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Commentary for Matthew 1:12-15
Pseudo-Chrys.: After the carrying away, he sets Jeconiah again, as now become a private person.
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]
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?
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]
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]
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]
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.”
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.’
drb › Matthew › 1 › Verse 12 through 15
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.
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.
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.
Gloss: Or we may say that there are three Kings overlooked, as was said above.
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.
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.
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.
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.
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.
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.
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.
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.
drb › Matthew › 1 › Verse 17
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.”
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.”
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.
Remig.: The man is mentioned in the words “came John,” that is, shewed himself, having abode so long in obscurity.
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]
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: 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.
Remig.: The place; “the desert of Judaea.”
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.
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.
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.
Gloss. ap. Anselm: The desert typically means a life removed from the temptations of the world, such as befits the penitent.
Aug. Serm.: Unless one repent him of his former life, he cannot begin a new life.
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.
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.”
Jerome: John Baptist is the first to preach the Kingdom of Heaven, that the forerunner of the Lord may have this honourable privilege.
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.
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.
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.
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.”
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.
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: 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.
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.
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.
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.
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.”
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.
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.
Gloss. interlin.: Or, faith is the way by which the word reaches the heart; when the life is amended the paths are made straight.
drb › Matthew › 3 › Verse 1 through 3
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.
Hilary: For the preaching of John no place more suitable, no clothing more useful, no food more fitted.
Jerome: His raiment of camel’s hair, not of wool - the one the mark of austerity in dress, the other of a delicate luxury.
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.
Jerome: Food moreover suited to a dweller in the desert, no choice viands, but such as satisfied the necessities of the body.
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.
Remig.: In this clothing and this poor food, he shews that he sorrows for the sins of the whole human race.
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.
Jerome: His girdle of skin, which Elias also bare, is the mark of mortification.
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.
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.
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.
drb › Matthew › 3 › Verse 4
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.
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.
Gloss. interlin.: This baptism was only a forerunning of that to come, and did not forgive sins. [ed. note: Tertullian (de Bapt. 10. 11) St. Jerome (adv. Lucifer. 7) St. Gregory (Hom. in Evang. vii. 3) Theophylact in Marc. ch. i. St. Augustine (de Bapt. e Donat. v. 10) considered that St. John’s baptism gave a sort of suspensive or implicit remission, to be realized in the Atonement; and St. Cyril. Hieros. Cat. iii. 7-9. St. Greg. Nyss. in laud. Bas. t. 3. p. 482. vid. Dr. Pusey on Baptism, Ed. 2. pp. 242-271]
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.
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: 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.
drb › Matthew › 3 › Verse 5 through 6
Commentary for Matthew 3:13-15
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.
Remig.: In this verse is contained person, place, time, and office. Time, in the word, “Then.”
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.
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.
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.
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.’
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.
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.
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]
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.
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.
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.
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.
Jerome: Also that by being Himself baptized, He might sanction the baptism of John.
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.
Hilary: John reject Him from baptism as God; He teaches him, [p. 110] that it ought to be performed on Him as man.
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.’
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 St. Gregory Naz. St. 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.
Hilary: For by Him must all righteousness have been fulfilled, by whom alone the Law could be fulfilled.
Jerome: “Righteousness;” but he adds neither ‘of the Law;’ nor ‘of nature,’ that we may understand it of both.
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.
drb › Matthew › 3 › Verse 13 through 15
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.
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.
Hilary: The Devil’s snares are chiefly spread for the sanctified, because a victory over the saints is more desired than over others.
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.
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.
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.”
Jerome: “Led,” not against His will, or as a prisoner, but as by a desire for the conflict.
Pseudo-Chrys.: The Devil comes against men to tempt them, but since He could not come against Christ, therefore Christ came against the Devil.
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.
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.
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.
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.
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.
Pseudo-Chrys.: And to fix the measure of our quadragesimal fast, be fasted forty days and forty nights.
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.
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.
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.
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.
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.
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.
drb › Matthew › 4 › Verse 1 through 2
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.
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 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]
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.
Jerome: Shewing also thereby that He was Son of that same God whose prophet John was; and therefore He says, “Repent ye.”
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.
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.
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.
Jerome: Mystically interpreted, Christ begins to preach as soon as John was delivered to prison, because when the Law ceased, the Gospel commenced.
drb › Matthew › 4 › Verse 17
Commentary for Matthew 4:18-22
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: The sea of Galilee, the lake of Gennesaret, the sea of Tiberias, and the salt lake, are one and the same.
Gloss. ord.: He rightly goes on fishing places, when about to fish for fishermen.
Remig.: “Saw,” that is, not so much with the bodily eye, as spiritually viewing their hearts.
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.
Aug., Serm. 197, 2: He chose not kings, senators, philosophers, or orators, but he chose common, poor, and untaught fishermen.
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.
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.
Remig.: Of these fishermen the Lord speaks by Jeremiah. “I will send my fishers among you, and they shall catch you.” [Jer 16:16]
Gloss. interlin.: “Follow me,” not so much with your feet as in your hearts and your life.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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: 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,
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.
Hilary: Or, the number that was to be of the Evangelists is figured.
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.
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.
drb › Matthew › 4 › Verse 18 through 22
Commentary for Matthew 4:23-25
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.
Remig.: An example of life for doctors; that they should not be inactive, they are instructed in these words, “And Jesus went about.”
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.
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.”
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.
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.
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.
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.
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.
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.
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 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.
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.”
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.”
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.
Remig.: ‘Lunatics’ are so called from the moon; for as it waxes in its monthly seasons they are tormented.
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.
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: Paralytics are those whose bodies have their nerves slackened or resolved from a Greek word, signifying this.
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.
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: 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.
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.
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.
drb › Matthew › 4 › Verse 23 through 25
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.
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.
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.
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.
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.
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]
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.
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.
Jerome: He spoke to them sitting and not standing, for they could not have understood Him had He appeared in His own Majesty.
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: Mystically, this sitting down of Christ is His incarnation; had He not taken flesh on Him, mankind could not have come unto Him.
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.
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.
Remig.: Wherever it is said that the Lord opened His mouth, we may know how great things are to follow.
Aug., de Serm. in Mount. i, 1: Or, the phrase is introductory of an address longer than ordinary.
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.
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.”
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.”
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.
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]
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.
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.
Aug.: The proud seek an earthly kingdom, of the humble only is the kingdom of Heaven.
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.
Jerome: The “poor in spirit” are those who embrace a voluntary poverty for the sake of the Holy Spirit.
Ambrose, de Officiis, i, 16: In the eye of Heaven blessedness begins there where misery begins in human estimation.
Gloss. interlin.: The riches of Heaven are suitably promised to those who at this present are in poverty.
drb › Matthew › 5 › Verse 1 through 3
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.
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.
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.
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.
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.”
Pseudo-Chrys.: Such is the bounty of a rewarding God, that His gifts are greater than the desires of the saints.
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.”
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.
drb › Matthew › 5 › Verse 6
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.”
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.
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.
Jerome: The pure is known by purity of heart, for the temple of God cannot be impure.
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.
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.
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.
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.
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.
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.
drb › Matthew › 5 › Verse 8
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
drb › Matthew › 5 › Verse 9
Commentary for Matthew 5:14-16
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.
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.
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.
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.
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.
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.
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.
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.
Aug.: Or, the mountain is the great righteousness, which is signified by the mountain from which the Lord is now teaching.
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.
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.
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.
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.’
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.
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.
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]
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.
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.
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.
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.”
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.”
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.”
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.”
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.
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.
drb › Matthew › 5 › Verse 14 through 16
Commentary for Matthew 5:29-30
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.
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?
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.
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.
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.
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.
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.
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.
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.
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.”
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.
drb › Matthew › 5 › Verse 29 through 30
Commentary for Matthew 5:33-37
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]
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.
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.
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.
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 .
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.
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.
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.
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.
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: 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.
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.
Jerome: Therefore Evangelic verity does not admit an oath, since the whole discourse of the faithful is instead of an oath.
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.
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.
drb › Matthew › 5 › Verse 33 through 37
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.”
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.
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.
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.”
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.
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.
Greg., Mor. xxxiii. 23: True prayer consists rather in the bitter groans of repentance, than in the repetition of set forms of words.
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”
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.
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.
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.
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.
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.
drb › Matthew › 6 › Verse 7 through 8
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.
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.
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.
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.
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.
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.
Pseudo-Chrys.: To pray for ourselves it is our necessity compels us, to pray for others brotherly charity instigates.
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.
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.
Cassian, Collat. ix. 18: And that we should speed with strong desire thitherward where our Father dwells.
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.
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.
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.
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.
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.
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?
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.
drb › Matthew › 6 › Verse 9
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.
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.”
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.]
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.
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.
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.
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?
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.
drb › Matthew › 6 › Verse 10
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.
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]
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.
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.
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.]
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.
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?
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.
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.
Aug.: Or by “daily” we may understand spiritual, namely, the divine precepts which we ought to meditate and work.
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.
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.”
Aug., Epist., 130, 11: So that herein we ask for a sufficiency of all things necessary under the one name of bread.
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.
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.
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.
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.
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.
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.
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.
drb › Matthew › 6 › Verse 11
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.
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.”
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.)
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.
Greg., Mor., x, 15: That good which in our penitence we ask of God, we should first turn and bestow on our neighbour.
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.”
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.
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.
drb › Matthew › 6 › Verse 12
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.”
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?
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.
Jerome: “Amen,” which appears here at the close, is the seal of the Lord’s Prayer. Aquila rendered ‘faithfully’ - we may perhaps ‘truly.’
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.
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.”
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.
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.
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.
drb › Matthew › 6 › Verse 13
Commentary for Matthew 6:14-15
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.”
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.
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.
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.
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.
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.”
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.
drb › Matthew › 6 › Verse 14 through 15
Commentary for Matthew 6:19-21
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.”
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.
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.
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, 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.
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: 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.
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.
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.
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.
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.
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.
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.
drb › Matthew › 6 › Verse 19 through 21
Commentary for Matthew 6:22-23
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.
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?
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?
Jerome: Those who have thick eye-sight see the lights multiplied; but the single and clear eye sees them single and clear.
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.
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.
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.
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?
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!”
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?
drb › Matthew › 6 › Verse 22 through 23
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.”
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.
Aug.: Or we may understand the soul in this place to be put for the animal life.
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.
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.
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.
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.”
Gloss. interlin.: That is, Be not withdrawn by temporal cares from things eternal.
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.
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?”
Jerome: He who has given the greater, will He not also give the less?
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.
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.
drb › Matthew › 6 › Verse 25
Commentary for Matthew 6:26-27
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.”
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?”
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.
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.
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?
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!
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.
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?”
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?
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.
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.
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.]
drb › Matthew › 6 › Verse 26 through 27
Commentary for Matthew 6:31-33
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?”
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: 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.
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.”
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.”
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.
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.
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.
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.
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.
Gloss., interlin.: Or, He says “his righteousness,” as though He were to say, ‘Ye are made righteous through Him, and not through yourselves.’
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.”
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.
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.
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.
drb › Matthew › 6 › Verse 31 through 33
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.”
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.
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?
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.
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.
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.
drb › Matthew › 6 › Verse 34
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?”
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.
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.
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.
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.
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?
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.
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.”
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.
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.”
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.
drb › Matthew › 7 › Verse 3 through 5
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.”
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.
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.
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.
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.
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: Or; The dogs are returned to their vomit; the swine not yet returned, but wallowing in the mire of vices.
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.
Aug.: That which is despised is said to be trodden under foot: hence it is said, “Lest perchance they tread them under foot.”
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.’]
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.
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.
Chrys.: Well is that said, “Lest they turn;” for they feign meekness that they may learn; and when they have learned, they attack.
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.
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.
drb › Matthew › 7 › Verse 6
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.”
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.”
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.
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.
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.
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.”
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.
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.
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.
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.
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.
Aug., Serm. in Mont., ii, 21: There is need moreover of perseverance, that we may receive what we ask for.
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.
drb › Matthew › 7 › Verse 7 through 8
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?”
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.
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.
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.
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: 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.
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.”
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.
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.”
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.
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.
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?
Pseudo-Chrys.: He says “good things,” because God does not give all things to them that ask Him, but only good things.
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.
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.
drb › Matthew › 7 › Verse 9 through 11
Commentary for Matthew 7:13-14
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.”
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.
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.
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.
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.
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.
drb › Matthew › 7 › Verse 13 through 14
Commentary for Matthew 7:15-20
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.”
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.”
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.
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]
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.
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.”
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.
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.
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.
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.
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?”
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.”
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.
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.
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.”
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: 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.
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.
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?
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.
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.”
drb › Matthew › 7 › Verse 15 through 20
Commentary for Matthew 7:24-27
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.”
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: 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]
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.
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.
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.
drb › Matthew › 7 › Verse 24 through 27
Commentary for Matthew 9:14-17
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?”
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.
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: 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.
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?
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]
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.”
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.
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.
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.
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.”
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.
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]
Chrys.: Herein He also shews us the cause of those condescending words which He often addressed to them because of their weakness.
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.
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.
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.”
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.
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.
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.
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: 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.
drb › Matthew › 9 › Verse 14 through 17
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.”
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.
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.”
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.
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.
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.
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.
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.
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.
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.
Hilary: Though they are here called sheep, yet they raged against Christ with the tongues and throats of wolves and vipers.
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.
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: 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.
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.
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.”
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
drb › Matthew › 10 › Verse 5 through 8
Commentary for Matthew 10:11-15
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]
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.
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.
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.
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.
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.”
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.
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.”
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.
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.”
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.
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.
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: 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.”
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.
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.
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.
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.
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.
drb › Matthew › 10 › Verse 11 through 15
Commentary for Matthew 10:40-42
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.
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?
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.
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.
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.
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.
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.
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.
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.
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.
Remig.: “The least of these,” that is, not a prophet, or a righteous man, but one of these least.
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.
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.
drb › Matthew › 10 › Verse 40 through 42
Commentary for Matthew 11:7-10
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?
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.”
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.
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.
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?”
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,
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?
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.”
Jerome: This teaches that an austere life and strict preaching ought to shun kings’ courts and the palaces of the rich and luxurious.
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]
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.
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.”
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.
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.
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.”
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.
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.
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.
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.
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.
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]
drb › Matthew › 11 › Verse 7 through 10
Commentary for Matthew 11:12-15
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.”
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.
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.
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.
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.”
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.
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.”
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.
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.
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.”
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.
drb › Matthew › 11 › Verse 12 through 15
Commentary for Matthew 11:16-19
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.
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?
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?
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.”
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.
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.
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.
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,
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.”
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.
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.
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.
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.
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.
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.
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]
Jerome: Some copies read, “Wisdom is justified of her works,” for wisdom does not seek the witness of words, but of works.
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.
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.
drb › Matthew › 11 › Verse 16 through 19
Commentary for Matthew 11:28-30
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.”
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?
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.
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]
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.
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.
Raban.: I will not only take from you your burden, but will satisfy you with inward refreshment.
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.”
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.”
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.
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.
Chrys.: 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. 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.”
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.
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!
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.
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.
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 swellinga.
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?
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.
drb › Matthew › 11 › Verse 28 through 30
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.
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.
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.
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.”
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.
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.
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.
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.”
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.
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.
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.”
Jerome: By this sower is typified the Son of God, who sows among the people the word of the Father.
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.
Raban.: Or, He event forth, when having left Judaea, He passed by the Apostles to the Gentiles.
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.
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.”
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.
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.
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.
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.
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.”
Remig.: These care to hear, are ears of the mind, to understand namely and do those things which are commanded.
drb › Matthew › 13 › Verse 1 through 9
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.”
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.
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.
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]
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.
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.
drb › Matthew › 13 › Verse 44
Commentary for Matthew 13:45-46
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.
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.
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.
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.
drb › Matthew › 13 › Verse 45 through 46
Commentary for Matthew 13:53-58
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.
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.
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.
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
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?”
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
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.
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.
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?
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.
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.
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.
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.
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.”
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.
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.
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.”
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.
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.
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.
drb › Matthew › 13 › Verse 53 through 58
Commentary for Matthew 15:29-31
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.”
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.”
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.”
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.
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.”
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.]
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]
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.
Jerome: He goes up into the mountain, that as a bird He may entice the tender nestlings to fly.
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.
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.
drb › Matthew › 15 › Verse 29 through 31
Commentary for Matthew 15:32-38
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.
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.”
