constituit mihi dominus, nec apud Zachariam, nec apud Ieremiam reperitur; unde magis ex persona Evangelistae accipiendum est, et mystice insertum, quia hoc ex domini revelatione cognoverit, et ad hanc rem quae de Christi pretio facta est, huiusmodi pertinere prophetiam.
Aug., de Cons. Ev., iii, 7: But if any one thinks this lowers the historian's credit, first let him know that not all the copies of the Gospels have the name Hieremias, but some simply "by the Prophet." But I do not like this defence, because the more, and the more ancient, copies have Hieremias, and there could be no reason for adding the name, and thus making an error. But its erasure is well accounted for by the hardihood of ignorance having heard the foregoing objection urged. It might be then, that the name Hieremias occurred to the mind of Matthew as he wrote, instead of the name Zacharias, as so [p. 936] often happens; and that be would have straightway corrected it, when pointed out to him by such as read this while he yet lived in the flesh, had he not thought that his memory, being guided by the Holy Spirit, would not thus have called up to him one name instead of another, had not the Lord determined that it should thus be written. And why He should have so determined, the first reason is, that it would convey the wonderful consent of the Prophets, who all spake by one Spirit, which is much greater than if all the words of all the Prophets had been uttered through the mouth of one man; so that we receive without doubt whatever the Holy Spirit spake through them, each word belongs to all in common, and the whole is the utterance of each. Suppose it to happen at this day, that in repeating another's words one should mention not the speaker's name, but that of some other person, who however was the other's greater friend, and then immediately recollecting himself should correct himself, he might yet add, Yet am I right, if you only think of the close unanimity that exists between the two. How much more is this to be observed of the holy Prophets!
There is a second reason why the name Hieremias should be suffered to remain in this quotation from Zacharias, or rather why it should have been suggested by the Holy Spirit. It is said in Hieremias, that he bought a field of his brother's son, and gave him silver for it, [Jer 32:9] though not indeed the sum stated in Zacharias, thirty pieces of silver. That the Evangelist has here adapted the thirty pieces of silver in Zacharias to this transaction in the Lord's history, is plain; but he may also wish to convey that what Hieremias speaks of the field is mystically alluded to here, and therefore he puts not the name of Zacharias who spoke of the thirty pieces of silver, but of Hieremias who spoke of the purchase of the field. So that in reading the Gospel and finding the name of Hieremias, but not finding there the passage respecting the thirty pieces of silver, but the account of the purchase of the field, the reader might be induced to compare the two together, and so extract from them the sense of the prophecy, how far it refers to what was now accomplished in the Lord. For what Matthew adds to the prophecy, "Whom they of the children of Israel [p. 937] did value, and gave them for the potter's field, as the Lord appointed me," this, "as the Lord appointed me," is found neither in Zacharias nor Hieremias. It must then be taken in the person of the Evangelist as inserted with a mystic meaning, that he had learned by revelation that the prophecy referred to this matter of the price for which Christ was betrayed.
Hieronymus de optimo genere interpretandi: Absit ergo de pedissequo Christi quod possit argui de falso, cui cura fuit non verba et syllabas aucupari, sed sententias dogmatum ponere. Jerome, Hieron. ad Pam. Ep. 57, 5: Far be it then from a follower of Christ to suppose him guilty of falsehood, whereas his business was not to pry into words and syllables, but to lay down the staple of doctrine. Hieronymus: Legi nuper in quodam Hebraico volumine, quod Nazaraeae sectae mihi Hebraeus contulit, Ieremiae apocryphum, in quo hoc ad verbum scriptum reperi; sed tamen mihi videtur magis de Zacharia sumptum testimonium, Evangelistarum et apostolorum more vulgato, quo verborum ordine praetermisso, sensus tamen de veteri testamento proferunt exemplum. Aug., Hieron. in loc.: I have lately read in a Hebrew book given me by a Hebrew of the Nazarene sect, an apocryphal Hieremias, in which I find the very words here quoted. After all, I am rather inclined to think that the passage was taken by Matthew out of Zacharias, in the usual manner of the Apostles and Evangelists when they quote from the Old Testament, neglecting the words, and attending only to the sense.
Lectio 3 11 ὁ δὲ Ἰησοῦς ἐστάθη ἔμπροσθεν τοῦ ἡγεμόνος: καὶ ἐπηρώτησεν αὐτὸν ὁ ἡγεμὼν λέγων, σὺ εἶ ὁ βασιλεὺς τῶν ἰουδαίων; ὁ δὲ Ἰησοῦς ἔφη, σὺ λέγεις. 12 καὶ ἐν τῷ κατηγορεῖσθαι αὐτὸν ὑπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων οὐδὲν ἀπεκρίνατο. 13 τότε λέγει αὐτῷ ὁ πιλᾶτος, οὐκ ἀκούεις πόσα σου καταμαρτυροῦσιν; 14 καὶ οὐκ ἀπεκρίθη αὐτῷ πρὸς οὐδὲ ἓν ῥῆμα, ὥστε θαυμάζειν τὸν ἡγεμόνα λίαν.
11. And Jesus stood before the governor: and the governor asked him, saying, "Art thou the King of the Jews?" And Jesus said unto him, "Thou sayest." 12. And when he was accused of the Chief Priests and elders, he answered nothing. 13. Then said Pilate unto him, "Hearest thou not how many things they witness against thee? 14. And he answered him to never a word; insomuch that the governor marvelled greatly.
Augustinus de Cons. Evang: Finitis his quae Matthaeus de Iuda proditore interposuit, ad ordinem narrationis revertitur, dicens Iesus autem stetit ante praesidem. Aug., de Cons. Ev., iii, 7: Matthew, having finished his digression concerning the traitor Judas, returns to the course of his narrative saying, "Jesus stood before the governor." Origenes in Matth.: Iudex totius creaturae constitutus a patre vide quantum se humiliavit, ut acquiesceret stare ante iudicem tunc terrae Iudaeae; et interrogatus est interrogationem, quam forsitan deridens, aut dubitans Pilatus interrogat; unde sequitur et interrogavit eum praeses, dicens: tu es rex Iudaeorum? Origen: Mark how He that is ordained by His Father to be the Judge of the whole creation, humbled Himself, and was content to stand before the judge of the land of Judaea, and to be asked by Pilate either in mockery or doubt, "Art thou the King of the Jews?" Chrysostomus in Matth: Id Pilatus interrogat quod adversarii contra Christum continue revolvebant. Quia enim sciebant Pilatum nullam curam facientem legalium, ad publicas accusationes rem ducunt. Chrys., Hom. lxxxvi: Pilate asked Christ that which His enemies were continually casting in His teeth, for because they knew that Pilate cared not for matters of their [p. 938] Law, they had recourse to a public charge. Origenes in Matth.: Vel pronuntiative hoc dixit Pilatus: unde et alibi scripsit in titulo rex Iudaeorum. Principi ergo sacerdotum respondens tu dixisti, oblique arguit eius dubitationem; Pilati vero sententiam confirmat pronuntiantis; unde sequitur dicit ei Iesus: tu dicis. Origen: Or, Pilate spoke this affirmatively, as he afterwards wrote in the inscription, "The King of the Jews." By answering to the Chief Priest, "Thou hast said," He indirectly reproved his doubts, but now He turns Pilate's speech into an affirmative, "Jesus saith unto him, Thou sayest it." Chrysostomus in Matth: Confessus est se esse regem, sed caelestem, ut in alio Evangelio manifestius legitur: regnum meum, inquit Ioannes, non est de hoc mundo, ut neque Iudaei, neque Pilatus excusationem habeant, huic accusationi insistentes. Chrys.: He acknowledges Himself to be a King, but a heavenly one, as it is more expressly said in another Gospel, "My kingdom is not of this world [John 18:36], so that neither the Jews nor Pilate were excusable for insisting on this accusation. Hilarius in Matth.: Vel interroganti pontifici an ipse esset Iesus Christus, dixerat tu dixisti, quia semper futurum Christum ex lege ipse dixisset; huic vero legis ignaro interroganti, an ipse esset rex Iudaeorum, dicitur tu dicis, quia per fidem praesentis confessionis salus gentium est. Hilary: Or, when asked by the High Priest whether He were Jesus the Christ, He answered, "Thou hast said," because He had ever maintained out of the Law that Christ should come, but to Pilate who was ignorant of the Law, and asks if He were the King of the Jews, He answers, "Thou sayest," because the salvation of the Gentiles is through faith of that present confession. Hieronymus: Attende autem quod Pilato, qui invitus promebat sententiam, aliqua ex parte respondit; sacerdotibus autem et principibus sacerdotum respondere noluit, indignos eos suo sermone iudicans: unde sequitur et cum accusaretur a principibus sacerdotum et senioribus, nihil respondit. Jerome: But observe, that to Pilate who asked the question unwillingly He did answer somewhat; but to the Chief Priests and Priests He refused to answer, judging them unworthy of a word; "And when he was accused by the Chief Priests and Elders he answered nothing." Augustinus de Cons. Evang: Lucas autem ipsa crimina, quae accusantes obiecerunt, aperuit: dicit enim: coeperunt illum accusare, dicentes: hunc invenimus subvertentem gentem nostram, et prohibentem tributa dari Caesari, et dicentem se Christum regem esse. Nihil autem interest ad veritatem quo ordine ista retulerint, sicut nihil interest si alius aliquid tacet quod alius commemorat. Aug., de Cons. Ev., iii, 8: Luke explains what were the accusations alleged against Him, "And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King." [Luke 23:2] But it is of no consequence to the truth in what order they relate the history, or that one omits what another inserts. Origenes in Matth.: Accusatus autem Iesus, sicut tunc illis nihil respondit, sic nec modo: non fit enim eis verbum Dei, sicut aliquando factum fuerat ad prophetas; sed neque dignum erat ut Pilato interroganti responderet, qui non habebat permanens et firmum de Christo iudicium, sed ad contraria trahebatur; unde sequitur tunc dixit ei Pilatus: non audis quanta adversum te dicunt testimonia? Origen: Neither then nor now did Jesus make any reply to their accusations, for the word of God was not sent to them, as it was formerly to the Prophets. Neither was Pilate worthy of an answer, as be had no fixed or abiding opinion of Christ, but veered about to contradictory suppositions. "Hearest thou not how many things they witness against thee?" Hieronymus: Gentilis quidem est qui condemnat Iesum; sed causam refert in populum Iudaeorum. Jerome: Thus though it is a Gentile who sentences Jesus, he lays the cause of His condemnation upon the Jews. Chrysostomus in Matth: Ideo autem hoc dicebat, quia volebat eum liberare dum se excusando responderet. Sequitur et non respondit ei ad ullum verbum, ita ut miraretur praeses vehementer. Quia enim multas habentes demonstrationes ex ipsis rebus, virtutis et mansuetudinis eius et humilitatis, tamen in ipsum indignabantur, et perverso iudicio agebantur contra ipsum; propter hoc nihil respondet, et si aliquando respondet, brevia quidem dicit, ne continua taciturnitate pertinaciae opinio de ipso accipiatur. Chrys.: He said this out of a wish to release Him, if He should justify Himself in His answer. But the Jews, though they had so many practical proofs of His power, His meekness and humbleness, were yet enraged against Him, and urged on by a perverted judgment. Wherefore He answers nothing, or if He makes any [p. 939] answer He says little, that total silence might not be construed into obstinacy. Hieronymus: Vel ideo Iesus nihil respondere voluit, ne crimen diluens dimitteretur a praeside, et crucis utilitas differretur. Jerome: Or, Jesus would not make any answer, lest if He cleared Himself the governor should have let Him go, and the benefit of His cross should have been deferred. Origenes in Matth.: Miratus est autem praeses constantiam eius: forsitan sciens, quod idoneus esset pronuntiare crimen, et tamen videbat eum in tranquilla et quieta sapientia, et gravitate non turbabili stare. Sed vehementer miratur: dignum enim ei videbatur magno miraculo ut exhibitus Christus ad criminale iudicium, imperturbabilis staret ante mortem, quae apud omnes homines terribilis aestimatur. Origen: "The governor marvelled" at His endurance, as knowing that he had power to condemn Him, He yet continued in a peaceful, placid, and immovable prudence and gravity. He marvelled "greatly," for it seemed to him a great miracle that Christ, produced before a criminal tribunal, stood thus fearless of death, which all men think so terrible.
Lectio 4 15 κατὰ δὲ ἑορτὴν εἰώθει ὁ ἡγεμὼν ἀπολύειν ἕνα τῷ ὄχλῳ δέσμιον ὃν ἤθελον. 16 εἶχον δὲ τότε δέσμιον ἐπίσημον λεγόμενον [Ἰησοῦν] βαραββᾶν. 17 συνηγμένων οὖν αὐτῶν εἶπεν αὐτοῖς ὁ πιλᾶτος, τίνα θέλετε ἀπολύσω ὑμῖν, [Ἰησοῦν τὸν] βαραββᾶν ἢ Ἰησοῦν τὸν λεγόμενον Χριστόν; 18 ᾔδει γὰρ ὅτι διὰ φθόνον παρέδωκαν αὐτόν. 19 καθημένου δὲ αὐτοῦ ἐπὶ τοῦ βήματος ἀπέστειλεν πρὸς αὐτὸν ἡ γυνὴ αὐτοῦ λέγουσα, μηδὲν σοὶ καὶ τῷ δικαίῳ ἐκείνῳ, πολλὰ γὰρ ἔπαθον σήμερον κατ' ὄναρ δι' αὐτόν. 20 οἱ δὲ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι ἔπεισαν τοὺς ὄχλους ἵνα αἰτήσωνται τὸν βαραββᾶν τὸν δὲ Ἰησοῦν ἀπολέσωσιν. 21 ἀποκριθεὶς δὲ ὁ ἡγεμὼν εἶπεν αὐτοῖς, τίνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν; οἱ δὲ εἶπαν, τὸν βαραββᾶν. 22 λέγει αὐτοῖς ὁ πιλᾶτος, τί οὖν ποιήσω Ἰησοῦν τὸν λεγόμενον Χριστόν; λέγουσιν πάντες, σταυρωθήτω. 23 ὁ δὲ ἔφη, τί γὰρ κακὸν ἐποίησεν; οἱ δὲ περισσῶς ἔκραζον λέγοντες, σταυρωθήτω. 24 ἰδὼν δὲ ὁ πιλᾶτος ὅτι οὐδὲν ὠφελεῖ ἀλλὰ μᾶλλον θόρυβος γίνεται, λαβὼν ὕδωρ ἀπενίψατο τὰς χεῖρας ἀπέναντι τοῦ ὄχλου, λέγων, ἀθῷός εἰμι ἀπὸ τοῦ αἵματος τούτου: ὑμεῖς ὄψεσθε. 25 καὶ ἀποκριθεὶς πᾶς ὁ λαὸς εἶπεν, τὸ αἷμα αὐτοῦ ἐφ' ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν. 26 τότε ἀπέλυσεν αὐτοῖς τὸν βαραββᾶν, τὸν δὲ Ἰησοῦν φραγελλώσας παρέδωκεν ἵνα σταυρωθῇ.
15. Now at that feast the governor was wont to release unto the people a prisoner, whom they would. 16. And they had then a notable prisoner, called Barabbas. 17. Therefore when they were gathered together, Pilate said unto them, "Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?" 18. For he knew that for envy they had delivered him. 19. When he was set down on the judgment seat, his wife sent unto him, saying, "Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him." 20. But the Chief Priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. 21. The governor answered and said unto them, "Whether of the twain will ye that I release unto you?" They said, "Barabbas." 22. Pilate saith unto them, "What shall I do then with Jesus which is called Christ?" They all say unto him, "Let him be crucified." 23. And the governor said, "Why, what evil bath [p. 940] he done?" But they cried out the more, saying, "Let him be crucified." 24. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, "I am innocent of the blood of this just person; see ye to it." 25. Then answered all the people, and said, "His blood be on us, and on our children." 26. Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.
Chrysostomus in Matth: Quia Christus ad accusationes Iudaeorum nihil responderat, per quod posset eum Pilatus ab accusationibus Iudaeorum excusatum habere, aliud machinatur per quod eum liberare possit; unde dicitur per diem autem solemnem consueverat praeses dimittere populo vinctum unum quem voluissent. Chrys.: Because Christ had answered nothing to the accusations of the Jews, by which Pilate could acquit Him of what was alleged against Him, he contrives other means of saving Him. "Now on the feast day the governor was wont to release unto the people a prisoner whom they would." Origenes in Matth.: Sic enim quasdam gratias praestant gentes eis quos subiciunt sibi, donec confirmetur super eos iugum ipsorum; tamen consuetudo haec aliquando fuit apud Iudaeos: Saul enim non interfecit Ionatham, omni populo petente eum ad vitam. Origen: Thus do the Gentiles shew favours to those whom they subject to themselves, until their yoke is riveted. Yet did this practice obtain also among the Jews, Saul did not put Jonathan to death, because all the people sought his life. [marg. note: 1 Sam 14] Chrysostomus in Matth: Per hanc autem consuetudinem Christum eripere tentavit, ut neque umbram excusationis Iudaei sibi derelinquant. Manifestus homicida in comparatione Christi adducitur, de quo sequitur habebat autem tunc vinctum insignem, qui dicebatur Barabbas. Non simpliciter dicit latronem, sed insignem, hoc est in malitia diffamatum. Chrys.: And he sought to rescue Christ by means of this practice, that the Jews might not have the shadow of an excuse left them. A convicted murderer is put in comparison with Christ, Barabbas, whom he calls not merely a robber, but a notable one, that is, renowned for crime. Hieronymus: Iste Barabbas in Evangelio quod inscribitur iuxta Hebraeos, filius magistri eorum interpretatur, qui propter seditionem et homicidium fuerat condemnatus. Offert autem optionem eis Pilatus dimittendi quem vellent, latronem an Iesum, non dubitans Iesum potius eligendum; unde sequitur congregatis autem illis, dixit Pilatus: quem vultis dimittam vobis: Barabbam, an Iesum qui dicitur Christus? Jerome: In the Gospel entitled 'according to the Hebrews,' Barabbas is interpreted, 'The son of their master,' who had been condemned for sedition and murder. Pilate gives them the choice between Jesus and the robber, not doubting but that Jesus would be the rather chosen. Chrysostomus in Matth: Quasi dicat: si non vultis sicut innocentem dimittere, saltem condemnatum festivitati donetis. Si enim oportebat in peccatis manifestis existentem dimittere, multo magis in dubiis. Vide autem ordinem conversum. Petitio pro condemnatis solet esse plebis, concessio autem principis; nunc autem contrarium gestum est: princeps enim petit a plebe, et plebs ferocior redditur. Chrys.: "Whom will ye that I release unto you?" &c. As much as to say, If ye will not let Him go as innocent, at least, yield Him, as convicted, to this holy day. For if you would have released one of whose guilt there was no doubt, much more should you do so in doubtful cases. Observe how circumstances are reversed. It is the populace who are wont to petition. [p. 941] for the condemned, and the prince to grant, but here it is the reverse, the prince asks of the people, and renders them thereby more violent. Glossa: Quare autem Pilatus ad liberationem Christi laboravit, manifestat Evangelista cum subdit sciebat enim quod per invidiam tradidissent eum. Gloss., non occ.: The Evangelist adds the reason why Pilate sought to deliver Christ, "For he knew that for envy they had delivered him." Remigius: Quae autem invidia fuerit, Ioannes manifestat, qui narrat eos dixisse: ecce mundus totus post eum vadit, et si dimittimus eum sic, omnes credent in eum. Notandum etiam, quia loco eius quod Matthaeus dicit an Iesum qui dicitur Christus? Marcus dicit: vultis dimittam vobis regem Iudaeorum? Soli namque reges Iudaeorum ungebantur, et ab ipsa unctione, Christi vocabantur. Remig.: John explains what their envy was, when he says, "Behold, the world is gone after him;" [John 12:19] and, "If we let him thus alone, all men will believe on him." [John 11:48] Observe also that in place of what Matthew says, "Jesus, who is called Christ," Mark says, "Will ye that I release unto you the King of the Jews?" [Mark 15:9] For the kings of the Jews alone were anointed, and from that anointing were called Christs. Chrysostomus in Matth: Deinde subditur aliud quod sufficiens erat omnes a passione revocare; sequitur enim sedente autem illo pro tribunali, misit ad eum uxor eius dicens: nihil tibi et iusto illi. Cum demonstratione enim quae erat a rebus et somnus non parvum quid erat. Chrys.: Then is added something else which alone was enough to deter all from putting Him to death; "When he was set on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man." For joined with the proof afforded by the events themselves, a dream was no light confirmation. Rabanus: Notandum vero, quia tribunal sedes est iudicis, solium regum, cathedrae magistrorum. In visionibus autem et somniis gentilis viri uxor hoc intellexit quod Iudaei vigilantes nec credere, nec intelligere voluerunt. Raban.: It is to be noted, that the bench (tribunal) is the seat of the judge, the throne (solium) of the king, the chair (cathedra) of the master. In visions and dreams the wife of a Gentile understood what the Jews when awake would neither believe nor understand. Hieronymus: Nota etiam, quod gentilibus saepe a Deo somnia revelantur, et quod in Pilato et uxore eius iustum dominum confitentibus gentilis populi testimonium sit. Jerome: Observe also that visions are often vouchsafed by God to the Gentiles, and that the confession of Pilate and his wife that the Lord was innocent is a testimony of the Gentile people. Chrysostomus in Matth: Sed cuius gratia non ipse Pilatus somnium videbat? Quia illa magis digna erat: vel quia si Pilatus vidisset, non aequaliter sibi creditum esset; vel forte neque dixisset; propter hoc dispensatur a Deo quod mulier vidit, ut manifestum omnibus fieret. Et non simpliciter videt, sed et patitur multa: sequitur enim multa enim passa sum hodie per visum propter eum: ut scilicet a compassione quae erat ad uxorem, desidior fieret vir circa occisionem. Sed et tempus non parum conferebat; etenim eadem nocte vidit. Chrys.: But why did Pilate himself not see this vision? Because his wife was more worthy; or because if Pilate had seen it, he would not have had equal credit, or perhaps would not have told it; wherefore it is provided by God that his wife should see it, and thus it be made manifest to all. And she not merely sees it, but "suffers many things because of him," so that sympathy with his wife would make the husband more slack to put Him to death. And the time agreed well, for it was the same night that she saw it. Augustinus in Serm. de passione: Sic ergo iudex terretur in coniuge: et ut crimini Iudaeorum non praebeat in iudicio consensum, pertulit in uxoris afflictione iudicium: iudicatur ipse qui iudicat, et torquetur antequam torqueat. Chrys., Hom. iii, in Caen. Dom.: Thus then the judge terrified through his wife, and that he might not consent in the judgment to the accusation of the Jews, himself endured judgment in the affliction of his wife; the judge is judged, and tortured before he tortures. Rabanus: Vel aliter. Nunc demum Diabolus intelligens per Christum se spolia sua amissurum, sicut primum per mulierem mortem intulerat, ita per mulierem vult Christum de manibus Iudaeorum liberare, ne per eius mortem mortis amittat imperium. Raban.: Or otherwise; The devil now at last understanding that he should lose his trophies through Christ, as be had at the first brought in [p. 942] death by a woman, so by a woman he would deliver Christ out of the hands of His enemies, lest through His death he should lose the sovereignty of death. Chrysostomus in Matth: Nihil autem praemissorum Christi adversarios movit, quia eos omnino invidia excaecaverat: unde ex propria malitia plebem corrumpunt: et hoc est quod sequitur principes autem sacerdotum, et seniores persuaserunt populo ut peterent Barabbam, Iesum vero perderent. Chrys.: But none of the foregoing things moved Christ's enemies, because envy had altogether blinded them, and of their own wickedness they corrupt the people, for they "persuaded the people that they should ask Barabbas, and destroy Jesus." Origenes in Matth.: Et est videre nunc quomodo populus Iudaeorum a senioribus suis et Iudaicae culturae doctoribus suadetur, et excitatur adversus Iesum, ut perdant eum. Sequitur respondens autem praeses ait illis: quem vultis de duobus dimitti? Origen: Thus it is plainly seen how the Jewish people is moved by its elders and the doctors of the Jewish system, and stirred up against Jesus to destroy Him. Glossa: Respondisse autem dicitur Pilatus haec dicens, sive ad ea quae uxor nuntiaverat, sive ad petitionem populi, qui iuxta consuetudinem aliquem in die festo sibi dimitti petebat. Gloss., non occ.: Pilate is said to make this answer, "Whether of the twain will ye that I release unto you?" either to the message of his wife, or the petition of the people, with whom it was a custom to ask such release on the feast-day. Origenes in Matth.: Turbae autem quasi ferae, quae spatiosam ambulant viam, voluerunt sibi Barabbam habere solutum: unde subditur at illi dixerunt: Barabbam. Ideo gens illa habet seditiones et homicidia et latrocinia, secundum quosdam gentis suae, in rebus quae foris habentur, secundum autem omnes, intus in anima. Ubi enim non est Iesus, illic lites et praelia sunt; ubi autem est, ibi sunt omnia bona et pax. Omnes etiam qui Iudaeis sunt similes, vel in dogmate, vel in vita, Barabbam sibi solvi desiderant: quicumque enim mala agit, solutus est in corpore eius Barabbas, Christus autem vinctus; qui autem bona agit, Christum habet solutum, Barabbam vinctum. Voluit autem Pilatus pudorem tantae iniquitatis eis incurrere; unde sequitur dicit illis Pilatus: quid igitur faciam de Iesu qui dicitur Christus? Non solum autem hoc, sed et mensuram colligere volens impietatis eorum. Illi autem nec hoc erubescunt, quod Pilatus Iesum Christum esse confitebatur, nec modum impietatis servant, unde sequitur dicunt omnes: crucifigatur; in quo multiplicaverunt impietatis suae mensuram, non solum homicidam postulantes ad vitam, sed etiam iustum ad mortem, et ad mortem turpissimam crucis. Origen: But the populace, like wild beasts that rage the open plains, would have Barabbas released to them. For this people had seditions, murders, robberies, practised by some of their own nation in act, and nourished by all of them who believe not in Jesus, inwardly in their mind. Where Jesus is not, there are strifes and fightings; where He is, there is peace and all good things. All those who are like the Jews either in doctrine or life desire Barabbas to be loosed to them; for whoso does evil, Barabbas is loosed in his body, and Jesus bound; but he that does good has Christ loosed, and Barabbas bound. Pilate sought to strike them with shame for so great injustice, "What shall I do then with Jesus that is called Christ?" And not that only, but desiring to fill up the measure of their guilt. But neither do they blush that Pilate confessed Jesus to be the Christ, nor set any bounds to their impiety, They all say unto him, "Let him be crucified." Thus they multiplied the sum of their wickedness, not only asking the life of a murderer, but the death of a righteous man, and that the shameful death of the cross. Rabanus: Pendentes siquidem in ligno crucifixi, clavibus ad lignum pedibus manibusque confixi, producta morte necabantur, et diu vivebant in cruce, non quia longior vita eligebatur, sed quia mors ipsa protendebatur, ne dolor citius finiretur. Verum Iudaei de morte pessima cogitabant, sed a domino, non intelligentibus eis, electa erat; ipsam enim crucem Diabolo superato erat tamquam trophaeum in frontibus fidelium positurus. Raban.: Those who were crucified being suspended on a cross, by nails driven into the wood through their hands and feet, perished by a lingering death, and lived long on the cross, not that they sought longer life, but that death was deferred to prolong their sufferings. The Jews indeed contrived this as the worst of deaths, but it had been chosen by the Lord without their privity, thereafter to place upon the foreheads of the faithful the same cross as a [p. 943] trophy of His victory over the Devil. Hieronymus: Cum autem hoc responderent, non statim acquievit, sed iuxta suggestionem uxoris, quae mandaverat nihil tibi et iusto illi, ipse quoque respondit; unde sequitur ait illis praeses: quid enim mali fecit? Hoc dicendo Pilatus, absolvit Iesum. Sequitur at illi magis clamabant dicentes: crucifigatur, ut impleretur quod in Psalmo 21, 17 dicitur: circumdederunt me canes multi, congregatio malignantium obsedit me: et illud Ieremiae: facta est mihi hereditas mea sicut leo in silva; dederunt super me vocem suam. Jerome: Yet even after this answer of theirs, Pilate did not at once assent, but in accordance with his wife's suggestion, "Have thou nothing to do with that just man," he answered, "Why, what evil hath he done?" This speech of Pilate's acquits Jesus. "But they cried out the more, saying, Let him be crucified;" that it might be fulfilled which is said in the Psalm, "Many dogs have compassed me, the congregation of the wicked hath inclosed me;" [Ps 22:16] and also that of Hieremias, "Mine heritage is unto me as a lion in the forest, they have given forth their voice against me." [Jer 12:8] Augustinus de Cons. Evang: Saepius autem Pilatus cum Iudaeis egit, volens ut dimitteretur Iesus: quod paucissimis verbis testatur Matthaeus cum subdit videns Pilatus quia nihil proficiebat, sed magis tumultus fieret: quod non diceret, nisi multum ille conatus fuisset, quamvis tacuerit quoties hoc tentavit ut erueret Iesum furori eorum. Sequitur accepta aqua, lavit manus coram populo, dicens: innocens ego sum a sanguine iusti huius. Aug., de Cons. Ev., iii, 8: Pilate many times pleaded with the Jews, desiring that Jesus might be released, which Matthew witnesses in very few words, when he says, "Pilate seeing that he could prevail nothing, but that rather a tumult was made." He would not have spoken thus, if Pilate had not striven much, though how many efforts he made to release Jesus he does not mention. Remigius: Mos enim erat apud antiquos ut cum vellet quis se ostendere immunem ab aliquo crimine, accepta aqua, lavaret manus suas coram populo. Remig.: It was customary among the ancients, when one would refuse to participate in any crime, to take water and wash his hands before the people. Hieronymus: Pilatus ergo accepit aquam iuxta illud propheticum: lavabo inter innocentes manus meas, quodammodo in hoc contestans, et dicens: ego quidem innocentem volui liberare, sed quoniam seditio oritur, et rebellionis mihi contra Caesarem crimen impingitur, innocens sum a sanguine iusti huius. Iudex ergo qui cogitur contra dominum ferre sententiam, non damnat oblatum, sed arguit offerentes, iustum esse pronuntians eum qui crucifigendus est. Sequitur vos videritis, quasi dicat: ego minister legum sum, vox vestra sanguinem fundit. Sequitur et respondens universus populus dixit: sanguis eius super nos, et super filios nostros. Perseverat usque in praesentem diem haec imprecatio super Iudaeos, et sanguis domini non aufertur ab eis. Jerome: Pilate took water in accordance with that, "I Will wash my hands in innocency," [Ps 26:6] in a manner testifying and saying, I indeed have sought to deliver this innocent man, but since a tumult is rising, and the charge of treason to Caesar is urged against me, I am innocent of the blood of this just man. The judge then who is thus compelled to give sentence against the Lord, does not convict the accused, but the accusers, pronouncing innocent Him who is to be crucified. "See ye to it," as though be had said, I am the law's minister, it is your voice that has shed this blood. Then answered all the people and said, "His blood be on us and on our children." This imprecation rests at the present day upon the Jews, the Lord's blood is not removed from them. Chrysostomus in Matth: Intuere autem et hic Iudaeorum multam insaniam: eorum enim impetus et perniciosa concupiscentia non permittit eos quae oportet, inspicere, et sibi maledicunt dicentes sanguis eius super nos; quin et ad filios maledictionem attrahunt, dicentes super filios nostros. Sed tamen misericors Deus eorum sententiam non firmavit; sed ex eis et eorum filiis suscepit qui poenitentiam egerunt: etenim et Paulus ex ipsis fuit et multa millia eorum qui in Hierosolymis crediderunt. Chrys.: Observe here the infatuation of the Jews; their headlong haste, and destructive passions will not let them see what they ought to see, and they curse themselves, saying, "His blood be upon us," and even entail the curse upon their children. Yet a merciful God did not ratify this sentence, but accepted such of them and of their children as repented; for Paul was of them, and many thousands of those who in Jerusalem believed. Leo Papa in Serm. 8 de passione: Excessit ergo Pilati culpam facinus Iudaeorum; sed ipse evasit reatum, qui reliquit proprium iudicium, et in crimen transivit alienum; sequitur enim tunc dimisit illis Barabbam, Iesum autem flagellatum tradidit eis, ut crucifigeretur. Leo, Serm., 59, 2: The impiety of the Jews then [p. 944] exceeded the fault of Pilate; but he was not guiltless, seeing he resigned his own jurisdiction, and acquiesced in the injustice of others. Hieronymus: Sciendum est autem Pilatum Romanis legibus ministrasse, quibus sancitum est ut qui crucifigitur, prius flagellis verberetur. Traditur igitur Iesus militibus verberandus, et illud sanctissimum corpus pectusque Dei capax flagellis secuerunt. Jerome: It should be known that Pilate administered the Roman law, which enacted that every one who was crucified should first be scourged. Jesus then is given up to the soldiers to be beaten, and they tore with whips that most holy body and capacious bosom of God. Augustinus in Serm. de Pass.: Ecce dominus aptatur ad verbera, ecce iam caeditur: rupit sanctam cutem violentia flagellorum; repetitis ictibus crudelia verbera scapularum terga conscindunt. Proh dolor. Iacet extensus ante hominem Deus, et supplicium patitur rei in quo nullum peccati vestigium potuit inveniri. Chrys., Hom. iii, in Caena Dom.: See the Lord is made ready for the scourge, see now it descends upon Him! That sacred skin is torn by the fury of the rods; the cruel might of repeated blows lacerates His shoulders. Ah me! God is stretched out before man, and He, in whom not one trace of sin can be discerned, suffers punishment as a malefactor. Hieronymus: Hoc autem factum est ut, quia scriptum erat: multa flagella peccatorum, illo flagello nos a verberibus liberemur. In lavacro etiam manuum Pilati, gentilium omnia opera purgantur, et ab impietate Iudaeorum nos alieni efficimur. Jerome: This was done that we might be delivered from those stripes of which it is said, "Many stripes shall be to the wicked." [Ps 32:10] Also in the washing of Pilate's hands all the works of the Gentiles are cleansed, and we are acquitted of all share in the impiety of the Jews. Hilarius in Matth.: Hortantibus autem sacerdotibus populus Barabbam elegit, qui interpretatur patris filius, in quo arcanum futurae infidelitatis ostenditur, Christo Antichristum peccati filium praeferendo. Hilary: At the desire of the Priests the populace chose Barabbas, which is interpreted 'the son of a Father,' thus shadowing forth the unbelief to come when Antichrist the son of sin should be preferred to Christ. Rabanus: Barabbas etiam, qui seditiones faciebat in turbis, dimissus est populo Iudaeorum, idest Diabolus, qui usque hodie regnat in eis; et idcirco pacem habere non possunt. Raban.: Barabbas also, who headed a sedition among the people, is released to the Jews, that is the Devil, who to this day reigns among them, so that they cannot have peace.