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
drb › Matthew › 15 › Verse 32 through 38
Commentary for Matthew 17:19-21
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.”
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.
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.
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.
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.”
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.
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.
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.
Chrys.: So He not only promises the removal of mountains, but goes beyond, saying, “And nothing shall be impossible to you.”
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.
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.
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
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.”
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.
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.”
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.
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.
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.
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]
drb › Matthew › 17 › Verse 19 through 21
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.
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.”
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.
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]
Chrys.: For offences rouse men, and make them more attentive; and he who falls by them speedily rises again, and is more careful.
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.
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.”
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.
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.
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.
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.
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.
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.
drb › Matthew › 18 › Verse 7 through 9
Commentary for Matthew 18:18-20
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.”
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.
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.”
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.
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.
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.”
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.”
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.
Hilary: For He who is peace and charity, will set His place and habitation in good and peaceable dispositions.
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.
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.
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.
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.
Origen: Or, In whatever the two testaments are in agreement, for this every prayer is found acceptable to God.
drb › Matthew › 18 › Verse 18 through 20
Commentary for Matthew 19:27-30
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.”
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.”
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.
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?”
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]
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.
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.
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.
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.
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.
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.
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]
Aug., Serm., 351, 8: In the number of judges therefore are included all that have left their all and followed the Lord.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.”
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.
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.
drb › Matthew › 19 › Verse 27 through 30
Commentary for Matthew 20:29-34
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.”
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.”
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?
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.
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.
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.
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?”
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.
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.
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.
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.
Jerome: The Creator bestows what nature had not given; or at least mercy accords what weakness had withheld.
Chrys.: But as before this bounty they had been persevering, so after the receiving it they were not ungrateful.
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]
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.
Raban.: But Jericho, which is interpreted ‘the moon,’ denotes the infirmity of our changefulness.
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.
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.
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.
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.
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.
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.
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.
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.
drb › Matthew › 20 › Verse 29 through 34
Commentary for Matthew 21:17-22
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.”
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.”
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.
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.
Gloss., ap. Anselm: For in permitting His flesh to suffer that which properly pertains to flesh, He foreshews His passion. 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.
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.”
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.
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.”
Jerome: “For ever,” (in sempiternum,) or, “To the end of the world,” (in saeculum,) for the Greek word, , signifies both.
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.
Gloss. ord.: The Creator does no wrong to the owner, but His creature, at His will, is converted to the profit of others.
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.”
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
Pseudo-Chrys.: Or; “Into the sea,” that is, into the world where the waters are salt, i.e. the people are wicked.
Raban.: And he avenges his exclusion from the elect by more cruel treatment of the reprobate.
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.
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.
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.
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.
drb › Matthew › 21 › Verse 17 through 22
Commentary for Matthew 21:28-32
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.
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.
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.”
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.
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]
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.
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.
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.
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.
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.
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.”
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.”
Raban.: John came preaching the way of righteousness, because he pointed to Christ, who is the fulfilling of the Law.
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.
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.
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.
drb › Matthew › 21 › Verse 28 through 32
Commentary for Matthew 22:34-40
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.
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.
Jerome: The Pharisees and Sadducees, thus foes to one another, unite in one common purpose to tempt Jesus.
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.”
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]
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]
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.”
Aug., Quaest. Ev., i, 33: “Hang,” that is, refer thither as their end.
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.
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.
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.
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.
drb › Matthew › 22 › Verse 34 through 40
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.
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.
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.
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.
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?
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.
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.”
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.
Gloss., interlin.: Or, “bind burdens,” that is, gather traditions from all sides, not to aid, but to burden the conscience.
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.
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.
drb › Matthew › 23 › Verse 1 through 4
Commentary for Matthew 23:5-12
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.
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.
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]
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.”
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.
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.
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.”
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.
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.
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?
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.
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.
Pseudo-Chrys.: That is, they wish to be called, not to be such; they desire the name, and neglect the duties.
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.
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.
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.
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.
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.
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. deAnim. p.934. Ambros, de Noe. 4. Hieron. in Eccles. xii. 7.]
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.”
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.”
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.
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.
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.”
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.”
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.
drb › Matthew › 23 › Verse 5 through 12
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.
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.
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.”
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.
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.
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.
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.”
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.
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.
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.
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.
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.
drb › Matthew › 23 › Verse 15
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.
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.
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?”
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.
Origen: I think Mount Olivet to be a mystery of the Church out of the Gentiles.
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.
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.
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.
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.
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.”
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.
drb › Matthew › 24 › Verse 3 through 5
Commentary for Matthew 24:9-14
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.”
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.”
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.
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]
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.”
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.
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.”
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.
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]
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.
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.”
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.
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?
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.
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.
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.
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.
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.
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.
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.]
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.
drb › Matthew › 24 › Verse 9 through 14
Commentary for Matthew 24:36-41
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.”
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.
Remig.: And Mark has the addition. [Mark 13:32]
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?
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.
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.
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.
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!
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.
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]
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.]
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.
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]
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.
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.
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.
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.
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.
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.
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.
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.
drb › Matthew › 24 › Verse 36 through 41
Commentary for Matthew 24:45-51
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.
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]
Remig.: Nor yet does it imply the impossibility of attaining perfect virtue, but only the difficulty.
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.
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.
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.
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.
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.”
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.
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.”
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.
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.
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.
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.”
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.
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.
Raban.: Typically, we may understand his beating his fellow servants, of offending the consciences of the weak by word, or by evil example.
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.
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.
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.
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]
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.
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.
drb › Matthew › 24 › Verse 45 through 51
Commentary for Matthew 25:14-30
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.
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.
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.
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.
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.
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.
Gloss., ord.: “And straightway took his journey,” not changing his place, but leaving them to their own freewill and choice of action.
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.
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.
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.
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.
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.
Origen: Or, “gained other two,” that is, carnal instruction, and another yet a little higher.
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.
Greg.: To hide one’s talent in the earth is to devote the ability we have received to worldly business.
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.
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.
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.”
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.
Jerome: “After a long time,” because there is a long interval between the Saviour’s ascension and His second coming.
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.
Origen: He who had received five talents comes [p. 856] first with boldness before his Lord.
Greg., Hom. in Ev., ix, 2: And bringing his talents doubled, he is commended by his Lord, and is sent into eternal happiness.
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]
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.
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.
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.
Jerome: What greater thing can be given to a faithful servant than to be with his Lord, and to see his Lord’s joy?
Chrys.: By this word “joy” He expresses complete blessedness.
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.
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.
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.
Greg., Hom. in Ev., ix: The servant who would not trade with his talent returns to his Lord with words of excuse.
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.
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.
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.
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.
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.
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.
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.
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.
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.”
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.
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 faithfully things without, are also mighty in the inward understanding.
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.
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.
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.
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.
Greg.: Or, Whoso has not charity, loses even those things which he seems to have received.
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.
Chrys.: The wicked servant is punished not only by loss of his talent, but by intolerable infliction, and a denunciation in accusation joined therewith.
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.
Greg.: And thus for punishment he shall be cast into outer darkness who has of his own free will fallen into inward darkness.
Jerome: What is weeping and [p. 860] gnashing of teeth we have said above.
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.
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.
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]
drb › Matthew › 25 › Verse 14 through 30
Commentary for Matthew 26:17-19
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.”
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.
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.
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.”]
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.
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.
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.
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.
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.
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.
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.
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.
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]
drb › Matthew › 26 › Verse 17 through 19
Commentary for Matthew 26:20-25
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.
Remig.: “With the twelve,” it is said, for Judas was personally among them, though he had ceased to be so in merit.
Jerome: Judas acts in every thing to remove all suspicion of his treachery.
Remig.: And it is beautifully said, “When even was come,” because it was in the evening that the Lamb was wont to be slain.
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.
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, 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.
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]
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.
Chrys.: I rather think that Christ did this out of regard for him, and to bring him to a better mind.
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.
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.
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.
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.
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.
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.
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.”
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.
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?
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.
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.
Origen: Or, out of sycophancy he calls Him Master, while be holds Him unworthy of the title.
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.”
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.
Raban.: This might have been so said by Judas, and answered by the Lord as not to be overheard by the rest.
drb › Matthew › 26 › Verse 20 through 25
Bede: Being about to write his Gospel, Mark rightly puts first the testimonies of the Prophets, that he might notify to all, that what he should write was to be received without scruple of doubt, in that he shewed that these things were beforehand foretold by the Prophets. At once, by one and the same beginning of his Gospel, he prepared the Jews, who had received the Law and the Prophets, for receiving the grace of the Gospel, and those sacraments, which their own prophecies had foretold; and he also calls upon the Gentiles, who came to the Lord by publishing of the Gospel, to receive and venerate the authority of the Law and the Prophets; whence he says, “As it is written in the prophet Isaiah, Behold, &c.”
Jerome: Hierom. ad Pammach, Epist 57: But this is not written in Isaiah, but in Malachi, the last of the twelve prophets.
Pseudo-Chrys., Vict.
The Evangelist therefore, taking parts of two prophecies, has put them down as spoken by Isaiah, and refers them here to one passage, without mentioning, however, by whom it is said, “Behold, I send mine angel.”
Pseudo-Aug., Quaest. nov. et vet. Test. lvii: For knowing that all things are to be referred to their author, he has brought these sayings back to Isaiah, who was the first to intimate the sense.
Lastly, after the words of Malachi, he immediately subjoins, “The voice of one crying in the wilderness,” in order to connect the words of each prophet, belonging as they do to one meaning, under the person of the elder prophet.
Bede: Or otherwise, we must understand, that although these words are not found in Isaiah, still the sense of them is found in many other places, and most clearly in this which he has subjoined, “The voice of one crying in the wilderness.” For that which Malachi has called, the angel to be sent before the face of the Lord, to prepare His way, is the same thing as Isaiah has said is to be heard, “the voice of one crying in the wilderness, saying, Prepare ye the way of the Lord.”
But in each sentence alike, the way of the Lord to be prepared is proclaimed. It may be, too, that Isaiah occurred to the mind of Mark, in writing his Gospel, instead of Malachi, as often happens; which he would, however, without doubt correct, at least when reminded by other persons, who might read his work whilst he was yet in the flesh; unless he though that, since his memory was then ruled by the Holy Spirit, it was not without a purpose that the name of one prophet had occurred to him instead of another. For thus whatsoever things the Holy Spirit spoke by the prophets are implied each to have belonged to all, and all to each.
Jerome: By Malachi, therefore, the voice Πνεύμχτος ῞Αγιου of the Holy Spirit resounds to the Father concerning the Son, who is the countenance of the Father by which He has been known.
Bede: But John is called an angel not by community of nature, according to the heresy of Origen [ed. note: Origen taught that all rational beings, angels, devils, and men, were of one nature, differing only in rank and condition, according to their deserts (in Joan, tom. ii, 17) and capable of change: that men had once been angels: that angels took human nature to serve man, and that St. John Baptist was an angel, quoting this text. (in Joan, ii, 25.) v Huet, Orig. II, qu. 5, No. 14, 24, 25], but by the dignity of his office; for angel in Greek is in Latin, nuntius (note: messenger), by which name that man is rightly called, who was sent by God, that he might bear witness of the light, and announce to the world the Lord, coming in the flesh; since it is evident that all who are priests may be their office of preaching the Gospel be called angels, as the prophet Malachi says, “The lips of the priest keep knowledge, and they seek the law at his mouth, because he is the Angel of the Lord of hosts.” [Mal 2:7]
Theophylact: The Forerunner of Christ, therefore, is call an angel, on account of his angelic life and lofty reverence. Again, where he says, “Before thy face,” it is as if he said, Thy messenger is near thee: whence is shewn the intimate connection of the Forerunner with Christ; for those walk next to kings who are their greatest friends.
There follows, “Who will prepare thy way before thee.”
For by baptism he prepared the minds of the Jews to receive Christ.
Pseudo-Jerome: Or, “the way of the Lord,” by which He comes into men, in penitence, by which God comes down to us, and we mount up to Him. And for this reason the beginning of John’s preaching was, “Repent ye.”
Bede: But as John might be called an angel, because he went before the face of the Lord by his preaching, so he might also be rightly called a voice, because, by his sound, he preceded the Word of the Lord.
Wherefore there follows, “The voice of one crying, &c.”
For it is an acknowledged thing that the Only-Begotten Son is called the Word of the Father, and even we, from having uttered words ourselves, know that the voice sounds first, in order that the word may afterwards by heard.
Pseudo-Jerome: But it is called “the voice of one crying,” for we are wont to use a cry to deaf persons, and to those afar off, or when we are indignant, all which things we know applied to the Jews; for “salvation is far from the wicked,” and they “stopped their ears like deaf adders,” and deserved to hear “indignation, and wrath, and tribulation” from Christ.
Pseudo-Chrys., Vict.
The word of prophecy also shews, that besides the wilderness, which was pointed out by Moses, where he made paths, there was another wilderness, in which it proclaimed that the salvation of Christ was present.
Pseudo-Jerome: Or else the voice and the cry is in the desert, because they were deserted by the Spirit of God, as a house empty, and swept out; deserted also by prophet, priest, and king.
Bede: What he cried is revealed, in that which is subjoined, “Prepare ye the way of the Lord, make his paths straight.” For whosoever preaches a right faith and good works, what else does he but prepare the way for the Lord’s coming to the hearts of His hearers, that the power of grace might penetrate these hearts, and the light of truth shine in them? And the paths he makes straight, when he forms pure thoughts in the soul by the word of preaching.
Pseudo-Jerome: Or else, “Prepare ye the way of the Lord,” that is, act out repentance and preach it; “make his paths straight,” that walking in the royal road, we may love our neighbours as ourselves, and ourselves as our neighbours. For he who loves himself, and loves not his neighbour, turns aside to the right; for many act well, and do not correct their neighbour well, as Eli.
He, on the other hand, who, hating himself, loves his neighbour, turns aside to the left; for many, for instance, rebuke well, but act not well themselves, as did the Scribes and Pharisees.
“Paths” are mentioned after the “way” because moral commands are laid open after penitence.
Theophylact: Or, the “way” is the New Testament, and the “paths” are the Old, because it is a trodden path. For it was necessary to be prepared for the way, that is, for the New Testament; but it was right that the paths of the Old Testament should be straightened.
drb › Mark › 1 › Verse 2 through 3
Pseudo-Jerome: According to the above-mentioned prophecy of Isaiah, the way of the Lord is prepared by John, through faith, baptism, and penitence; the paths are made straight by the rough marks of the hair-cloth garment, the girdle of skin, the feeding on locusts and wild honey, and the most lowly voice; whence it is said, “John was in the wilderness.”
For John and Jesus seek what is lost in the wilderness; where the devil conquered, there he is conquered; where man fell, there he rises up.
But the name, John, means the grace of God, and the narrative begins with grace. For it goes on to say, “baptizing.” For by baptism grace is given, seeing that by baptism sins are freely remitted.
But what is brought to perfection by the
bridegroom is introduced by the friend of the bridegroom. Thus catechumens,
(which word means persons instructed,) begin by the ministry of the priest,
receive the chrism from the bishop [ed. note: “Chrismantur.” Chrism in the
Roman Church, was applied twice; at Baptism, and more solemnly to the forehead
by the Bishop at Confirmation. In the Eastern Church, it was only given once,
at Confirmation, and by the Bishop only. In the
And to shew this, it is subjoined, “And preaching the baptism of repentance, &c.”
Bede: It is evident that John not only preached, but also gave to some the baptism of repentance; but he could not give baptism for the remission of sins [ed. note: vol 1, p. 97, note A]. For the remission of sins is only given to us by the baptism of Christ. It is therefore only said, “Preaching the baptism of repentance for the remission of sins;” for he “preached” a baptism which could remit sins, since he could not give it.
Wherefore as he was the forerunner of the Incarnate Word of the Father, by the word of his preaching, so by his baptism, which could not remit sins, he preceded that baptism, of penitence, by which sins are remitted.
Theophylact: The baptism of John had not remission of sins, but only brought men to penitence. He preached therefore the baptism of repentance, that is, he preached that to which the baptism of penitence led, namely, remission of sins, that they who in penitence received Christ, might receive Him to the remission of their sins.
Pseudo-Jerome: Now by John as by the
bridegroom’s friend, the bride is brought to Christ, as by a servant Rebecca
was brought to Isaac [Gen 24:61]; wherefore there follows, “And there went out
to him all, &c. For “confession and beauty are in his presence,” [Ps 96:6]
that is, the presence of the bridegroom. And the bride leaping down from her
camel signifies the Church, who humbles herself on seeing her husband Isaac,
that is, Christ. But the interpretation of
Bede: An example of confessing their sins and of promising to lead a new life, is held out to those who desire to be baptized, by those words which follow, “confessing their sins.”
Chrys.” Because indeed John preached repentance, he wore the marks of repentance in his garment and in his food.
Wherefore there follow, “And John was clothed in camel’s hair.”
Bede: It says, clothed in a garment of hair, not in woollen clothes; the former is the mark of an austere garb, the latter of effeminate luxury. But the girdle of skins, with which he was girt, like Elias, is a mark of mortification. And this meat, “locusts and wild honey,” is suited to a dweller in the wilderness, so that his object in eating was not the deliciousness of meats, but the satisfying of the necessity of human flesh.
Pseudo-Jerome: The dress of John, his food, and employment, signifies the austere life of preachers, and that future nations are to be joined to the grace of God, which is John, both in their minds and in externals. For by camel’s hair, is meant the rich among the nations; and by the girdle of skin, the poor, dead to the world; and by the wandering locusts, the wise men of this world; who, leaving the dry stalks to the Jews, draw off with their legs the mystic grain, and in the warmth of their faith leap up towards heaven; and the faithful, being inspired by the wild honey, are full-fed from the untilled wood.
Theophylact: Or else; The garment of “camel’s hair” was significative of grief, for John pointed out, that he who repented should mourn. For sackcloth signifies grief; but the girdle of skins shews the dead state of the Jewish people. The food also of John not only denotes abstinence, but also shews forth the intellectual food, which the people then were eating, without understanding any thing lofty, but continually raising themselves on high, and again sinking to the earth.
For such is the nature of locusts, leaping on high and again falling. In the same way the people ate honey, which had come from bees, that is, from the prophets; it was not however domestic, but wild, for the Jews had the Scriptures, which are as honey, but did not rightly understand them.
Gregory, Moral., xxxi, 25: Or, by the kind itself of his food he pointed out the Lord, of whom he was the forerunner; for in that our Lord took to Himself the sweetness of the barren Gentiles, he ate wild honey. In that He in His own person partly converted the Jews, He received locusts for His food, which suddenly leaping up, at once fall to the ground. For the Jews leaped up when they promised to fulfil the precepts of the Lord; but they fell to the ground when, by their evil works, they affirmed that they had not heard them. They made therefore a leap upwards in words, and fell down by their actions.
Bede: The dress and food of John may also express of what kind was his inward walk. For he used a dress more austere than was usual, because he did not encourage the life of sinners by flattery, but chid them by the vigour of his rough rebuke; he had a girdle of skin round his loins, for he was one, “who crucified his flesh with the affections and lusts.” [Gal 5:24] He used to eat locusts and wild honey, because his preaching had some sweetness for the multitude, whilst the people debated whether he was the Christ himself or not; but this soon came to an end, when his hearers understood that he was not the Christ, but the forerunner and prophet of Christ. For in honey there is sweetness, in locusts swiftness of flight.
Whence there follows, “And he preached, saying, there cometh one mightier than I after me.”
Gloss.: He said this to do away with the opinion of the crowd, who thought that he was the Christ; but he announces that Christ is “mightier than he,” he was to remit sins, which he himself could not do.
Pseudo-Jerome: Who again is mightier than the grace, by which sins are washed away, which John signifies? He who seven times and seventy times seven remits sins [Matt 18:22]. Grace indeed comes first, but remits sins once only by baptism, but mercy reaches to the wretched from Adam up to Christ through seventy-seven generations, and up to one hundred and forty-four thousand.
Pseudo-Chrys., Vict.
It is not however the same thing to loose the shoe-latchet, which Mark here says, and to carry his shoes, which Matthew says. And indeed the Evangelists following the order of the narrative, and not able to err in any thing, say that John spoke each of these sayings in a different sense. But commentators on this passage have expounded each in a different way.
For he means by the latchet, the tie of the shoe. He says this therefore to extol the excellence of the power of Christ, and the greatness of His divinity; as if he said, Not even in the station of his servant am I worthy to be reckoned.
For it is a great thing to contemplate, as it were stooping down, those things which belong to the body of Christ, and to see from below the image of things above, and to untie each of those mysteries, about the Incarnation of Christ, which cannot be unravelled.
Pseudo-Jerome: The shoe is in the extremity of the body; for in the end the Incarnate Saviour is coming for justice, whence it is said by the prophet, “Over Edom will I cast out my shoe.” [Ps 60:9]
Gregory: Shoes also are made from the skins of dead animals. The Lord, therefore, coming incarnate, appeared as it were with shoes on His feet, for He assumed in His divinity the dead skins of our corruption. Or else; it was a custom among the ancients, that if a man refused to take as his wife the woman whom he ought to take, he who offered himself as her husband by right of kindred took off that man’s shoe.
Rightly then does he proclaim himself unworthy to loose his shoe-latchet, as if he said openly, I cannot make bare the feet of the Redeemer, for I usurp not the name of the Bridegroom, a thing which is above my deserts.
Theophylact: Some persons also understand it thus; all who came to John, and were baptized, through penitence were loosed from the bands of their sins by believing in Christ. John then in this way loosed the shoe-latchet of all the others, that is, the bands of sin. But Christ’s shoe-latchet he was not able to unloose, because he found no sin in Him.
Bede: Thus then John proclaims the Lord not yet as God, or the Son of God, but only as a man mightier than himself. For his ignorant hearers were not yet capable of receiving the hidden things of so great a Sacrament, that the eternal Son of God, having taken upon Him the nature of man, had been lately born into the world of a virgin; but gradually by the acknowledgment of His glorified lowliness, they were to be introduced to the belief of His Divine Eternity. To these words, however, he subjoins, as if covertly declaring that he was the true God, “I baptize you with water, but he shall baptize you with the Holy Ghost.” For who can doubt that none other but God can give the grace of the Holy Ghost.
Jerome: For what is the difference between water and the Holy Ghost, who was borne over the face of the waters? Water is the ministry of man; but the Spirit is ministered by God.
Bede: Now we are baptized by the Lord in the Holy Ghost, not only when in the day of our baptism, we are washed in the fount of life, to the remission of our sins, but also daily by the grace of the same Spirit we are inflamed, to do those things which please God.
drb › Mark › 1 › Verse 4 through 8
Chrys., Hom. in Matt., xiii: Because all that Christ did and suffered was for our teaching, He began after His baptism to dwell in the wilderness, and fought against the devil, that every baptized person might patiently sustain greater temptations after His baptism, nor be troubled, as if this which happened to Him was contrary to His expectation, but might bear up against all things, and come off conqueror.
For although God allows that we should be tempted for many other reasons, yet for this cause also He allows it, that we may know, that man when tempted is placed in a station of greater honour. For the Devil approaches not save where he has beheld one set in a place of greater honour; and therefore it is said, “And immediately the Spirit drove Him into the wilderness.”
And the reason why He does not simply say that He went into the wilderness, but was driven, is that thou mayest understand that it was done according to the word of Divine Providence. By which also He shews that no man should thrust himself into temptation, but that those who from some other state are as it were driven into temptation, remain conquerors.
Bede, in Marc., 1, 5: And that no one might doubt, by what spirit he said that Christ was driven into the wilderness, Luke has on purpose premised, that “Jesus being full of the Spirit returned from Jordan, “ and then has added, “and was led by the Spirit into the wilderness;” lest the evil spirit should be thought to have any power over Him, who, being full of the Holy Spirit, departed whither He was willing to go, and did what He was willing to do.
Chrys., in Matt., Hom., xiii: But the Spirit drove Him into the wilderness, because He designed to provoke the devil to tempt Him, and thus gave Him an opportunity not only by hunger, but also by the place. For then most of all does the devil thrust himself in, when he sees men remaining solitary.
Bede: But He retires into the desert that He may teach us that, leaving the allurements of the world, and the company of the wicked, we should in all things obey the Divine commands.
He is left alone and tempted by the devil, that He might teach us, “that all that will live godly in Christ Jesus shall suffer persecution;” [2 Tim 3:12] whence it follows, “And He was in the wilderness forty days and forty nights, and was tempted of Satan.”
But He was tempted forty days and forty nights that He might shew us that as long as we live here and serve God, whether prosperity smile upon us, which is meant by the day, or adversity smite us, which agrees with the figure of night, at all times our adversary is at hand, who ceases not to trouble our way by temptations.
For “the forty days and forty nights” imply the whole time of this world, for the globe in which we are serving God is divided into four quarters.
Again, there are Ten Commandments, by observing which we fight against our enemy, but four times ten are forty. [p. 19]
There follows, “and He was with the wild beasts.”
Pseudo-Chrys., Vict.
It goes on; “and angels ministered unto Him.” For after temptation, and a victory against the devil, He worked the salvation of man. And thus the Apostle says, “Angels are sent to minister for them who shall be heirs of salvation.” [Heb 1:14]
We must also observe, that to those who conquer in temptation angels stand near and minister.
Bede: Consider also that Christ dwells among the wild beasts as man, but, as God, uses the ministry of Angels. Thus, when in the solitude of a holy life we bear with unpolluted mind the bestial manners of men, we merit to have the ministry of Angels, by whom, when freed from the body, we shall be transferred to everlasting happiness.
Pseudo-Jerome: Or then the beasts dwell with us in peace, as in the ark clean animals with the unclean, when the flesh lusts not against the spirit. After this, ministering Angels are sent to us, that they may give answers and comforts to hearts that watch.
drb › Mark › 1 › Verse 12 through 13
Gloss.: The Evangelist, having mentioned the preaching of Christ to the multitude, goes on to the calling of the disciples, whom He made ministers of His preaching, whence it follows, “And passing along the sea of Galilee, &c.”
Theophylact: As the Evangelist John relates, Peter and Andrew were disciples of the Forerunner, but seeing that John had borne witness to Jesus, they joined themselves to him; afterwards, grieving that John had been cast into prison, they returned to their trade.
Wherefore there follows, “casting nets into the sea, for they were fishers.”
Look then upon them, living on their own labours, not on the fruits of iniquity; for such men were worthy to become the first disciples of Christ; whence it is subjoined, “And Jesus said unto them, Come ye after Me.”
Now He calls them for the second time; for this is the second calling in respect of that, of which we read in John. But it is shewn to what they were called, when it is added, “I will make you become fishers of men.”
Remig.: For by the net of holy preaching they drew fish, that is, men, from the depths of the sea, that is, of infidelity, to the light of faith. Wonderful indeed is this fishing! for fishes when they are caught, soon after die; when men are caught by the word of preaching, they rather are made alive.
Bede, in Marc., 1, 6: Now fishers and unlettered men are sent to preach, that the faith of believers might be thought to lie in the power of God, not in eloquence or in learning. It goes on to say, “and immediately they left their nets, and followed Him.”
Theophylact: For we must not allow any time to lapse, but at once follow the Lord. After these again, He catches James and John, because they also, though poor, supported the old age of their father.
Wherefore there follows, “And when He had gone a little farther thence, He saw James, the son of Zebedee, &c.”
But they left their father, because he would have hindered them in following Christ. Do thou, also, when thou art hindered by thy parents, leave them, and come to God. It is shewn by this that Zebedee was not a believer; but the mother of the Apostles believed, for she followed Christ, when Zebedee was dead.
Bede: It may be asked, how he could call two fishers from each of the boats, (first, Peter and Andrew, then having gone a little further, the two others, sons of Zebedee,) when Luke says that James and John were called to help Peter and Andrew, and that it was to Peter only that Christ said, “Fear not, from this time thou shalt catch men;” [Luke 5:!0] he also says, that “at the same time, when they had brought their ships to land, they followed Him.”
We must therefore understand that the transaction which Luke intimates happened first, and afterwards that they, as their custom was, had returned to their fishing. So that what Mark here relates happened afterwards; for in this case they followed the Lord, without drawing their boats ashore, (which they would have done had they meant to return,) and followed Him, as one calling them, and ordering them to follow.
Pseudo-Jerome: Further, we are mystically carried away to heaven, like Elias, by this chariot, drawn by these fishers, as by four horses. On these four corner-stones the first Church is built; in these, as in the four Hebrew letters, we acknowledge the tetragrammation, the name of the Lord, we who are commanded, after their example, to “hear” the voice of the Lord, and “to forget” the “people” of wickedness, and “the house of our fathers’ “ [Ps 45:10] conversation, which is folly before God, and the spider’s net, in the meshes of which we, like gnats, were all but fallen, and were confined by things vain as the air, which hangs on nothing; loathing also the ship of our former walk.
For Adam, our forefather according to the flesh, is clothed with the skins of dead beasts; but now, having put off the old man, with his deeds, following the new man we are clothed with those skins of Solomon, with which the bride rejoices that she has been made beautiful [Song of Songs, 1:4].
Again, Simon, means obedient; Andrew, manly; James, supplanter [ed. note: Cf. vol i, 139, 140, 364]; John, grace; by which four names, we are knit together into God’s host [ed. note: Al. ‘in imaginem’]; by obedience, that we may listen; by manliness, that we do battle; by overthrowing, that we may persevere; by grace, that we may be preserved. Which four virtues are called cardinal; for by prudence, we obey; by justice, we bear ourselves manfully; by temperance, we tread the serpent underfoot; by fortitude, we earn the grace of God.
Theophylact: We must know also, that action is first called, then contemplation; for Peter is the type of the active life, for he was more ardent than the others, just as the active life is the more bustling; but John is the type of the contemplative life, for he speaks more fully of divine things.
drb › Mark › 1 › Verse 16 through 20
Bede, in Marc., i, 7: After that the serpent-tongue of the devils was shut up, and the woman, who was first seduced, cured of a fever, in the third place, the man, who listened to the evil counsels of the woman, is cleansed from his leprosy, that the order of restoration in the Lord might be the same as was the order of the fall in our first parents.
Whence it goes on: “And there came a leper to him, beseeching Him.”
Augustine, de Con. Evan., ii, 19: Mark puts together circumstances, from which one may infer that he is the same as that one whom Matthew relates to have been cleansed, when the Lord came down from the mount, after the sermon. [Matt 8:2]
Bede, in Marc., i, 9: And because the Lord said that He came “not to destroy the Law but to fulfill,” [Matt. 5:17] he who was excluded by the Law, inferring that he was cleansed by the power of the Lord, shewed that grace, which could wash away the stain of the leper, was not from the Law, but over the Law. And truly, as in the Lord authoritative power, so in him the constancy of faith is shewn.
For there follows: “Lord, if Thou wilt, Thou canst make me clean.”
He falls on his face, which is at once a gesture of lowliness and of shame, to shew that every man should blush for the stains of his life. But his shame did not stifle confession; he shewed his wound, and begged for medicine, and the confession is full of devotion and of faith, for he refers the power to the will of the Lord.
Theophylact: For he said not, If thou wilt, pray unto God, but, “If Thou wilt,” as thinking Him very God.
Bede: Moreover, he doubted of the will of the Lord, not as disbelieving His compassion, but, as conscious of his own filth, he did not presume.
It goes on; “But Jesus, moved with compassion, put forth His hand, and touched him, and saith unto him, I will, be thou clean.”
It is not, as many of the Latins think, to be taken to mean and read, I wish to cleanse thee, but that Christ should say separately, “I will,” and then command , “be thou clean.”
Chrys., Hom. in Matt., 25: Further, the reason why He touches the leper, and did not confer health upon him by word alone, was, that it is said by Moses in the Law, that he who touches a leper shall be unclean till the evening; that is, that he might shew that this uncleanness is a natural one, that the Law was not laid down for Him, but on account of mere men. Furthermore, He shews that He Himself is the Lord of the Law; and the reason why He touched the leper, though the touch was not necessary to the working of the cure, was to shew that He gives health, not as a servant, but as the Lord.
Bede: Another reason why He touched him, was to proved that He could not be defiled, who free others from pollution. At the same time it is remarkable, that He healed in the way in which He had been begged to heal.
“If Thou wilt,” says the leper, “Thou canst make me clean.”
“I will,” He answered, behold, thou hast My will, “be clean;” now thou hast at once the effect of My compassion.
Chrys., Hom. in Matt., 25: Moreover, by this, not only did He not take away the opinion of Him entertained by the leper, but He confirmed it; for He puts to flight the disease by a word, and what the leper had said in word, He filled up in deed.