Lectio 5 27 τότε οἱ στρατιῶται τοῦ ἡγεμόνος παραλαβόντες τὸν Ἰησοῦν εἰς τὸ πραιτώριον συνήγαγον ἐπ' αὐτὸν ὅλην τὴν σπεῖραν. 28 καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην περιέθηκαν αὐτῷ, 29 καὶ πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν ἐπὶ τῆς κεφαλῆς αὐτοῦ καὶ κάλαμον ἐν τῇ δεξιᾷ αὐτοῦ, καὶ γονυπετήσαντες ἔμπροσθεν αὐτοῦ ἐνέπαιξαν αὐτῷ λέγοντες, χαῖρε, βασιλεῦ τῶν ἰουδαίων, 30 καὶ ἐμπτύσαντες εἰς αὐτὸν ἔλαβον τὸν κάλαμον καὶ ἔτυπτον εἰς τὴν κεφαλὴν αὐτοῦ.
27. Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. 28. And they stripped him, and put on him a scarlet robe. 29. And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, "Hail, king of the Jews!" 30. And they spit upon him, and took the reed and smote him on the head.
Augustinus de Cons. Evang: Post accusationes Christi, consequens est ut ipsam domini passionem videamus, quam Matthaeus sic incipit: tunc milites praesidis suscipientes Iesum in praetorio, congregaverunt ad eum universam cohortem. Aug., de Cons. Ev., iii, 9: After the Lord's trial comes His Passion, which [p. 945] thus begins, "Then the soldiers of the governor took Jesus into the common hall," &c. Hieronymus: Quia enim rex Iudaeorum fuerat appellatus, et hoc ei Scribae et sacerdotes crimen obiecerant, quod sibi in populo Israel usurparet imperium, illudentes hoc faciunt, ut nudatum pristinis vestibus induant chlamydem coccineam pro rufo linteo, quo reges veteres utebantur, et pro diademate imponant ei coronam spineam, pro sceptro regali dent calamum, et adorent quasi regem; et hoc est quod subditur et exuentes eum, chlamydem coccineam circumdederunt ei, et plectentes coronam de spinis posuerunt super caput eius. Jerome: He had been styled King of the Jews, and the Scribes and Priests had brought this charge against Him, that He claimed sovereignty over the Jewish nation; hence this mockery of the soldiers, taking away His own garments, they put on Him a scarlet cloak to represent that purple fringe which kings of old used to wear, for the diadem they put on Him a crown of thorns, and for the regal sceptre give Him a reed, and perform adoration to Him as to a king. Augustinus de Cons. Evang: Per hoc autem intelligitur Marcum dixisse indutum purpura. Pro regia enim purpura chlamys illa coccinea ab illudentibus adhibita erat; et est rubra quaedam purpura cocco simillima. Potest etiam fieri ut purpuram etiam Marcus commemoraverit, quam chlamys habebat, quamvis esset coccinea. Aug.: Hence we understand what Mark means by "clothed him with purple;" [Mark 15:17] instead of the royal purple, this scarlet cloak was used in mockery; and there is a shade of purple which is very like scarlet. Or it may be, that Mark spoke of the purple which the cloak contained, though its colour was scarlet. Chrysostomus in Matth: Quae igitur erit nobis cura de reliquo, si contumelias ab alieno patiamur, postquam Christus hoc passus est? Etenim quod fiebat in Christum, ultimus terminus contumeliae erat; nec una particula tantum, sed universum corpus patiebatur iniurias: caput per coronam et arundinem et colaphos; facies, quia conspuebatur; genae, quia alapis caedebantur; corpus totum per flagella, et quia denudatum est per circumdationem chlamydis, et per fictam adorationem; manus per arundinem, quam dederunt ei pro sceptro; ac si timerent ne aliquid praetermitterent gravissimae praesumptionis. Chrys., Hom. lxxxvii: What should we henceforth care if any one insults us, after Christ has thus suffered? The utmost that cruel outrage could do was put in practice against Christ; and not one member only, but His whole body suffered injuries; His head from the crown, the reed, and the buffetings; His face which was spit upon; His cheeks which they smote with the palms of their hands; His whole body from the scourging, the stripping to put on the cloak, and the mockery of homage; His hands from the reed which they put into them in mimicry of a sceptre; as though they were afraid of omitting aught of indignity. Augustinus de Cons. Evang: Apparet autem Matthaeum recapitulando ista commemorasse, non quod tunc factum sit cum eum Pilatus crucifigendum tradidisset. Ioannes enim antequam quam diceret quod eum Pilatus crucifigendum tradiderit, ista commemoravit. Aug.: But Matthew seems to introduce this here as recollected from above, not that it was done at the time Pilate gave Him up for crucifixion. For John puts it before He is given up by Pilate. Hieronymus: Nos autem omnia haec intelligamus mystice. Quomodo enim Caiphas dixit: oportet unum hominem mori pro omnibus, nesciens quid diceret; sic et isti quodcumque fecerunt, licet alia mente fecerint, tamen nobis qui credimus, sacramenta tribuebant. In chlamyde coccinea, opera gentium cruenta sustentat; in corona spinea maledictum solvit antiquum; in calamo venenata occidit animalia; sive calamum tenebat in manu, ut sacrilegium scriberet Iudaeorum. Jerome: All these things we may understand mystically. For as Caiaphas said that "it is expedient that one man should die for the people," [John 11:50] not knowing what he said, so these, in all they did, furnished sacraments to us who believe, though they did them with other intention. In the scarlet robe He bears the bloody works of the Gentiles; by the crown of thorns He takes away the ancient curse; with the reed He destroys poisonous animals; or He held the reed in His hand wherewith to write down the sacrilege of the Jews. Hilarius in Matth.: Vel aliter. Susceptis omnibus corporis nostri infirmitatibus a domino, omnium deinde martyrum, quibus regnum secum erat debitum, sanguine cocci colore perfunditur, spinis quoque, idest compungentium quondam peccatis gentium, coronatur: est enim aculeus in spinis, ex quibus Christo victoriae corona contexitur. In calamo vero earumdem gentium infirmitas atque inanitas manu comprehensa firmatur; quin etiam capiti eius illiditur, ut infirmitas gentium manu Christi comprehensa etiam in Deum patrem, qui caput eius est, conquiescat. Hilary: Or otherwise; The Lord having taken upon Him all the infirmities of our body, is then covered with the [p. 946] scarlet coloured blood of all the martyrs, to whom is due the kingdom with Him; He is crowned with thorns, that is, with the sins of the Gentiles who once pierced Him, for there is a prick in thorns of which is woven the crown of victory for Christ. In the reed, He takes into His hand and supports the weakness and frailty of the Gentiles; and His head is smitten therewith that the weakness of the Gentiles sustained by Christ's hand may rest on God the Father, who is His head. Origenes in Matth.: Vel calamus mysterium fuit, quod priusquam crederemus, confidebamus in virga arundinea Aegypti, vel cuiuscumque regni contrarii Deo; quem accepit, ut triumphet eum in ligno crucis. Percutiunt autem cum hoc calamo caput Christi Iesu, quoniam semper regnum illud verberat Deum patrem caput salvatoris. Origen: Or, The reed was a mystery signifying that before we believed we trusted in that reed of Egypt, or Babylon, or of some other kingdom opposed to God, which He took that He might triumph over it with the wood of the cross. With this reed they smite the head of Christ, because this kingdom ever beats against God the Father, who is the head of the Saviour. Remigius: Vel aliter. Per chlamydem coccineam caro domini designatur, quae rubra dicitur propter sanguinis effusionem; per spineam coronam susceptio peccatorum nostrorum, quia in similitudinem carnis peccati apparuit. Remig.: Or otherwise, By the scarlet robe is denoted the Lord's flesh, which is spoken of as red by reason of shedding of His blood; by the crown of thorns His taking upon Him our sins, because He appeared "in the likeness of sinful flesh." [Rom 8:3] Rabanus: Calamo igitur Christi caput percutiunt qui divinitati eius contradicentes, errorem suum auctoritate sanctae Scripturae, quae calamo scribitur, confirmare conantur. Spuunt in faciem eius qui praesentiam gratiae illius verbis execrandis respuunt, et Iesum in carne venisse denegant. Falso autem illum adorant qui in eum credunt, sed perversis actibus despiciunt. Raban.: They smite the head of Christ with a reed, who speak against His divinity, and endeavour to maintain their error by the authority of Holy Scripture, which is written by a reed. They spit upon His face who reject in abominable words the presence of His grace, and deny that Jesus is come in the flesh. And they mock Him with adoration who believe on Him, but despise Him with perverse works. Augustinus de quaest. Evang: Quod autem dominum in passione exuerunt veste propria, et induerunt fucata, signati sunt haeretici, qui eum dicunt verum corpus non habuisse, sed fictum. Aug., Quaest. Ev., ii, in fin: That they took from off the Lord in His passion His own garment, and put on Him a coloured robe, denotes those heretics who said that He had a shadowy, and not a real body.
Lectio 6 31 καὶ ὅτε ἐνέπαιξαν αὐτῷ, ἐξέδυσαν αὐτὸν τὴν χλαμύδα καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ, καὶ ἀπήγαγον αὐτὸν εἰς τὸ σταυρῶσαι. 32 ἐξερχόμενοι δὲ εὗρον ἄνθρωπον κυρηναῖον ὀνόματι σίμωνα: τοῦτον ἠγγάρευσαν ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ. 33 καὶ ἐλθόντες εἰς τόπον λεγόμενον γολγοθᾶ, ὅ ἐστιν κρανίου τόπος λεγόμενος, 34 ἔδωκαν αὐτῷ πιεῖν οἶνον μετὰ χολῆς μεμιγμένον: καὶ γευσάμενος οὐκ ἠθέλησεν πιεῖν.
31. And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. 32. And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. 33. And when they were come unto a place called Golgotha, that is to say, a place of a skull, 34. They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. [p. 947]
Glossa: Postquam Evangelista commemoravit ea quae ad illusionem Christi pertinent, nunc narrare incipit processum crucifixionis ipsius: unde dicitur et postquam illuserunt ei, exuerunt eum chlamyde, et induerunt eum vestimentis suis, et duxerunt eum ut crucifigerent. Gloss, non occ.: After the Evangelist had narrated what concerned the mocking of Christ, he proceeds to His crucifixion. Augustinus de Cons. Evang: Hoc autem in fine factum esse intelligitur, cum iam duceretur ad crucifigendum; postquam scilicet Pilatus tradidit eum Iudaeis. Aug., de Cons. Ev., iii, 9: This is to be understood to have been done at the end of all when He was led off to crucifixion after Pilate had delivered Him up to the Jews. Hieronymus: Notandum autem, quod quando flagellatur Iesus et conspuitur, non habet propria vestimenta, sed ea quae propter peccata nostra sumpserat; cum autem crucifigitur et illusionis pompa praeterierit, tunc pristinas vestes recipit, et proprium assumit ornatum; statimque elementa turbantur, et creatori dat testimonium creatura. Jerome: It is to be noted, that when Jesus is scourged and spit upon, He has not on His own garments, but those which He took for our sins; but when He is crucified, and the show of His mockery is completed, then He takes again His former garments, and His own dress, and immediately the elements are shaken, and the creature gives testimony to the Creator. Origenes in Matth.: Et de chlamyde quidem scriptum est, quoniam denuo expoliaverunt eum; Dei corona autem spinea nihil tale Evangelistae scripserunt; ut iam non sint spinae nostrae antiquae, postquam semel eas a nobis abstulit Iesus super venerabile caput suum. Origen: Of the cloak it is mentioned that they took it off Him, but of the crown of thorns the Evangelists have not spoken, so that there are now no longer those ancient thorns of ours, since Jesus has taken them from us upon HiS revered head. Chrysostomus in Serm. de passione: Non autem voluit dominus pati sub tecto, non in templo Iudaico, ne putares pro illa tantum plebe oblatum: et ideo foras civitatem, foras muros, ut scias sacrificium esse commune quod totius terrae est oblatio, quod communis est purificatio; et hoc signatur cum dicitur exeuntes invenerunt hominem Cyrenaeum nomine Simonem: hunc angariaverunt ut tolleret crucem eius. Chrys., Hom. de Cruc. et Lat., ii: The Lord would not suffer under a roof, or in the Jewish Temple, that you should not suppose that He was offered for that people alone; but without the city, without the walls, that you might know that the sacrifice was common, that it was the offering of the whole earth, that the purification was general. Hieronymus: Ne quis autem putet huic loco Evangelistae Ioannis historiam esse contrariam: ille enim dicit, exeuntem dominum de praetorio portasse crucem suam; Matthaeus autem refert, quod invenerunt hominem Cyrenaeum, cui imposuerunt crucem Iesu. Sed hoc intelligendum est quod egrediens de praetorio Iesus, ipse portaverit crucem suam; postea obviam habuerunt Simonem, cui portandam crucem imposuerunt. Jerome: Let none think that John's narrative contradicts this place of the Evangelist. John says that the Lord went forth from the praetorium bearing His cross; Matthew tells, that they found a man of Cyrene upon whom they laid Jesus' cross. We must suppose that as Jesus went out of the praetorium, He was bearing His cross, and that afterwards they met Simon, whom they compelled to bear it. Origenes in Matth.: Aut egressi quidem angariaverunt Simonem; appropinquantes autem ad locum in quo eum fuerant suspensuri, imposuerunt crucem et ipsi, ut ipse eam portaret. Non fortuito autem angariatus est Simon; sed secundum dispositionem Dei ductus est ad hoc ut evangelica Scriptura dignus inveniretur, et ministerio crucis Christi. Non solum autem salvatorem conveniebat accipere crucem suam, sed et nos conveniebat eam portare, salutarem nobis angariam adimplentes; nec tamen sic profecisset nobis eam accipere, sicut cum ipse eam accepit. Origen: Or, as they went out, they laid hold of Simon, but when they drew near to the place in which they would crucify Him, they laid the cross upon Him that He might bear it. Simon obtained not this office by chance, but was brought to the spot by God's providence, that he might be found worthy of mention in the Scriptures of the Gospel, and of the ministry of the cross of Christ. And it was not only meet that the Saviour should carry His cross, but meet also that we should take part therein, filling a carriage so beneficial to us. Yet would it not have so profited us to take it on us, as we have profited by His taking it upon Himself. [marg. note: ] Hieronymus: Mystice Christum suscipiunt nationes, et peregrinus obediens portat ignominiam salvatoris. Jerome: Figuratively, the nations take up the cross, and the foreigner by obedience bears the ignominy of the Saviour. [p. 948] Hilarius in Matth.: Indignum enim Iudaeis erat Christi crucem ferre, quia fidei gentium erat in reliquum et crucem accipere et compati. Hilary: For a Jew was not worthy to bear Christ's cross, but it was reserved for the faith of the Gentiles both to take the cross, and to suffer with Him. Remigius: Iste enim Simon non erat Hierosolymita, sed peregrinus et advena, scilicet Cyrenaeus: Cyrene enim civitas est Lybiae. Interpretatur autem Simon obediens, Cyrenaeus heres; unde pulchre per eum designatur populus gentium, qui peregrinus erat testamentorum Dei, sed credendo factus est civis sanctorum, et domesticus et heres Dei. Remig.: For this Simon was not a man of Jerusalem, but a foreigner, and denizen, being a Cyrenean; Cyrene is a town of Lybia. Simon is interpreted 'obedient,' and a Cyrenean 'an heir;' whence he well denotes the people of the Gentiles, which was strange to the testaments of God, but by believing became a fellow-citizen of the saints, of the household, and an heir of God. Gregorius in Evang. et Moralium: Vel aliter. Per Simonem, qui crucem dominicam in angariam portat, designantur abstinentes et arrogantes: quia per abstinentiam quidem carnem afficiunt, sed fructum abstinentiae interius non requirunt; unde idem Simon crucem portat, sed non moritur, quia abstinentes et arrogantes per abstinentiam quidem corpus afficiunt, sed per desiderium gloriae mundo vivunt. Sequitur et venerunt in locum qui dicitur Golgotha, quod est Calvariae locus. Greg., Hom. in. Ev., xxxii, 3: Or otherwise; By Simon who bears the burden of the Lord's cross are denoted those who are abstinent and proud; these by their abstinence afflict their flesh, but seek not within the fruit of abstinence. Thus Simon bears the cross, but does not die thereon, as these afflict the body, but in desire of vain-glory live to the world. Rabanus: Golgotha enim Syrum nomen est, et interpretatur Calvaria. Raban.: "Golgotha" is a Syriac word, and is interpreted Calvary. Hieronymus: Audivi quemdam exposuisse Calvariae locum, in quo sepultus est Adam; et ideo sic appellatum, quia ibi antiqui hominis sit conditum caput. Favorabilis interpretatio et mulcens aurem populi, nec tamen vera. Extra urbem enim et foris portam loca sunt in quibus truncantur capita damnatorum, et Calvariae, idest decollatorum, sumpsere nomen. Propterea autem ibi crucifixus est Iesus, ut ubi prius erat area damnatorum, ibi erigerentur vexilla martyrii. Adam vero sepultum iuxta Ebron et Arbee, in Iesu filii Nave volumine legimus. Jerome: [ed. note, b: He probably refers to an anonymous disputant, of whom he speaks more at length in his Commentary on Ephesians 5, 14; but a tradition to the same effect is mentioned by Origen, whose words, as preserved in a MS. Catena quoted by Ruaeus, are, "A tradition has come down to us, preserved by the Hebrews, that the body of Adam is buried in Calvary, so that as in Adam all die, so in Christ may all be made alive." And to the same effect Epiphanius cont. Tatian, and the Pseudo-Cyprian. 'De Resur. Christi.'] I have heard Calvary expounded as the spot in which Adam was buried, as though it had been so called from the head of the old man being buried there. A plausible interpretation, and agreeable to the ears of the people, yet not a true one. Without the city outside the gate are the places where criminals are executed, and these have got the name of Calvary, that is, of the beheaded. And Jesus was crucified there, that where the plot of criminals had been, there might be set up the flag of martyrdom. But Adam was buried near Ebron and Arbee, as we read in the volume of Jesus the son of Nave. [ed. note: Josh. 14, 15. in the Vulgate, "Adam maximus ibi inter Enacim situs est;" departing from both the Heb. and LXX.] Hilarius in Matth.: Locus autem crucis talis est, ut positus in medio terrae, ad capessendam Dei cognitionem universis gentibus esset aequalis. Sequitur et dederunt ei vinum bibere cum felle mixtum. Hilary: Such is the place of the cross, set up in the centre of the earth, that it might be equally free to all nations to attain the knowledge of God. Augustinus de Cons. Evang: Hoc Marcus ita narrat: et dabant ei bibere myrrhatum vinum. Fel quippe pro amaritudine Matthaeus posuit: myrrhatum enim vinum amarissimum est: quamquam fieri possit ut fel et myrrha vinum amarissimum redderent. Aug., de Cons. Ev., iii, 11: "And they gave him to drink wine mingled with gall." Mark says, "mingled with myrrh." [Mark 16:23] Matthew put "gall" to express bitterness, but wine mingled with myrrh is very bitter; though indeed it might be, that gall together [p. 949] with myrrh would make the most bitter. Hieronymus: Amara vitis amarum vinum facit; quo potant dominum Iesum, ut impleatur quod scriptum est: dederunt in cibum meum fel. Et Deus loquitur ad Ierusalem: ego te plantavi vineam veram; quomodo facta es in amaritudinem vitis alienae? Et cum gustasset, noluit bibere. Jerome: The bitter vine makes bitter wine; this they gave the Lord Jesus to drink, that that might be fulfilled which was written, "They gave me also gall for my meat." [Ps 69:12] And God addresses Jerusalem, "I had planted there a true vine, how art thou turned into the bitterness of a strange vine?" [Jer 2:21] Augustinus de Cons. Evang: Quod autem Marcus ait: et non accepit, intelligitur: non accepit ut biberet; gustavit autem, sicut Matthaeus testis est; et quod idem Matthaeus ait noluit bibere; hoc Marcus dixit: non accepit. Tacuit etiam, quod gustavit; quod autem cum gustasset noluit bibere, hoc indicat, quod gustaverit quidem pro nobis mortis amaritudinem, sed tertia die resurrexit. Aug.: "And when he had tasted thereof, he would not drink." That Mark says, "But he received it not," we understand to mean that He would not receive it to drink thereof. For that He tasted it Matthew bears witness; so that Matthew's, "He could not drink thereof," means exactly the same as Mark's, "He received it not;" only Mark does not mention His tasting it. That He tasted but would not drink of it signifies that He tasted the bitterness of death for us, but rose again the third day. Hilarius in Matth.: Vel ideo oblatum vinum felle admixtum bibere recusavit: non enim aeternae gloriae incorruptioni peccatorum amaritudo miscetur. Hilary: Or, He therefore refused the "wine mingled with gall, because the bitterness of sin is not mingled with the incorruption of eternal glory.
Lectio 7 35 σταυρώσαντες δὲ αὐτὸν διεμερίσαντο τὰ ἱμάτια αὐτοῦ βάλλοντες κλῆρον, 36 καὶ καθήμενοι ἐτήρουν αὐτὸν ἐκεῖ. 37 καὶ ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ γεγραμμένην: οὗτός ἐστιν Ἰησοῦς ὁ βασιλεῦς τῶν ἰουδαίων. 38 τότε σταυροῦνται σὺν αὐτῷ δύο λῃσταί, εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων.
35. And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. 36. And sitting down they watched him there; 37. And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. 38. Then were there two thieves crucified with him, one on the right hand, and another on the left.
Glossa: Praemisso quomodo Christus ad locum passionis est ductus, hic Evangelista ipsam passionem prosequitur, genus mortis exponens, cum dicit postquam autem crucifixerunt eum. Gloss, non occ.: Having described how Christ was led to the scene of His Passion, the Evangelist proceeds to the Passion itself, describing the kind of death; "And they crucified him." Augustinus in Lib. 83 quaestionum: Sapientia quidem Dei hominem ad exemplum quo recte viveremus, suscepit. Pertinet autem ad vitam rectam ea quae non sunt metuenda non metuere. Sunt autem homines qui quamvis mortem ipsam non timeant, genus tamen mortis horrescunt. Ut ergo nullum mortis genus recte viventi homini metuendum esset, illius hominis cruce ostendendum fuit. Nihil enim erat inter omnia genera mortis, illo genere execrabilius et formidabilius. Aug., Lib. 83, Quaest q25: The Wisdom of God took upon Him man, to give us an example how we might live rightly. It pertains to right life not to fear things that are not to be feared. But some men who do not fear death in itself, yet dread some kinds of death. That no sort of death is to be feared by the man who lives aright, was to be shewn by this Man's cross. For of all the [p. 950] modes of death none was more horrible and fearful than this. Augustinus in Serm. de passione: Quantum autem valeat virtus crucis, advertat sanctitas vestra. Contempsit Adam praeceptum, accipiens ex arbore pomum; sed quicquid Adam perdidit, Christus in cruce invenit. De diluvio aquarum humanum genus arca lignea liberavit; de Aegypto Dei populo recedente, Moyses mare virga divisit, Pharaonem prostravit, et populum Dei redemit. Idem Moyses lignum in aquam misit, et amaram aquam in dulcedinem commutavit. Ex lignea virga de spirituali petra salutaris unda profertur: et ut Amalec vinceretur, circa virgam Moyses expansis manibus extenditur: et lex Dei arcae testamenti creditur ligneae: ut his omnibus ad lignum crucis, quasi per gradus quosdam, veniatur. Aug., in Serm., non occ.: Let your holiness consider of what might is the power of the cross. Adam set at nought the commandment, taking the apple from the tree; but all that Adam lost, Christ found upon the cross. The ark of wood saved the human race from the deluge of waters; when God's people came out of Egypt, Moses divided the sea with his rod, overwhelmed Pharaoh, and redeemed God's people. The same Moses changed the bitter water into sweet by casting wood into it. By the rod the refreshing stream was drawn out of the rock; that Amalech might be overcome, Moses' outstretched hands were supported upon his rod; the Law of God is entrusted to the wooden ark of the covenant, that thus, by these steps we may come at last to the wood of the cross. Chrysostomus in Serm. de passione: Ideo et in excelso ligno, non sub tecto, passus est, ut etiam ipsius aeris natura mundetur; sed et terra simile beneficium sentiebat, decurrentis de latere sanguinis stillatione mundata. Chrys., Hom. de Cruc. et Lat. ii: He suffered on a lofty cross, and not under a roof, to the end that the nature of the air might be purified; the earth also partook a like benefit, being cleansed by the blood that dropped from His side. Glossa: Lignum etiam crucis significare videtur Ecclesiam in quatuor mundi partibus diffusam. Gloss., ap. Anselm: The shape of the cross seems also to signify the Church spread through the four quarters of the earth. Rabanus: Vel secundum moralem sensum, crux per suam latitudinem significat hilaritatem operantis, quia tristitia angustias facit: latitudo enim crucis est in traverso ligno, ubi figuntur manus; per manus autem opera intelligimus. Per altitudinem autem, cui caput adiungitur, significatur expectatio retributionis de sublimi iustitia Dei. Longitudo autem qua totum corpus extenditur, tolerantiam designat: unde longanimes dicuntur qui tolerant. Profundum autem quod terrae infixum est, secretum sacramenti praefigurat. Raban.: Or, according to the practical exposition, the cross in respect of its broad transverse piece signifies the joy of him that works, for sorrow produces straitness; for the broad part of the cross is in the transverse beam to which the hands are fastened, and by the hands we understand works. By the upper part to which the head is fastened is denoted our looking for retribution from the supreme righteousness of God. The perpendicular part on which the body is stretched denotes endurance, whence the patient are called 'long-suffering' [marg. note: longamines]. The point that is fixed into the ground shadows forth the invisible part of a sacrament. Hilarius in Matth.: Sic ergo in ligno vitae cunctorum salus et vita suspenditur; unde dicitur postquam autem crucifixerunt eum, diviserunt vestimenta eius, sortem mittentes. Hilary: Thus on the tree of life the salvation and life of all is suspended. Augustinus de Cons. Evang: Hoc breviter a Matthaeo dictum est; Ioannes autem distinctius explicat quemadmodum gestum est: milites cum crucifixissent eum, acceperunt vestimenta eius, et fecerunt quatuor partes, unicuique militi partem, et tunicam. Erat autem tunica inconsutilis. Aug., de Cons. Ev., iii, 12: Matthew shortly says, "They parted his garments, casting lots;" but John explains more fully how it was done. "The soldiers, when they had crucified him, took his garments, and made four parts, to every soldier a part; and also his coat; now the coat was without seam." [John 19:23] Chrysostomus in Matth: Notandum ergo, quod non parva haec abiectio Christi erat: quasi enim circa dehonoratum et omnium vilissimum in Christo hoc agebant; in latronibus autem nihil tale operati sunt. Dividere enim vestimenta in condemnatis valde vilibus et abiectis fit, et nihil aliud habentibus. Chrys.: It is to be noted, that this is no small degradation of Christ. For they did this as to one utterly abject and worthless, yet for the thieves they did not the same. For they share the garments [p. 951] only in the case of condemned persons so mean and poor as to possess nothing more. Hieronymus: Hoc autem quod circa Christum gestum est, in Psalmo 22, 19 fuerat prophetatum; et ideo sequitur ut adimpleretur quod dictum est per prophetam dicentem: diviserunt sibi vestimenta mea, et super vestem meam miserunt sortem. Sequitur et sedentes servabant eum, scilicet milites. Diligentia militum et sacerdotum nobis profuit, ut maior et apertior resurgentis virtus appareat. Sequitur et imposuerunt super caput eius causam ipsius scriptam: hic est Iesus rex Iudaeorum. Non possunt autem digne admirari pro rei magnitudine, quod emptis falsis testibus, et ad seditionem clamoremque infelici populo concitato, nullam aliam invenerunt causam interfectionis eius, nisi quod rex Iudaeorum esset: et illi forsitan illudentes ridentesque hoc fecerunt. Jerome: This which was now done to Christ had been prophesied in the Psalm, "They parted my garments among them, and cast lots upon my vesture." [Ps 22:18] It proceeds, "And sitting down, they watched him there." This watchfulness of the soldiers and of the Priests has proved of use to us in making the power of His resurrection greater and more notorious. "And they set up over his head his accusation written, This is Jesus, the King of the Jews." I cannot sufficiently wonder at the enormity of the thing, that having purchased false witnesses, and having stirred up the unhappy people to riot and uproar, they found no other plea for putting Him to death, than that He was King of the Jews; and this perhaps they set up in mockery. Remigius: Divinitus autem procuratum fuit ut talis titulus super caput eius poneretur, ut per hoc Iudaei agnoscerent quoniam nec etiam occidendo facere potuerunt ut eum regem non haberent: per mortis enim patibulum non amisit imperium, sed potius corroboravit. Remig.: It was divinely provided that this title should be set up over His head, that the Jews might learn that not even by putting Him to death could they avoid having Him for their King; for in the very instrument of His death He not only did not lose, but rather confirmed His sovereignty. Origenes in Matth.: Et princeps quidem sacerdotum, secundum litteram legis, portabat in capite suo sanctificationem domini scriptam; verus autem princeps sacerdotum et rex Iesus in cruce quidem habet scriptum hic est rex Iudaeorum; ascendens autem ad patrem, pro litteris et pro nomine quo nominatur, habet ipsum patrem. Origen: The High Priest also in obedience to the letter of the Law wore on his head the writing, 'Holiness to the Lord,' but the true High Priest and King, Jesus, bears on His cross the title, "This is the King of the Jews;" when ascending to His Father, instead of His own name with its proper letters, He has the Father Himself. Rabanus: Quia enim rex simul et sacerdos est, cum suae carnis hostiam in altari crucis offerret, regis quoque dignitatem titulus praetendit; qui non infra, sed supra crucem ponitur: quia licet in cruce pro nobis hominis infirmitate dolebat, super crucem tamen regis maiestas fulgebat; quam per crucem non perdidit, sed potius confirmavit. Sequitur tunc crucifixi sunt cum eo duo latrones, unus a dextris, et unus a sinistris. Raban.: For because He is at once King and Priest, when He would offer the sacrifice of His flesh on the altar of the cross, His title set forth His regal dignity. And it is set over and not beneath the cross, because though He suffered for us on the cross with the weakness of man, the majesty of the King was conspicuous above the cross; and this He did not lose, but rather confirmed, by the cross. Hieronymus: Sicut enim pro nobis maledictum crucis factus est Christus, sic pro omnium salute inter noxios quasi noxius crucifigitur. Jerome, Hieron., non occ.: As Christ was made for us a curse of the cross, so for the salvation of all He is crucified as guilty among the guilty. Leo Papa in Serm. 4 de passione: Duo autem latrones, unus ad dexteram et unus ad sinistram, crucifiguntur, ut ipsa patibuli specie monstraretur illa quae in iudicio ipsius omnium hominum est facienda discretio. Passio igitur Christi salutis nostrae continet sacramentum; et de instrumento quod iniquitas Iudaeorum paravit ad poenam, potentia redemptoris, gradum fecit ad gloriam. Leo, Serm. 55, 1: "Two thieves were crucified with him, one on the right hand and one on the left," that in the figure of His cross might be represented that separation of all mankind which shall be made in His judgment. The Passion then of Christ contains a sacrament of our salvation, and of that instrument which the wickedness of the Jews provided for His punishment, the power of the Redeemer made a step [p. 952] to glory. Hilarius in Matth.: Vel aliter. Duo latrones laevae ac dexterae affiguntur, omnem humani generis universitatem vocari ad sacramentum passionis domini ostendentes; sed quia per diversitatem fidelium ac infidelium fit omnium secundum dexteram sinistramque divisio, unus ex duobus ad dexteram eius situs, fidei iustificatione salvatur. Hilary: Or otherwise; Two thieves are set up on His right and left hand, to signify that the entire human race is called to the Sacrament of the Lord's Passion; but because there shall be a division of believers to the right, and unbelievers to the left, one of the two who is set on His right hand is saved by the justification of faith. Remigius: Vel per istos duos latrones designantur omnes qui arctioris vitae continentiam apprehendunt: quicumque enim sola intentione placendi Deo hoc faciunt, designantur per illum qui a dextris Dei crucifixus est; qui vero pro appetitu humanae laudis vel aliqua minus digna intentione, designantur per illum qui a sinistris crucifixus est. Remig., ap. Gloss. ord.: Or, by the two thieves are denoted all those who strive after the continence of a strict life. They who do this with a single intention of pleasing God, are denoted by him who was crucified on the right hand; they who do it out of desire of human praise or any less worthy motive, are signified by him who was crucified on the left.
Lectio 8 39 οἱ δὲ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὐτῶν 40 καὶ λέγοντες, ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν, σῶσον σεαυτόν, εἰ υἱὸς εἶ τοῦ θεοῦ, [καὶ] κατάβηθι ἀπὸ τοῦ σταυροῦ. 41 ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες μετὰ τῶν γραμματέων καὶ πρεσβυτέρων ἔλεγον, 42 ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι: βασιλεὺς Ἰσραήλ ἐστιν, καταβάτω νῦν ἀπὸ τοῦ σταυροῦ καὶ πιστεύσομεν ἐπ' αὐτόν. 43 πέποιθεν ἐπὶ τὸν θεόν, ῥυσάσθω νῦν εἰ θέλει αὐτόν: εἶπεν γὰρ ὅτι θεοῦ εἰμι υἱός. 44 τὸ δ' αὐτὸ καὶ οἱ λῃσταὶ οἱ συσταυρωθέντες σὺν αὐτῷ ὠνείδιζον αὐτόν.
39. And they that passed by reviled him, wagging their beads, 40. And saying, "Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross." 41. Likewise also the Chief Priests mocking him, with the Scribes and elders, said, 42. "He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. 43. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. 44. The thieves also, which were crucified with him, cast the same in his teeth.
Chrysostomus in Matth: Cum Christum denudassent et crucifixissent, ultra procedunt, et in cruce videntes affixum exprobrant ei: unde dicitur praetereuntes autem blasphemabant eum moventes capita sua. Chrys.: Having stripped and crucified Christ, they go yet further, and seeing Him on the cross revile Him. Hieronymus: Blasphemabant quidem, quia praetergrediebantur viam, et in vero itinere Scripturarum ambulare nolebant. Movebant autem capita sua, quia iam ante moverant pedes, et non stabant supra petram. Idipsum autem insultans dicit fatuus populus, quod falsi testes confixerant; unde sequitur et dicentes: vah, qui destruis templum Dei, et in triduo illud reaedificas. Jerome: "They revile him" because they passed by that way, and would not walk in the true way of the Scriptures. "They wagged their heads," because they had just before shifted their feet, and stood not upon a rock. The foolish rabble cast the same taunt against Him that the false witnesses had invented, "Aha! thou that destroyest the temple of God and rebuildest it in three days." Remigius: Vah interiectio est insultantis, sive irridentis. Remig.: "Aha!" is an interjection of taunt and [p. 953] mockery. Hilarius in Matth.: Quid ergo veniae erit, cum post triduum reaedificatum templum Dei in corporis resurrectione cernetur? Hilary: What forgiveness then for them, when by the resurrection of His body they shall see the temple of God rebuilt within three days? Chrysostomus in Matth: Et quasi prioribus signis incipientes detrahere, subiungunt salva temetipsum. Si filius Dei es, descende de cruce. Chrys.: And as beginning to extenuate His former miracles, they add, "Save thyself; if thou be the Son of God, come down from the cross." Chrysostomus in Serm. de passione: Sed e contrario, quia filius Dei est, ideo non descendit de cruce: nam ideo venit ut crucifigeretur pro nobis. Sequitur similiter et principes sacerdotum illudentes cum Scribis et senioribus dicebant: alios salvos fecit, seipsum non potest salvum facere. Chrys., Hom. de Cruc. et Latr. ii: He, on the contrary, does not come down from the cross, because He is the Son of God; for He therefore came that He might be crucified for us. Hieronymus: Etiam nolentes Scribae et Pharisaei confitentur quod alios salvos fecerit. Itaque vestra vos condemnat sententia: qui enim alios salvos fecit, utique si vellet, et seipsum salvare poterat. Sequitur si rex Israel est, descendat nunc de cruce; et credimus ei. Jerome: Even the Scribes and Pharisees reluctantly confess that "He saved others." Your own judgment then condemns you, for in that He saved others, He could if He would have saved Himself. Chrysostomus in Serm. de passione: Considera autem nunc vocem filiorum Diaboli, quomodo imitantur vocem paternam. Diabolus enim dicebat: mitte te deorsum, si filius Dei es; et Iudaei dicunt si filius Dei es, descende de cruce. Pseudo-Chrys.: [ed. note, d: Hom. de Cruce et Latr. in the Latin Chrys. (ed. Paris. 1588.) vol. iii. p. 750] But attend to this speech of these children of the Devil, how they imitate their father's speech. The Devil said, "If thou be the Son of God, cast thyself down;" [Matt 4:6] and they say now, "If thou be the Son of God, come down from the cross." Leo Papa in Serm. 4 de passione: De quo erroris fonte, Iudaei, talium blasphemiarum venena potastis? Quis vobis magister tradidit? Quae doctrina persuasit, quod illum regem Israel, illum Dei filium credere debeatis, qui se aut crucifigi non sineret, aut a confixione clavorum liberum corpus excuteret? Non hoc vobis legis mysteria aut prophetarum ora cecinerunt, sed illud vere legistis: faciem meam non averti a confusione sputorum. Et iterum: foderunt manus meas et pedes meos; dinumeraverunt omnia ossa mea. Numquid legistis: dominus descendit de cruce? Sed legistis: dominus regnavit a ligno. Leo, Serm. 55, 2: From what source of error, O Jews, have ye sucked in the poison of such blasphemies? What teacher delivered it to you? What learning moved you to think that the true King of Israel, that the veritable Son of God, would be He who would not suffer Himself to be crucified, and would set free His body from the fastenings of the nails? Not the bidden meaning of the Law, not the mouths of the Prophets. Had ye indeed ever read, "I hid not my face from the shame of spitting;" [Is 50:6] or that again, :They pierced my hands and my feet, they told all my bones." [Ps 22:16] Where have ye ever read that the Lord came down from the cross? But ye have read, "The Lord hath reigned from the tree." [ed. note, e: Ps. 96, 10. 'Dominus regnavit a ligno,' in the old Italic Version; and so Tertullian adv. Marc. iii. The Vulg. follows the Heb.] Rabanus: Si autem tunc de cruce surgeret, insultantibus cedens, virtutem nobis patientiae non demonstraret; sed expectavit paululum, irrisionem sustinuit; et qui de cruce surgere noluit, de sepulcro resurrexit. Raban.: Had He then been prevailed on by their taunts to leave the cross, He would not have proved to us the power of endurance; but He waited enduring their mockery; and He who would not come down from the cross, rose again from the tomb. Hieronymus: Fraudulenta autem est promissio cum addunt et credimus ei. Quid enim plus est, de cruce adhuc viventem descendere, an de sepulcro mortuum resurgere? Resurrexit, et non credidistis; ergo etiam si de cruce descenderet, non crederetis. Sed mihi videntur hoc Daemones immittere. Statim enim ut crucifixus est dominus, senserunt virtutem crucis et intellexerunt fractas vires suas esse; et hoc agunt ut de cruce descendat. Sed dominus sciens adversariorum insidias, permanet in patibulo, ut Diabolum destruat. Sequitur confidit in Deo: liberet eum nunc si vult. Jerome: But unworthy of credit is that promise, "And we will believe him." For which is greater, to come down while yet alive from the cross, or to rise from the tomb when dead? Yet this He did, and ye believed not; therefore neither would ye have believed if He had come down from the cross. It seems to me that this was a suggestion of the daemons. For immediately [p. 954] when the Lord was crucified they felt the power of the cross, and perceived that their strength was broken, and therefore contrive this to move Him to come down from the cross. But the Lord, aware of the designs of His foes, remains on the cross that He may destroy the Devil. Chrysostomus in Matth: O inquinati valde. Numquid prophetae et iusti non erant, quia eos non eripuit a periculis Deus? Si autem illorum gloriae non obfuit quod eis pericula induxistis: multo magis in isto non oportebat vos scandalizari per ea quae patitur, quia semper per ea quae dixit, hanc vestram removit suspicionem. Sequitur dixit enim: quia filius Dei sum; per quod ostendere volebant eum pati ob seductoris et erronei causam, et sicut superbum et vane gloriantem in his quae dicebat. Sic ergo non solum Iudaei et milites desubtus eum deridebant, sed et desuper latrones cum eo crucifixi; unde sequitur idipsum autem et latrones, qui crucifixi erant cum eo, improperabant ei. Chrys.: "He trusted in God, let him now deliver him, if he will." O most foul! Were they therefore not Prophets or righteous men, because God did not deliver them out of their perils? But if He would not oppose their glory, which accrued to them out of the perils which you brought upon them, much more in this man ought you not to be offended because of what He suffers; what He has ever said ought to remove any such suspicion. When they add, "Because he said, I am the Son of God," they desire to intimate that He suffered as an impostor and seducer, and as making high and false pretences. And not only the Jews and the soldiers from below, but from above likewise. "The thieves, which were crucified with him, cast the same in his teeth." Augustinus de Cons. Evang: Potest autem putari Lucas repugnare ei quod hic dicitur, qui dicit, quod unus de latronibus blasphemabat eum, quem alter increpabat, nisi intelligamus Matthaeum breviter restringentem hunc locum, pluralem numerum pro singulari posuisse: sicut in epistola ad Hebraeos legimus pluraliter dictum: clauserunt ora leonum, cum solus Daniel significari intelligatur. Quid autem usitatius quam ut aliquis dicat: en rustici mihi insultant, etiamsi unus insultet? Esset autem contrarium, si Matthaeus dixisset ambos latrones conviciatos domino; cum vero dictum est latrones, nec additum est ambo, potuit usitato locutionis modo per pluralem numerum significari. Aug., de Cons. Ev., iii, 16: It may seem that Luke contradicts this, when be describes one of the robbers as reviling Him, and as therefore rebuked by the other. But we may suppose that Matthew, shortly alluding to the circumstance, has used the plural for the singular, as in the Epistle to the Hebrews we have, "Have stopped the mouths of lions," [Heb. 11:33] when Daniel only is spoken of. And what more common way of speaking than for one to say, See the country people insult me, when it is one only who has done so. If indeed Matthew had said that both the thieves had reviled the Lord, there would be some discrepancy; but when he says merely, "The thieves," without adding 'both,' we must consider it as that common form of speech in which the singular is signified by the plural. Hieronymus: Vel potest dici, quod primum uterque simul blasphemaverit; deinde, sole fugiente, terra commota, saxisque diruptis, et ingruentibus tenebris, unus crediderit in Iesum, et priorem negationem sequenti confessione emendaverit. Jerome: Or it may be said that at first both reviled Him; but when the sun had withdrawn, the earth was shaken, the rocks were rent, and the darkness increased, one believed on Jesus, and repaired his former denial by a subsequent confession. Chrysostomus in Matth: Ut enim non existimes ex quadam conniventia id gestum fuisse, neque latronem fuisse qui latro videbatur; a contumelia ostendit tibi quoniam etiam in cruce positus latro erat et inimicus, et repente transmutatus est. Chrys.: At first both reviled Him, but afterwards not so. For that you should not suppose that the thing was arranged by any collusion, and that the thief was not a thief, he shews you by his wanton reproaches, that even after He was crucified he was a thief and a foe, but was afterwards totally changed. [p. 955] Hilarius in Matth.: Quod autem latrones ambo conditionem ei passionis exprobrant, universis etiam fidelibus scandalum crucis futurum esse significat. Hilary: That both the thieves cast in His teeth the manner of His Passion, shews that the cross should be an offence to all mankind, even to the faithful. Hieronymus: Vel in duobus latronibus uterque populus gentilium et Iudaeorum primo dominum blasphemavit; postea signorum multitudine alter exterritus egit poenitentiam, et usque hodie Iudaeos increpat blasphemantes. Jerome: Or, in the two thieves both nations, Jews and Gentiles, at first blasphemed the Lord; afterwards the latter terrified by the multitude of signs did penitence, and thus rebukes the Jews, who blaspheme to this day. Origenes in Matth.: Sed et latro qui salvatus est potest esse mysterium eorum qui post multas iniquitates crediderunt in Christum. Origen: The thief who was saved may be a sign of those who after many sins have believed on Christ.
Lectio 9 45 ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης. 46 περὶ δὲ τὴν ἐνάτην ὥραν ἀνεβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ λέγων, ηλι ηλι λεμα σαβαχθανι; τοῦτ' ἔστιν, θεέ μου θεέ μου, ἱνατί με ἐγκατέλιπες; 47 τινὲς δὲ τῶν ἐκεῖ ἑστηκότων ἀκούσαντες ἔλεγον ὅτι ἠλίαν φωνεῖ οὗτος. 48 καὶ εὐθέως δραμὼν εἷς ἐξ αὐτῶν καὶ λαβὼν σπόγγον πλήσας τε ὄξους καὶ περιθεὶς καλάμῳ ἐπότιζεν αὐτόν. 49 οἱ δὲ λοιποὶ ἔλεγον, ἄφες ἴδωμεν εἰ ἔρχεται ἠλίας σώσων αὐτόν. 50 ὁ δὲ Ἰησοῦς πάλιν κράξας φωνῇ μεγάλῃ ἀφῆκεν τὸ πνεῦμα.
45. Now from the sixth hour there was darkness over all the land unto the ninth hour. 46. And about the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lama sabachthani?" that is to say, My God, my God, why hast thou forsaken me? 47. Some of them that stood there, when they heard that, said, "This man calleth for Elias." 48. And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. 49. The rest said, "Let be, let us see whether Elias will come to save him." 50. Jesus, when he had cried again with a loud voice, yielded up the ghost.