Wherefore there follows, “And when He had spoken, immediately, &c.”
Bede: For there is no interval between the work of God and the command, because the work is in the command, for “He commanded, and they were created.” [Ps 148:5]
There follows: “And He straitly charged him, and forthwith, &c.” See thou tell no man.”
Chrys., Hom 25: As if He said, It is not yet time that My works should be preached, I require not thy preaching. By which He teaches us not to seek worldly honour as a reward for our works.
It goes on: “But go thy way, shew thyself to the chief of the priests.”
Our Saviour sent him to the priest for the trial of his cure, and that he might not be cast out of the temple, but still be numbered with the people in prayer. He sends him also, that he might fulfil all the parts of the Law, in order to stop the evil-speaking tongue of the Jews. He Himself indeed completed the work, leaving them to try it.
Bede: This He did in order that the priest might understand that the leper was not healed by the Law, but by the grace of God above the Law.
There follows: “And offer for thy cleansing what Moses, &c.”
Theophylact: He ordered him to offer the gift which they who were healed were accustomed to offer, as if for a testimony, that He was not against the Law, but rather confirmed the Law, inasmuch as He Himself worked out the precepts of the Law.
Bede: If any one wonders, how the Lord seems to approve of the Jewish sacrifice, which the Church rejects, let him remember that He had not yet offered His own holocaust in His passion. And it was not right that significative sacrifices should be taken away before that which they signified was confirmed by the witness of the Apostles in their preaching, and by the faith of the believing people.
Theophylact: But the leper, although the Lord forbade him disclosed the benefit, wherefore it goes on: “But he having gone out, began to publish and to blaze abroad the tale;” for the person benefitted ought to be grateful, and to return thanks, even though his benefactor requires it not.
Bede, see Greg., Moral., 19, 22: Now it may well be asked, why our Lord ordered His action to be concealed, and yet it could not be kept hid for an hour? But it is to be observed, that the reason why, in doing a miracle, He ordered it to be kept secret, and yet for all that it was noised abroad, was, that His elect, following the example of His teaching, should wish indeed that in the great things which they do, they should remain concealed, but should nevertheless unwillingly be brought to light for the good of others. Not then that He wished any thing to be done, which He was not able to bring about, but, by the authority of His teaching, He gave an example of what His members ought to wish for, and of what should happen to them even against their will.
Bede: Further, this perfect cure of one man brought large multitudes to the Lord.
Wherefore it is added, “So that He could not any more openly enter into the city, but could only be without in desert places.”
Chrys.: For the leper every where proclaimed his wonderful cure, so that all ran to see and to believe on the Healer; thus the Lord could not preach the Gospel, but walked in desert places.
Wherefore there follows, “And they came together to Him from all places.”
Pseudo-Jerome: Mystically, our leprosy is the sin of the first man, which began from the head, when he desired the kingdom of the world. For covetousness is the root of all evil; wherefore Gehazi, engaged in an avaritious pursuit, is covered with leprosy.
Bede: But when the hand of the Saviour, that is, the Incarnate Word of God, is stretched out, and touches human nature, it is cleansed from the various parts of the old error.
Pseudo-Jerome: This leprosy is cleansed on offering an oblation to the true Priest after the order of Melchisedec; for He tells us, “Give alms of such things as ye have, and, behold, all things are clean unto you.” [Luke 11:41]
But in that Jesus could not openly enter into the city, it is meant to be conveyed that Jesus is not manifested to those who are enslaved to the love of praise in the broad highway, and to their own wills, but to those who with Peter go into the desert, which the Lord chose for prayer, and for refreshing His people; that is, those who quit the pleasures of the world, and all that they possess, that they may say, “The Lord is my portion.” But the glory of the Lord is manifested to those, who meet together on all sides, that is, through smooth ways and steep, whom nothing can “separate from the love of Christ.” [Rom 8:35]
Bede, in Marc., i, 10: Even after working a miracle in that city, the Lord retires into the desert, to shew that He loves best a quiet life, and one far removed from the cares of the world, and that it is on account of this desire, He applied Himself to the healing of the body.
drb › Mark › 1 › Verse 40 through 45
Bede: After that the Lord taught at Capernaum, He went to the sea, that He might not only set in order the life of men in towns, but also might preach the Gospel of the kingdom to those who dwelt near the sea, and might teach them to despise the restless motions of those things which pass away like the waves of the sea, and to overcome them by the firmness of faith.
Wherefore it is said, “And He went forth again to the sea, and all the multitude, &c.”
Theophylact: Or else, after the miracle, He goes to the sea, as if wishing to be alone, but the crowd runs to Him again, that thou mightest learn, that the more thou fliest from glory, the more she herself pursues thee; but if thou followest her, she will fly from thee. The Lord passing on from thence called Matthew.
Wherefore there follows, “And as He passed by, He saw Levi, the son of Alphaeus, sitting, &c.”
Chrys.: Now this is the same publican who is named by all the Evangelists; Matthew by Matthew; simply Levi by Luke; and Levi, the son of Alphaeus, by Mark; for he was the son of Alphaeus. And you may find persons with two names in other parts of Scripture; as Moses’ father in law is sometimes called Jethro, sometimes Raguel.
Bede, in Marc., 11: So also the same person is called Levi and Matthew; but Luke and Mark, on account of their reverence and the honour of the Evangelist, are unwilling to put the common name, while Matthew is a just accuser of himself, and calls himself Matthew and publican. He wishes to shew to his hearers that no one who is converted should despair of his salvation, since he himself was suddenly changed from a publican into an Apostle.
but he says that he was sitting at the ‘teloneum,’ that is, the place where the customs are looked after and administered. For ‘telos’ in Greek is the same as ‘vectigal,’ customs, in Latin.
Theophylact: For he sat at the receipt of custom, either, as is often done, exacting from some, or making up accounts, or doing some actions of that sort, which publicans are wont to do in their abodes, yea this man, who was raised on high from this state of life that he might leave all things and follow Christ.
Wherefore it goes on, “And He saith to him, Follow Me, &c.”
Bede: Now to follow is to imitate, and therefore in order to imitate the poverty of Christ, in the feeling of his soul even more than in outward condition, he who used to rob his neighbour’s wealth, now leaves his own. And not only did he quit the gain of the customs, but he also despised the peril, which might come from the princes of this world, because he left the accounts of the customs imperfect and unsettled. For the Lord Himself, Who externally, by human language, called Him to follow, inflamed him inwardly by divine inspiration to follow Him the moment that He called him.
Pseudo-Jerome: Thus then Levi, which means Appointed, followed from the custom-house of human affairs, the Word, Who says, “He who doth not quit all that he has, cannot be My disciple.”
Theophylact: But he who used to plot against others becomes so benevolent, that he invites many persons to eat with him.
Wherefore it goes on: “And it came to pass, that as Jesus sat at meat in his house.”
Bede, in Marc. i, 12: The persons here called publicans are those who exact the public customs, or men who farm the customs of the exchequer or of republics; moreover, those also, who follow after the gain of this world by business, are called by the same name. They who had seen that the publican, converted from his sins to better things, had found a place of pardon, even for this reason themselves also do not despair of salvation.
And they come to Jesus, not remaining in their former sins, as the Pharisees and Scribes complain, but in penitence, as the following words of the Evangelist shew, saying, “For there were many who followed Him.”
For the Lord went to the feasts of sinners, that He might have an opportunity of teaching them, and might set before His entertainers spiritual meats, which also is carried on in mystical figures. For he who receives Christ into his inward habitation is fed with the highest delights of overflowing pleasures.
Therefore the Lord enters willingly, and takes up His abode in the affection of him who hath believed on Him; and this is the spiritual banquet of good works, which the rich cannot have, and on which the poor feast.
Theophylact: But the Pharisees blame this, making themselves pure.
Whence there follows: “And when the Scribes and Pharisees saw Him eat, &c.”
Bede: If by the election of Matthew and calling of the publicans, the faith of the Gentiles is expressed, who formerly were intent on the gains of this world; certainly the haughtiness of the Scribes and Pharisees intimates the envy of the Jewish people, who are vexed at the salvation of the Gentiles.
It goes on: “When Jesus heard it, He saith unto them, They that are whole need not the physician, but they that are sick.”
He aims at the Scribes and Pharisees, who, thinking themselves righteous, refused to keep company with sinners. He calls Himself the physician, Who, by a strange mode of healing, was wounded on account of our iniquities, and by His wound we are healed. And He calls those whole and righteous, who, wishing to establish their own righteousness, are not subject to the righteousness of God. Moreover He calls those rich and sinners, who, overcome by the consciousness of their own frailty, and seeing that they cannot be justified by the Law, submit their necks to the grace of Christ by repentance.
Wherefore it is added, “For I came not to call the righteous, but sinners, &c.”
Theophylact: Not indeed that they should continue sinners, but be converted to that repentance.
drb › Mark › 2 › Verse 13 through 17
Gloss.: As above, the Master was accused to the disciples for keeping company with sinners in their feasts, so now, on the other hand, the disciples are complained of to the Master for their omission of fasts, that so matter for dissension might arise amongst them.
Wherefore it is said, “And the disciples of John and the Pharisees used to fast.”
Theophylact: For the disciples of John being in an imperfect state, continued in Jewish customs.
Augustine, de Con. Evan., ii, 27: But it may be thought that He added Pharisees, because they joined with the disciples of John in saying this to the Lord, whilst Matthew relates that the disciples of John alone said it: but the words which follow father shew that those who said it spoke not of themselves, but of others.
For it goes on, “And they came and say unto Him, Why do the disciples, &c.”
For these words shew, that the guests who were there came to Jesus, and had said this same thing to the disciples, so that in the words which he uses, “they came,” he speaks not of those same persons, of whom he had said, “And the disciples of John and the Pharisees were fasting.” But as they were fasting, those persons who remembered it, come to Him. Matthew then says this, “And there came to Him the disciples of John, saying,” because the Apostles also were there, and all eagerly, as each could, objected these things.
Chrys.: The disciples of John, therefore, and of the Pharisees, being jealous of Christ, ask Him, whether He alone of all men with His disciples could, without abstinence and toil, conquer in the fight of the passions.
Bede: But John did not drink wine and strong drink, because he who has no power by nature, obtains more merit by abstinence. But why should the Lord, to whom it naturally belonged to forgive sins, shun those whom he could make more pure, than those who fast? But Christ also fasted, lest He should break the precept, “He ate with sinners,” that thou mightest see His grace, and acknowledge His power.
It goes on; “And Jesus said unto them, Can the children, &c.”
Augustine: Mark here calls them children of the nuptials, whom Matthew calls children of the bridegroom; for we understand the children of the nuptials to be not only those of the bridegroom, but also of the bride.
Pseudo-Chrys., Vict.
Theophylact: He also calls Himself a bridegroom, not only as betrothing to Himself virgin minds, but because the time of His first coming is not a time of sorrow, nor of sadness to believers, neither does it bring with it toil, but rest.
For it is without any works of the law, giving rest by baptism, by which we easily obtain salvation without toil. But the sons of the nuptials or of the Bridegroom are the Apostles; because they, by the grace of God, are made worthy of every heavenly blessing, by the grace of God, and partakers of every joy.
Pseudo-Chrys., Vict.
He shews also that there is no necessity for His disciples to fast, as having present with them the Bridegroom of human nature, Who every where executes the words of God, and Who gives the seed [p. 49] of life.
The sons of the Bridegroom also cannot, because they are infants, be entirely conformed to their Father, the Bridegroom, Who, considering their infancy, deigns to allow them not to fast: but when the Bridegroom is gone, they will fast, through desire of Him; when they have been made perfect, they will be united to the Bridegroom in marriage, and will always feast at the king’s banquet.
Theophylact: We must also understand that every man whose works are good is the son of the Bridegroom; he has the Bridegroom with him, even Christ, and fasts not, that is, does no works of repentance, because he does not sin: but when the Bridegroom is taken away by the man’s falling into sin, then he fasts and is penitent, that he may cure his sin.
Bede: But in a mystical sense, it may thus be expressed; that the disciples of John and the Pharisees fast, because every man who boasts of the works of the law without faith, who follows the traditions of men, and receives the preaching of Christ with his bodily ear, and not by the faith of the heart, keeps aloof from spiritual goods, and wastes away with a fasting soul. But he who is incorporated into the members of Christ by a faithful love cannot fast, because he feasts upon His Body and Blood.
It goes on, “No one seweth a piece of” rough, that is, “new, cloth on an old garment: else the new piece that filleth it up taketh away from the old, and the rent is made worse.”
Pseudo-Chrys., Vict.
Wherefore it goes on, “And no one putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put in new bottles.”
Bede: For He compares His disciples to old bottles, who would burst at spiritual precepts, rather than be held in restraint by them. But they will be new bottles, when after the ascension of the Lord, they are renewed by desiring His consolation, and then new wine will come to the new bottles, that is, the fervour of the Holy Ghost will fill the hearts of spiritual men. A teacher must also take heed not to commit the hidden things of the new mysteries to a soul, hardened in old wickedness.
Theophylact: Or else the disciples are likened to old garments on account of the infirmity of their minds, on which it was not fitting to impose the heavy command of fasting.
Bede: Neither was it fitting to sew on a new piece; that is, a portion of doctrine which teaches a general fast from all the joy of temporal delights; for if this be done, the teaching is rent, and agrees not with the old part. But by a new garment is intended good works, which are done externally, and by the new wine, is expressed the fervour of faith, hope, and charity, by which we are reformed in our minds.
drb › Mark › 2 › Verse 18 through 22
Pseudo-Chrys., Vict.
Wherefore it is said, “And it came to pass, that He went through the corn fields on the sabbath day; and His disciples began, as they went, to pluck the ears of corn.”
Bede, in Marc., 1, 13: We read also in the following part, that they who came and went away were many, and that they had not time enough to take their food, wherefore, according to man’s nature, they were hungry.
Chrys., see Hom. in Matt., 39: But being hungry, they ate simple food, not for pleasure, but on account of the necessity of nature. The Pharisees however, serving the figure and the shadow, accused the disciples of doing wrong.
Wherefore there follows, “But the Pharisees said unto Him, Behold, why do they on the sabbath day that which is not lawful.”
Augustine, de Op. Monach., 23: For it was a precept in Israel, delivered by a written law, that no one should detain a thief found in his fields, unless he tried to take something away with him. For the man who had touched nothing else but what he had eaten they were commanded to allow to go away free and unpunished. Wherefore the Jews accused our Lord’s disciples, who were plucking the ears of corn, of breaking the sabbath, rather than of theft.
Pseudo-Chrys., Vict.
For there follows, “Have ye never read, &c.”
Theophylact: For David, when flying from the face of Saul [1 Sam 21] went to the Chief Priest, and ate the shew-bread, and took away the sword of Goliath, which things had been offered to the Lord. But a question has been raised how the Evangelist called Abiathar at this time High Priest, when the Book of Kings calls him Abimelech.
Bede: There is, however, no discrepancy, for both were there, when David came to ask for bread, and received it: that is to say, Abimelech, the High Priest, and Abiathar his son; but Abimelech having been slain by Saul, Abiathar fled to David, and became the companion of all his exile afterwards. When he came to the throne, he himself also received the rank of High Priest, and the son became of much greater excellence than the father, and therefore was worthy to be mentioned as the High Priest, even during his father’s life-time.
It goes on: “And He said to them, The sabbath was made for man, and not man for the sabbath.”
For greater is the care to be taken of the health and life of a man, than the keeping of the sabbath. Therefore the sabbath was ordered to be observed in such a way, that, if there were a neccesity, he should not be guilty, who broke the sabbath-day; therefore it was not forbidden to circumcise on the sabbath, because that was a necessary work. And the Maccabees, when necessity pressed on them, fought on the sabbath-day.
Wherefore, His disciples being hungry, what was not allowed in the law became lawful through their necessity of hunger; as now, if a sick man break a fast, he is not held guilty in any way.
It goes on: “Therefore the Son of man is Lord, &c.” As if He said, David the king is to be excused for feeding on the food of the Priests, how much more the Son of man, the true King and Priest, and Lord of the sabbath, is free from fault, for pulling ears of corn on the sabbath-day.
Pseudo-Chrys., Vict.
Bede: But in a mystical sense the disciples pass through the corn fields, when the holy doctors look with the care of a pious solicitude upon those whom they have initiated in the faith, and who, it is implied, are hungering for the best of all things, the salvation of men.