Chrysostomus in Serm. de passione: Non poterat ferre creatura iniuriam creatoris; unde sol retraxit radios suos, ne videret impiorum facinora; et ideo dicitur a sexta autem hora tenebrae factae sunt super universam terram usque ad horam nonam. Pseudo-Chrys., in Hom. de Cruce et Latr.: Creation could not bear the outrage offered to the Creator; whence the sun withdrew his beams, that he might not look upon the crime of these impious men. Origenes in Matth.: Ab hoc textu quidam calumniantur evangelicam veritatem. Defectio enim solis a saeculo semper fuit in suo tempore facta; sed defectio solis, quae secundum consuetudinem temporum ita currentium fieri solet, non in alio tempore fit nisi in conventu solis et lunae, quando luna subtus currens, solis impedit radios occurrentis ei: in tempore autem quo passus est Christus, manifestum est quoniam conventus non erat lunae ad solem, quoniam tempus erat paschale, quod consuetudinis est agere quando luna plena est. Quidam autem credentium volentes defensionem aliquam inducere contra hoc, dixerunt quoniam illa defectio solis convenienter secundum cetera prodigia nova contra consuetudinem facta est. Origen: Some take occasion from this text to cavil against the truth of the Gospel. For indeed from the beginning eclipses of the sun have happened in their proper seasons; but such an eclipse as would be brought about by the ordinary course of the seasons could only be at such time as the sun and moon come together, when the moon passing beneath intercepts the sun's rays. But at the time of Christ's passion it is clear that this was not the case, because it was the paschal feast, which it was customary to celebrate when the moon was full. Some believers, desiring to produce some [p. 956] answer to this objection, have said, that this eclipse in accordance with the other prodigies was an exception to the established laws of nature. Dionysius ad Polycarpum: Cum ambo apud Heliopolim essemus, ambo simul incidentem mirabiliter soli lunam notabamus (non enim eiusce coniunctionis tunc aderat tempus), ipsamque rursus ab hora nona usque in vesperam ad solis diametrum supra naturae vires restitutam. Insuper et eam lunae incidentiam observavimus ab oriente coepisse, et usque ad solaris corporis finem pervenisse, ac tum demum resilisse, nec ex ea, ut assolet, parte luminis defectum et restitutionem contigisse, sed ex adverso diametri. Dionys. ad Polycarp. Ep. 7: When we were together at Heliopolis, we both observed such an interference of the moon with the sun quite unexpectedly, for it was not the season of their conjunction; and then from the ninth hour until evening, beyond the power of nature, continuing in a direct line between us and the sun. And this obscuration we saw begin from the east, and so pass to the extreme of the sun's orb, and again return back the same way, being thus the very reverse of an ordinary eclipse. Chrysostomus in Matth: Tribus etiam horis tenebrae permanserunt, cum eclipsis in momento transeat; non enim habet moram, ut sciunt illi qui consideraverunt. Chrys., Hom. lxxxviii: This darkness lasted three hours, whereas an eclipse is transient, and not enduring, as they know who have studied the matter. Origenes in Matth.: Sed adversus hoc filii huius saeculi dicunt: quomodo hoc factum tam mirabile nemo Graecorum aut barbarorum scripsit eorum qui notaverunt, si quid tale novum factum est aliquando? Et Phlegon quidem in chronicis suis scripsit, in principatu Tiberii Caesaris factum, sed non signavit in luna plena. Arbitror ergo sicut cetera signa quae facta sunt in passione ipsius, scilicet velum scissum et terra tremens et cetera in Ierusalem tantummodo facta sunt. Aut si latius voluerit quis extendere ad terram Iudaeam, sicut in tertio libro regum dixit Abdias ad Eliam: vivit Deus tuus, si est gens aut regnum, ubi non misit dominus meus quaerere te, ostendens quoniam satis eum in gentibus quaesierat circa Iudaeam. Est autem consequens intelligere quasdam tenebrosissimas nubes et multas et magnas concurrisse super Ierusalem et terram Iudaeae; et ideo factae sunt tenebrae profundae a sexta hora usque ad nonam. Duae enim creaturae in sexta die factae fuisse intelliguntur: ante sextam quidem animalia, in sexta autem homo; et ideo conveniebat pro salute hominis morientem in hora sexta suspendi, et a sexta hora propter hoc tenebras fuisse factas super omnem terram usque ad nonam. Et sicut Moyse manus extendente in caelum factae sunt tenebrae super Aegyptios, servos Dei tenentes in servitute; similiter et Christo in sexta hora manus extendente in cruce ad caelum super populum qui clamaverat: crucifige eum, factae sunt tenebrae, et ab omni lumine sunt privati, in signum futurarum tenebrarum, quae comprehensurae erant gentem Iudaeam. Item sub Moyse factae sunt tenebrae super omnem terram Aegypti tribus diebus; omnibus autem filiis Israel erat lumen; sub Christo autem factae sunt tenebrae super omnem Iudaeam tribus horis: quoniam propter peccata sua privati sunt a lumine Dei patris, et a splendore Christi, et ab illuminatione spiritus sancti.
Lumen autem super omnem reliquam terram, quod ubique illuminat omnem Ecclesiam Dei in Christo. Et si usque ad horam nonam tenebrae factae fuerunt super Iudaeam, manifestum est quoniam iterum eis lumen refulsit: quia cum plenitudo gentium intraverit, tunc omnis Israel salvus fiet.
Origen: Against this the children of this world urge, How is it that of the Greeks and Barbarians, who have made observations of these things, not one has recorded so remarkable a phenomenon as this? Phlegon indeed has recorded such an event as happening in the time of Tiberius Caesar, but he has not mentioned that it was at the full moon. I think therefore that, like the other miracles which took place at the Passion, the rending of the veil, and the earthquake, this also was confined to Jerusalem. Or, if any one chooses, it may be extended to the whole of Judaea; as in the book of Kings, Abdias said to Elias, "As the Lord thy God liveth, there is no nation or kingdom whither my lord hath not sent to seek thee," [1 Ki 18:10] meaning that be had been sought in the countries round about Judaea. Accordingly we might suppose many and dense clouds to have been brought together over Jerusalem and Judaea, enough to produce thick darkness from the sixth to the ninth hour. For we understand that there were two creatures created on the sixth day, the beasts before the sixth hour, man on the sixth; and therefore it was fitting that He who died for the salvation of man should be crucified at the sixth hour, and for this cause that darkness should be over the whole earth from the sixth to the ninth hour. And as by Moses stretching out his hands towards heaven darkness was brought upon the Egyptians who held the servants of God in bondage, so likewise when at the sixth hour Christ stretched out his hands on the cross to heaven, darkness came over all the people who had cried out, [p. 957] "Crucify him," and they were deprived of all light as a sign of the darkness that should come, and that should envelop the whole people of the Jews. Further, under Moses there was darkness over the land of Egypt three days, but all the children of Israel had light; so under Christ there was darkness over all Judaea for three hours, because for their sins they were deprived of the light of God the Father, the splendour of Christ, and the illumination of the Holy Spirit.
But over the rest of the earth there is light, which every where illumines the Church of God in Christ. And if to the ninth hour there was darkness over Judaea, it is manifest that light returned to them again after that; "so, when the fulness of the Gentiles shall have entered in, then all Israel shall be saved." [Rom 11:25]
Chrysostomus in Matth: Vel aliter. Hoc admirandum erat quod in omnem terram tenebrae sunt factae, quod numquam prius contigerat. In Aegypto enim solum tenebrae factae sunt, quando Pascha perficiendum erat: quae enim tunc agebantur, horum typus erant. Et intuere, quod fuerint tenebrae in media die, quando ubique terrarum dies erat: ut omnes qui habitabant terram, hoc miraculum cognoscerent. Hoc autem est signum quod petentibus promittebat dare, dicens: generatio prava et adultera signum quaerit; et signum non dabitur ei, nisi signum Ionae prophetae, crucem signans et resurrectionem. Etenim multo mirabilius est in eo qui crucifixus erat hoc fieri, quam ambulante eo super terram. Hoc autem sufficiens erat eos convertere, non solum magnitudine miraculi, sed quia hoc gestum est postquam omnia locuti fuerant quae voluerant, et satietatem acceperant contumeliarum. Qualiter autem non admirati sunt universi, neque aestimaverunt eum esse Deum? Quia scilicet hominum genus tunc multa malitia et desidia detinebatur: et hoc miraculum factum confestim transiit, et non noverant quae esset causa eius quod gerebatur. Et propter hoc ipse postea loquitur, ut ostendat se vivere, et quod ipse hoc miraculum fecit; unde sequitur et circa horam nonam clamavit Iesus voce magna dicens: eli, eli, lamma sabactani; hoc est: Deus meus, Deus meus, ut quid dereliquisti me?
Chrys.: Or otherwise; The wonder was in this, that the darkness was over the whole earth, which had never come to pass before, save only in Egypt what time the Passover was celebrated; for the things done then were a type of these. And consider the time when this is done; at mid-day, while over the whole world it was day, that all the dwellers on the earth might perceive it. This is the sign He promised to them that asked Him, "An evil and adulterous generation seeketh a sign, and there shall no sign be given it save the sign of Jonas the Prophet," [Matt 12:39] alluding to His cross and resurrection. And it was a much greater marvel that this should come to pass when He was fastened to the cross, than when He was walking at large on the earth. Surely here was enough to convert them, not by the greatness of the miracle alone, but because it was done not till after all these instances of their frenzy, when their passion was past, when they had uttered all that they would, and were satiated with taunts and gibes. But how did they not all marvel and conclude Him to be God? Because the human race was at that time plunged in exceeding sluggishness and vice, and this wonder was but one, and quickly past away, and none cared to search out its cause, or perhaps they attributed it to eclipse, or some other physical consequence. And on this account He shortly afterwards lifts up His voice to shew that He yet lives, and Himself wrought this miracle; "And about the ninth hour Jesus cried with a loud voice," &c.
Hieronymus: Principio vigesimi primi Psalmi usus est. Illud vero quod est in medio versiculi, respice in me, superfluum est: legitur enim in Hebraeo: eli, eli, lamma sabactani, hoc est: Deus meus, Deus meus, quare me dereliquisti? Ergo impii sunt qui Psalmum ex persona David, sive Esther et Mardochaei dictum putant, cum etiam Evangelistae testimonia ex eo sumpta super salvatore intelligantur, ut est illud: diviserunt sibi vestimenta mea, et: foderunt manus meas. Jerome: He employed the beginning of the twenty-first Psalm. [marg. note: Ps 22:1, Vulg.] That clause in the [p. 958] middle of the verse, "Look upon me," is superfluous; for the Hebrew has only 'Eli, Eli, lama sabachthani,' that is, "My God, my God, why hast thou forsaken me?" It is impiety therefore to think that this Psalm was spoken in the character of David or Esther or Mardocheus, when passages taken out of it by the Evangelist are understood of the Saviour; as, "They parted my garments among them," and, "They pierced my hands." Chrysostomus in Matth: Ideo autem emisit propheticam vocem, ut usque ad ultimam horam testimonium perhibeat veteri testamento, et ut videant quoniam honorat patrem, et non est Deo contrarius: et ideo Hebraicam vocem emisit, ut eis fieret cognita et manifesta. Chrys.: He uttered this word of prophecy, that He might bear witness to the very last hour to the Old Testament, and that they might see that He honours the Father, and is not against God. And therefore too, He used the Hebrew tongue, that what He said might be intelligible to them. Origenes in Matth.: Requirendum est autem: quid est quod a Deo derelictus est Christus? Et quidam quia non possunt exponere derelinqui Christum a Deo, dicunt quod per humilitatem dictum est. Sed manifeste intelligere poteris quid sit quod dicit, faciens comparationem gloriae illius quam habuit apud patrem ad confusionem quam contemnens sustinuit crucem. Origen: But it must be asked, What means this, that Christ is forsaken of God? Some, unable to explain how Christ could be forsaken of God, say that this was spoken out of humility. But you will be able clearly to comprehend His meaning if you make a comparison of the glory which He had with the Father with the shame which He despised when He endured the cross. Hilarius in Matth.: Per haec autem verba ingenia contendunt haeretica, quod aut defecisse omnino Dei verbum in animam corporis volunt, dum corpus officio animae vivificat; aut omnino nec fuerit Christus homo natus, quia in eo Dei verbum modo spiritus habitaverit prophetalis; quasi Iesus Christus animae solum, et corporis homo communis, hoc habeat sui exordium quo esse coepit homo qui nunc a Dei verbo contracta rursum protectione desertus clamet Deus meus, quare me dereliquisti? Vel certe in animam verbi natura mutata, paterno Christus in omnibus usus auxilio, nunc inops eius mortique permissus solitudinem suam conqueratur, relinquentemque se arguat. Sed inter has impias infirmasque sententias, Ecclesiae fides imbuta apostolicis doctrinis non partitur Iesum Christum, ne filius Dei et non filius hominis intelligatur; nam querela derelicti morientis infirmitas est; promissio autem Paradisi, viventis Dei regnum est. Habes in conquerente ad mortem relictum se esse, quia homo est; habes eum qui moritur profitentem se in Paradiso regnare, quia Deus est. Non ergo mireris verborum humilitatem, et querimonias derelicti, cum formam servi sciens, scandalum crucis videas.
Hilary, de Trin. x. 50 &c.: From these words heretical spirits contend either that God the Word was entirely absorbed into the soul at the time it discharged the function of a soul in quickening the body; or that Christ could not have been born man, because the Divine Word dwelt in Him after the manner of a prophetical spirit. As though Jesus Christ was a man of ordinary soul and body, having His beginning then when He began to be man, and thus now deserted upon the withdrawal of the protection of God's word cries out, "My God, my God, why hast thou forsaken me?" Or at least that the nature of the Word being transmuted into soul, Christ, who had depended in all things upon His Father's support, now deserted and left to death, mourns over this desertion, and pleads with Him departing. But amidst these impious and feeble opinions, the faith of the Church imbued with Apostolic teaching does not sever Christ that He should be considered as Son of God and not as Son of Man. The complaint of His being deserted is the weakness of the dying man; the promise of Paradise is the kingdom of the living God. You have Him complaining that He is left to death, and thus He is Man; you have Him as He is dying declaring that He reigns in Paradise; and thus He is God. Wonder [p. 959] not then at the humility of these words, when you know the form of a servant, and see the offence of the cross.
Glossa: Dicitur autem Deus eum deseruisse in morte, quia potestati persequentium eum exposuit; subtraxit enim protectionem, sed non solvit unionem. Gloss., non occ.: God is said to have forsaken Him in death because He exposed Him to the power of His persecutors; He withdrew His protection, but did not break the union. Origenes in Matth.: Postquam autem vidit super omnem terram Iudaeam tenebras, hoc dixit, ostendere volens: dereliquisti me, pater; idest, talibus exinanitum calamitatibus tradidisti, ut populus qui fuerat apud te honoratus, recipiat quae in me ausus est, ut privetur a lumine tuae prospectionis; sed et pro salute gentium dereliquisti me. Quid autem tam bonum fecerunt qui ex gentibus crediderunt, ut pretioso sanguine super terram effuso pro eis, eruerem eos a maligno? Aut quid tale dignum facturi sunt homines, pro quibus patior ista? Forsitan autem et videns peccata hominum pro quibus patiebatur, dixit quare me dereliquisti? Ut fierem quasi qui colligit stipulam in messe, et racemos in vindemia. Non autem aestimes humano more salvatorem ista dixisse, propter calamitatem quae comprehenderat eum in cruce: si enim ita acceperis, non audies magnam vocem eius, quae ostendit aliquid esse magnum absconditum. Origen: When He saw darkness over the whole land of Judaea He said this, Father, "why hast thou forsaken me?" meaning, Why hast thou given Me over exhausted to such sufferings? that the people who were honoured by Thee may receive the things that they have dared against Me, and should be deprived of the light of Thy countenance. Also, Thou hast forsaken Me for the salvation of the Gentiles. But what good have they of the Gentiles who have believed done, that I should deliver them from the evil one by shedding My precious blood on the ground for them? Or will they, for whom I suffer these things, ever do aught worthy of them? Or foreseeing the sins of those for whom He suffered, He said, "Why hast thou forsaken me?" that I should become "as one that gathereth stubble in the harvest, and gleanings in the vintage." [Mic 9:1] But you must not imagine that the Saviour said this after the manner of men by reason of the misery which encompassed Him on the cross; for if you take it so you will not hear His "loud voice" and mighty words which point to something great hidden. Rabanus: Vel salvator hoc dixit, nostros circumferens motus, qui in periculis positi, a Deo deseri nos putamus. Humana enim natura propter peccatum a Deo fuerat derelicta; sed quia filius Dei factus est noster advocatus, quorum suscepit culpam, deplorat miseriam: in quo ostendit quantum flere debeant qui peccant, quando sic flevit qui nunquam peccavit. Sequitur quidam autem illic stantes et audientes, dicebant: Eliam vocat iste. Raban.: Or, The Saviour said this as bearing about with Him our feelings, who when placed in dangers think ourselves forsaken by God. Human nature was forsaken by God because of its sins, and the Son of God becoming our Advocate laments the misery of those whose guilt He took upon Him; [ed. note: "These words He uttered as representing the person of men. For He was never forsaken by His Divine nature; but we were the forsaken, and the overlooked; whence He said this in as representing us." Damasc. Fid Orth. iii 24. and so Theophylact.] therein shewing how they who sin ought to mourn, when He who never sinned did thus mourn. Hieronymus: Non omnes, sed quidam: quos arbitror milites fuisse Romanos, non intelligentes Hebraici sermonis proprietatem; sed ex eo quod dixit eli, eli, putant Eliam ab eo invocatum. Sin autem Iudaeos, qui hoc dixerint, intelligere voluerimus, hoc more sibi solito fecisse, ut dominum imbecillitatis infament, qui Eliae auxilium deprecetur. Sequitur et continuo currens unus ex eis, acceptam spongiam implevit aceto, et imposuit arundini, et dabat ei bibere. Jerome: It follows, "Some of them that stood by," &c.; "some," not all; whom I suppose to have been Roman soldiers, ignorant of Hebrew, but from the words "Eli, Eli," thought that He called upon Elias. But if we prefer to suppose them Jews, they do it after their usual manner, that they may accuse the Lord of weakness in thus invoking Elias. Augustinus in Serm. de passione: Sic ergo propinator fontium potatur aceto, mellis dator cibatur felle, flagellatur remissio, condemnatur venia, illuditur maiestas, ridetur virtus, perfunditur largitor imbrium sputis. Pseudo-Chrys., Hom. vi in Pass. (vol iii, p. 733): Thus the Source of living water is made to drink vinegar, [p. 960] the Giver of honey is fed with gall; Forgiveness is scourged, Acquittance is condemned, Majesty is mocked, Virtue ridiculed, the Bestower of showers is repaid with spitting. Hilarius in Matth.: Est autem acetum vinum quod per vitium aut incuriae aut vasis acescit; vinum autem est honor immortalitatis aut virtus. Cum igitur in Adam coacuisset, ipse accepit et potavit ex gentibus. In calamo enim et spongia ut potaret offertur; idest ex corporibus gentium in se ad communionem immortalitatis ea quae in nobis erant vitiata transfudit. Hilary: Vinegar is wine, which has turned sour either from neglect, or the fault of the vessel. Wine is the honour of immortality, or virtue. When this then had been turned sour in Adam, He took and drunk it at the hands of the Gentiles. It is offered to Him on a reed and a spunge; that is, He took from the bodies of the Gentiles immortality spoiled and corrupted, and transfused in Himself into a mixture of immortality that in us which was spoiled. Remigius: Vel aliter. Iudaei acetum erant degenerantes a vino patriarcharum et prophetarum; habebant fraudulenta corda, quasi spongiam cavernosis atque tortuosis latibulis. Per arundinem designatur sacra Scriptura, quae in hoc facto implebatur: sicut enim lingua Hebraea vel Graeca dicitur loquela, quae fit per linguam, sic et arundo dici posset littera, vel Scriptura, quae fit per arundinem. Remig.: Or otherwise; The Jews as degenerating from the wine of the Patriarchs and Prophets were vinegar; they had deceitful hearts, like to the winding holes and hollows in spunge. By the reed, Sacred Scripture is denoted, which was fulfilled in this action; for as we call that which the tongue utters, the Hebrew tongue, or the Greek tongue, for example; so the writing, or letters which the seed produces, we may call a reed. Origenes in Matth.: Et forsitan quicumque secundum doctrinam ecclesiasticam sapiunt, vivunt autem male, dant ei vinum bibere felle permixtum; qui autem alienas a veritate sententias applicant Christo, quasi eas dicenti, hi spongiam implentes aceto imponunt calamo Scripturae, et offerunt ori eius. Sequitur ceteri vero dicebant: sine, videamus an veniat Elias liberans eum. Origen: And perhaps all who know the ecclesiastical doctrine, but live amiss, have given them to drink wine mingled with gall; but they who attribute to Christ untrue opinions, these filling a sponge with vinegar, put it upon the reed of Scripture, and put it to His mouth. Rabanus: Quia enim milites prave sonum vocis dominicae intelligebant, ideo inaniter adventum Eliae expectabant. Deum ergo, quem salvator Hebraico sermone invocabat, inseparabiliter semper secum habebat. Raban.: The soldiers misunderstanding the sound of the Lord's words, foolishly looked for the coming of Elias. But God, whom the Saviour thus invoked in the Hebrew tongue, He had in ever inseparably with Him. Augustinus in Serm. de passione: Cum ergo nil iam Christo restaret ex poenis, mors moratur, quia suum esse ibi nil sentit. Suspecta est vetustati novitas. Hunc primum, hunc solum vidit hominem peccati nescium, noxa liberum, iuris sui legibus nil debentem. Accedit tamen confoederata Iudaico mors furori, et desperata vitae invadit auctorem; unde sequitur Iesus autem iterum clamans voce magna, emisit spiritum. Quare autem displicet, si Christus de sinu patris ad nostram servitutem venit, ut nos suae redderet libertati; nostram mortem suscepit, ut nos eius morte liberemur, quando nos despectu mortis mortales in deos retulit, terrenos caelestibus aestimavit? Quantum enim divina virtus operum contemplatione lucebat, tantum pati pro subiectis, pro servis mori, insigne est caritatis immensae. Ergo haec prima causa est dominicae passionis, quia sciri voluit quantum amaret hominem Deus, qui plus amari voluit quam timeri. Secunda causa est ut sententiam mortis, quam iuste dederat, iustius aboleret. Quia namque primus homo, adiudicante Deo, de reatu incurrerat mortem, et eam transmisit ad posteros, venit de caelo secundus homo peccati nescius, ut mors damnaretur, quae rapere iussa reos, innocentiae ipsum invadere praesumpsit auctorem. Nec mirandum est, si pro nobis posuit quod suscepit a nobis, scilicet animam, qui propter nos fecit tanta, et talia largitus est nobis. Aug., in Serm., non occ.: When now nought of suffering remains to be endured, death still lingers, knowing that it has nothing there. The ancient foe suspected somewhat unusual. This man, first and only, he found having no sin, free from guilt, owing nothing to the laws of his jurisdiction. But leagued with Jewish madness, Death comes again to the assault, and desperately invades the Life-giver. "And Jesus, when He had cried again with a loud voice, yielded up the ghost." Wherefore should we be offended that Christ came from the bosom of the Father to take upon Him our bondage, that He might confer on us His freedom; to take upon Him our death, that we might be set free by His death; by despising death He exalted us mortals into Gods, counted them of earth worthy of things [p. 961] in heaven? For seeing the Divine power shines forth so brilliant in the contemplation of its works, it is an argument of boundless love, that it suffers for its subjects, dies for its bondsmen. This then was the first cause of the Lord's Passion, that He would have it known how great God's love to man, Who desired rather to be loved than feared. The second was that He might abolish with yet more justice the sentence of death which He had with justice passed. For as the first man had by guilt incurred death through God's sentence, and handed down the same to his posterity, the second Man, who knew no sin, came from heaven that death might be condemned, which, when commissioned to seize the guilty, had presumed to touch the Author of sinlessness. And it is no wonder if for us He laid down what He had taken of us, His life, namely, when He has done other so great things for us, and bestowed so much on us. Augustinus contra Felicianum: Absit enim a fidelibus ista suspicio, ut sic Christus senserit mortem nostram, ut quantum in se est, vita perderet vitam. Nam si hoc ita esset, quomodo illo triduo potuisse dicimus aliquid vivere, si vitae fons dicitur aruisse? Sensit igitur mortem deitas Christi participatione humana, sive humani affectus, quem sponte susceperat, non naturae suae potentiam perdidit, per quam cuncta vivificat. In morte enim nostra sine dubio destitutum vita corpus animam nostram non perimit, dum discedens anima non vim suam perdit, sed quod vivificaverat hoc dimittit, et quantum in se est, alterius mortem facit, ipsa non recipit. De salvatoris nunc anima dicemus, qui, ut non dicam propter inhabitantem divinitatem et propter iustitiam singularem, certe propter communem moriendi sortem corpus illo triduo sic potuit deserere, ut ipsa non posset penitus interire. Credo enim Dei filium mortuum esse, non secundum poenam iniustitiae, quam ex toto non habuit, sed secundum legem naturae, quam pro humani generis redemptione suscepit. Pseudo-Aug., Vigil cont. Felicianum, 14: Far be from the faithful any suspicion that Christ experienced our death in such sort that life (as far as it can) ceased to live. Had this been so, how could aught have been said to live during that three days, if the Fountain of Life itself was dried up? Therefore Christ's Godhead experienced death through its partaking of humanity or of human feeling, which it had voluntarily taken on it; but it lost not the properties of its nature by which it gives life to all things. For when we die, without doubt the loss of life by the body is not the destruction of the soul, but the soul quitting the body loses not its own properties, but only lets go what it had quickened, and as far as in it lays produces the death of somewhat else, but itself defies death. To speak now of the Saviour's soul; it might depart without being itself destroyed from His body for this three days' space, even by the common laws of death, and without taking into account the indwelling Godhead, and His singular righteousness. For I believe that the Son of God died not in punishment of unrighteousness which He had not at all, but according to the law of that nature which He took upon Him for the redemption of the human race. Damascenus de fide Orth: Etsi tamen mortuus est ut homo, et sancta eius anima ab incontaminato divisa est corpore; tamen deitas inseparabilis ab utrisque permansit; ab anima, dico, et corpore. Et neque sic una hypostasis in duas divisa est: corpus enim et anima, sicut a principio in verbi hypostasi habuerunt existentiam, ita etiam in morte. Numquam enim neque anima, neque corpus propriam habuerunt hypostasim, praeter eam quae verbi est hypostasis. Damasc., de Fid. Orth. iii, 27: Although He died as man, and His holy soul was separated from His unstained body, yet His Godhead remained inseparate from either body or soul. Yet was not the one Person divided into two; for as both [p. 962] body and soul had from the beginning an existence in the Person of the Word, so also had they in death. For neither soul nor body had ever a Person of their own, besides the Person of the Word. Hieronymus: Divinae autem potestatis indicium est emittere spiritum, ut ipse quoque dixerat: nemo potest tollere animam meam a me; sed ego pono eam, et iterum sumo eam: spiritum enim in hoc loco pro anima intelligamus; seu quod vitale aut spirituale corpus faciat, seu quod ipsius animae substantia spiritus sit, iuxta id quod scriptum est: auferes spiritum eorum, et deficient. Jerome: It was a mark of Divine power in Him thus to dismiss the Spirit as Himself had said, "No man can take my life from me, but I lay it down and take it again." [John 10:18] For by "the ghost" in this place we understand the soul; so called either because it is that which makes the body quick or spiritual, or because the substance of the soul itself is spirit, according to that which is written, "Thou takest away their breath, and they die." [Ps. 104:29] Chrysostomus in Matth: Propter hoc autem et voce magna clamavit, ut ostendatur quoniam secundum eius potestatem id geritur. Per hoc enim quod moriens vocem emisit magnam, apertissime se verum Deum esse ostendit: quoniam homines cum moriuntur, vix tenuem vocem emittere possunt. Chrys.: Also for this reason He cried out with a loud voice to shew that this is done by His own power. For by crying out with a loud voice when dying, He shewed incontestably that He was the true God; because a man in dying can scarcely utter even a feeble sound. Augustinus de Cons. Evang: Quid autem voce magna dixerit, Lucas declaravit: dixit enim: et clamans Iesus voce magna, ait: pater, in manus tuas commendo spiritum meum. Aug., de Cons. Ev., iii, 18: Luke mentions the words which He thus cries out, "Father, into thy hands I commend my Spirit." Hilarius in Matth.: Vel spiritum cum clamore magnae vocis emisit, dolens se non omnia peccata portare. Hilary: Or, He gave up the ghost with a loud voice, in grief that He was not carrying the sins of all men.
Lectio 10 51 καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπ' ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν, 52 καὶ τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν, 53 καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν καὶ ἐνεφανίσθησαν πολλοῖς. 54 ὁ δὲ ἑκατόνταρχος καὶ οἱ μετ' αὐτοῦ τηροῦντες τὸν Ἰησοῦν ἰδόντες τὸν σεισμὸν καὶ τὰ γενόμενα ἐφοβήθησαν σφόδρα, λέγοντες, ἀληθῶς θεοῦ υἱὸς ἦν οὗτος. 55 ἦσαν δὲ ἐκεῖ γυναῖκες πολλαὶ ἀπὸ μακρόθεν θεωροῦσαι, αἵτινες ἠκολούθησαν τῷ Ἰησοῦ ἀπὸ τῆς γαλιλαίας διακονοῦσαι αὐτῷ: 56 ἐν αἷς ἦν μαρία ἡ μαγδαληνὴ καὶ μαρία ἡ τοῦ Ἰακώβου καὶ ἰωσὴφ μήτηρ καὶ ἡ μήτηρ τῶν υἱῶν ζεβεδαίου.
51. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 52. And the graves were opened; and many bodies of the saints which slept arose, 53. And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 54. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, "Truly this was the Son of God." 55. And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: 56. Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children. [p. 963]
Origenes in Matth.: Magna facta sunt ex eo quod magna voce clamavit Iesus; unde sequitur et ecce velum templi scissum est in duas partes a summo usque deorsum. Origen: Great things were done at the moment that Jesus cried with a great voice. Augustinus de Cons. Evang: In quo satis ostendit tunc esse scissum cum emisit spiritum. Si autem non addidisset et ecce, sed simpliciter dixisset et velum templi scissum est, incertum esset utrum ipse et Marcus hoc recapitulando commemorassent; Lucas autem ordinem tenuisset, qui cum dixisset: sol obscuratus est, continuo subiungendum aestimavit: et velum templi scissum est, an Lucas recapitulasset quod illi ordine posuissent. Aug., de Cons. Ev., iii, 19: The wording sufficiently shews that the veil was rent just when He gave up the ghost. If he had not added, "And, lo!" but had merely said, "And the veil of the temple was rent,: it would have been uncertain whether Matthew and Mark had not inserted it here out of its place as they recollected, and Luke had observed the right order, who having said, "And the sun was darkened," adds, "And the veil of the temple was rent in twain;" [Luke 23:45] or, on the contrary, Luke had returned to what they had inserted in its place. Origenes in Matth.: Duo autem fuisse vela intelliguntur: unum quod velat sancta sanctorum, aliud exterius sive tabernaculi, sive templi. In passione ergo domini salvatoris, velum quod erat a foris conscissum est a sursum usque deorsum, ut ab initio mundi usque ad finem conscisso velamine, mysteria publicentur, quae usque ad adventum domini rationabiliter fuerunt occulta. Cum autem venerit quod perfectum est, tunc auferetur etiam secundum velum, ut videamus etiam quae interius sunt occulta, scilicet veram arcam testamenti, et sicut ipsa se habet natura, videamus Cherubim et alia. Origen: It is understood that there were two veils; one veiling the Holy of Holies, the other, the outer part of the tabernacle or temple. In the Passion then of our Lord and Saviour, it was the outer veil which was rent from the top to the bottom, that by the rending of the veil from the beginning to the end of the world, the mysteries might be published which had been hid with good reason until the Lord's coming. "But when that which is perfect is come," [1 Cor 13:10] then the second veil also shall be taken away, that we may see the things that are hidden within, to wit, the true Ark of the Testament, and behold the Cherubim and the rest in their real nature. Hilarius in Matth.: Vel ideo velum templi scinditur, quia exinde populus est divisus in partes, et veli honor cum custodia Angeli protegentis auferetur. Hilary; Or, The veil of the temple is rent, because from this time the nation was dispersed, and the honour of the veil is taken away with the guardianship of the protecting Angel. Leo Papa in Serm. de passione: Est autem ad testimonium venerandae passionis sufficiens signum elementorum inopinata turbatio; unde sequitur et terra mota est, et petrae scissae sunt, et monumenta aperta sunt. Leo, in Serm. de Pass., non occ.: The sudden commotion in the elements is a sufficient sign in witness of His venerable Passion, "The earth quaked, and the rocks rent, and the graves were opened." Hieronymus: Nulli enim dubium est quid significet iuxta litteram magnitudo signorum, ut crucifixum dominum suum et caelum et terra et omnia demonstrarent. Jerome: It is not doubtful to any what these great signs signify according to the letter, namely, that heaven and earth and all things should bear witness to their crucified Lord. Hilarius in Matth.: Movetur terra, quia capax huius mortui esse non poterat; petrae scissae sunt, omnia enim valida et fortia penetrans Dei verbum, et potestas aeternae virtutis irruperat; et monumenta aperta sunt: erant enim mortis claustra reserata. Sequitur et multa corpora sanctorum qui dormierant surrexerunt: illuminans enim mortis tenebras, et Infernorum obscura collustrans, mortis spolia detrahebat. Hilary: "The earth quaked," because it was unequal to contain such a body; "the rocks rent," for the Word of God that pierces all strong and mighty things, and the virtue of the eternal Power had penetrated them; "the graves were opened," for the bands of death were loosed. "And many bodies of the saints which slept arose," for illumining the darkness of death, and shedding light upon the gloom of Hades, He robbed the spirits of death. Chrysostomus in Matth: Ipso quidem in cruce manente eum irridentes dicebant alios salvos fecit; seipsum non potest salvum facere. Sed quod in se facere noluit, in servorum corporibus, cum multa superabundantia demonstravit. Si enim quatriduanum Lazarum exurgere magnum fuit, multo magis eos repente qui olim dormierant, apparere viventes; quod futurae resurrectionis erat indicium. Ut autem non putaretur esse phantasma quod factum est, Evangelista subiungit et exeuntes de monumentis post resurrectionem eius, venerunt in sanctam civitatem, et apparuerunt multis. Chrys.: When He remained on the cross they had said tauntingly, "He saved others, himself he cannot save." But what He would not do for Himself, that He did [p. 964] and more than that for the bodies of the Saints. For if it was a great thing to raise Lazarus after four days, much more was it that they who had long slept should now shew themselves alive; this is indeed a proof of the resurrection to come. But that it might not be thought that that which was done was an appearance merely, the Evangelist adds, "And came out of the graves after his resurrection, and went into the holy city, and appeared unto many." Hieronymus: Quomodo autem Lazarus mortuus resurrexit, sic et multa corpora sanctorum resurrexerunt, ut dominum ostenderent resurgentem; et tamen cum monumenta aperta sunt, non ante resurrexerunt quam resurgeret dominus, ut esset primogenitus resurrectionis ex mortuis. Sanctam autem civitatem in qua visi sunt resurgentes, aut Ierusalem caelestem intelligamus, aut hanc terrenam, quae ante sancta fuerat: sancta enim appellabatur civitas Ierusalem propter templum et sancta sanctorum, et ob distinctionem aliarum urbium, in quibus idola colebantur. Quando vero dicitur apparuerunt multis, ostenditur non generalis fuisse resurrectio quae omnibus appareret, sed specialis ad plurimos, ut hi viderent qui cernere merebantur. Jerome: As Lazarus rose from the dead, so also did many bodies of the Saints rise again to shew forth the Lord's resurrection; yet notwithstanding that the graves were opened, they did not rise again before the Lord rose, that He might be the first-born of the resurrection from the dead. "The holy city" in which they were seen after they had risen may be understood to mean either the heavenly Jerusalem, or this earthly, which once had been holy. For the city of Jerusalem was called Holy on account of the Temple and the Holy of Holies, and to distinguish it from other cities in which idols were worshipped. When it is said, "And appeared unto many," it is signified that this was not a general resurrection which all should see, but special, seen only by such as were worthy to see it. Remigius: Quaeret autem aliquis quid de illis factum sit qui resurgente domino surrexerunt. Credendum quippe est quoniam ideo surrexerunt ut testes essent dominicae resurrectionis. Quidam autem dixerunt, quod iterum mortui sunt, et in cinerem conversi, sicut et Lazarus, et ceteri quos dominus resuscitavit. Sed istorum dictis nullo modo est fides accommodanda: quoniam maius illis esset tormentum qui surrexerunt, si iterum mortui essent, quam si non resurgerent. Incunctanter ergo credere debemus quia qui resurgente domino a mortuis resurrexerunt, ascendente eo ad caelos, et ipsi pariter ascenderunt. Remig.: But some one will ask, what became of those who rose again when the Lord rose. We must believe that they rose again to be witnesses of the Lord's resurrection. Some have said that they died again, and were turned to dust, as Lazarus and the rest whom the Lord raised. But we must by no means give credit to these men's sayings, since if they were to die again, it would be greater torment to them, than if they had not risen again. We ought therefore to believe without hesitation that they who rose from the dead at the Lord's resurrection, ascended also into heaven together with Him. Origenes in Matth.: Semper autem haec eadem magna quotidie fiunt: velum enim templi ad relevandum quae intus habentur scinditur sanctis. Terra etiam movetur, idest omnis caro, novo verbo et novis rebus secundum novum testamentum. Petrae autem scinduntur, quae mysterium fuerunt prophetarum, ut in profundis eorum posita spiritualia mysteria videamus. Monumenta autem dicuntur corpora peccatricum animarum, idest mortuarum Deo; cum autem per gratiam Dei animae huiusmodi fuerint suscitatae, corpora eorum, quae prius fuerunt monumenta, fiunt corpora sanctorum, et videntur a seipsis exire, et sequuntur eum qui resurrexit, et in novitate vitae ambulant cum eo: et qui digni sunt habere conversationem in caelis, ingrediuntur in sanctam civitatem per singula tempora, et apparent multis videntibus opera bona ipsorum. Sequitur centurio autem, et qui cum eo erant custodientes Iesum, viso terraemotu et his quae fiebant, timuerunt valde, dicentes: vere filius Dei erat iste. Origen: These same mighty works are still done every day; the veil of the temple is rent for the Saints, in order to reveal the things that are contained within. The earthquakes, that is, all flesh because of the new word and new things of the New Testament. The rocks are rent, i.e. the mystery of the Prophets, that we may see the spiritual mysteries bid in their depths. The graves are the bodies of sinful souls, that is, souls dead to God; but when by God's grace these souls have been raised, their bodies which before were graves, become [p. 965] bodies of Saints, and appear to go out of themselves, and follow Him who rose again, and walk with Him in newness of life; and such as are worthy to have their conversation in heaven enter into the Holy City at divers times, and appear unto many who see their good works. Augustinus de Cons. Evang: Non est contrarium quod Matthaeus viso terraemotu dicit admiratum centurionem et eos qui cum eo erant, cum Lucas dicat hoc admiratum, quod emissa magna voce expirasset: in eo enim quod Matthaeus non solum dixit viso terraemotu, sed et addidit his quae fiebant, integrum locum fuisse demonstravit Lucae, ut diceret centurionem ipsam domini mortem fuisse miratum: quia et hoc inter illa est quae tunc mirabiliter facta erant. Aug., de Cons. Ev., iii, 20: It is no contradiction here that Matthew says, that "The centurion and they that were with him, watching Jesus, feared when they saw the earthquake, and the things that were done;" while Luke says, that he wondered at the giving up the ghost with a loud voice. For when Matthew adds, the things that were done, this gives full scope for Luke's expression, that he wondered at the Lord's death, for this among the rest was wonderful. Hieronymus: Ex hoc considerandum, quod centurio in ipso scandalo passionis vere Dei filium confiteatur, et Arius in Ecclesia praedicet creaturam. Jerome: Observe, that in the very midst of the offence of His passion the Centurion acknowledges the Son of God, while Arius in the Church proclaims Him a creature. Rabanus: Unde merito per centurionem fides Ecclesiae designatur, quae, vel mysteriorum caelestium per mortem domini reserato, continuo Iesum et vere iustum hominem, et vere Dei filium, synagoga tacente, confirmat. Raban.: Whence with good reason by the Centurion is denoted the faith of the Church, which, when the veil of heavenly mysteries had been rent by the Lord's death, immediately asserts Jesus to be both very Man, and truly Son of God, while the Synagogue held its peace. Leo in Serm. 13 de passione: Exemplo igitur centurionis contremiscat in redemptoris sui supplicio terrena substantia, rumpantur infidelium mentium petrae, et qui mortalitatis gravabantur sepulcris, discussa obstaculorum mora prosiliant; appareant nunc quoque in civitate sancta, idest Ecclesia Dei, futurae resurrectionis indicia; et quod credendum est in corporibus, fiat in cordibus. Sequitur erant autem ibi mulieres multae a longe, quae secutae erant Iesum a Galilaea, ministrantes ei. Leo, Serm. 66, 3: From this example then of the Centurion let the substance of the earth tremble in the punishment of it Redeemer, let the rocks of unbelieving minds be rent, and those who were pent up in these sepulchres of mortality leap forth, bursting the bonds that would detain them; and let them shew themselves in the Holy City, i.e. the Church of God, as signs of the Resurrection to come; and thus let that take place in the heart, which we must believe takes place in the body. Hieronymus: Consuetudinis enim Iudaicae fuit, nec ducebatur in culpam more gentis antiquo, ut mulieres de substantia sua victum atque vestitum praeceptoribus ministrarent. Hoc, quia scandalum facere poterat in gentibus, Paulus abiecisse se memorat. Ministrabant autem domino de substantia sua, ut meteret illarum carnalia, cuius illae metebant spiritualia: non quia indigebat cibis dominus creaturarum, sed ut typum ostenderet magistrorum, quia victu atque vestitu ex discipulis deberent esse contenti. Sed videamus quales comites habuerit; sequitur enim inter quas erat Maria Magdalene, et Maria Iacobi et Ioseph mater, et mater filiorum Zebedaei. Jerome: It was a Jewish custom, and held no disgrace, according to the manners of the people of old, for women to minister of their substance, food, and clothing to their teachers. This Paul says, that he refused, because it might occasion scandal among the Gentiles. They ministered to the Lord of their substance, that He might reap their carnal things, of whom they reaped spiritual things. Not that the Lord needed food of the creature, but that He might set an example for the teacher, that He should be content to receive food and clothing from His disciples. But let us see what sort of attendants He had; "Among whom was Mary Magdalene [p. 966], and Mary the mother of James and Joseph, and the mother of Zebedee's children." Origenes in Matth.: Apud Marcum autem tertia illa Salome appellatur. Origen: In Mark the third is called Salome. Chrysostomus in Matth: Hae autem mulieres considerabant quae gerebantur, quae maxime erant compassibiles; et quae sequebantur ministrantes usque ad pericula affuerunt, maximam fortitudinem ostendentes: quia cum discipuli fugerunt, ipsae affuerunt. Chrys.: These women thus watching the things that are done are the most compassionate, the most sorrowful. They had followed Him ministering, and remained by Him in danger, shewing the highest courage, for when the disciples fled they remained. Hieronymus contra Helvidium: Ecce, inquit Helvidius, Iacobus et Ioseph sunt filii Mariae matris domini, quos Iudaei appellaverunt fratres Christi. Dicit autem Iacobi minoris ad distinctionem Iacobi maioris, qui erat filius Zebedaei. Impium enim dicit esse Helvidius hoc sentire de Maria, ut cum aliae feminae ibi fuerint, matrem eius abesse dicamus; aut alteram esse Mariam, nescio quam confingamus, praesertim cum Evangelium Ioannis testetur eam illic fuisse praesentem. O furor caecus, et in proprium exitium mens vesana. Audi quid Ioannes Evangelista dicat: stabat iuxta crucem Iesu mater eius, et soror matris eius Maria Cleophae, et Maria Magdalene. Nulli dubium est duos fuisse apostolos, Iacobi nuncupatos vocabulo: Iacobum Zebedaei, et Iacobum Alphaei. Iste autem nescio quis minor Iacobus, quem Mariae filium Scriptura commemorat: si apostolus est, Alphaei filius erit, si non est apostolus, sed tertius nescio quis Iacobus, quomodo putandus est frater domini, et quomodo tertius ad distinctionem maioris minor appellabitur? Cum maior et minor non inter tres, sed inter duos soleant praebere distantiam; et frater domini apostolus sit, Paulo dicente: alium apostolorum vidi neminem, nisi Iacobum fratrem domini.
Ne autem hunc Iacobum putes filium Zebedaei, lege actus apostolorum, iam ab Herode fuerat interemptus. Restat conclusio, ut Maria ista, quae Iacobi minoris scribitur mater, fuerit uxor Alphaei, et soror Mariae matris domini, quam Mariam Cleophae Ioannes Evangelista commemorat. Si autem inde tibi alia atque alia videtur, quod alibi dicatur Maria Iacobi minoris mater, et alibi Maria Cleophae, disces Scripturae consuetudinem, eumdem hominem diversis nominibus appellari; sicut Raguel socer Moysi Ietro dicitur. Et similiter dicitur Maria Cleophae uxor Alphaei; haec eadem dicta est Maria mater Iacobi minoris; quae si mater esset domini, magis eam, ut in omnibus locis, matrem alterius voluisset intelligi. Verum etsi alia fuerit Maria Cleophae, et alia Maria Iacobi et Ioseph mater, hoc tamen constat non eamdem Mariam Iacobi et Ioseph esse quam matrem domini.
Jerome, Hieron. adv. Helvid.: 'See,' says Helvidius, 'Jacob and Joseph are the sons of Mary the Lord's mother, whom the Jews call the brethren of Christ. [marg. note: Mark 6:3] He is also called James the less, to distinguish him from James the greater, who was the son of Zebedee.' And he urges that 'it were impious to suppose that His mother Mary would be absent, when the other women were there; or that we should have to invent some other third unknown person of the name of Mary, and that too when John's Gospel witnesses that His mother was present.' O blind folly! O mind perverted to its own destruction! Hear what the Evangelist John says: "There stood by the cross of Jesus, his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene." [John 19:25] No one can doubt that there were two Apostles called James; the son of Zebedee, and the son of Alpheus. This unknown James the less, whom Scripture mentions as the son of Mary, if he is an Apostle, is the son of Alpheus; if he is not an Apostle, but a third unknown James, how can he be supposed to be the Lord's brother, and why should he be styled 'The Less,' to distinguish him from 'The Greater?' For The Greater and The Less are epithets which distinguish two persons, but not three. And that the James, the Lord's brother, was an Apostle, is proved by Paul, "Other of the Apostles saw I none, save James the Lord's brother." [Gal 1:19]
But that you should not suppose this James to be the son of Zebedee, read the Acts, where he was put to death by Herod. [marg. note: Acts 12:1] The conclusion then remains, that this Mary, who is described as the mother of James the less, was wife of Alpheus, and sister of Mary the Lord's mother, called by John, Mary the wife of Cleophas. But should you incline to think them two different persons, because in one place she is called Mary the mother of James the less, and in another place Mary the wife of Cleophas, you will learn the Scripture custom of calling the same man by different names; as [p. 967] Raguel Moses' father-in-law is called Jethro. In like manner then, Mary the wife of Cleophas is called the wife of Alpheus, and the mother of James the less. For if she had been the Lord's mother, the Evangelist would here, as in all other places, have called her so, and not described her as the mother of James, when he meant to designate the mother of the Lord. But even if Mary the wife of Cleophas, and Mary the mother of James and Joses, were different persons, it is still certain, that Mary the mother of James and Joses was not the Lord's mother.
Augustinus de Cons. Evang: Possemus autem dicere alias mulieres a longe, ut tres Evangelistae dicunt, et alias iuxta crucem fuisse, ut Ioannes dicit, nisi Matthaeus et Marcus Mariam Magdalene nominassent inter stantes longe, quam scilicet Ioannes nominavit inter stantes iuxta crucem. Quomodo autem hoc intelligitur, nisi quia eo intervallo erant ut et iuxta dici possent, quia in conspectu eius praesto aderant, et a longe in comparatione turbae propinquius circumstantis cum centurione et militibus. Possumus etiam intelligere quod illae quae simul aderant cum matre domini, postquam eam discipulo commendavit, abire iam coeperant, ut a densitate turbae se eruerent, et cetera quae facta sunt, longius intuerentur; ut Evangelistae, qui post mortem domini eas commemoraverunt, et longe stantes commemorent. Aug.: We might have supposed that some of the women stood "afar off," as three Evangelists say, and others "near the cross," as John says, had not Matthew and Mark reckoned Mary Magdalen among those that stood afar off, while John puts her among those that stood near. This is reconciled if we understand the distance at which they were to be such that they might be said to be near, because they were in His sight; but far off in comparison of the crowd who stood nearer with the centurion and soldiers. We might also suppose that they who were there together with the Lord's mother, began to depart after He had commended her to the disciple, that they might extricate themselves from the crowd, and looked on from a distance at the other things which were done, so that the Evangelists, who speak of them after the Lord's death, speak of them as standing afar off.
Lectio 11 57 ὀψίας δὲ γενομένης ἦλθεν ἄνθρωπος πλούσιος ἀπὸ ἁριμαθαίας, τοὔνομα ἰωσήφ, ὃς καὶ αὐτὸς ἐμαθητεύθη τῷ Ἰησοῦ: 58 οὗτος προσελθὼν τῷ πιλάτῳ ᾐτήσατο τὸ σῶμα τοῦ Ἰησοῦ. τότε ὁ πιλᾶτος ἐκέλευσεν ἀποδοθῆναι. 59 καὶ λαβὼν τὸ σῶμα ὁ ἰωσὴφ ἐνετύλιξεν αὐτὸ [ἐν] σινδόνι καθαρᾷ, 60 καὶ ἔθηκεν αὐτὸ ἐν τῷ καινῷ αὐτοῦ μνημείῳ ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ, καὶ προσκυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου ἀπῆλθεν. 61 ἦν δὲ ἐκεῖ μαριὰμ ἡ μαγδαληνὴ καὶ ἡ ἄλλη μαρία καθήμεναι ἀπέναντι τοῦ τάφου.
57. When the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus' disciple: 58. He went to Pilate and begged the body of Jesus. Then Pilate commanded the body to be delivered. 59. And when Joseph had taken the body, he wrapped it in a clean linen cloth, 60. And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. 61. And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. [p. 968]
Glossa: Postquam Evangelista retulerat ordinem dominicae passionis et mortem, nunc agit de eius sepultura, dicens cum sero autem factum esset, venit quidam homo dives ab Arimathaea nomine Ioseph, qui et ipse discipulus erat Iesu. Gloss., non occ.: When the Evangelist had finished the order of the Lord's Passion and death, he treats of His burial. Remigius: Arimathaea ipsa est et Ramatha civitas Helcanae et Samuelis, quae sita est in regione Chanaitica, iuxta Diospolim. Iste autem Ioseph, secundum saeculi statum, magnae fuit dignitatis; sed multo maioris meriti apud Deum fuisse laudatur, siquidem iustus fuisse describitur. Decebat quippe eum talem existere qui corpus sepeliret, quatenus per iustitiam meritorum dignus esset tali officio. Remig.: Arimathea is the same as Ramatha, the city of Helcana and Samuel, and is situated in the Chananitic country near Diospolis. This Joseph was a man of great dignity in respect of worldly station, but has the praise of much higher merit in God's sight, seeing he is described as righteous. Indeed he that should have the burial of the Lord's body ought to have been such, that he might be deserving of that office by righteous merit. Hieronymus: Dives autem refertur non de iactantia scriptoris, quod virum nobilem atque ditissimum referat Iesu fuisse discipulum; sed ut ostendat causam quare a Pilato corpus Christi potuerit impetrare. Sequitur hic accessit ad Pilatum, et petiit corpus Iesu: pauperes enim et ignoti non essent ausi ad Pilatum praesidem Romanae potestatis accedere et crucifixi corpus impetrare. In alio autem Evangelio Ioseph iste Bulites appellatur, idest consiliarius; et de ipso quidem putant primum Psalmum fuisse compositum: beatus vir qui non abiit in consilio impiorum. Jerome: He is described as rich, not out of any ambition on the part of the writer to represent so noble and rich a man as Jesus' disciple, but to shew how he was able to obtain the body of Jesus from Pilate. For poor and unknown individuals would not have dared to approach Pilate, the representative of Roman power, and ask the body of a crucified malefactor. In another Gospel this Joseph is called a counsellor; and it is supposed that the first Psalm has reference to him, "Blessed is the man that walketh not in the counsel of the ungodly." [Ps 1:1] Chrysostomus in Matth: Inspice autem huius viri fortitudinem: in mortis enim periculum se tradidit, inimicitias ad omnes assumens, propter benevolentiam Christi; et non solum audet corpus Christi petere, sed et sepelire; unde sequitur et accepit et involvit illud in sindone munda. Chrys.: Consider this man's courage; he risked his life, and took upon him many enmities in order to render this service; and not only dares to ask for Christ's body, but also to bury it. Hieronymus: Ex simplici sepultura domini, ambitio divitum condemnatur, qui nec in tumulis quidem possunt carere divitiis. Possumus autem iuxta intelligentiam spiritualem et hoc sentire, quod corpus domini non auro, non gemmis, non serico, sed linteamine puro obvolvendum sit; quamquam et hoc significet, quod ille in sindone munda involvit Iesum qui pura mente eum susceperit. Jerome: By this simple burial of the Lord is condemned the ostentation of the rich, who cannot dispense with lavish expense even in their tombs. But we may also consider in a spiritual sense, that the Lord's body was wrapped not in gold, jewels, or silk, but in clean linen; and that he who wrapped it, is he who embraces Jesus with a pure heart. Remigius: Vel aliter. Quia sindon lineus pannus est; linum autem ex terra procreatur, et cum magno labore ad candorem perducitur; designatur quia corpus illius, quod ex terra, idest ex virgine, sumptum est, per laborem passionis pervenit ad candorem immortalitatis. Remig.: Or, otherwise; The linen is grown out of the ground, and is bleached to whiteness with great labour, and thus this signifies that His body which was taken of the earth, that is of a Virgin, through the toil of passion came to the whiteness of immortality. Rabanus: Hinc etiam Ecclesiae mos obtinuit ut sacrificium altaris non in serico neque in panno tincto, sed in lino terreno celebretur, ut a beato Papa Silvestro legimus esse statutum. Sequitur et posuit illud in monumento suo novo, quod exciderat in petra. Raban.: From this also has prevailed in the Church the custom of celebrating the sacrifice of the altar not in silk, or in coloured robes, but in linen grown from the earth, as we read, was ordered by the Holy Pope Silvester. Augustinus in Serm. 2 de sabbato sancto: Ideo autem salvator in aliena sepultura ponitur, quia pro aliorum moriebatur salute. Ut quid ergo in propria sepultura qui in se mortem propriam non habebat? Ut quid illi tumulus in terris, cuius sedes manebat in caelis? Ut quid illi sepultura propria, qui tridui tantum temporis spatio in sepulcro non tam mortuus iacuit, quam velut in lectulo conquievit? Sepulcrum autem mortis est habitaculum necessarium: ergo non erat mortis habitaculum Christo, quia vita est; nec opus habebat semper vivens habitaculo defunctorum. Pseudo-Aug., Serm. App., 248, 4: The Saviour was laid in a tomb belonging to another man, because He died for the salvation of others. For why should He who in Himself had no death, have been laid in His own tomb? Or He whose place [p. 969] was reserved for Him in heaven, have had a monument upon earth? He who remained but three days space in the tomb, not as dead, but as resting on His bed? A tomb is the necessary abode of death; Christ then, who is our life, could not have an abode of death; He that ever liveth had no need of the dwelling of the departed. Hieronymus: In novo autem ponitur monumento, ne post resurrectionem, ceteris corporibus remanentibus, surrexisse alius fingeretur. Potest autem et novum sepulcrum, Mariae virginalem uterum demonstrare. In monumento autem exciso in petra conditus est, ne si ex multis lapidibus aedificatus fuisset, suffossis tumuli fundamentis, ablatus furto diceretur. Jerome: He is laid in a new tomb, lest after His resurrection it should be pretended that it was some other who had risen when they saw the other bodies there remaining. The new tomb may also signify the virgin womb of Mary. And He was laid in a tomb hewn out of the rock, lest had it been one raised of many stones, it might have been said that He was stolen away by undermining the foundations of the pile. Augustinus in Serm. 2 de sabbato sancto: Si etiam sepulcrum fuisset in terra, dicere poterant: suffoderunt terram, et furati sunt eum. Si fuisset lapis parvulus superpositus, dicere poterant: dormientibus nobis tulerunt eum; unde sequitur et advolvit saxum magnum ad ostium monumenti, et abiit. Pseudo-Aug., Aug in Serm., non occ.: Had the tomb been in the earth, it might have been said they undermined the place, and so carried Him off. Had a small stone been laid thereon, they might have said, They carried Him off while we slept. Hieronymus: Saxum enim magnum appositum ostendit, non absque auxilio plurimorum sepulcrum potuisse reserari. Jerome: That a great stone was rolled there, shews that the tomb could not have been reopened without the united strength of many. Hilarius in Matth.: Mystice autem Ioseph apostolorum habet speciem. Hic in munda sindone corpus involvit, et quidem in hoc eodem linteo reperimus de caelo ad Petrum universorum animantium genera submissa: ex quo intelligitur sub lintei illius nomine consepeliri Christo Ecclesiam. Domini ergo corpus infertur in vacuam et novam requiem lapidis excisi, quia per apostolorum doctrinam in pectus duritiae gentilis quodam doctrinae opere excisum Christus infertur, rude scilicet ac novum, et nullo antea ingressu timoris Dei pervium. Et quia nihil praeter eum oporteat in pectora nostra penetrare, lapis ostio advolvitur: ut quia nullus antea in nos divinae cognitionis auctor fuerat illatus, nullus absque eo postea inferatur. Hilary: Mystically, Joseph affords a figure of the Apostles. He wraps the body in a clean linen cloth, in which same linen sheet were let down to Peter out of heaven all manner of living creatures; whence we understand, that under the representation of this linen cloth the Church is buried together with Christ. The Lord's body moreover is laid in a chamber hewn out of rock, empty and new; that is, by the teaching of the Apostles, Christ is conveyed into the hard breast of the Gentiles hewn out by the toil of teaching, rude and new, hitherto unpenetrated by any fear of God. And for that besides Him ought nothing to enter our breasts, a stone is rolled to the mouth, that as before Him we had received no author of divine knowledge, so after Him we should admit none. Origenes in Matth.: Non autem fortuito scriptum est, quoniam involvit corpus in sindone munda, et posuit in monumento novo, et quod advolvit lapidem magnum: quoniam omnia quae sunt circa corpus Iesu, munda sunt et nova, et omnia magna valde. Origen: This is no casual mention of the circumstances that the body was wrapped in clean linen, and laid in a new tomb, and a great stone rolled to the month, but that every thing touching the body of Jesus is clean, and new, and very great. Remigius: Postquam autem corpus domini sepultum est, ceteris ad propria remeantibus, solae mulieres, quae eum arctius amaverunt, perseveraverunt, et diligenti cura notaverunt locum in quo corpus domini poneretur; quatenus congruo tempore munus suae devotionis ei offerrent; et ideo sequitur erant autem ibi Maria Magdalene et altera Maria sedentes contra sepulcrum. Remig.: When the Lord's body was buried, and the rest returned to their own places, the women alone, who had loved Him more attachedly adhered to Him, and with anxious care noted the place [p. 970] where the Lord's body was laid, that at fit time they might perform the service of their devotion to him. Origenes in Matth.: Mater autem filiorum Zebedaei non scribitur sedere contra sepulcrum: forsitan enim usque ad crucem pervenire potuit. Istae autem, quasi maiores in caritate, neque his quae postea gesta sunt defuerunt. Origen: The mother of the sons of Zebedee is not mentioned as having sat over against the sepulchre. And perhaps she was able to endure as far as the cross only, but these as stronger in love were not absent even from the things that were afterwards done. Hieronymus: Vel ceteris relinquentibus dominum, mulieres in officio perseverant, expectantes quod promiserat Iesus; et ideo meruerunt primae videre resurrectionem, quia qui perseveraverit usque in finem, hic salvus erit. Jerome: Or, when the rest left the Lord, the women continued in their attendance, looking for what Jesus had promised; and therefore they deserved to be the first to see the resurrection, because "he that endureth to the end shall be saved." [Matt 10:22] Remigius: Quod usque hodie sanctae mulieres, idest humiles animae sanctorum, in hoc saeculo faciunt, et pia curiositate attendunt quemadmodum passio Christi completa sit. Remig.: And to this day the holy women, that is, the lowly souls of the saints, do the like in this present world, and with pious assiduity wait while Christ's passion is being completed.