But to pluck the ears of corn means to snatch men away from the eager desire of earthly things. And to rub with the hands is by example of virtue to put from the purity of their minds the concupiscence of the flesh, as men do husks. To eat the grains is when a man, cleansed from the filth of vice by the mouths of preachers, is incorporated amongst the members of the Church.
Again, fitly are the disciples related to have done this, walking before the face of the Lord, for it is necessary that the discourse of the doctor should come first, although the grace of visitation from on high, following it, must enlighten the heart of the hearer. As well, on the sabbath-day, for the doctors themselves in preaching labour for the hope of future rest, and teach their hearers to toil over their tasks for the sake of eternal repose.
Theophylact: Or else, because when they have rest from their passions, then are they made doctors to lead others to virtue, plucking away from them earthly things.
Bede: Again, they walk through the corn fields with the Lord, who rejoice in meditating upon His sacred words. They hunger, when they desire to find in them the bread of life; and they hunger on sabbath days, as soon as their minds are in a soothing rest, and they rejoice in freedom from troubled thoughts; they pluck the ears of corn, and by rubbing, cleanse them, till they come to what is fit to eat, when by meditation they take to themselves the witness of the Scriptures, to which they arrive by reading, and discuss them continually, until they find in them the marrow of love; this refreshment of the mind is truly unpleasing to fools, but is approved by the Lord.
drb › Mark › 2 › Verse 23 through 28
Theophylact: After confounding the Jews, who had blamed His disciples, for pulling the ears of corn on the sabbath day, by the example of David, the Lord now further bringing them to the truth, works a miracle on the sabbath; shewing that, if it is a pious deed to work miracles on the sabbath for the health of men, it is not wrong to do on the sabbath thing necessary for the body.
He says therefore, “And He entered again into the synagogue; and there was a man there which had a withered hand. And they watched Him, whether He would heal him on the sabbath-day; that they might accuse Him.”
Bede, in Marc., 1, 14: For, since He had defended the breaking of the sabbath, which they objected to His disciples, by an approved example, now they wish, by watching Him, to calumniate Himself, that they might accuse Him of a transgression, if He cured on the sabbath, of cruelty or of folly, if He refused.
It goes on: “And He saith unto the man which had the withered hand, Stand in the midst.”
Pseudo-Chrys., Vict.
Bede: And anticipating the calumny of the Jews, which they had prepared for Him, He accused them of violating the precepts of the law, by a wrong interpretation.
Wherefore there follows: “And He saith unto them, Is it lawful to do good on the sabbath-day, or to do evil?”
And this He asks, because they thought that on the sabbath they were to rest even from good works, whilst the law commands to abstain from bad, saying, “Ye shall do no servile work therein;” [Lev 23:7] that is, sin: for “Whosoever committeth sin is the servant of sin.” [John 8:34]
What He first says, “to do good on the sabbath-day or to do evil,” is the same as what He afterwards adds, “to save a life or to lose it;” that is, to cure a man or not. Not that God, Who is in the highest degree good, can be the author of perdition to us, but that His not saving is in the language of Scripture to destroy.
but if it be asked, wherefore the Lord, being about to cure the body, asked about the saving of the soul, let him understand either that in the common way of Scripture the soul is put for the man; as it is said, “All the souls that came out of the loins of Jacob;” [Ex 1:5] or because He did those miracles for the saving of a soul, or because the healing itself of the hand signified the saving of the soul.
Augustine, de Con. Evan., ii, 35: But some one may wonder how Matthew could have said, that they themselves asked the Lord, if it was lawful to heal on the sabbath-day; when Mark rather relates that they were asked by our Lord, “Is it lawful to do good on the sabbath-day, or to do evil?”
Therefore we must understand that they first asked the Lord, if it was lawful to heal on the sabbath-day, then that understanding their thoughts, and that they were seeking an opportunity to accuse Him, He placed in the middle him whom He was about to cure, and put those questions, which Mark and Luke relate. We must then suppose, that when they were silent, He propounded the parable of the sheep, and concluded, that it was lawful to do good on the sabbath-day.
It goes on: “But they were silent.”
Pseudo-Chrys., Vict.
It goes on: “And looking round about upon them with anger.”
His looking round upon them in anger, and being saddened at the blindness of their hearts, is fitting for His humanity, which He deigned to take upon Himself for us. He connects the working of the miracle with a word, which proves that the man is cured by His voice alone.
It follow therefore, “And he stretched it out, and his hand was restored.” Answering by all these things for His disciples, and at the same time shewing that His life is above the law.
Bede: But mystically, the man with a withered hand shews the human race, dried up as to its fruitfulness in good works, but now cured by the mercy of the Lord; the hand of man, which in our first parent had been dried up when he plucked the fruit of the forbidden tree, through the grace of the Redeemer, Who stretched His guiltless hands on the tree of the cross, has been restored to health by the juices of good works.
Well too was it in the synagogue that the hand was withered; for where the gift of knowledge is greater, there also the danger of inexcusable guilt is greater.
Pseudo-Jerome: Or else it means the avaricious, who, being able to give had rather receive, and love robbery rather than making gifts. And they are commanded to stretch forth their hands, that is, “let him that stole steal no more, but rather let him labour, working with his hand the thing which is good, that he may have to give to him that needeth.” [Eph 4:28]
Theophylact: Or, he had his right hand withered, who does not the works which belong to the right side; for from the time that our hand is employed in forbidden deeds, from that time it is withered to the working of good. But it will be restored whenever it stands firm in virtue; wherefore Christ saith, “Arise,” that is, from sin, “and stand in the midst;” that thus it may stretch itself forth neither too little nor too much.
drb › Mark › 3 › Verse 1 through 5
Pseudo-Chrys., Vict.
Wherefore it says, “And having called them together unto Him, He said unto them in parables, How can Satan cast out Satan?” As if He had said, A kingdom divided against itself by civil war must be desolated, which is exemplified both in a house and in a city. Wherefore also if Satan’s kingdom by divided against itself, so that Satan expels Satan from men, the desolation of the kingdom of the devils is at hand.
But their kingdom consists in keeping men under their dominion. If therefore they are driven away from men, it amounts to nothing less than the dissolution of their kingdom. But if they still hold their power over men, it is manifest that the kingdom of evil is still standing, and Satan is not divided against himself.
Gloss.: And because He has already shewn by an example that a devil cannot cast out a devil, He shews how he can be expelled, saying, “No man can enter into a strong man’s house, &c.”
Theophylact: The meaning of the example is this: The devil is the strong man; his goods are the men into whom he is received; unless therefore a man first conquers the devil, how can he deprive him of his goods, that is, of the men whom he has possessed?
So also I who spoil his goods, that is, free men from suffering by his possession, first spoil the devils and vanquish them, and am their enemy. How then can ye say that I have Beelzebub and that being the friend of the devils, I cast them out?
Bede, in Marc., 1, 17: The Lord has also bound the strong man, that is, the devil: which means, He has restrained him from seducing the elect, and entering into his house, the world; He has spoiled his house, and his goods, that is men, because He has snatched them from the snares of the devil, and has united them to His Church.
Or, He has spoiled his house, because the four parts of the world, over which the old enemy had sway, He has distributed to the Apostles and their successors, that they may convert the people to the way of life.
But the Lord shews that they committed a great sin in crying out that which they knew to be of God, was of the devil, when He subjoins, “Verily, I say unto you, All sins are forgiven, &c.” All sins and blasphemies are not indeed remitted to all men, but to those who have gone through a repentance in this life sufficient for their sins; thus neither is Novatus right [ed. note: Novatus was a Carthaginian presbyter, who, after having abetted Felicissimus in his schism against St. Cyprian, came to Rome and joined Novatian against Pope Cornelius, A.D. 251. His error, which is here opposed to Origen’s, consisted in denying that Christ had left with His Church the power of absolving from certain sins, especially from apostasy.], who denied that any pardon should be granted to penitents, who had lapsed in time of martyrdom; nor Origen, who asserts that after the general judgment, after the revolution of ages, all sinners will receive pardon for their sins, which error the following words of the Lord condemn, when He adds, “But he that shall blaspheme against the Holy Ghost, &c.”
Pseudo-Chrys., Vict.
For the law orders one who blasphemes God to be slain, and in the judgment of the second law he has no remission. However, he who is baptized is taken out of this world; but the Jews were ignorant of the remission which takes place in baptism. [ed. note: A few words are left out in the Catena, which occur in Victor, and which do away with the obscurity of the passage. The missing of the whole is, that though there is no remission either in this world or in the next, yet that baptism is, as it were, a space between the two worlds, where remission can be obtained. The reason, therefore, why this blasphemy could not be remitted, was, because the Jews would not come to Christ’s baptism.]
He therefore who refers to the devil miracles, and the casting out of devils which belong to the Holy Ghost alone, has no room left him for remission of his blasphemy. Neither does it appear that such a blasphemy as this is remitted, since it is against the Holy Ghost.
Wherefore he adds, explaining it, “Because they said, He hath an unclean spirit.”
Theophylact: We must however understand, that they will not obtain pardon unless they repent. But since it was at the flesh of Christ that they were offended, even though they did not repent, some excuse was allowed them, and they obtained some remission.
Pseudo-Jerome: Or this is meant; that he will not deserve to work out repentance, so as to be accepted, who, understanding who Christ was, declared that He was the prince of the devils.
Bede: Neither however are those, who do not believe the Holy Spirit to be God, guilty of an unpardonable blasphemy, because they were persuaded to do this by human ignorance, not by devilish malice.
Augustine, Serm., 71, 12, 22: Or else impenitence itself is the blasphemy against the Holy Ghost which hath no remission. For either in his thought or by his tongue, he speaks a word against the Holy Ghost, the forgiver of sins, who treasures up for himself an impenitent heart.
But he subjoins, “Because they said, He hath an unclean spirit,” that he might shew that His reason for saying it, was their declaring that He cast out a devil by Beelzebub, not because there is a blasphemy, which cannot be remitted, since even this might be remitted through a right repentance; but the cause why this sentence was put forth by the Lord, after mentioning the unclean spirit, (who as our Lord shews was divided against himself,) was, that the Holy Ghost even makes those whom He brings together undivided, by His remitting those sins, which divided them from Himself, which gift of remission is resisted by no one, but him who has the hardness of an impenitent heart.
For in another place, the Jews said of the Lord, that He had a devil [John 7:20], without however His saying any thing there about the blasphemy against the Spirit; and the reason is, that they did not there cast in His teeth the unclean spirit, in such a way, that spirit could by their own words be shewn to be divided against Himself, as Beelzebub was here shewn to be, by their saying, that it might be he who cast out devils. [ed. note: St. Augustine explains his meaning by going on to say, that as the Devil was proved by the words of the Jews to be the author of division, so the Holy Ghost was the author of unity, so that one form of blasphemy of the Holy Ghost was rending the unity of the Church, without which there is no remission. St. Ambrose, something in the same way, applies the text to the Arians, as dividing the Holy Trinity, de Fide, i, 1.]
drb › Mark › 3 › Verse 23 through 30
Theophylact: Although the Lord appears in the transactions mentioned above to neglect His mother, nevertheless He honours her; since on her account He goes forth about the borders of the sea.
Wherefore it is said, “And Jesus began to teach again by the sea-side, &c.
Bede, in Marc., 1, 18: For if we look into the Gospel of Matthew, it appears that this same teaching of the Lord at the sea, was delivered on the same day as the former. For after the conclusion of the first sermon, Matthew immediately subjoins, saying, “The same day went Jesus out of the house, and sat by the sea-side.”
Pseudo-Jerome: But He began to teach at the sea, that the place of His teaching might point out the bitter feelings and instability of His hearers.
Bede: After leaving the house also, He began to teach at the sea, because, quitting the synagogue, He came to gather together the multitude of the Gentile people by the Apostles.
Wherefore it continues: “And there was gathered unto Him a great multitude, so that He entered into a ship, and sat in the sea.”
Chrys., Hom. in Matt., 44: Which we must understand was not done without a purpose, but that He might not leave any one behind Him, but have all His hearers before His face.
Bede: Now this ship shewed in a figure the Church, to be built in the midst of the nations, in which the Lord consecrates for Himself a beloved dwelling-place.
It goes on: “And He taught them many things by parables.”
Pseudo-Jerome: A parable is a comparison made between things discordant by nature, under some similitude. For parable is the Greek for a similitude, when we point out by some comparisons what we would have understood. In this way we say an iron man, when we desire that he should be understood to be hardy and strong; when to be swift, we compare him to winds and birds. But He speaks to the multitudes in parables, with His usual providence, that those who could not take in heavenly things, might conceive what they heard by an earthly similitude.
Chrys.: For He rouses the minds of His hearers by a parable, pointing out objects to the sight, to make His discourse more manifest.
Theophylact: And in order to rouse the attention of those who heard, the first parable that He proposes is concerning the seed, which is the word of God.
Wherefore it goes on, “And He said to them in His doctrine.”
Not in that of Moses, nor of the Prophets, because He preaches His own Gospel.
“Hearken: behold, there went out a sower to sow.”
Now the Sower is Christ.
Chrys.: Not that He went out in space, Who is present in all space, and fills all, but in the form and economy by which He is made more near to us through the clothing of flesh. For since we were not able to go to Him, because sins impeded our path, He went out to us. But He went out, preaching in order to sow the word of piety, which He spake abundantly. Now He does not needlessly repeat the same word, when He says, “A sower went out to sow,” for sometimes a sower goes out that he may break up land for tillage, or to pull up weeds, or for some other work. But this one went out to sow.
Bede, in Marc., 1, 19: Or else, He went out to sow, when after calling to His faith the elect portion of the synagogue, He poured out the gifts of His grace in order to call the Gentiles also.
Chrys.: Further, as a sower does not make a distinction in the ground which is beneath him, but simply and without distinction puts in the seed, so also He Himself addresses all. And to signify this, He says, “And as he sowed, some fell by the way-side.”
Theophylact: Take notice, that He says not that He threw it in the way, but that it fell, for a sower, as far as he can, throws it into good ground, but if the ground be bad, it corrupts the seed. Now the way is Christ; but infidels are by the way-side, that is, out of Christ.
Bede: Or else, the way is a mind which is a path for bad thoughts, preventing the seed of the word from growing in it. And therefore whatsoever good seed comes in contact with such a way, perishes, and is carried off by devils.
Wherefore there follows, “And the fowls of the air came and devoured it up.”
And well are the devils called fowls of the air, either because they are of a heavenly and spiritual origin, or because they dwell in the air.
Or else, those who are about the way are negligent and slothful men.
It goes on: “And some fell on stony ground.”
He calls stone, the hardness of a wanton mind; He calls ground, the inconstancy of a soul in its obedience; and sun, the heat of a raging persecution.
Therefore the depth of earth, which ought to have received the seed of God, is the honesty of a mind trained in heavenly discipline, and regularly brought up in obedience to the Divine words. But the stony places, which have no strength for fixing the root firmly, are those breasts which are delighted only with the sweetness of the word which they hear, and for a time with the heavenly promises, but in a season of temptation fall away, for there is too little of healthful desire in them to conceive the seed of life.
Theophylact: Or, the stony persons are those who adhering a little to the rock, that is, to Christ, up to a short time, receive the word, and afterwards, falling back, cast it away.
It goes on: “And some fell among thorns;” by which are marked souls which care for many things. For thorns are cares. [p. 75]
Chrys.: But further He mentions good ground, saying, “And other fell on good ground.” For the difference of the fruits follows the quality of the ground. But great is the love of the Sower for men, for the first He commends, and rejects not the second, and gives a place to the third.
Theophylact: See also how the bad are the greatest number, and the few are those who are saved, for the fourth part of the ground is found to be saved.
Chrys.: This, however, the greater portion of the seed is not lost through the fault of the owner, but of the earth, which received it, that is, of the soul, which hears. And indeed the real husbandman, if he sowed in this way, would be rightly blamed; for he is not ignorant that rock, or the road, or thorny ground, cannot become fertile. But in spiritual things it is not so; for there it is possible that stony ground may become fertile; and that the road should not be trodden down, and that the thorns may be destroyed, for if this could not take place, he would not have sown there. By this, therefore, He gives to us hope of repentance.
It goes on, “And He said unto them, He that hath ears to hear, let him hear.”
Bede: As often as this is inserted in the Gospel or in the Apocalypse of John, that which is spoken is mystical, and is pointed out as healthful to be heard and learnt. For the ears by which they are heard belong to the heart, and the ears by which men obey and do what is commanded are those of an interior sense.