Lectio 12 62 τῇ δὲ ἐπαύριον, ἥτις ἐστὶν μετὰ τὴν παρασκευήν, συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ φαρισαῖοι πρὸς πιλᾶτον 63 λέγοντες, κύριε, ἐμνήσθημεν ὅτι ἐκεῖνος ὁ πλάνος εἶπεν ἔτι ζῶν, μετὰ τρεῖς ἡμέρας ἐγείρομαι. 64 κέλευσον οὖν ἀσφαλισθῆναι τὸν τάφον ἕως τῆς τρίτης ἡμέρας, μήποτε ἐλθόντες οἱ μαθηταὶ αὐτοῦ κλέψωσιν αὐτὸν καὶ εἴπωσιν τῷ λαῷ, ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ ἔσται ἡ ἐσχάτη πλάνη χείρων τῆς πρώτης. 65 ἔφη αὐτοῖς ὁ πιλᾶτος, ἔχετε κουστωδίαν: ὑπάγετε ἀσφαλίσασθε ὡς οἴδατε. 66 οἱ δὲ πορευθέντες ἠσφαλίσαντο τὸν τάφον σφραγίσαντες τὸν λίθον μετὰ τῆς κουστωδίας.
62. Now the next day, that followed the day of the preparation, the Chief Priests and Pharisees came together unto Pilate, 63. Saying, "Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. 64. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. 65 Pilate said unto them, "Ye have a watch: go your way, make it as sure as ye can." 66 So they went and made the sepulchre sure, sealing the stone, and setting a watch.
Hieronymus: Non suffecerat principibus sacerdotum crucifixisse dominum salvatorem, nisi sepulcrum custodirent, et quantum in illis est, manus imponerent resurgenti; unde dicitur altera autem die, quae est post parasceven. Jerome: It was not enough for the Chief Priests to have crucified the Lord the Saviour, if they did not guard the sepulchre, and do their utmost to lay hands on Him as He rose from the dead. Rabanus: Parasceve dicitur praeparatio: hoc nomine vocatur sexta sabbati, in qua praeparabant necessaria sabbato, ut de manna dictum est: sexta die colligetis duplum: quia enim sexta die factus est homo, in septima requievit Deus, ideo sexta die Iesus pro homine moritur, et in sabbato quievit in sepulcro. Raban.: By the Parasceve is meant 'preparation;' and they gave this name to the sixth day of the week, on which they made ready the things needed for [p. 971] the Sabbath, as was commanded respecting the manna, "On the sixth day they gathered twice as much." [Ex 16:22] Because on the sixth day man was made, and on the seventh God rested; therefore on the sixth day Jesus died for man, and rested the Sabbath day in the tomb. Hieronymus: Principes autem sacerdotum licet immensum facinus in nece domini perpetraverint, tamen non sufficit eis, nisi etiam post mortem eius conceptae nequitiae virus exerceant, famam eius lacerantes; et quem innocentem sciebant, seductorem vocant: unde dicunt domine, recordati sumus quia seductor ille dixit. Sicut autem Caiphas ignorans ante prophetaverat dicens: expedit unum hominem mori pro populo, et non tota gens pereat, sic modo; seductor enim erat Christus, non a veritate in errorem mittens, sed a falsitate in veritatem, a vitiis ad virtutes, a morte ad vitam ducens. The Chief Priests although in putting the Lord to death they had committed a heinous crime, yet were they not satisfied unless even after His death they carried on the venom of their malice once begun, traducing His character, and calling one, whom they knew to be guileless, "a deceiver." [John 11:49] But as Caiaphas prophesied without knowing it, that "it is expedient that one man should die for the people," so now, Christ was a deceiver [marg. note: seductor], not from truth into error, but leading men from error to truth, from vices to virtue, from death to life. Remigius: Ex hoc autem dicunt eum dixisse post tres dies resurgam, quia dixerat: sicut fuit Ionas tribus diebus et tribus noctibus in ventre ceti, et cetera. Sed videndum quomodo post tres dies resurrexerit. Nonnulli voluerunt tres horas tenebrarum, unam intelligi noctem; et lucem quae secuta est tenebras, diem; sed hi vim figuratae locutionis ignoraverunt. Figurate enim sexta feria, qua passus est, comprehendit noctem praecedentem; sequitur autem nox sabbati cum suo die; nox vero dominici diei comprehendit suum diem; ac per hoc verum est quod post triduum resurrexit. Remig.: They say that He had declared, "After three days I will rise again," in consequence of that He said above, "As Jonas was three days and three nights in the whale's belly," &c. [Matt 12:40] But let us see in what way He can be said to have risen again after three days. Some would have the three hours of darkness understood as one night, and the light succeeding the darkness as a day, but these do not know the force of figurative language. The sixth day of the week on which He suffered comprehended the foregoing night; then follows the night of the Sabbath with its own day, and the night of the Lord's day includes also its own day; and hence it is true that He rose again after three days. Augustinus in Serm. de passione: Ideo autem post tres dies resurrexit, ut in passione filii totius Trinitatis monstraretur assensus; triduum enim legitur in figura, quia Trinitas, quae in principio fecerat hominem, ipsa in fine hominem per Christi reparat passionem. Sequitur iube ergo custodiri sepulcrum usque in tertium diem. Aug., Aug. in Serm., non occ.: He rose again after three days, to signify the consent of the whole Trinity in the passion of the Son; the three days' space is read figuratively, because the Trinity which in the beginning made man, the same in the end restores man by the passion of Christ. Rabanus: Discipuli enim Christi fures spiritualiter erant: quia ab ingratis Iudaeis scripta novi et veteris testamenti ablata in usum Ecclesiae conferebant, et salvatorem qui eis promissus fuerat, illis nocte dormientibus, hoc est infidelitate torpentibus, abstulerunt, gentibus credendum tradentes. Raban.: "Command therefore that the sepulchre be made sure until the third day." For Christ's disciples were spiritually thieves; stealing from the unthankful Jews the writings of the New and Old Testament, they bestowed them to be used by the Church; and while they slept, that is, while the Jews were sunk in the lethargy of unbelief, they carried off the promised Saviour, and gave Him to be believed on by the Gentiles. Hilarius in Matth.: Metus furandi corporis, et sepulcri custodia atque obsignatio, stultitiae atque infidelitatis testimonium est: quod signare sepulcrum eius voluerunt, cuius praecepto conspexissent de sepulcro mortuum suscitatum. Hilary: Their fear lest the body should be stolen, the setting a watch on the tomb, and sealing it, are marks of folly and unbelief, that they should have sought [p. 972] to seal up the tomb of One at whose bidding they had seen a dead man raised from the tomb. Rabanus: In hoc autem quod dicunt et erit novissimus error peior priore, ignoranter verum dicunt: peior enim fuit contemptus poenitentiae in Iudaeis quam error ignorantiae. Raban.: When they say, "And the last error will be worse than the first," they utter a truth unwittingly, for their contempt of penitence was worse for the Jews than was their error of ignorance. Chrysostomus in Matth: Vide etiam qualiter nolentes concertant ad demonstrandam veritatem: irrefragabilis enim demonstratio resurrectionis facta est per ea quae praetenderunt: quia enim custoditum est sepulcrum, nulla fraus facta est. Si autem fraus facta non est, manifeste et irrefragabiliter dominus surrexit. Quid autem Pilatus respondeat, subiungitur ait illis Pilatus: habetis custodiam: ite, custodite, sicut scitis. Chrys., Hom. lxxxix: Observe how against their will they concert to demonstrate the truth, for by their precautions irrefragable demonstration of the resurrection was attained. The sepulchre was watched, and so no fraud could have been practised; and if there was no collusion, it is certain that the Lord rose again. Rabanus: Quasi dicat: sufficiat vobis quod consensi in necem innocentis; de cetero vester error vobiscum permaneat. Sequitur illi autem abeuntes munierunt sepulcrum, signantes lapidem cum custodibus. Raban.: Pilate's answer to their request is as much as to say, Be it enough for you that ye have conspired the death of an innocent man, henceforth let your error remain with you. Chrysostomus in Matth: Non autem permittit Pilatus solos milites sigillare: si enim soli milites sigillassent, possent dicere quoniam milites permiserunt quod discipuli corpus domini furarentur, et ita resurrectionis infringere fidem: nunc hoc dicere non possunt, cum ipsimet sepulcrum sigillassent. Chrys.: Pilate will not suffer that the soldiers alone should seal. But as though he had learnt the truth concerning Christ, he was no longer willing to be partner in their acts, and says, Seal it as ye will yourselves, that ye may not be able to accuse others. For had the soldiers alone sealed, they might have said that the soldiers had suffered the disciples to steal the body, and so given the disciples a handle to forge a tale concerning the resurrection; but this could they not say now, when they themselves had sealed the sepulchre.
Caput 28 Gospel of Matthew, Chapter 28 [p. 973] Lectio 1 1 ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἦλθεν μαριὰμ ἡ μαγδαληνὴ καὶ ἡ ἄλλη μαρία θεωρῆσαι τὸν τάφον. 2 καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας: ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ καὶ προσελθὼν ἀπεκύλισεν τὸν λίθον καὶ ἐκάθητο ἐπάνω αὐτοῦ. 3 ἦν δὲ ἡ εἰδέα αὐτοῦ ὡς ἀστραπὴ καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών. 4 ἀπὸ δὲ τοῦ φόβου αὐτοῦ ἐσείσθησαν οἱ τηροῦντες καὶ ἐγενήθησαν ὡς νεκροί. 5 ἀποκριθεὶς δὲ ὁ ἄγγελος εἶπεν ταῖς γυναιξίν, μὴ φοβεῖσθε ὑμεῖς, οἶδα γὰρ ὅτι Ἰησοῦν τὸν ἐσταυρωμένον ζητεῖτε: 6 οὐκ ἔστιν ὧδε, ἠγέρθη γὰρ καθὼς εἶπεν: δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο.
1. In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 2. And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 3. His countenance was like lightning, and his raiment white as snow: 4. And for fear of him the keepers did shake, and became as dead men. 5. And the angel answered and said unto the women, "Fear not ye: for I know that ye seek Jesus, which was crucified. 6. He is not here: for he is risen, as he said. Come, see the place where the Lord lay. 7. And go quickly and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you."
Augustinus in Serm. de resurrectione: Post illusiones et verbera, post aceti et fellis pocula mixta, post supplicia crucis et vulnera, et postremo post ipsam mortem et Inferos, surrexit de suo funere caro nova, redit ab occiduo latens vita, et in morte salus reservata resurgit, pulchrior reditura post funus. Pseudo-Chrys., Hom. de Resur., iii: After the mockings and scourgings, after the mingled draughts of vinegar and gall, the pains of the cross, and the wounds, and finally after death itself and Hades, there rose again from the grave a renewed flesh, there returned from obstruction a hidden life, health chained up in death broke forth, with fresh beauty from its ruin. Augustinus de Cons. Evang: De hora vero qua mulieres venerunt ad monumentum, non contemnenda exoritur quaestio. Cum enim Matthaeus hic dicat vespere autem sabbati quae lucescit in prima sabbati: quid est quod dicit Marcus: et valde mane una sabbatorum venit Maria Magdalene et altera Maria videre sepulcrum? Aperte quippe prima noctis, quod est vespere, ipsam noctem voluit significare Matthaeus, cuius noctis fine venerunt ad monumentum; ergo quoniam sabbato impediebantur ut non ante facerent, ab eo tempore nominavit noctem ex quo eis licere coepit ut facerent quodcumque vellent tempore eiusdem noctis. Sic itaque dictum est vespere sabbati, ac si diceretur, nocte sabbati, idest nocte quae sequitur diem sabbati: quod ipsa verba eius satis indicant; sic enim ait quae lucescit in prima sabbati: quod fieri non potest nisi tantummodo primam noctis particulam, idest solum initium noctis, intellexerimus dicto vespere significatum. Neque enim ipsum initium noctis lucescit in prima sabbati; sed ipsa nox quae in luce incipit terminari; et usitatus modus loquendi est divinae Scripturae a parte totum significare. Vespere ergo noctem significavit, cuius extremum est diluculum: diluculo enim venerunt ad monumentum. Aug., de Cons. Ev., iii, 24: Concerning the hour when the women came to the sepulchre [p. 974] there arises a question not to be overlooked. Matthew here says, "On the evening of the Sabbath." What then means that of Mark, "Very early in the morning, the first day of the week?" [Mark 16:2] Truly Matthew, by naming the first part of the night, to wit, the evening, denotes the whole night in the end of which they come to the sepulchre. But seeing the Sabbath hindered them from doing this before, he designates the whole night by the earliest portion of it in which it became lawful for them to do whatever, during some period of the night, they designed to do. Thus, "On the evening of the sabbath," is just the same as if he had said, On the night of the sabbath, i.e. the night which follows the day of the sabbath, which is sufficiently proved by the words which follow, "As it began to dawn towards the first day of the week." This could not be if we understood only the first portion of the night, its beginning, to be conveyed by the word, "evening." For the evening or beginning of the night does not "begin to dawn towards the first day of the week," but only the night which is concluded by the dawn. And this is the usual mode of speaking in Holy Scripture, to express the whole by a part. By "evening" therefore he implied the night, in the end of which they came to the sepulchre. Rabanus: Quod dictum est, quia sanctae mulieres vespere sabbati quae lucescit in prima sabbati, venerunt videre sepulcrum, ita intelligendum: quia vespere quidem venire coeperint; sed lucescente mane in prima sabbati ad sepulcrum pervenerunt; idest, vespere aromata paraverunt, quibus corpus domini ungere desiderabant, sed aromata vespere praeparata, mane ad sepulcrum detulerunt; quod Matthaeus quidem brevitatis causa obscurius posuit; sed Evangelistae alii quo ordine factum sit evidentius ostendunt. Sepulto namque sexta feria domino, reversae a monumento mulieres praeparaverunt aromata et unguenta, quamdiu operari licebat; et sabbato quidem siluerunt secundum legis mandatum, sicut Lucas aperte designat; cum autem transisset sabbatum, vesperaque adveniente, tempus operandi rediisset, prompte ad devotionem emerunt quae minus praeparaverant aromata, sicut Marcus commemorat: ut venientes ungerent Iesum; et valde mane veniunt ad monumentum. Bede, Beda in loc.: Otherwise; It may be understood that they began to come in the evening, but that it was the dawn of the first day of the week when they reached the sepulchre; that is, that they prepared the spices for anointing the Lord's body in the evening, but that they took them to the sepulchre in the morning. This has been so shortly described by Matthew, that it is not quite clear in his account, but the other Evangelists give the order more distinctly. The Lord was buried on the sixth day of the week, and the women returning from the sepulchre prepared spices and ointments as long as it was lawful to work; on the sabbath they rested, according to the commandment, as Luke plainly declares; and when the Sabbath was past and the evening was come, and the season of labour returned, with zealous devotion they proceeded to purchase such spices as they yet lacked, (this is implied in Mark's words, "when the sabbath was past," that they might go and anoint Jesus, for which purpose they come early in the morning to the sepulchre. Hieronymus: Vel aliter. Quod diversa tempora istarum mulierum in Evangeliis describuntur, non mendacii signum est, ut impii obiciunt, sed sedulae visitationis officia, dum crebro abeunt et redeunt, et non patiuntur a sepulcro domini diu abesse vel longius. Jerome: Or, otherwise; This [p. 975] apparent discrepancy in the Evangelists as to the times of their visits is no mark of falsehood, as wicked men urge, but shews the sedulous duty and attention of the women, often going and coming, and not enduring to be long absent from the sepulchre of their Lord. Remigius: Sciendum autem quia Matthaeus mystice loquens studuit nobis insinuare, illa sacratissima nox quantam dignitatem ex honore devictae mortis et dominicae resurrectionis accepit; ideo dixit vespere autem sabbati quae lucescit in prima sabbati. Cum consuetus ordo temporum habeat ut vesperae non lucescant in diem, sed potius obtenebrescant in noctem; ostenditur his verbis quod dominus totam hanc noctem luce suae resurrectionis festivam et coruscam reddidit. Remig.: It is to be known that Matthew designs to hint to us a mystical meaning, of how great worthiness this most holy night drew from the noble conquest of death, and the Resurrection of Our Lord. With this purpose he says, "On the evening of the Sabbath." For whereas according to the wonted succession of the hours of the day, evening does not dawn towards day, but on the contrary darkens towards night, these words shew that the Lord shed, by the light of His resurrection joy and brilliance over the whole of this night. Beda in Hom. in vigilia Paschae: Ab exordio etiam mundanae creationis usque huc ita temporum cursus distinguebatur, ut dies noctem praecederet: quia homo a luce Paradisi peccando lapsus, in huius saeculi tenebras aerumnasque decidit. Aptissime autem nunc dies sequitur noctem, quando per fidem resurrectionis a peccati tenebris et umbra mortis ad lucem vitae, Christo largiente, reducimur. Bede, Beda Hom. Aest. i: For from the beginning of the creation of the world until now, the course of time has followed this arrangement, that the day should go before the night, because man, fallen by sin from the light of paradise, has sunk into the darkness and misery of this world. But now most fitly night goes before day, when, through faith in the resurrection, we are brought back from the darkness of sin and the shadow of death to the light of life, by the bounty of Christ. Severianus in Serm. de passione: Est autem vespera sabbati quae lucescit; quia illuminatur per Christum sabbatum, non deletur. Non, inquit supra, veni solvere legem, sed adimplere. Illuminatur, ut in diem dominicam luceat, clarescat in Ecclesia quod in synagoga, Iudaeis obscurantibus, fuscabatur. Sequitur venit Maria Magdalene et altera Maria videre sepulcrum. Sero quidem mulier currit ad veniam, quae mature cucurrit ad culpam: quae de Paradiso perfidiam sumpserat, festinat fidem sumere de sepulcro; contendit rapere de morte vitam, quae de vita rapuerat mortem. Non autem dixit: venerunt, sed venit, sub uno nomine. Veniunt duae mysterio, non casu: venit ipsa, sed altera, ut mutaretur mulier virtute, non sexu. Praecedunt autem apostolos feminae quae Ecclesiarum typum ad dominicum deferunt sepulcrum, Maria scilicet, et Maria. Maternum Christi unum nomen in duas geminatur feminas: quia haec Ecclesia ex duobus populis veniens, idest ex gentibus et Iudaeis, una esse figuratur. Venit autem Maria ad sepulcrum, sicut ad resurrectionis uterum, ut iterum Christus ex sepulcro nasceretur fidei, qui carni fuerat generatus ex ventre; et eum quem clausa virginitas ad praesentem tulerat vitam, clausum sepulcrum ad vitam redderet sempiternam. Divinitatis insigne est clausam virginem reliquisse post partum, et de sepulcro clauso exisse cum corpore. Sequitur et ecce terraemotus factus est magnus.
Chrysologus, Serm. 75 [ed. note: The Sermons of S. Peter of Ravenna, surnamed Chrysologus, are quoted in the Catena under the name, Severianus.]: Because the sabbath is illuminated, not taken away, by Christ, Who said, "I am not come to destroy the Law, but to fulfil it." [Matt 5:17] It is illuminated that it may lighten into the Lord's day, and shine forth in the Church, when it had hitherto burnt dim, and been obscured by the Jews in the Synagogue. It follows, "Came Mary Magdalene, and the other Mary," &c. Late runs woman for pardon, who had run early to sin; in paradise she had taken up unbelief, from the sepulchre she hastes to take up faith; she now hastens to snatch life from death, who had before snatched death from life. And it is not, They come, but "came," (in the singular,) for in mystery and not by accident, the two came under one name. She came, but altered; a woman, changed in life, not in name; in virtue, not in sex. The women go before the Apostles, bearing to the Lord's sepulchre a type of the Churches; the [p. 976] two Marys, to wit. For Mary is the name of Christ's mother; and one name is twice repeated for two women, because herein is figured the Church coming out of the two nations, the Gentiles and the Jews, and being yet one. Mary came to the sepulchre, as to the womb of the resurrection, that Christ might be the second time born out of the sepulchre of faith, who after the flesh had been born of her womb; and that as a virgin had borne Him into this life present, so a sealed sepulchre might bring Him forth into life eternal. It is proof of Deity to have left a womb virgin after birth, and no less to have come forth in the body from a closed sepulchre.
Hieronymus: Dominus noster unus atque idem filius Dei et hominis, iuxta utramque naturam divinitatis et carnis, nunc magnitudinis suae, nunc humilitatis signum demonstrat; unde et in praesenti loco quisquis homo sit qui crucifixus est, qui sepultus, tamen quae foris aguntur, ostendunt filium Dei. Jerome: "And, behold, there was a great earthquake." Our Lord, Son at once of God and man, according to His two-fold nature of Godhead and of flesh, gives a sign one while of His greatness, another while of His lowliness. Thus, though now it was man who was crucified, and man who was buried, yet the things that were done around shew the Son of God. Hilarius in Matth.: Motus enim terrae resurrectionis est virtus, cum concusso mortis aculeo, et illuminatis illius tenebris, resurgente virtutum caelestium domino, Inferorum trepidatio commovetur. Hil.: The earthquake is the might of the resurrection, when the sting of death being blunted, and its darkness illuminated, there is stirred up a quaking of the powers beneath, as the Lord of the heavenly powers rises again. Chrysostomus in Matth: Vel ideo terraemotus factus est, ut exurgant et evigilent mulieres: etenim accesserant, ut unguentum mitterent; et quia in nocte haec gerebantur, probabile est quasdam obdormisse. Chrys.: Or the earthquake was to rouse and waken the women, who had come to anoint the body; and as all these things were done in the night-time, it was probable that some of them had fallen asleep. Beda in Hom. super venit Maria Magdalene: Quod etiam terraemotus, resurgente domino de sepulcro, sicut etiam moriente in cruce, factus est magnus, significat terrena quidem corda per fidem passionis prius, ac resurrectionis eius ad poenitentiam concutienda salubri pavore permota. Bede: The earthquake at the Resurrection, as also at the Crucifixion, signifies that worldly hearts must be first moved to penitence by a health-giving fear through belief in His Passion and Resurrection. Severianus in Serm. Paschae: Si autem sic terra tremuit cum dominus ad veniam sanctorum resurgeret: quomodo contremiscet, cum noxiorum omnium surget ad poenam? Dicente propheta: terra tremuit, cum resurgeret in iudicio Deus. Et quomodo domini praesentiam sustinebit quae Angeli praesentiam sustinere non valuit? Nam sequitur Angelus domini descendit de caelo. Surgente siquidem Christo, morte pereunte, terrenis redditur caeleste commercium, et mulieri cui fuerat cum Diabolo lethale consilium, cum Angelo colloquium fit vitale. Chrysol., Serm. 77 et 74: If the earth thus quaked when the Lord rose again to the pardon of the Saints, how will it quake when He shall rise again to the punishment of the wicked? As the Prophet speaks, "The earth trembled when the Lord rose again to judgment." [Ps 76:8] And how will it endure the Lord's presence, when it was unable to endure the presence of His Angel? "And the Angel of the Lord descended from heaven." For when Christ arose, death was destroyed, commerce with heaven is restored to things on the earth; and woman, who had of old held communication to death with the Devil, now holds communication to life with the Angel. Hilarius: Misericordiae enim Dei patris insigne est, resurgente filio ab Inferis, virtutum caelestium ministeria mittere; atque ideo prior resurrectionis ipse est index ut quodam famulatu paternae voluntatis resurrectio nuntiaretur. Hil.: This is an instance of the mercy of God the Father, to supply the ministry of heavenly power to [p. 977] the Son on His resurrection from the grave; and he is therefore the proclaimer of this first resurrection, that it may be heralded by some attendant token of the Father's good pleasure. Beda: Quia enim Christus Deus et homo est, inter acta humanitatis semper ei Angelorum ministeria Deo debita non desunt. Sequitur et accedens revolvit lapidem, non ut egressuro domino ianuam pandat, sed ut egressus eius iam facti hominibus praestet indicium. Qui enim mortalis clauso virginis utero potuit nascendo ingredi mundum, ipse factus immortalis, clauso sepulcro potuit resurgendo exire de mundo. Bede: Forasmuch as Christ is both God and man, therefore there lack not amidst the acts of His humanity the ministrations of Angels, due to Him as God. "And came and rolled back the stone;" not to open the door for the Lord to come forth, but to give evidence to men that He was already come forth. For He who as mortal had power to enter the world through the closed womb of a Virgin, He when become immortal, was able to depart out of the world by rising from a sealed sepulchre. Remigius: Significat autem revolutio lapidis reservationem sacramentorum Christi, quae littera legis tegebantur: lex namque in lapide scripta fuit, et ideo per lapidem designatur. Remig.: The rolling back of the stone signifies the opening of Christ's sacraments, which were covered by the letter of the Law. For the Law having been written on stones, is here denoted by the stone. Severianus: Non autem dixit: volvit, sed revolvit lapidem: quia lapis advolutus probavit mortem, et revolutus extitit resurrectionis assertor. Mutatur hic ordo rerum: sepulcrum mortem, non mortuum devorat; domus mortis mansio fit vitalis; uteri nova forma mortuum recipit, reddit vivum. Sequitur et sedebat super eum; sedebat inquam, cui nulla inerat lassitudo, ut fidei doctor, ut resurrectionis magister; sedebat supra petram, ut soliditas sedentis daret credentibus firmitatem; ponebat Angelus super petram fundamenta fidei, super quam Christus erat Ecclesiam fundaturus. Vel per lapidem monumenti potest designari mors, qua omnes premebantur: per hoc ergo quod Angelus super lapidem sedit, significatur quod Christus mortem sua virtute subiecit. Chrysol., Serm. 74: He said not 'rolled,' but "rolled back;" because the rolling to of the stone was a proof of death; the rolling it back asserted the resurrection. The order of things is changed; The Tomb devours death, and not the dead; the house of death becomes the mansion of life; a new law is imposed upon it, it receives a dead, and renders up a living, man. It follows, "And sat thereon." He sat down, who was incapable of weariness; but sat as a teacher of the faith, a master of the Resurrection; upon the stone, that the firmness of his seat might assure the stedfastness of the believers; the Angel rested the foundations of the Faith upon that rock, on which Christ was to found His Church. Or, by the stone of the sepulchre may be denoted death, under which we all lay; and by the Angel sitting thereon, is shewn that Christ hath by His might subdued death. Beda: Et recte stans apparuit Angelus qui adventum domini in mundo praedicebat, ut stando designaret quia dominus ad debellandum mundi principem veniret. Praeco autem resurrectionis sedisse memoratur, ut sedendo significaret eum, superato mortis auctore, sedem regni iam conscendisse perpetui. Sedebat autem super lapidem revolutum, quo ostium monumenti claudebatur, ut claustra Inferorum sua ipsum virtute deiecisse doceret. Bede: And rightly did the Angel appear standing, who proclaimed the Lord's coming into the world, to shew that the Lord should come to vanquish the prince of this world. But the Herald of the Resurrection is related to have been seated, to shew that now He had overcome him that had the power of death, He had mounted the throne of the everlasting kingdom. He sate upon the stone, now rolled back, wherewith the mouth of the sepulchre had been closed, to teach that He by His might had burst the bonds of the tomb. Augustinus de Cons. Evang: Potest autem movere quomodo secundum Matthaeum Angelus super lapidem sedebat revolutum a monumento, cum Marcus dicat mulieres introeuntes in monumentum vidisse iuvenem sedentem in dextris, nisi intelligamus aut Matthaeum tacuisse de Angelo quem intrantes viderunt, Marcum autem de illo quem viderunt sedentem super lapidem, ut duos viderint, et a duobus sigillatim audierint quae dixerunt Angeli de Iesu: aut certe quod dicit Marcus: intrantes in monumentum, in aliqua septa maceriae debemus accipere, qua communitum locum tunc fuisse credibile est, idest in aliquod spatium ante petram, in qua excisa locus factus fuerat sepulturae, ut ipsum viderint in eodem spatio sedentem a dextris quem dicit Matthaeus sedentem super lapidem. Sequitur erat autem aspectus eius sicut fulgur, et vestimenta eius sicut nix. Aug., de Cons. Ev., iii, 24: It may disquiet some, how it is that according to Matthew [p. 978] though the Angel sate upon the stone after it had been rolled back from the sepulchre, whereas Mark says that the women having gone into the sepulchre, saw a young man sitting on the right hand. Either we may suppose that they saw two, and that Matthew has not mentioned him whom they saw within, nor Mark him whom they saw without the sepulchre; but that they heard from each severally what the Angels said concerning Jesus. Or the words, "entering into the sepulchre," [Mark 16:5] may mean entering into some enclosed place, which probably there might be in front of the rock out of which the sepulchre was hewn; and thus it might be the same Angel whom they saw sitting on the right hand, whom Matthew describes as sitting on the stone which he had rolled back. Severianus: Vultus claritas a vestium candore separatur, et facies fulguri, nivi vestis Angeli comparatur: quia fulgur de caelo, nix de terra: unde propheta: laudate dominum de terra (...) ignis, grando, nix, et cetera. In facie ergo Angeli claritas caelestis servatur naturae; in veste significatur gratia communionis humanae: et sic temperatur species Angeli colloquentis, ut carnalis oculi et vestium ferant placidam claritatem, et ex fulgore vultus nuntium sui tremerent, et revererentur auctoris. Chrysol., Serm. 75: The splendour of his countenance is distinct from the shining of his raiment; his countenance is compared to lightning, his raiment to snow; for the lightning is in heaven, snow on the earth; as the Prophet saith, "Praise the Lord from the earth; fire and hail, snow and vapours." [Ps 148:7] Thus in the Angel's countenance is preserved the splendour of his heavenly nature; in his raiment is shewn the grace of human communion. For the appearance of the Angel that talked with them is so ordered, that eyes of flesh might endure the still splendour of his robes, and by reason of his shining countenance they might tremble before the messenger of their Maker. Idem in alio Serm.: Quid autem facit indumentum ubi tegendi necessitas non habetur? Sed Angelus nostrum habitum, nostram formam in resurrectione praefiguratur, ubi homo ipsa corporis sui claritate vestitur. Chrysol., Serm. 77: But what means this raiment where there is no need of a covering? The Angel figures our dress, our shape, our likeness in the Resurrection, when man is sufficiently clothed by the splendour of his own body. Hieronymus: In candido etiam vestitu Angelus significat gloriam triumphantis. Jerome: The Angel in white raiment signifies the glory of His triumph. Gregorius in Evang: Vel aliter. In fulgure terror timoris est, in nive autem blandimentum candoris: quia vero omnipotens Deus et terribilis est peccatoribus, et blandus iustis, recte testis resurrectionis eius Angelus et in fulgure vultus et in candore habitus demonstratur, ut de ipsa sua specie et terreret reprobos et mulceret pios; unde sequitur prae timore autem eius exterriti sunt custodes, et facti sunt velut mortui. Greg., Hom. in Ev., xxi, 4: Or otherwise; "Lightning" inspires terror; "snow" is an emblem of equity; and as the Almighty God is terrible to sinners and mild to the righteous, so this Angel is rightly a witness of His resurrection, and is exhibited with a countenance as lightning, and with raiment as snow, that by His presence He might terrify the wicked, and comfort the good; and so it follows, "And for fear of him the keepers did shake." Rabanus: Timoris anxietate sunt exterriti qui amoris fiduciam non habebant; et facti sunt velut mortui qui resurrectionis veritatem credere noluerunt. Raban.: These who had not the faith of love were shaken with a panic fear; and they who would not believe the truth of the resurrection "become" themselves "as dead men." Severianus in Serm. Paschae: Custodiebant enim crudelitatis studio, non pietatis obsequio: stare enim non potest quem conscientia destituit et impellit reatus. Hinc est quod Angelus percellit impios, pios alloquitur et solatur. Sequitur respondens autem Angelus dixit mulieribus. Chrysol., Serm. 75: For they kept watch [p. 979] over Him with a purpose of cruelty, not with the solicitude of affection. And no man can stand who is forsaken by his own conscience, or troubled with a sense of guilt. Hence the Angel confounds the wicked, and comforts the good. Hieronymus: Custodes quidem timore perterriti ad instar mortuorum stupefacti iacent; et Angelus tamen non illos, sed mulieres consolatur, dicens nolite timere vos: quasi dicat: illi timeant in quibus remanet incredulitas; ceterum vos, quia Iesum quaeritis crucifixum, audite quod surrexerit, et promissa perfecerit; unde sequitur scio enim quod Iesum, qui crucifixus est, quaeritis. Jerome: The guards lay like dead men in a trance of terror, but the Angel speaks comfort not to them, but to the women, saying, "Fear not ye;" as much as to say, Let them fear with whom unbelief abides; but do ye who seek the crucified Jesus hear that He has risen again, and has accomplished what He promised. Severianus: Adhuc enim crucifixum et mortuum requirebant, quarum fidem saeva passionis procella turbaverat, et tentationis ita eas pondus incurvaverat, ut caeli dominum quaererent in sepulcro. Non est hic. Chrysol., Serm. 77: For their faith had been bowed by the cruel storm of His Passion, so that they sought Him yet as crucified and dead; "I know that ye seek Jesus which was crucified;" the weight of the trial had bent them to look for the Lord of heaven in the tomb, but, "He is not here." Rabanus: Per praesentiam carnis, qui tamen nusquam deest per praesentiam maiestatis. Sequitur surrexit enim, sicut dixit. Raban.: His fleshly presence, that is; for His spiritual presence is absent from no place. "He is risen, as he said." Chrysostomus in Matth: Quasi dicat: et si mihi non creditis, illius mementote verborum. Deinde et alia sequitur demonstratio, cum subditur venite, et videte locum ubi positus erat dominus. Chrys.: As much as to say, If ye believe me not, remember His own words. And then follows further proof, when he adds, "Come, see the place where the Lord lay." Hieronymus: Ut si meis verbis non creditis, vacuo credatis sepulcro. Jerome: That if my words fail to convince you, the empty tomb may. Severianus: Angelus ergo praedicit nomen, crucem dicit, loquitur passionem; sed mox resurrectionem, mox dominum confitetur; et Angelus post tanta supplicia, post sepulcrum agnoscit dominum suum; cur homo aut minoratum Deum in carne iudicat, aut in passione existimat defecisse virtutem? Dicit autem crucifixum, et ostendit locum ubi positus erat dominus, ne alter, et non idem resurrexisse crederetur ex mortuis. Et si dominus in eadem redit carne, et suae resurrectionis facit indicia, quare homo in alia putat se carne rediturum? Aut carnem forte servus dedignatur suam, cum nostram dominus non mutavit? Chrysol., Serm. 76: Thus the Angel first announces His name, declares His Cross, and confesses His Passion; but straightway proclaims Him risen and their Lord. An Angel after such sufferings, after the grave acknowledges Him Lord; how then shall man judge that the Godhead was diminished by the flesh, or that His Might failed in His Passion. He says, "Which was crucified," and points out the place where the Lord was laid, that they should not think that it was another, and not the same, who had risen from the dead. And if the Lord reappears in the same flesh, and gives evidence of His resurrection, why should man suppose that he himself shall reappear in other flesh? Or why should a slave disdain his own flesh, seeing the Lord did not change ours? Rabanus: Non autem solis vobis hoc gaudium magnum concessum est occulto corde tenere, sed similiter amantibus debetis illud pandere; unde sequitur et cito euntes dicite discipulis eius quia surrexit. Raban.: And this glad tiding is given not to you alone for the secret comfort of your own hearts, but ye must extend it to all who love Him; "Go quickly, and tell his disciples." Severianus: Quasi dicat: revertere ad virum, mulier iam sanata, et suade fidem quae perfidiam ante suasisti: refer homini resurrectionis indicium cui ante consilium ruinae dedisti. Sequitur et ecce praecedet vos in Galilaeam. Severianus: Quasi dicat: revertere ad virum, mulier iam sanata, et suade fidem quae perfidiam ante suasisti: refer homini resurrectionis indicium cui ante consilium ruinae dedisti. Sequitur et ecce praecedet vos in Galilaeam. Chrysol., Serm. 77: As much as to say, Woman, now thou art healed, return to the man, and persuade him to faith, whom thou didst once persuade to treachery. Carry to man the proof of the Resurrection, to whom thou didst [p. 980] once carry counsel of destruction. Chrysostomus in Matth: Hoc autem dicit eripiens eos a periculis, ne timor fidem impediret. Chrys.: And, behold, he shall go before you, that is, to save you from danger, lest fear should prevail over faith. Hieronymus: Mystice autem praecedet vos in Galilaeam, hoc est in volutabrum gentilium, ubi ante error erat lubricum, et firmo ac stabili pede vestigium non tenebat. Sequitur ibi eum videbitis: ecce praedixi vobis. Jerome: Mystically; "He shall go before you into Galilee," that is, into the wallowing style [marg. note: volutabrum] of the Gentiles, where before was wandering and stumbling, and the foot had no firm and steady resting-place. Beda: Bene autem dominus in Galilaea videtur a discipulis, qui iam de morte ad vitam, iam de corruptione ad incorruptionem transierat: Galilaea quippe transmigratio interpretatur. Felices feminae quae triumphum resurrectionis mundo annuntiare meruerunt; feliciores animae quae in die iudicii, percussis pavore reprobis, gaudium beatae resurrectionis intrare meruerint. Bede: The Lord is rightly seen by His disciples in Galilee, forasmuch as He had already passed from death to life, from corruption to incorruption; for such is the interpretation of Galilee, 'Transmigration.' Happy women! who merited to announce to the world the triumph of the Resurrection! More happy souls, who in the day of judgment, when the reprobate are smitten with terror, shall have merited to enter the joy of the blessed resurrection!
Lectio 2 7 καὶ ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς αὐτοῦ ὅτι ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ ἰδοὺ προάγει ὑμᾶς εἰς τὴν γαλιλαίαν, ἐκεῖ αὐτὸν ὄψεσθε: ἰδοὺ εἶπον ὑμῖν. 8 καὶ ἀπελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς μεγάλης ἔδραμον ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ. 9 καὶ ἰδοὺ Ἰησοῦς ὑπήντησεν αὐταῖς λέγων, χαίρετε. αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας καὶ προσεκύνησαν αὐτῷ. 10 τότε λέγει αὐταῖς ὁ Ἰησοῦς, μὴ φοβεῖσθε: ὑπάγετε ἀπαγγείλατε τοῖς ἀδελφοῖς μου ἵνα ἀπέλθωσιν εἰς τὴν γαλιλαίαν, κἀκεῖ με ὄψονται.
8. And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word. 9. And as they went to tell his disciples, behold, Jesus met them, saying, "All hail." And they came and held him by the feet, and worshipped him. 10. Then said Jesus unto them, "Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me."
Hilarius: Mulieribus per Angelum adhortatis confestim dominus occurrit, ut nuntiaturae expectantibus discipulis resurrectionem non Angeli potius quam Christi ore loquerentur; unde dicitur et exierunt cito de monumento cum timore et gaudio magno. Hilary: The women having been comforted by the Angel, are straightway met by the Lord, that when they should proclaim His resurrection to the disciples, they should speak rather from Christ's own mouth than from an Angel's. Augustinus de Cons. Evang: Egressae autem dicuntur a monumento, hoc est ab illo loco ubi erat horti spatium ante lapidem effossum. Aug., de Cons. Ev., iii, 23: "They departed forth of the tomb," that is, from that spot of the garden which was before the tomb hewn in the rock. Hieronymus: Duplex autem mentes mulierum tenebat affectus: timoris et gaudii: et alter de miraculi magnitudine, alter ex desiderio resurgentis: et tamen uterque femineum concitabat gradum; unde sequitur currentes nuntiate discipulis eius. Pergebant enim ad apostolos, ut per illos fidei seminarium spargeretur. Quae autem sic quaerebant, quae ita currebant, merebantur obviam habere dominum resurgentem; unde sequitur et ecce Iesus occurrit illis, dicens: avete. Jerome: A twofold feeling possessed the minds of the women, fear and joy; fear, at the greatness of the miracle; joy, in their desire of Him that was risen; but both added speed to their women's steps, as it follows, "And did run to bring his disciples word." They went to the Apostles, that through them might be spread abroad the seed of the faith. They who thus desired, and who thus ran, merited to have their [p. 981] rising Lord come to meet them; whence it follows, "And, behold, Jesus met them, saying, All hail." Rabanus: Per hoc ostendit, se omnibus iter virtutum inchoantibus, ut ad salutem perpetuam pervenire queant, adiuvando occurrere. Raban.: Hereby He shewed that He will meet with His help all those who begin the ways of virtue, and enable them to attain to everlasting salvation. Hieronymus: Primae mulieres merentur audire avete, ut maledictum Evae mulieris, in mulieribus solveretur. Jerome: The women ought first to hear this "Hail," that the curse of the woman "Eve" may be removed in these women. Severianus: In istis vero feminis Ecclesiae figuram manere evidenter ostendit: quia discipulos suos Christus de resurrectione arguit trepidantes; occurrens autem istis non potestate terret, sed praevenit caritatis ardore: Christus enim in Ecclesia se salutat, quam suum recipit in corpus. Chrysol., Serm. 76: That in these women is contained a full figure of the Church is shewn hereby, that Christ convinces His disciples when in doubt concerning the Resurrection, and confirms them when in fear; and when He meets them He does not terrify them by His power, but prevents them with the ardour of love. And Christ in His Church salutes Himself, for He has taken it into His own Body. Augustinus de Cons. Evang: Colligimus et Angelorum allocutionem bis numero eas habuisse venientes ad monumentum, scilicet cum viderunt unum Angelum, de quo narrant Matthaeus et Marcus; et cum postea viderunt duos, ut narrant Lucas et Ioannes; et similiter ipsius domini bis: semel scilicet illic quando Maria hortulanum putavit; et nunc iterum cum eis occurrit in via, ut eas ipsa repetitione firmaret, atque a timore recrearet. Aug.: We conclude that they had speech of Angels twice at the sepulchre; when they saw one Angel, of whom Matthew and Mark speak; and again when they saw two Angels, as Luke and John relate. And twice in like manner of the Lord; once at that time when Mary supposed Him to be "the gardener," [John 20:15] and now again when He met them in the way to confirm them by repetition, and to restore them from their faintness. Severianus: Sed ibi Mariae non tangendi datur facultas; hic non solum tangendi, sed tenendi copia tota conceditur; unde sequitur illae autem accesserunt et tenuerunt pedes eius, et adoraverunt eum. Chrysol.: Then Mary was not suffered to touch Him; now she has permission not only to touch, but to hold Him altogether; "they came and held him by the feet, and worshipped him." Rabanus: Superius quidem dictum est, quia clauso surrexit monumento, ut immortale iam factum doceret esse corpus quod in monumento clausum fuerat mortuum; tenendos autem mulieribus tunc praebuit pedes, ut intimaret veram se carnem habere, quae a mortalibus tangi posset. Raban.: It was told above how He rose when the sepulchre was closed, to shew that that body which had been shut up therein dead, was now become immortal. He now offers His feet to be held by the women, to shew that He had real flesh, which can be touched by mortal creatures. Severianus in Serm. de resurrectione: Istae quidem tenent pedes Christi quae in Ecclesiae typo, evangelicae praedicationis tenent et merentur excursum, ac sic fide astringunt sui vestigia salvatoris, ut totius deitatis perveniant ad honorem. Illa autem merito audit: noli me tangere, quae in terris deflet dominum, et sic in sepulcro quaerit mortuum ut in caelis eum nesciat regnare cum patre. Quod ergo eadem Maria, nunc in fidei vertice constituta, tangit Christum, ac tenet toto sanctitatis affectu, nunc imbecillitate carnis et feminea infirmitate deiecta dubitat, et tactum sui non meretur auctoris, non facit quaestionem. Siquidem illud de figura est, hoc de sexu; illud est de divina gratia, hoc de humana natura: quia nos ipsi cum divina scimus, Deo vivimus; cum humana sapimus, caecamur ex nobis. Tenuerunt autem pedes eius, ut scirent in capite Christi virum esse, se autem esse in pedibus Christi, et datum sibi virum sequi, non praeire ipsum. Quod autem dixerat Angelus, dicit et dominus, ut quas firmaverat Angelus, Christus redderet firmiores. Sequitur tunc ait illis Iesus: nolite timere.
Chrysol.: They hold Christ's feet, who in the Church present the type of Evangelic preaching, and merit this privilege by their running to Him; and by faith so detain their Saviour's footsteps, that they may come to the honour of His perfect Godhead. She is deservedly bid to "touch me not," who mourns her Lord upon earth, and so seeks Him dead in the tomb, as not to know that He reigns in heaven with the Father. This, that the same Mary, one while exalted to the summit of faith, touches Christ, and holds Him with entire and holy affection; and again, cast down in weakness of flesh, and [p. 982] womanly infirmity, doubts, undeserving to touch her Lord, causes us no difficulty. For that is of mystery, this of her sex; that is of divine grace, this of human nature. And so also we, when we have knowledge of divine things, live unto God; when we are wise in human things, we are blinded by our own selves. Chrysol., Serm. 80: They held His feet to shew that the head of Christ is the man, but that the woman is in Christ's feet, and that it was given to them through Christ, not to go before, but to follow the man. Christ also repeats what the Angel had said, that what an Angel had made sure, Christ might make yet more sure. It follows, "Then saith Jesus unto them, Fear not."
Hieronymus: Et in veteri et in novo testamento hoc semper observandum est: quod quando angustior apparuerit visio, primum timor pellatur, ut sic, mente placata, possint quae dicuntur, audiri. Jerome: This may be always observed, both in the Old and New Testament, that when there is an appearance of any majestic person, the first thing done is to banish fear, that the mind being tranquillized may receive the things that are said. Hilarius in Matth.: In contrarium autem ordo causae principalis est redditus: ut quia a sexu muliebri coepta mors esset, ipsi primum resurrectionis gloriae et visus et nuntius redderetur; unde dominus subdit ite, nuntiate fratribus meis ut eant in Galilaeam: ibi me videbunt. Hilary: The same order as of old now followed in the reversal of our woe, that whereas death began from the female sex, the same should now first see the glory of the Resurrection, and be made the messenger thereof. Whence the Lord adds, "Go tell my brethren that they go into Galilee, there shall they see me." Severianus: Vocat fratres quos corporis sui fecit esse germanos; vocat fratres quos benignus heres sibi praestitit coheredes; vocat fratres quos patris sui adoptavit in filios. Chrysol.: He calls them "brethren" whom He has made akin to His own body; "brethren" whom the generous Heir has made His co-heirs; "brethren," whom He has adopted to be sons of His own Father. Augustinus de Cons. Evang: Quod autem dominus non ubi primum se monstraturus erat, sed in Galilaea, ubi postea visus est, se videndum mandavit et per Angelum et per seipsum, quemvis fidelem facit intentum ad quaerendum, in quo mysterio dictum intelligitur: Galilaea namque interpretatur vel transmigratio, vel revelatio. Prius itaque, secundum transmigrationis significationem, quid aliud occurrit intelligendum, nisi quia Christi gratia de populo Israel transmigratura erat ad gentes, quibus apostoli praedicantes Evangelium nullo modo crederent, nisi eis ipse dominus viam in cordibus hominum praepararet? Et hoc intelligitur praecedet vos in Galilaeam. Quod autem subditur ibi eum videbitis, sic intelligitur: idest, ibi membra eius invenietis; ibi vivum corpus eius in his qui vos susceperint, agnoscetis. Secundum autem quod Galilaea interpretatur revelatio, non iam in forma servi intelligendum est, sed in illa in qua aequalis est patri. Illa erit revelatio tamquam vera Galilaea, cum similes ei erimus, et videbimus eum sicuti est. Ipsa etiam erit beatior transmigratio ex isto saeculo in illam aeternitatem.
Aug., de Cons. Ev., iii, ult: That the Lord, both by His own mouth, and by the Angel, directs them to seek for Him, not in that place in which He was to shew Himself first, but in Galilee, makes every believer anxious to understand in what mystery it is spoken. Galilee is interpreted 'transmigration,' or 'revelation.' [ed. note: According to the two different senses of the Hebrew root , 'migrating from a country,' or 'revealing,' both coming from the primitive notion of 'making bare.'] And according to the first interpretation what meaning offers itself, save this, that the grace of Christ was to pass from the people of Israel to the Gentiles, who would not believe when the Apostles should preach the Gospel to them, unless the Lord Himself should first make ready their way in the hearts of men. This is the signification of that, "He shall go before you into Galilee. There shall ye see him," means, there shall ye find His [p. 983] members, there shall ye perceive His living Body in such as shall receive you. According to the other interpretation, 'revelation,' it is to be understood, "ye shall see him" no longer in the form of a servant, but in that in which He is equal with the Father. That revelation will be the true Galilee, when "we shall be like him, and shall see him as he is." [John 3:2] That will be the blessed passing from this world to that eternity.
Lectio 3 11 πορευομένων δὲ αὐτῶν ἰδού τινες τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν ἀπήγγειλαν τοῖς ἀρχιερεῦσιν ἅπαντα τὰ γενόμενα. 12 καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων συμβούλιόν τε λαβόντες ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις 13 λέγοντες, εἴπατε ὅτι οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν αὐτὸν ἡμῶν κοιμωμένων. 14 καὶ ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν [αὐτὸν] καὶ ὑμᾶς ἀμερίμνους ποιήσομεν. 15 οἱ δὲ λαβόντες τὰ ἀργύρια ἐποίησαν ὡς ἐδιδάχθησαν. καὶ διεφημίσθη ὁ λόγος οὗτος παρὰ ἰουδαίοις μέχρι τῆς σήμερον [ἡμέρας].
11. Now when they were going, behold, some of the watch came into the city, and shewed unto the Chief Priests all the things that were done. 12. And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, 13. Saying, "Say ye, His disciples came by night, and stole him away while we slept. 14. And if this come to the governor's ears, we will persuade him, and secure you." 15. So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.