There follows, “And when He was alone, the twelve that were with Him asked of Him the parable; and He said unto them, Unto you it is given to know the mystery of the kingdom of God, but to them that are without all things are done in parables.”
Pseudo-Chrys., Vict.
Wherefore it goes on, “that seeing they might see, and not perceive, &c.” [see Isa 6:9] as if He said that they prophecy might be fulfilled which foretells these things.
Theophylact: For it was God Who made them to see, that is, to understand what is good. But they themselves see not, of their own will making themselves not to see, lest they should be converted and correct themselves, as if they were displeased at their own salvation.
It goes on, “Lest at any time they should be converted, and their sins be forgiven them.”
Pseudo-Chrys., Vict.
Theophylact: Or we may understand in a different way His speaking to the rest in parables, that seeing they might not perceive, and hearing, not understand. For God gives sight and understanding to men who seek for them, but the rest He blinds, lest it become a greater accusation against them, that though they understood, they did not choose to do what they ought.
Wherefore it goes on, “Lest at any times they should be, &c.”
Augustine, Quaest, 14, in Matt.: Or else they deserved this, their not understanding, and yet this in itself was done in mercy to them, that they might know their sins, and, being converted, merit pardon.
Bede: To those then who are without, all things are done in parables, that is, both the actions and the words of the Saviour, because neither in those miracles which He was working, nor in those mysteries which He preached, were they able to acknowledge Him as God. Therefore they are not able to attain to the remission of their sins.
Pseudo-Chrys., Vict.
But when a man approaches it with reverence and a right heart, he wins for himself an abundant revelation of mysteries; when on the contrary his thoughts are not sound, he will be neither made worthy of those things which are easy to many men, nor even of hearing them.
There follows, “And He said unto them, Know ye not this parable, how then shall ye know all parables?”
Pseudo-Jerome: For it was necessary that they to whom He spoke in parables should ask for what they did not understand, and learn by the Apostle whom they despised, the mystery of the kingdom which they themselves had not.
Gloss.: And for this reason, the Lord in saying these things, shews that they ought to understand both this first, and all following miracles.
Wherefore explaining it, He goes on, “The sower soweth the word.”
Chrys., in Matt., Hom. 44: And indeed the prophet has compared the teaching of the people to the planting of a vine; [Isa 5] in this place however it is compared to sowing, to shew that obedience is now shorter and more easy, and will sooner yield fruit.
Bede: But in this exposition of the Lord there is embraced the whole range of those who might hear the words of truth, but are unable to attain to salvation. For there are some to whom no faith, no intellect, nay no opportunity of trying its usefulness, can give a perception of the word which they hear; of whom He says, “And these are by the wayside.” For unclean spirits take away at once the word committed to their hearts, as birds carry away the seed of the trodden way. There are some who both experience its usefulness and feel a desire for it, but some of them the calamities of this world frighten, and others its prosperity allures, so that they do not attain to that which they approve. Of the first of whom He says, “And these are they who fell on stony ground;” of the latter, “And these are they which are sown among thorns.” But riches are called thorns, because they tear the soul with the piercing of its own thoughts, and after bringing it to sin, they, as one may say, make it bleed by inflicting a wound.
Again He says, “And the toil of this world, and the deceitfulness of riches;” for the man who is deceived by an empty desire of riches must soon be afflicted by the toils of continual cares.
He adds, “And the lusts of other things;” because, whosoever despises the commandments of God, and wanders away lustfully seeking other things, is unable to attain to the joy of beatitude. And concupiscences of this sort choke the word, because they do not allow a good desire to enter into the heart, and, as it were, stifle the entrance of vital breath.
There are, however, excepted from these different classes of men, the Gentiles who do not even have grace to hear the words of life.
Theophylact: Further, of those who receive the seed as they ought there are three degrees.
Wherefore it goes on, “And these are they who are sown on good ground.”
Those who bear fruit an hundred-fold are those who lead a perfect and an obedient life, as virgins and hermits. Those who bear fruit sixty-fold are those who are in the mean as continent persons [ed. note: The word translated continentes . . . means ascetics, who mix in the affairs of the world; whereas hermits lived quite out of them, and gave themselves up to contemplation; caenobites came between the two, living together in convents, and combined both the practical and contemplative life, see Greg. Naz. Or. 43, 62] and those who are living in convents.
Those who bear thirty-fold are those who though weak indeed, bear fruit according to their own virtue, as laymen and married persons.
Bede: Or he bears thirty-fold, who instills into the minds of the elect faith in the Holy Trinity; sixty-fold, who teaches the perfection of good works; a hundred-fold, who shews the rewards of the heavenly kingdom.
For in counting a hundred, we pass on to the right hand [ed. note: “He alludes to the mode of counting among the ancients. All numbers were signified by fingers of the left hand, either straight or variously bent, up to a hundred; and then they changed to the right. Consult Caelius Rhodiginus, Lectionum Antiq. lib. 23, cap. 11, 12.” Benedictine note on Greg. Hom. in Ezec. lib. 2, Hom., 5]; therefore that number is fitly made to signify everlasting happiness.
But the good ground is the conscience of the elect, which does the contrary to all the former three, which both receives with willingness the seed of the word committed to it, and keeps it when received up to the season of fruit.
Pseudo-Jerome: Or else the fruits of the earth are contained in thirty, sixty, or a hundred-fold, that is, in the Law, the Prophets, and the Gospel.
drb › Mark › 4 › Verse 1 through 20
Chrys.: After the question of the disciples concerning the parable, and its explanation, He well subjoins, “And He said unto them, Is a candle brought, &c.” As if He said, A parable is given, not that it should remain obscure, and hidden as if under a bed or a bushel, but that it should be manifested to those who are worthy. The candle within us is that of our intellectual nature, and it shines either clearly or obscurely according to the proportion of our illumination. For if meditations which feed the light, and the recollection with which such a light is kindled, are neglected, it is presently extinguished.
Pseudo-Jerome: Or else the candle is the discourse concerning the three sorts of seed. The bushel or the bed is the hearing of the disobedient. The Apostles are the candlestick, whom the word of the Lord hath enlightened.
Wherefore it goes on, “For there is nothing hidden, &c.”
The hidden and secret thing is the parable of the seed, which comes forth to light, when it is spoken of by the Lord.
Theophylact: Or else the Lord warns His disciples to be as light, in their life and conversation; as if He said, As a candle is put so as to give light, so all will look to your life. Therefore be diligent to lead a good life; sit not in corners, but be ye a candle. For a candle gives light, not when placed under a bed, but on a candlestick; this light indeed must be placed on a candlestick, that is, on the eminence of a godly life, that it may be able to give light to others. Not under a bushel, that is, in things pertaining to the palate, nor under a bed, that is, in idleness. For no one who seeks after the delights of his palate and loves rest can be a light shining over all.
Bede, in Marc., 1, 20: Or, because the time of our life is contained under a certain measurement of Divine Providence, it is rightly compared to a bushel. But the bed of the soul is the body, in which it dwells and reposes for a time. He therefore who hides the word of God under the love of this transitory life, and of carnal allurements, covers his candle with a bushel or a bed.
But he puts his light on a candlestick who employs his body in the ministry of the word of God; therefore under these words He typically teaches them a figure of preaching.
Wherefore it goes on, “For there is nothing hidden, which shall not be revealed, nor is there any thing made secret, which shall not come abroad.”
As if He said, Be not ashamed of the Gospel, but amidst the darkness of persecution raise the light of the word of God upon the candlestick of your body, keeping fixedly in your mind that day, when the Lord will throw light upon the hidden places of darkness, for then everlasting praise awaits you, and everlasting punishment your adversaries.
Chrys., in Matt., Hom. 15: Or else, “There is nothing hid;” as if He said, If ye conduct your life with care, accusation will not be able to obscure your light.
Theophylact: For each of us, whether he have done good or evil, is brought to light in this life, much more in that which is to come. For what can be more hidden than God, nevertheless He Himself is manifested in the flesh.
It continues, “If any man have ears to hear, let him hear.”
Bede: That is, if any man have a sense for understanding the word of God, let him not withdraw himself, let him not turn his ear to fables, but let him lend his ear to search those things which truth hath spoken, his hands for fulfilling them, his tongue for preaching them.
There follows, “And He said unto them, Take heed what ye hear.”
Theophylact: That is, that none of those things which are said to you by me should escape you.
“With what measure ye mete, it shall be measured to you,” that is, whatsoever degree of application ye bring, in that degree ye will receive profit.
Bede: Or else, If ye diligently endeavor to do all the good which ye can, and to teach it to your neighbours, the mercy of God will come in, to give you both in the present life a sense to take in higher things, and a will to do better things, and will add for the future an everlasting reward. And therefore it is subjoined, “And to you shall more be given.”
Pseudo-Jerome: According to the measure of his faith the understanding of mysteries is divided to every man, and the virtues of knowledge will also be added to them.
It goes on: “For he that hath, to him shall be given;” that is, he who hath faith shall have virtue, and he who hath obedience to the word, shall also have the understanding of the mystery. Again, he who, on the other hand, has not faith, fails in virtue; and he who has not obedience to the word, shall not have the understanding of it; and if he does not understand, he might as well not have heard.
Pseudo-Chrys., Vict.
Bede: For sometimes a clever reader by neglecting his mind, deprives himself of wisdom, of which he tastes the sweetness, who, though slow in intellect, works more diligently.
Chrys.: Again it may be said, that he “hath not,” who has not truth. But our Lord says that “he hath,” because he has a lie, for every one whose understanding believes a lie, thinks that he has something.
drb › Mark › 4 › Verse 21 through 25
Theophylact: After the miracle of the demoniac, the Lord works another miracle, namely, in raising up the daughter of the ruler of the synagogue; the Evangelist, before narrating this miracle, says, “And when Jesus was passed over again by ship unto the other side, much people gathered unto Him.”
Augustine, de Con. Evan., 2, 28: But we must understand, that what is added of the daughter of the ruler of the synagogue, took place when Jesus had again crossed the sea in a ship, though how long after does not appear; for if there were not an interval, there could be no time for the taking place of that which Matthew relates, concerning the feast at his own house; after which event, nothing follows immediately, except this concerning the daughter of the chief of the synagogue. For he has so put it together, that the transition itself shews that the narrative follows the order of time.
It goes on, “There cometh one of the rulers of the synagogue, &c.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He has recorded the name on account of the Jews of that time, that it might mark the miracle.
It goes on, “And when he saw Him, he fell at His feet, and besought Him greatly, &c.”
Matthew indeed relates that the chief of the synagogue reported that his daughter was dead, but Mark says that she was very sick, and that afterwards it was told to the ruler of the synagogue, when our Lord was about to go with him, that she was dead. The fact then, which Matthew implies, is the same, namely, that He raised her from the dead; and it is for the sake of brevity, that he says that she was dead, which was evident from her being raised.
Augustine: For he attaches himself not to the words of the father, but to what is of most importance, his wishes; for he was in such despair, that his wish was that she should return to life, not thinking that she could be found alive, whom he had left dying.
Theophylact: Now this man was faithful in part, inasmuch as he fell at the feet of Jesus, but in that he begged of Him to come, he did not shew as much faith as he ought. For he ought to have said, ‘Speak the word only, and my daughter shall be healed.’
There follows, “And He went away with him, and much people followed Him, and thronged Him; and a woman, which had an issue of blood twelve years, &c.”
Chrys., see Chrys., Hom. in Matt., 31: This woman, who was celebrated and known to all, did not dare to approach the Saviour openly, nor to come to Him, because, according to the law, she was unclean; for this reason she touched Him behind, and not in front, for that she durst not do, but only ventured to touch the hem of His garment. It was not however the hem of the garment, but her frame of mind that made her whole.
There follows, “For she said, “If I may but touch His clothes, I shall be whole.”
Theophylact: Most faithful indeed is this woman, who hoped for healing from His garments. For which reason she obtains health.
Wherefore it goes on, “And straightway the fountain of her blood was dried up, and she felt in her body that she was healed.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Now the virtues of Christ are by His own will imparted to those men, who touch Him by faith.
Wherefore there follows, “And Jesus, immediately knowing in Himself that virtue had gone out of Him, turned Him about in the press, and said, Who touched My clothes?” The virtues indeed of the Saviour do not go out of Him locally or corporally, nor in any respect pass away from Him. For being incorporeal, they go forth to others and are given to others; they are not however separated from Him, from whom they are said to go forth, in the same way as sciences are given by the teacher to his pupils.
Therefore it says, “Jesus, knowing in Himself the virtue which had gone out of Him,” to shew that with His knowledge, and not without His being aware of it, the woman was healed. But He asked, “Who touched me?” although He knew her who touched Him, that He might bring to light the woman, by her coming forward, and proclaim her faith, and lest the virtue of His miraculous work should be consigned to oblivion.
It goes on, “And His disciples said unto Him, Thou seest the multitude thronging thee, and sayest thou, Who touched Me?”
But the Lord asked, “Who touched Me,” that is in thought and faith, for the crowds who throng Me cannot be said to touch Me, for they do not come near to Me in thought and in faith.
There follows, “And He looked round about to see her that had done this thing.”
Theophylact: For the Lord wished to declare the woman, first to give His approbation to her faith, secondly to urge the chief of the synagogue to a confident hope that He could thus cure his child, and also to free the woman from fear. For the woman feared because she had stolen health.
Wherefore there follows, “But the woman fearing and trembling, &c.”
Bede, in Marc., 2, 22: Observe that the object of His question was that the woman should confess the truth of her long want of faith, of her sudden belief and healing, and so herself be confirmed in faith, and afford an example to others.
“But He said to her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.”
He said not, Thy faith is about to make thee whole, but has made thee whole, that is, in that thou hast believed, thou hast already been made whole.
Chrys., Vict. Ant. e Cat. in Marc., see Chrys., Hom. in Matt., 31: He calls her “daughter” because she was saved by her faith; for faith in Christ makes us His children.
Theophylact: But He saith to her, “Go in peace,” that is, in rest, which means, go and have rest, for up to this time thou hast been in pains and torture.
Pseudo-Chrys.: Or else He says, “Go in peace,” sending her away into that which is the final good, for God dwells in peace, that thou mayest know, that she was not only healed in body, but also from the causes of bodily pain, that is, from her sins.
Pseudo-Jerome: Mystically, however, Jairus comes after the healing of the woman, because when the fulness of the Gentiles has come in, then shall Israel be saved. [Romans 11] Jairus means either illuminating, or illuminated, that is, the Jewish people, having cast off the shadow of the letter, enlightened by the Spirit, and enlightening others, falling at the feet of the Word, that is, humbling itself before the Incarnation of Christ, prays for her daughter, for when a man lives himself, he makes others live also. Thus Abraham, and Moses, and Samuel, intercede for the people who are dead, and Jesus comes upon their prayers.
Bede: Again, the Lord going to the child, who is to be healed, is thronged by the crowd, because though He gave healthful advice to the Jewish nation, He is oppressed by the wicked habits of that carnal people; but the woman with an issue of blood, cured by the Lord, is the Church gathered together from the nations, for the issue of blood may be either understood of the pollution of idolatry, or of those deeds, which are accompanied by pleasure to flesh and blood. But whilst the word of the Lord decreed salvation to Judaea, the people of the Gentiles by an assured hope seized upon the health, promised and prepared for others.
Theophylact: Or else, by the woman, who had a bloody flux, understand human nature; for sin rushed in upon it, which since it killed the soul, might be said to spill its blood. It could not be cured by many physicians, that is, by the wise men of this world, and of the Law and the Prophets; but the moment that it touched the hem of Christ’s garment, that is, His flesh, it was healed, for whosoever believes the Son of man to be Incarnate is he who touches the hem of His garment.
Bede: Wherefore one believing woman touches the Lord, whilst the crowd throngs Him, because He, who is grieved by divers heresies, or by wicked habits, is worshipped faithfully with the heart of the Catholic Church alone. But the Church of the Gentiles came behind Him; because though it did not see the Lord present in the flesh, for the mysteries of His Incarnation had been gone through, yet it attained to the grace of His faith, and so when by partaking of His sacraments, it merited salvation from its sins, as it were the fountain of its blood was dried up by the touch of His garments. And the Lord looked round about to see her who had done this, because He judges that all who deserve to be saved are worthy of His look and of His pity.
drb › Mark › 5 › Verse 21 through 34
Theophylact: The Lord not only preached in the cities, but also in villages, that we may learn not to despise little things, nor always to seek for great cities, but to sow the word of the Lord in abandoned and lowly villages.