Chrysostomus in Matth: Signorum quae circa Christum apparuerunt, quaedam fuerunt orbi terrarum communia, puta tenebrae, quaedam propria militibus custodientibus, sicut mira Angeli apparitio et terraemotus, quae propter milites facta sunt, ut stupefierent, et ab ipsis fiat testimonium veritatis: veritas enim a contrariis divulgata magis refulget, quod et contigit; unde dicitur quae cum abiissent, scilicet mulieres, ecce quidam de custodibus venerunt in civitatem, et nuntiaverunt principibus sacerdotum omnia quae facta fuerant. Chrys., Hom. xc: Of the signs which were shewn around Christ, some were common to the whole world, as the darkness; some peculiar to the watch, as the wonderful apparition of Angels, and the earthquake, which were wrought for the soldiers' sake, that they might be stunned with amazement, and bear testimony to the truth. For when truth is proclaimed by its adversaries, it adds to its brightness. which befel now; "Some of the watch came into the city, and shewed unto the Chief Priests all the things that were done." Rabanus: Simplex quidem animi qualitas et indocta hominum rusticitas saepe veritatem rei, ut est, sine fraude manifestat; at contra versuta malignitas falsitatem verisimilibus verbis pro vero commendare decertat. Raban.: Simple minds, and unlearned country-folk, often make manifest without guile the truth of a matter, as the thing is; but on the other hand, a crafty wickedness studies how to recommend falsehood by glosing words. Hieronymus: Principes ergo sacerdotum qui debuerant converti ad poenitentiam, et Iesum quaerere resurgentem, perseverant in malitia, et pecuniam quae ad usus templi data fuerat, vertunt in redemptionem mendacii, sicut et ante triginta argenteos inde dederunt proditori; unde sequitur et congregati cum senioribus, consilio accepto, pecuniam copiosam dederunt militibus, dicentes: dicite quia discipuli eius nocte venerunt, et furati sunt eum nobis dormientibus. Jerome: Thus the Chief Priests, who ought to have been by this turned to penitence, and to seek Jesus risen, persevere in their wickedness, and convert the money which was given for the use of the Temple [p. 984] to the purchase of a lie, as before they had given thirty pieces of silver to the traitor Judas. Severianus: Non enim contenti sunt interfecisse magistrum; immo etiam quomodo discipulos perdere possint, moliuntur; et discipulorum crimen esse faciunt virtutem magistri. Plane amiserunt milites, perdiderunt Iudaei; sed discipuli magistrum suum non furto, sed fide; virtute, non fraude; sanctitate, non crimine; vivum, non mortuum sustulerunt. Chrysol.: Not content to have put the Master to death, they plot how they may destroy the disciples, and make the Master's power matter of charge against His disciples. The soldiers indeed lost Him, the Jews missed Him, but the disciples carried Him away, not by theft, but by faith; by virtue, and not by fraud; by holiness, and not by wickedness; alive, and not dead. Chrysostomus in Matth: Qualiter enim furarentur discipuli, homines pauperes et idiotae, et neque apparere audentes? Si enim adhuc Christum vivum videntes fugerunt, qualiter mortuo eo non timuissent tot militum multitudinem? Numquid ostium sepulcri poterant evertere? Lapis enim imminebat magnus, multis indigens manibus. Numquid etiam non erat sigillum superimpositum? Propter quid autem non furati sunt prima nocte, quando nullus sepulcro affuit? Sabbato enim petierunt a Pilato custodiam. Quid autem sibi volunt haec sudaria quae Petrus vidit iacentia? Si enim vellent furari, non essent nudum corpus furati; non solum ne iniuriarentur, sed ne etiam in exeundo tardarent et tribuerent militibus se detinendi facultatem; maxime quia myrrha erat corpori et vestimentis affixa, ita glutinosa ut non facile esset a corpore avellere vestimenta: quare non persuasibilia sunt quae de furto dicta sunt. Unde per quae resurrectionem obumbrare conantur, per haec eam faciunt clarere. Dicentes enim quod discipuli furati sunt, confitentur non esse corpus in sepulcro; furtum autem ostendit esse mendax custodia militum et discipulorum pavor.
Chrys.: How should the disciples carry Him away by stealth, men poor, and of no station, and who scarcely dared to shew themselves? They fled when afterwards they saw Christ alive, how, when He was dead, would they not have feared so great a multitude of soldiers? How were they to remove the door of the sepulchre? One might have done it unperceived by the guard. But a large stone was rolled to the mouth requiring many hands. And was not the seal thereon? And why did they not attempt it the first night, when there was none at the sepulchre? For it was on the Sabbath that they begged the body of Jesus. Moreover, what mean these napkins which Peter sees laid here? Had the disciples stolen the Body, they would never have stripped it, both because it might so receive hurt, and cause unnecessary delay to themselves, and so expose them to be taken by the watch; especially since the Body and clothes were covered with myrrh, a glutinous spice, which would cause them to adhere. The allegation of the theft then is improbable. So that their endeavours to conceal the Resurrection do but make it more manifest. For when they say, "His disciples stole the body," they confess that it is not in the sepulchre. And as they thus confess that they had not the Body, and as the watch, the sealing, and the fears of the disciples, make the theft improbable, there is seen evidence of the Resurrection not to be gainsaid.
Remigius: Sed si custodes dormierunt, quomodo furtum viderunt? Et si non viderunt, quomodo testes fuerunt? Et ideo quod voluerunt facere non potuerunt. Remig.: But if the guards slept, how saw they the theft? And if they saw it not, how could they witness thereto? So that what they desire to shew, they cannot shew. Glossa: Ne autem timore principis a mendacio revocarentur, timentes propter negligentiam puniri, subdunt et si hoc auditum fuerit a praeside, nos suadebimus ei, et securos vos faciemus. Gloss., non occ.: That the fear of the Governor might not restrain them from this lie, they promise them impunity. Chrysostomus in Matth: Vide omnes corruptos. Pilatus enim ipse persuasus est, plebs Iudaica commota est, milites corrupti sunt; unde sequitur at illi, accepta pecunia, fecerunt sicut erant edocti. Si pecunia apud discipulum tantam habuit virtutem ut eum faceret magistri proditorem, non mireris si pecunia milites superantur. Chrys.: See how all are corrupted; Pilate persuaded; the people stirred up; the soldiers bribed; as it follows, "And they took the money, and did as they were [p. 985] instructed." If money prevailed with a disciple. so far as to make him become the betrayer of his Master, what wonder that the soldiers are overcome by it. Hilarius: Emitur ergo resurrectionis silentium et mendacium furti argento, quia honore scilicet saeculi, qui in pecunia est et cupiditate, Christi gloria denegatur. Hilary: The concealment of the Resurrection, and the false allegation of theft, is purchased by money; because by the honour of this world, which consists in money and desire, Christ's glory is denied. Rabanus: Sicut autem sanguinis reatus, quem sibi et posteris suis ipsi imprecabantur, gravi peccatorum sarcina illos premit; ita emptio mendacii per quod resurrectionis denegant veritatem, reatu eos constringit perpetuo; unde sequitur et divulgatum est verbum istud apud Iudaeos usque in hodiernum diem. Raban.: But as the guilt of His blood, which they imprecated upon themselves and their children, presses them down with a heavy weight of sin, so the purchase of the lie, by which they deny the truth of the Resurrection, charges this guilt upon them for ever; as it follows, "And this saying is commonly reported among the Jews until this day." Severianus: Apud Iudaeos quidem divulgatum est, non apud Christianos: quod enim in Iudaea Iudaeus obscurabat auro, fide toto claruit in mundo. Chrysol.: "Among the Jews," not among the Christians; what in Judaea the Jew concealed by his gold, is by faith blazed abroad throughout the world. Hieronymus: Omnes autem qui stipe templi et his quae conferuntur ad usus Ecclesiae abutuntur in aliis rebus quibus suam expleant voluntatem, similes sunt Scribarum et sacerdotum redimentium mendacium et salvatoris sanguinem. Jerome: All who abuse to other purposes the money of the Temple, and the contributions for the use of the Church, purchasing with them their own pleasure, are like the Scribes and Priests who bought this lie, and the blood of the Saviour.
Lectio 4 16 οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὴν γαλιλαίαν εἰς τὸ ὄρος οὗ ἐτάξατο αὐτοῖς ὁ Ἰησοῦς, 17 καὶ ἰδόντες αὐτὸν προσεκύνησαν, οἱ δὲ ἐδίστασαν. 18 καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων, ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς. 19 πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, 20 διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν: καὶ ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.
16. Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. 17. And when they saw him, they worshipped him: but some doubted. 18. And Jesus came and spake unto them, saying, "All power is given unto me in heaven and in earth. 19. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20. Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.
Beda: Postquam dominicam resurrectionem ab Angelo nuntiatam beatus Matthaeus asseruit, visionem domini etiam a discipulis impletam refert, dicens undecim autem discipuli abierunt in Galilaeam, in montem ubi constituerat illis Iesus: nam pergens dominus ad passionem, ait discipulis: postquam surrexero praecedam vos in Galilaeam. Angelus quoque mulieribus ait: dicite discipulis eius, quia praecedet vos in Galilaeam. Quapropter iussioni magistri obedientia discipulorum obsequitur. Recte autem undecim discipuli ad adorandum pergunt: iam enim unus perierat, qui dominum ac magistrum suum tradiderat. Bede, Beda in Hom., non occ.: When Saint Matthew has vindicated the Lord's Resurrection as declared by the Angel, he relates the vision of the Lord which the disciples had, "Then the eleven disciples went into Galilee into a mountain where Jesus had [p. 986] appointed them." For when coming to His Passion the Lord had said to His disciples, "After I am risen I will go before you into Galilee;" [Matt 26:32] and the Angel said the same to the women. Therefore the disciples obey the command of their Master. Eleven only go, for one had already perished. Hieronymus: Post resurrectionem ergo Iesus in Galilaeae monte conspicitur, ibique adoratur; licet quidam dubitent, et dubitatio eorum nostram augeat fidem. Sequitur et videntes eum adoraverunt, quidam autem dubitaverunt. Jerome: After His Resurrection, Jesus is seen and worshipped in the mountain in Galilee; though some doubt, their doubting confirms our faith. Remigius: Hoc autem Lucas Evangelista plenius manifestat: refert enim quia cum dominus resurgens a mortuis ipse apparuisset discipulis, ipsi conturbati et exterriti, existimabant se spiritum videre. Remig.: This is more fully told by Luke; how when the Lord after the Resurrection appeared to the disciples, in their terror they thought they saw a spirit. Rabanus: In monte quidem apparuit eis dominus, ut significaret quoniam corpus, quod de communi generis humani terra nascendo susceperat, resurgendo iam super terrena omnia sublevaverat; et ut admoneret fideles, si illic celsitudinem resurrectionis eius cupiunt videre, hic ab infimis voluptatibus ad superna studeant desideria transire. Iesus autem discipulos in Galilaeam praecedit, quia Christus resurrexit a mortuis primitiae dormientium. Sequuntur autem hi qui sunt Christi, et suo ordine ad vitam de morte transmigrant, in sua specie divinitatem contemplantes; et huic congruit quod Galilaea revelatio interpretatur. Bede, Hom. Aest. in Fer., vi., Pasch. [ed note: This Homily of Bede (tom. vii, p. 12) is word for word, the same with the Commentary of Rabanus on this part of S. Matthew.]: The Lord appeared to them in the mountain to signify, that His Body which at His Birth He had taken of the common dust of the human race, He had by His Resurrection exalted above all earthly things; and to teach the faithful that if they desire there to see the height of His Resurrection, they must endeavour here to pass from low pleasures to high desires. And He goes before His disciples into Galilee, because "Christ is risen from the dead, the first fruits of them that slept." [1 Cor 15:20] And they that are Christ's follow Him, and pass in their order from death to life, contemplating Him as He appears with His proper Divinity. And it agrees with this that Galilee is interpreted 'revelation.' Augustinus de Cons. Evang: Sed considerandum est quomodo corporaliter in Galilaea dominus videri potuerit: quia enim non ipso die quo resurrexit, visus est, manifestum est: nam in Ierusalem visus est eo die in initio noctis, ut Lucas et Ioannes aptissime consonant; neque etiam in sequentibus octo diebus, post quos dicit Ioannes discipulis apparuisse dominum, ubi primo vidit eum Thomas, qui eum non viderat die resurrectionis eius: nisi quis dicat non illos undecim qui iam tunc apostoli vocabantur, sed discipulorum illic undecim fuisse ex multo numero discipulorum. Sed occurrit aliud quod obsistit; Ioannes enim quando commemoravit non in monte ab undecim, sed ad mare Tiberiadis a septem piscantibus visum esse dominum: hoc iam tertio (inquit) manifestavit se Iesus discipulis suis; quod intelligendum est ad numerum dierum retulisse, non ad numerum manifestationum. Si autem acceperimus intra illos octo dies, antequam eum Thomas vidisset, ab undecim discipulis quibusque dominum visum, non erit hoc ad mare Tiberiadis tertio manifestatum esse, sed quarto; ac per hoc cogimur intelligere, post omnia factum esse quod eum in monte Galilaeae discipuli undecim viderunt.
Invenimus itaque apud quatuor Evangelistas decies commemoratum dominum visum ab hominibus esse post resurrectionem:
semel ad monumentum a mulieribus;
iterum eisdem egredientibus a monumento in itinere;
tertio Petro;
quarto duobus euntibus in castellum;quinto pluribus in Ierusalem, ubi non erat Thomas;
sexto ubi vidit eum Thomas;
septimo ad mare Tiberiadis;
octavo in monte Galilaeae secundum Matthaeum;
nono, quod dicit Marcus, novissime recumbentibus, quia iam non erant in terra cum illo convivaturi;
decimo in ipso die, non iam in terra, sed elevatum in nube, cum in caelum ascenderet: quod Marcus et Lucas commemorant.Sed non omnia scripta sunt, sicut Ioannes fatetur: crebra enim erat eius cum illis conversatio per dies quadraginta, priusquam ascendisset in caelum.
Aug., de Cons. Ev., iii, 25: But it is to be considered, how the Lord could be seen bodily in Galilee. For that it was not the day of the Resurrection is manifest; for He was seen that day in Jerusalem in the beginning of the night, as Luke and John evidently agree. Nor was it in the eight following days, after which John says that the Lord appeared to His disciples, and when Thomas first saw Him, who had not seen Him on the day of the Resurrection. For if within these eight days the eleven had seen Him on a mountain in Galilee, Thomas, who was one of the eleven, could not have seen Him first after the eight days. Unless it be said, that the eleven there spoken of were eleven out of the general body of the disciples, and not the eleven Apostles. But there is another difficulty. John having related that the Lord was seen not in the mountain, but at the sea of Tiberias, by seven who were fishing, adds, "This is now the third time that Jesus shewed himself to his disciples after he was risen from the [p. 987] dead. [John 21:14] So that if we understand the Lord to have been seen within those eight days by eleven of the disciples, this manifestation at the sea of Tiberias will be the fourth, and not the third, appearance. Indeed, to understand John's account at all it must be observed, that he computes not each appearance, but each day on which Jesus appeared, though He may have appeared more than once on the same day; as He did three times on the day of His Resurrection. We are then obliged to understand that this appearance to the eleven disciples on the mountain in Galilee took place last of all.
In the four Evangelists we find in all ten distinct appearances of Our Lord after His Resurrection.
1. At the sepulchre to the women.
2. To the same women on their way back from the sepulchre.
3. To Peter.
4. To two disciples as they went into the country.
5. To many together in Jerusalem;
6. when Thomas was not with them.
7. At the sea of Tiberias.
8. At the mountain in Galilee, according to Matthew.
9. To the eleven as they sat at meat, because they should not again eat with Him upon earth, related by Mark. [Mark 16:14]
10. On the day of His Ascension, no longer on the earth, but raised aloft in a cloud, as related by both Mark and Luke.But all is not written, as John confesses, for He had much conversation with them during forty days before His ascension, "being seen of them, and speaking unto them of the things pertaining to the kingdom of God." [Acts 1:3]
Remigius: Videntes ergo discipuli dominum cognoverunt, et idcirco dimissis in terram vultibus adorabant; et ideo pius et clemens magister, ut omnem dubietatem auferret a cordibus eorum, accedens ad eos corroboravit in fide; unde sequitur et accedens Iesus locutus est eis, dicens: data est mihi omnis potestas in caelo et in terra. Remig.: The disciples then, when they saw Him, knew the Lord; and worshipped Him, bowing their faces to the ground. And He their affectionate and merciful Master, that He might take away all doubtfulness from their hearts, coming to them, strengthened them in their belief; as it follows, "And Jesus came and spake to them, saying, All power is given unto me in heaven and in earth." Hieronymus: Illi autem potestas data est qui paulo ante crucifixus, qui sepultus in tumulo, qui postea resurrexit. Jerome: Power is given to Him, Who but a little before was crucified, Who was buried, but Who afterwards rose again. Rabanus: Non enim hoc de coaeterna patri divinitate, sed de assumpta loquitur humanitate, secundum quam minoratus est paulo minus ab Angelis. Bede: This He speaks not from the Deity coeternal with the Father, but from the Humanity which He took upon Him, according to which "He was made a little lower than the Angels." [Heb 2:9] Severianus: Filius quippe Dei virginis filio, Deus homini, divinitas carni contulit, quod semper ipse cum patre possedit. Chrysol., Serm. 80: The Son of God conveyed to the Son of the Virgin, the God to the Man, the Deity to the Flesh, that which He had ever together with the Father. Hieronymus: In caelo autem et in terra potestas data est, ut qui ante regnabat in caelo, per fidem credentium regnet in terris. Jerome: Power is given [p. 988] in heaven and in earth, that He who before reigned in heaven, should now reign on earth by the faith of the believers. Remigius: Quod ergo Psalmista de resurgente domino dicit: constituisti eum super opera manuum tuarum, hoc nunc dominus dicit data est mihi omnis potestas in caelo et in terra. Et hic sciendum, quia antequam dominus surrexisset a mortuis, noverant Angeli se subiectos homini Christo. Volens ergo Christus etiam hominibus notum fieri quod data esset sibi omnis potestas in caelo et in terra, praedicatores misit, qui verbum vitae cunctis nationibus praedicarent; unde sequitur euntes ergo docete omnes gentes. Remig.: What the Psalmist says of the Lord at His rising again, "Thou madest him to have dominion over the works of thy hands," [Ps 8:6] this the Lord now says of Himself, "All power is given unto me in heaven and in earth." And here it is to be noted, that even before His resurrection the Angels knew that they were subjected to the man Christ. Christ then desiring that it should be also known to men that all power was committed to Him in heaven and in earth, sent preachers to make known the word of life to all nations; whence it follows, "Go ye therefore, and teach all nations." Beda: Qui enim ante passionem suam dixerat: in viam gentium ne abieritis, surgens a mortuis dicit: ite, docete omnes gentes. Quapropter confundantur Iudaei, qui dicunt Christum tantummodo ad suam salutem esse venturum; erubescant et Donatistae, qui localiter Christum concludere cupientes, dixerunt eum tantummodo in Africa esse, non in aliis regionibus. Bede, Beda in Hom. non occ.: He who before His Passion had said, "Go not into the way of the Gentiles," [Matt 10:5] now, when rising from the dead, says, "Go and teach, all nations." Hereby let the Jews be put to silence, who say that Christ's coming is to be for their salvation only. Let the Donatists also blush, who, desiring to confine Christ to one place, have said that He is in Africa only, and not in other countries. Hieronymus: Primum ergo docent omnes gentes, deinde doctas intingunt in aqua: non enim potest fieri ut corpus Baptismi recipiat sacramentum, nisi ante anima fidei susceperit veritatem. Baptizantes eos in nomine patris et filii et spiritus sancti: ut quorum est una divinitas, sit una largitio, nomenque Trinitatis unus Deus. Jerome: They first then teach all nations, and when taught dip them in water. For it may not be that the body receive the sacrament of Baptism, unless the soul first receive the truth of the Faith. "In the name of the Father, the Son, and the Holy Ghost," that they whose Godhead is one should be conferred at once, to name this Trinity, being to name One God. Severianus: Omnes ergo gentes potestas una eademque recreat ad salutem, quas creavit ad vitam. Chrysol, Serm. 80: Thus all nations are created a second time to salvation by that one and the same Power, which created them to being. Didymus de spiritu sancto: Licet autem quis possit existere saxei, ut ita dicam, cordis et penitus mentis alienae, qui ita baptizare conetur ut unum de praedictis nominibus praetermittat, videlicet contrarius Christo legislatori; tamen sine perfectione baptizabit, immo penitus a peccatis liberare non poterit quos a se existimaverit baptizatos. Ex his autem colligitur quam indivisa sit substantia Trinitatis, et patrem vere filii esse patrem, et filium vere patris filium, et spiritum sanctum vere patris et Dei filii esse spiritum, et insuper sapientiae et veritatis, idest filii Dei. Haec est salus credentium, et dispensatio ecclesiasticae disciplinae in hac Trinitate perficitur. Jerome, Didymi Lib. ii, de Spir. Sanct.: And though some one there may be of so averse a spirit as to undertake to baptize in such sort as to omit one of these names, therein contradicting Christ Who ordained this for a law, his baptism will effect nothing; those who are baptized by him will not be at all delivered from their sins. From these words we gather how undivided is the substance of the Trinity, that the Father is verily the Father of the Son, and the Son verily the Son of the Father, and the Holy Spirit the Spirit of both the Father and the Son, and also the Spirit of wisdom and of truth, that is, of the Son of God. This then is the salvation of them that believe, and in this Trinity is wrought the perfect communication of ecclesiastical discipline. Hilarius in Matth.: Quid enim in hoc sacramento salutis humanae non continetur? Plena sunt omnia, ut a pleno et perfecto prolata. Habet enim naturae suae nomen in patre, sed pater tantum est: non enim humano modo habet aliunde quod pater est: ipse ingenitus, aeternus, habens in se semper ut semper sit soli filio notus. Filius autem est progenies ingeniti, unus ex uno, verus a vero, vivus a vivo, perfectus a perfecto, virtutis virtus, sapientiae sapientia, gloriae gloria, imago invisibilis Dei, forma patris ingeniti. Spiritus autem sanctus non potest a confessione patris et filii separari. Et quidem ubique non deest hoc expectationis nostrae solatium. Hic in donorum operationibus futurae spei pignus est, hic mentium lumen, hic splendor animorum est. Haec igitur licet mutare non possint haeretici, afferunt tamen humana commenta: ut Sabellius patrem ex quo tendat in filium, idque nominibus potius confitendum putat esse quam rebus, cum ipsis filium proponat et patrem; ut Ebion, omne initium ex Maria concedens, non ex Deo hominem, sed ex homine Deum proferat; ut Ariani, qui ex nihilo atque ex tempore formam et sapientiam et virtutem Dei procedunt. Quid autem mirum est ut de spiritu sancto diversa sentiant, qui in filio largitore eius tam temerarii sunt auctores?
Hilary, de Trin. ii, 1 &c: For what part of the salvation of men is there that is not [p. 989] contained in this Sacrament? All things are full and perfect, as proceeding from Him who is full and perfect. The nature of His relation is expressed in the title Father; but He is nothing but Father; for not after the manner of men does He derive from somewhat else that He is Father, being Himself Unbegotten, Eternal, and having the source of His being in Himself, known to none, save the Son. The Son is the Offspring of the Unbegotten, One of the One, True of the True, Living of the Living, Perfect of the Perfect, Strength of Strength, Wisdom of Wisdom, Glory of Glory; the Image of the Unseen God, the Form of the Unbegotten Father. Neither can the Holy Spirit be separated from the confession of the Father and the Son. And this consolation of our longing desires is absent from no place. He is the pledge of our hope in the effects of His gifts, He is the light of our minds, He shines in our souls. These things as the heretics cannot change, they introduce into them their human explanations. As Sabellius who identifies the Father with the Son, thinking the distinction to be made rather in name than in person, and setting forth one and the same Person as both Father and Son. As Ebion, who deriving the beginning of His existence from Mary, makes Him not Man of God, but God of man. As the Arians, who derive the form, the power, and the wisdom of God out of nothing, and in time. What wonder then that men should have diverse opinions about the Holy Spirit, who thus rashly after their own pleasure create and change the Son, by whom that Spirit is bestowed?
Hieronymus: Consideratur autem hic ordo praecipuus. Iussit apostolos, ut primum docerent universas gentes, deinde fidei tingerent sacramento, et post fidem ac Baptisma, quae essent observanda praeciperent; unde sequitur docentes eos servare omnia quaecumque mandavi vobis. Jerome: Observe the order of these injunctions. He bids the Apostles first to teach all nations, then to wash them with the sacrament of faith, and after faith and baptism then to teach them what things they ought to observe; "Teaching them to observe all things whatsoever I have commanded you." Rabanus: Quia sicut corpus sine spiritu mortuum est, ita fides sine operibus mortua est. Raban.: "For as the body without the spirit is dead, so faith without works is dead also." [James 2:26] Chrysostomus in Matth: Quia vero eis magna iniunxerat, erigens eorum sensus, dicit et ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi; quasi dicat: ne dicatis difficile esse iniunctum negotium, ego sum vobiscum, qui omnia facio levia. Non autem cum illis solum dixit se futurum esse, sed et cum omnibus qui post illos credunt: non enim usque ad consummationem saeculi apostoli mansuri erant; sed sicut uni corpori fidelibus loquitur. Chrys.: And because what He had laid upon them was great, therefore to exalt their spirits He adds, "And, lo, I am with you always, even unto the end of the world." As much as to say, Tell Me not of the difficulty of these things, seeing I am with you, Who can make all things easy. A like promise He often made to the Prophets in the Old Testament, to Jeremiah who pleaded his [p. 990] youth, to Moses, and to Ezekiel, when they would have shunned the office imposed upon them. And not with them only does He say that He will be, but with all who shall believe after them. For the Apostles were not to continue till the end of the world, but He says this to the faithful as to one body. Rabanus: Ex hoc autem intelligitur quod usque ad finem saeculi non sunt defuturi in mundo qui divina mansione et inhabitatione sunt digni. Raban.: Hence we understand that to the end of the world shall not be wanting those who shall be worthy of the Divine indwelling. Chrysostomus in Matth: Rememorat autem eis et consummationem, ut eos magis attrahat, et ne praesentia solum inspiciant, sed et futura bona, et sine fine mansura; quasi dicat: tristitia quam sustinebitis, simul cum praesenti vita consumetur, et totum saeculum in consummationem deveniet; bona autem quibus potiemini, sunt in aeternum permansura. Chrys.: He brings before them the end of the world, that He may the more draw them on, and that they may not look merely to present inconveniences, but to the infinite goods to come. As much as to say, The grievous things which you shall undergo, terminate with this present life, seeing that even this world shall come to an end, but the good things which ye shall enjoy endure for ever. Beda: Quaeritur autem quare hic dicat ecce ego vobiscum sum, cum alibi dixisse legatur: vado ad eum qui me misit. Sed alia sunt quae humanitati ascribuntur, et alia quae divinitati. Ivit ad patrem per humanitatem, manet autem cum discipulis in forma qua est patri aequalis. Quod autem dicit usque ad consummationem saeculi, finitum pro infinito ponitur: nam qui in praesenti saeculo manet cum electis, eos protegendo, ipse post finem cum eis manebit, eos remunerando. Bede, Beda in Hom., non occ.: It is made a question how He says here, "I am with you," when we read elsewhere that He said, "I go unto him that sent me." [Jon 16:5] What is said of His human nature is distinct from what is said of His divine nature. He is going to His Father in His human nature, He abides With His disciples in that form in which He is equal with the Father. When He says, "to the end of the world," He expresses the infinite by the finite; for He who remains in this present world with His elect, protecting them, the same will continue with them after the end, rewarding them. Hieronymus: Qui ergo usque ad consummationem saeculi cum discipulis se esse promittit, et illos ostendit semper esse victuros, et se nunquam a credentibus recessurum. Jerome: He then who promises that He will be with His disciples to the end of the world, shews both that they shall live for ever, and that He will never depart from those that believe. Leo Papa in Serm. de passione: Qui enim ascendit in caelos, non deserit adoptatos, et ipse deorsum confortat ad patientiam qui sursum invitat ad gloriam; cuius gloriae participes nos faciat ipse Christus rex gloriae, qui est Deus benedictus in saecula. Amen. Leo, Serm., 72, 3: For by ascending into heaven He does not desert His adopted; but from above strengthens to endurance, those whom He invites upwards to glory. Of which glory may Christ make us partakers, Who is the King of glory, "God blessed for ever," AMEN.