Wherefore it is said, “And He went round about the villages, teaching.”
Bede, in Marc., 2, 24: Now our kind and merciful Lord and Master did not grudge His servants and their disciples His own virtues, and as He Himself had healed every sickness and every infirmity, so also He gave the same power to His disciples.
Wherefore it goes on: “And He called unto Him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits.”
Great is the difference between giving and receiving. Whatsoever He does, is done in His own power, as Lord; if they do any thing, they confess their own weakness and the power of the Lord, saying in the name of Jesus, “Arise, and walk.”
Theophylact: Again He sends the Apostles two and two that they might become more active; for, as says the Preacher, “Two are better than one.” [Eccles 4:9] But if He had sent more than two, there would not have been a sufficient number to allow of their being sent to many villages.
Greg., Hom. in Evan., 17: Further, the Lord sent the disciples to preach, two and two, because there are two precepts of charity, namely, the love of God, and of our neighbour; and charity cannot be between less than two; by this therefore He implies to us, that he who has not charity towards his neighbour, ought in no way to take upon himself the office of preaching.
There follows: “And He commanded them, that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: but be shod with sandals; and not put on two coats.”
Bede: For such should be the preacher’s trust in God, that, though he takes no thought for supplying his own wants in this present world, yet he should feel most certain that these will not be left unsatisfied, lest whilst his mind is taken up with temporal things, he should provide less of eternal things to others.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The Lord also gives them this command, that they might shew by their mode of life, how far removed they were from the desire of riches.
Theophylact: Instructing them also by this means not to be fond of receiving gifts, in order too that those, who saw them proclaim poverty, might be reconciled to it, when they saw that the Apostles themselves possessed nothing.
Augustine, de Con. Evan., 2, 30: Or else; according to Matthew, the Lord immediately subjoined, “The workman is worthy of his meat,” [Matt 10:19] which sufficiently proves why He forbade their carrying or possessing such things; not because they were not necessary, but because He sent them in such a way as to shew, that they were due to them from the faithful, to whom they preached the Gospel.
From this it is evident that the Lord did not mean by this precept that the Evangelists ought to live only on the gifts of those to whom they preach the Gospel, else the Apostle transgressed this precept when he procured his livelihood by the labour of his own hands, but He meant that He had given them a power, in virtue of which, they might be assured these things were due to them.
It is also often asked, how it comes that Matthew and Luke have related that the Lord commanded His disciples not to carry even a staff, whilst Mark says, “And He commanded them that they should take nothing for their journey, save a staff only.” Which question is solved, by supposing that the word ‘staff’ has a meaning in Mark, who says that it ought to be carried, different from that which it bears in Matthew and Luke, who affirm the contrary. For in a concise way one might say, Take none of the necessaries of life with you, nay, not a staff, save a staff only; so that the saying, nay not a staff, may mean, nay not the smallest thing; but that which is added, “save a staff only,” may mean that, through the power received by them from the Lord, of which a rod is the ensign, nothing, even of those things which they do not carry, will be wanting to them.
The Lord, therefore, said both, but because one Evangelist has not given both, men suppose, that he who has said that the staff, in one sense, should be taken, is contrary to him who again has declared, that, in another sense, it should be left behind: now however that a reason has been given, let no one think so.
So also when Matthew declares that shoes are not to be worn on the journey, he forbids anxiety about them, for the reason why men are anxious about carrying them, is that they may not be without them. This is also to be understood of the two coats, that no man should be troubled about having only that with which he is clad from anxiety lest he should need another, when he could always obtain one from the power given by the Lord.
In like manner Mark, by saying that they are to be shod with sandals or soles, warns us that this mode of protecting the feet has a mystical signification, that the foot should neither be covered above nor be naked on the ground, that is, that the Gospel should neither be hid, nor rest upon earthly comforts; and in that He forbids their possessing or taking with them, or more expressly their wearing, two coats, He bids them walk simply, not with duplicity. But whosoever thinks that the Lord could not in the same discourse say some things figuratively, others in a literal sense, let him look into His other discourses, and he shall see, how rash and ignorant is his judgment.
Bede: Again, by the two tunics He seems to me to mean two sets of clothes; not that in places like Scythia, covered with the ice and snow, a man should be content with only one garment, but by coat, I think a suit of clothing is implied, that being clad with one, we should not keep another through anxiety as to what may happen.
Pseudo-Chrys.: Or else, Matthew and Luke neither allow shoes nor staff, which is meant to point out the highest perfection. But Mark bids them take a staff and be shod with sandals, which is spoken by permission. [see 1 Cor 7:6]
Bede: Again, allegorically; under the figure of a scrip is pointed out the burdens of this world, by bread is meant temporal delights, by money in the purse, the hiding of wisdom; because he who receives the office of a doctor, should neither be weighed down by the burden of worldly affairs, nor be made soft by carnal desires, nor hide the talent of the word committed to him under the case of an inactive body.
It goes on, “And He said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.”
Where He gives a general precept of constancy, that they should look to what is due to the tie of hospitality, adding, that it is inconsistent with the preaching of the kingdom of heaven to run about from house to house.
Theophylact: That is, lest they should be accused of gluttony in passing from one to another. It goes on, “And whoever shall not receive you, &c.” This the Lord commanded them, that they might shew that they had walked a long way for their sakes, and to no purpose. Or, because they received nothing from them, not even dust, which they shake off, that it might be a testimony against them, that is, by way of convicting them.
Pseudo-Chrys.: Or else, that it might be a witness of the toil of the way, which they sustained for them; or as if the dust of the sins of the preachers was turned against themselves.
It goes on: “And they went and preached that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them.”
Mark alone mentions their anointing with oil. James however, in his canonical Epistle, says a thing similar. For oil both refreshes our labours, and gives us light and joy; but again, oil signifies the mercy of the unction of God, the healing of infirmity, and the enlightening of the heart, the whole of which is worked by prayer.
Theophylact: It also means, the grace of the Holy Ghost, by which we are eased from our labours, and receive light and spiritual joy.
Bede: Where it is evident from the Apostles themselves, that it is an ancient custom of the holy Church that persons possessed or afflicted with any disease whatever, should be anointed with oil consecrated by priestly blessing.
drb › Mark › 6 › Verse 6 through 13
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The Jews regard and murmur about only the bodily purification of the law; our Lord wishes to bring in the contrary.
Wherefore it is said, “And when He had called all the people unto Him, He said unto them, Hearken unto Me every one, and understand: there is nothing from without a man, that entering into him can defile him, but the things which come out of a man, those are they which defile a man;” that is, which make him unclean.
The things of Christ have relation to the inner man, but those which are of the law are visible and external, to which, as being bodily, the cross of Christ was shortly to put an end.
Theophylact: But the intention of the Lord in saying this was to teach men, that the observing of meats, which the law commands, should not be taken in a carnal sense, and from this He began to unfold to them the intent of the law.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Again He subjoins, “If any man have ears to hear, let him hear.” For He had not clearly shewn them, what those things are which proceed out of a man, and defile a man; and on account of this saying, the Apostles thought that the foregoing discourse of the Lord implied some other deep thing.
Wherefore there follows: “And when He was entered into the house from the people, His disciples asked Him concerning the parable;” they called it parable, because it was not clear.
Theophylact: The Lord begins by chiding them, wherefore there follows, “Are ye so without understanding also?”
Bede: For that man is a faulty hearer who considers what is obscure to be a clear speech, or what is clear to be obscurely spoken.
Theophylact: Then the Lord shews them what was hidden, saying, “Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot make him common?”
Bede: For the Jews, boasting themselves to be the portion of God, call common those meals which all men use, as shellfish, hares, and animals of that sort. Not even however what is offered to idols is unclean, in as far as it is food and God’s creature; it is the invocation of devils which makes it unclean; and He adds the cause of it, saying, “Because it entereth not into his heart.”
The principal seat of the soul according to Plato is the brain, but according to Christ, it is in the heart.
Gloss [ed. note: It is probable that most, if not all the Glosses which cannot be found, are from St. Thomas himself, and this one is especially like his language, as may be seen by referring to Summa, 2, 2, Q148, Art 1, and 1, Q119, Art 1, in both of which places also he quotes the passages in St. Matthew parallel to this part of St. Mark.] It says therefore into his heart, that is, into his mind, which is the principal part of his soul, on which his whole life depends; wherefore it is necessary, that according to the state of his heart a man should be called clean or unclean, and thus whatsoever does not reach the soul, cannot bring pollution to the man.
Meats therefore, since they do not reach the soul, cannot in their own nature defile a man; but an inordinate use of meats, which proceeds from a want of order in the mind, makes men unclean.
But that meats cannot reach the mind, He shews by that which He adds, saying, “But into the belly, and goeth out into the draught, purging all meats.” This however He says, without referring to what remains from the food in the body, for that which is necessary for the nourishment and growth of the body remains. But that which is superfluous goes out, and thus as it were purges the nourishment, which remains.
Augustine: For some things are joined to others in such a way as both to change and be changed, just as food, losing its former appearance, is both itself turned into our body, and we too are changed, and our strength is refreshed by it.
[ed. note: The last words of this comment are not in St. Augustine, but in Bede, who took them originally from St. Jerome’s Commentary on Matthew, from whence most of Bede’s remarks on this passage are taken word for word. As the sentence marked Bede is not found in him, it probably belongs to the Gloss, and his name has been transferred from the former sentence.] Further, a most subtle liquid, after the food has been prepared and digested in our veins, and other arteries, by some hidden channels, called from a Greek word, pores, passes through us, and goes into the draught.
Bede: Thus then it is not meat that makes men unclean, but wickedness, which works in us the passions which come from within.
Wherefore it goes on: “And He said, That which cometh out of a man, that defileth a man.”
Gloss.: The meaning of which He points out, when He subjoins, “for from within, out of the heart of men, proceed evil thoughts.”
And thus it appears that evil thoughts belong to the mind, which is here called the heart, and according to which a man is called good or bad, clean or unclean.
Bede: From this passage are condemned those men who suppose that thoughts are put into them by the devil, and do not arise from their own evil will. The devil may excite and help on evil thoughts, he cannot be their author.
Gloss.: From evil thoughts, however, evil actions proceed to greater lengths, concerning which it is added, adulteries, that is, acts which consist in the violation of another man’s bed; fornications, which are unlawful connexions between persons, not bound by marriage; murders, by which hurt is inflicted on the person of one’s neighbour; thefts, by which his goods are taken from him; covetousness, by which things are unjustly kept; wickedness, which consists in calumniating others; deceit, in overreaching them; lasciviousness, to which belongs any corruption of mind or body.
Theophylact: An evil eye, that is, hatred and flattery, for he who hates turns an evil and envious eye on him whom he hates, and a flatterer, looking askance at his neighbour’s goods, leads him into evil; blasphemies, that is, faults committed against God; pride, that is, contempt of God, when a man ascribes the good, which he does, not to God, but to his own virtue; foolishness, that is, an injury against one’s neighbour.
Gloss. [ed. note: see Summa 2, 2, Q46, 1, and 1, 2, Q1, 1]: Or, foolishness consists in wrong thoughts concerning God; for it is opposed to wisdom, which is the knowledge of divine things. It goes on: “All these evil things come from within, and defile the man.” For whatsoever is in the power of a man, is imputed to him as a fault, because all such things proceed from the interior will, by which man is master of his own actions.
drb › Mark › 7 › Verse 14 through 23
Theophylact: After that the Lord had finished His teaching concerning food, seeing that the Jews were incredulous, He enters into the country of the Gentiles, for the Jews being unfaithful, salvation turns itself to the Gentiles.
Wherefore it is said, “And from thence He arose, and went into the borders of Tyre and Sidon.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Tyre and Sidon were places of the Canaanites, therefore the Lord comes to them, not as to His own, but as to men, who had nothing in common with the fathers to whom the promise was made. And therefore He comes in such a way, that His coming should not be known to the Tyrians and Sidonians.
Wherefore it continues: “and entered into a house, and would have no man know it.” For the time had not come for His dwelling with the Gentiles and bringing them to the faith, for this was not to be, till after His cross and resurrection.
Theophylact: Or else, His reason for coming in secret was that the Jews should not find occasion of blame against Him, as if He had passed over to the unclean Gentiles.
It goes on: “But He could not be hid.”
Pseudo-Augustine, Quaest e Vet. et N. Test. 77: But if He wished to do so and could not, it appears as if His will was impotent; it is not possible however that our Saviour’s will should not be fulfilled, nor can He will a thing, which He knows ought not be.
Therefore when a thing has taken place, it may be asserted that He has willed it. But we should observe that this happened amongst the Gentiles, to whom it was not time to preach; nevertheless not to receive them, when they came to the faith of their own accord, would have been to grudge them the faith.
So then it came to pass that the Lord was not made known by His disciples; others, however, who had seen Him entering the house, recognized Him, and it began to be known that He was there. His will therefore was that He should not be proclaimed by His own disciples, but that others should come to seek Him, and so it took place.
Bede, in Marc., 2, 30: Having entered also into the house, He commanded His disciples not to betray who He was to anyone in this unknown region, that they, on whom He had bestowed the grace of healing, might learn by His example, as far as they could, to shrink from the glory of human praise in the shewing forth of their miracles; yet they were not to cease from the pious work of virtue, when either the faith of the good justly deserved that miracles should be done, or the unfaithfulness of the wicked might necessarily compel them. For He Himself made known His entry into that place to the Gentile woman, and to whomsoever He would.
Pseudo-Aug.: Lastly, the Canaanitish woman came in to Him, on hearing of Him; if she had not first submitted herself to the God of the Jews, she would not have obtained their benefit. Concerning her it continues: “For a woman, whose daughter had an unclean spirit, as soon as she had heard of Him, came in and fell at His feet.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Now by this the Lord wished to shew His disciples that He opened the door of faith even to the Gentiles, wherefore also the nation of the woman is described when it is added, “The woman was a Gentile, a Syrophenician by nation,” that is, from Syria and Phaenice.
It goes on: “and she besought Him that He would cast forth the devil out of her daughter.”
Augustine, de Con. Evan., 2, 49: It appears however that some question about a discrepancy may be raised, because it is said that the Lord was in the house when the woman came, asking about her daughter. When, however, Matthew says that His disciples had suggested to Him, “Send her away, for she crieth after us,” [Matt 15:23] He appears to imply nothing less than that the woman uttered supplicating cries after the Lord, as He walked. How then do we infer that she was in the house, except by gathering it from Mark, who says that she came in to Jesus, after having before said that He was in the house? But Matthew in that he says, “He answered her not a word,” gave us to understand that He went out, during that silence, from the house; thus too the other events are connected together, so that they now in no way disagree.
It continues: “But He said unto her, Let the children be first filled.”
Bede: The time will come when even you who are Gentiles will obtain salvation; but it is right that first the Jews who deservedly are wont to be called by the name of children of God’s ancient election, should be refreshed with heavenly bread, and that so at length, the food of life should be ministered to the Gentiles.
There follows: “For it is not meet to take the children’s bread, and to cast it to the dogs.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: These words He uttered not that there is in Him a deficiency of virtue, to prevent His ministering to all, but because His benefit, if ministered to both Jews and Gentiles who had no communication with each other, might be a cause of jealousy.
Theophylact: He calls the Gentiles dogs, as being thought wicked by the Jews; and He means by bread, the benefit which the Lord promised to the children, that is, to the Jews. The sense therefore is, that it is not right for the Gentiles first to be partakers of the benefit, promised principally to the Jews. The reason, therefore, why the Lord does not immediately hear, but delays His grace, is, that He may also shew that the faith of the woman was firm, and that we may learn not at once to grow weary in prayer, but to continue earnest till we obtain.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: In like manner also to shew the Jews that He did not confer healing on foreigners in the same degree as to them, and that by the discovery of the woman’s faith, the unfaithfulness of the Jews might be the more laid bare. For the woman did not take it ill, but with much reverence assented to what the Lord had said.
Wherefore it goes on, “And she answered and said unto Him, Truth, Lord, but the dogs under the table eat of the children’s crumbs.”
Theophylact: As if she had said, The Jews have the whole of that bread which comes down from heaven, and Thy benefits also; I ask for the crumbs, that is, a small portion of the benefit.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Her placing herself therefore in the rank of dogs is a mark of her reverence; as if she said, I hold it as a favour to be even in the position of a dog, and to eat not from another table, but from that of the Master himself.
Theophylact: Because therefore the woman answered with much wisdom, she obtained what she wanted; wherefore there follows, “And He said unto her, &c.” He said not, My virtue hath made thee whole, but for this saying, that is, for thy faith, which is shewn by this saying, “go thy way, the devil is gone out of thy daughter.”
It goes on: “And when she was come into her house, she found her daughter laid upon the bed, and the devil gone out.”
Bede: On account then of the humble and faithful saying of her mother, the devil left the daughter; here is given a precedent for catechising and baptizing infants, seeing that by the faith and the confession of the parents, infants are freed in baptism from the devil, though they can neither have knowledge in themselves, or do either good or evil.
Pseudo-Jerome: Mystically however the Gentile woman, who prays for her daughter, is our mother the Church of Rome. Her daughter afflicted with a devil, is the barbarian western race, which by faith hath been turned from a dog into a sheep. She desires to take the crumbs of spiritual understanding, not the unbroken bread of the letter.
Theophylact: The soul of each of us also, when he falls into sin, becomes a woman; and this soul has a daughter who is sick, that is, evil actions; this daughter again has a devil, for evil actions arise from devils. Again, sinners are called dogs, being filled with uncleanness. For which reason we are not worthy to receive the bread of God, or to be made partakers of the immaculate mysteries of God; if however in humility, knowing ourselves to be dogs, we confess our sins, then the daughter, that is, our evil life, shall be healed.
drb › Mark › 7 › Verse 24 through 30
Theophylact: After the Lord had performed the former miracle concerning the multiplication of the loaves, now again, a fitting occasion presents itself, and He takes the opportunity of working a similar miracle.
Wherefore it is said, “In those days, the multitude being very great, and having nothing to eat, Jesus called His disciples unto Him, and saith unto them, I have compassion on the multitude, because they have now been with Me three days, and have nothing to eat.”
For He did not always work miracles concerning the feeding of the multitude, lest they should follow Him for the sake of food; now therefore He would not have performed this miracle, if He had not seen that the multitude was in danger.
Wherefore it goes on: “And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.”
Bede, in Marc., 2, 32: Why they who came from afar hold out for three days, Matthew says more fully: “And He went up into a mountain, and sat down there, and great multitudes came unto Him, having with them many sick persons, and cast them down at Jesus’ feet, and He healed them.” [Matt. 15:29-30]
Theophylact: The disciples did not yet understand, nor did they believe in His virtue, notwithstanding former miracles; wherefore it continues, “And His disciples said unto Him, From whence can a man satisfy these men with bread here in the wilderness?”
But the Lord Himself does not blame them, teaching us that we should not be grievously angry with ignorant men and those who do not understand, but bear with their ignorance.
After this it continues, “And He asked them, How many loaves have ye? and they answered, Seven.
Remig.: Ignorance was not His reason for asking them, but that from their answering, “seven,” the miracle might be noised abroad, and become more known in proportion to the smallness of the number.
It goes on: “And He commanded the people to sit down on the ground.”
In the former feeding they lay down on grass, in this one on the ground.
It continues, “And He took the seven loaves, and gave thanks, and brake.”
In giving thanks, He has left us an example, that for all gifts conferred on us from heaven we should return thanks to Him. And it is to be remarked, that our Lord did not give the bread to the people, but to His disciples, and the disciples to the people.
For it goes on, “and gave to His disciples to set before them; and they did set them before the people.”
And not only the bread, but the fish also He blessed, and ordered to be set before them.
For there comes after, “And they had a few small fishes: and He blessed, and commanded to set them also before them.”
Bede: In this passage then we should notice, in one and the same, our Redeemer, a distinct operation of Divinity and of Manhood; thus the error of Eutyches [ed. note: i.e. the Monothelites], who presumes to lay down the doctrine of one only operation in Christ, is to be cast out far from the Christian pale. For who does not here see that the pity of our Lord for the multitude is the feeling and sympathy of humanity; and that at the same time His satisfying four thousand men with seven loaves and a few fishes, is a work of Divine virtue?
It goes on, “And they took up of the broken meat that was left seven baskets.”
Theophylact: The multitudes who ate and were filled did not take with them the remains of the loaves, but the disciples took them up, and they did before the baskets. In which we learn according to the narration, that we should be content with what is sufficient, and not look for any thing beyond. The number of those who ate is put down, when it is said, “And they that had eaten were about four thousand: and He sent them away;” where we may see that Christ sends no one away fasting, for He wishes all to be nourished by His grace.
Bede: The typical difference between this feeding and the other of the five loaves and two fishes, is, that there the letter of the Old Testament, full of spiritual grace, is signified, but here the truth and grace of the New Testament, which is to be ministered to all the faithful, is pointed out.
Now the multitude remains three days, waiting for the Lord to heal their sick, as Matthew relates, when the elect, in the faith of the Holy Trinity, supplicate for sins, with persevering earnestness; or because they turn themselves to the Lord in deed, in word, and in thought.
Theophylact: Or by those who wait for three days, He means the baptized; for baptism is called illumination, and is performed by true immersion.
Greg., Mor. 1, 19: He does not however wish to dismiss them fasting, lest they should faint by the way; for it is necessary that men should find in what is preached the word of consolation, lest hungering through want of the food of truth, they sink under the toil of this life.
Ambrose, in Luc., 6, 73: The good Lord indeed whilst He requires diligence, gives strength; nor will He dismiss them fasting, “lest they faint by the way,” that is, either in the course of this life, or before they have reached the fountainhead of life, that is, the Father, and have learnt that Christ is of the Father, lest haply, after receiving that He is born of a virgin, they begin to esteem His virtue not that of God, but of a man.
Therefore the Lord Jesus divides the food, and His will indeed is to give to all, to deny none; He is the Dispenser of all things, but if thou refusest to stretch forth thy hand to receive the food, thou wilt faint by the way; nor canst thou find fault with Him, who pities and divides.
Bede: But they who return to repentance after the crimes of the flesh, after thefts, violence, and murders, come to the Lord from afar; for in proportion as a man has wandered farther in evil working, so he has wandered farther from Almighty God. The believers amongst the Gentiles came from afar to Christ, but the Jews from near, for they had been taught concerning Him by the letter of the law and the prophets. In the former case, however, of the feeding with five loaves, the multitude lay upon the green grass: here, however, upon the ground, because by the writing of the law, we are ordered to keep under the desires of the flesh, but in the New Testament we are ordered to leave even the earth itself and our temporal goods.
Theophylact: Further, the seven loaves are spiritual discourses, for seven is the number, which points out the Holy Ghost, who perfects all things; for our life is perfected in the number of seven days. [ed. note: The number seven seems to be taken in the Fathers to mean a whole, from the world having been completed in seven days; and St. Ambrose lays it down as a principle of interpretation, in Luc. 7, 95. Theophylact here alludes to the seven ages of man’s life; a very similar passage is found in St. Ambrose’s 44th Letter, where the whole subject is discussed.]
Pseudo-Jerome: Or else, the seven loaves are the gifts of the Holy Spirit, the fragments of the loaves are the mystical understanding of the first week.
Bede: For our Lord’s breaking the bread means the opening of mysteries; His giving of thanks shews how great a joy He feels in the salvation of the human race; His giving the loaves to His disciples that they might set them before the people, signifies that He assigns the spiritual gifts of knowledge to the Apostles, and that it was His will that by their ministry the food of life should be distributed to the Church.
Pseudo-Jerome: The small fishes blessed are the books of the New Testament, for our Lord when risen asks for a piece of broiled fish.
Or else, in these little fishes, we receive the saints, seeing that in the Scriptures of the New Testament are contained the faith, life, and sufferings of them who, snatched away from the troubled waves of this world, have given us by their example spiritual refreshment.
Bede: Again, what was over and above, after the multitude was refreshed, the Apostles take up, because the higher precepts of perfection, to which the multitude cannot attain, belong to those whose life transcends that of the generality of the people of God; nevertheless, the multitude is said to have been satisfied, because though they cannot leave all that they possess, nor come up to that which is spoken of virgins, yet by listening to the commands of the law of God, they attain to everlasting life.
Pseudo-Jerome: Again, the seven baskets are the seven Churches. By the four thousand is meant the year of the new dispensation, with its four seasons. Fitly also are there four thousand, that in the number itself it might be taught us that they were filled with the food of the Gospel.
Theophylact: Or there are four thousand, that is, men perfect in the four virtues; and for this reason, as being more advanced, they ate more, and left fewer fragments. For in this miracle, seven baskets full remain, but in the miracle of the five loaves, twelve, for there were five thousand men, which means men enslaved to the five senses, and for this reason they could not eat, but were satisfied with little, and many remains of the fragments were over and above.
drb › Mark › 8 › Verse 1 through 9
Bede: A certain man had heard from the Lord that only they who are willing to be like little children are worthy to enter into the kingdom of heaven, and therefore he desires to have explained to him, not in parables, but openly, by the merits of what works a man may attain everlasting life.
Wherefore it is said: “And when He was gone forth into the way, there came one running, and kneeled to Him, and asked Him, Good Master, what shall I do that I may inherit eternal life?”
Theophylact: I wonder at this young man, who when all others come to Christ to be healed of their infirmities, begs of Him the possession of everlasting life, notwithstanding his love of money, the malignant passion which afterwards caused his sorrow.
Chrys., Hom. in Matt., 63: Because however he had come to Christ as he would to a man, and to one of the Jewish doctors, Christ answered him as Man.
Wherefore it goes on: “And Jesus said unto him, Why callest thou me good? there is none good but the One God.”
In saying which He does not exclude men from goodness, but from a comparison with the goodness of God.
Bede: But by this one God, Who is good, we must not only understand the Father, but also the Son, who says, “I am the good Shepherd;” [John 10:11] and also the Holy Ghost, because it is said, “The Father which is in heaven will give the good Spirit to them that ask him.” [Luke 11:13] For the One and Undivided Trinity itself, Father, Son, and Holy Ghost, is the Only and One good God. The Lord, therefore, does not deny Himself to be good, but implies that He is God; He does not deny that He is good Master, but He declares that no master is good but God.
Theophylact: Therefore the Lord intended by these words to raise the mind of the young man, so that he might know Him to be God. But He also implies another thing by these words, that when you have to converse with a man, you should not flatter him in your conversation, but look back upon God, the root and fount of goodness, and do honour to Him.
Bede: But observe that the righteousness of the law, when kept in its own time, conferred not only earthly goods, but also eternal life on those who chose it. Wherefore the Lord’s answer to one who enquires concerning everlasting life is, “Thou knowest the commandments, Do not commit adultery, Do not kill”; for this is the childlike blamelessness which is proposed to us, if we would enter the kingdom of heaven.
On which there follows, “And he answered and said unto Him, Master, all these have I observed from my youth.”
We must not suppose that this man either asked the Lord, with a wish to tempt Him, as some have fancied, or lied in his account of his life; but we must believe that he confessed with simplicity how he had lived; which is evident, from what is subjoined, “Then Jesus beholding him loved him, and said unto him.” If however he had been guilty of lying or of dissimulation, by no means would Jesus, after looking on the secrets of his heart, have been said to love him.
Origen, in Evan. tom. xv, 14: For in that He loved, or kissed him [ed. note: osculaius, interpretation in Ed. Ben. (?)], He appears to affirm the truth of his profession, in saying that he had fulfilled all those things; for on applying His mind to him, He saw that the man answered with a good conscience.
Pseudo-Chrys., Cat. in Marc. Oxon.: It is worthy of enquiry, however, how He loved a man, who, He knew, would not follow Him? But this is so much as to say, that since he was worthy of love in the first instance, because he observed the things of the law from his youth, so in the end, though he did not take upon himself perfection, he did not suffer a lessening of his former love. For although he did not pass the bounds of humanity, nor follow the perfection of Christ, still he was not guilty of any sin, since he kept the law according to the capability of a man, and in this mode of keeping it, Christ loved him [ed. note: The general meaning corresponds with the original, and is, that the young man is a type of those who keep the Gospel precepts, without going on to counsels of perfection; but the sense of the Greek has been missed by the Latin translator].
Bede: For God loves those who keep the commandments of the law, though they be inferior; nevertheless, He shews to those who would be perfect the deficiency of the law, for He came not to destroy the law, but to fulfil it. [Matt 5:17]
Wherefore there follows: “And said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me;” for whosoever would be perfect ought to sell all that he has, not a part, like Ananias and Sapphira, but the whole. Theophylact: And when he has sold it, to give it to the poor, not to stage-players and luxurious persons.
Chrys.: Well too did He say, not eternal life, but “treasure”, saying, “And thou shalt have treasure in heaven”; for since the question was concerning wealth, and the renouncing of all things, He shews that He returns more things than He has bidden us leave, in proportion as heaven is greater than earth.
Theophylact: But because there are many poor who are not humble, but are drunkards or have some other vice, for this reason He says, “And come, follow me.”
Bede: For he follows the Lord, who imitates Him, and walks in His footsteps.
It goes on: “And he was sad at that saying, and went away grieved.
Chrys.: And the Evangelist adds the cause of his grief, saying, “For he had great possession.” The feelings of those who have little and those who have much are not the same, for the increase of acquired wealth lights up a greater flame of covetousness.
There follows: “And Jesus looked round about, and said unto His disciples, How hardly shall they that have riches enter into the kingdom of God.”
Theophylact: He says not here, that riches are bad, but that those are bad who only have them to watch them carefully; for He teaches us not to have them, that is, not to keep or preserve them, but to use them in necessary things.
Chrys.: But the Lord said this to His disciples, who were poor and possessed nothing, in order to teach them not to blush at their poverty, and as it were to make an excuse to them, and given them a reason, why He had not allowed them to possess any thing.
It goes on: “And the disciples were astonished at His words”; for it is plain, since they themselves were poor, that they were anxious for the salvation of others.
Bede: But there is a great difference between having riches, and loving them; wherefore also Solomon says not, He that hath silver, but, “He that loveth silver shall not be satisfied with silver.” [Eccles 5:10] Therefore the Lord unfolds the words of His former saying to His astonished disciples, as follows: “But Jesus answereth again, and saith unto them, Children, how hard it is for them that trust in their riches to enter the kingdom of God.” Where we must observe that He says not, how impossible, but “how hard”; for what is impossible cannot in any way come to pass, what is difficult can be compassed, though with labour.
Chrys.: Or else, after saying, “difficult,” He then shews that it is impossible, and that not simply, but with a certain vehemence; and He shews this by an example, saying, “It is easier for a camel to pass through the eye of a needle, than for a rich man to enter the kingdom of heaven.”
Theophylact: It may be that by camel, we should understand the animal itself, or else that thick cable, which is used for large vessels.
Bede: How then could either in the Gospel, Matthew and Joseph, or in the Old Testament, very many rich persons, enter into the kingdom of God, unless it be that they learned through the inspiration of God either to count their riches as nothing, or to quit them altogether. Or [p. 204] in a higher sense, it is easier for Christ to suffer for those who love Him, than for the lovers of this world to turn to Christ; for under the name of camel, He wished Himself to be understood, because He bore the burden of our weakness; and by the needle, He understands the prickings, that is, the pains of His Passion. By the eye of a needle, therefore, He means the straits of His Passion, by which He, as it were, deigned to mend the torn garments of our nature.
It goes on: “And they were astonished above measure, saying among themselves, Who then can be saved?”
Since the number of poor people is immeasurably the greater, and these might be saved, though the rich perished, they must have understood Him to mean that all who love riches, although they cannot obtain them, are reckoned in the number of the rich.
It goes on: “And Jesus looking upon them saith, With men it is impossible, but not with God”; which we must not take to mean, that covetous and proud persons can enter into the kingdom of Heaven with their covetousness and pride, but that it is possible with God that they should be converted from covetousness and pride to charity and lowliness.
Chrys.: And the reason why He says that this is the work of God is, that He may shew that he who is put into this path by God, has much need of grace; from which it is proved, that great is the reward of those rich men, who are willing to follow the discipline [ed. note: philosophia] of Christ.
Theophylact: Or we must understand that by, “with men it is impossible, but not with God,” He means, that when we listen to God, it becomes possible, but as long as we keep our human notions, it is impossible. There follows, “For all things are possible with God”; when He says “all things”, you must understand, that have a being, which sin has not, for it is a thing without being and substance [ed. note: This is often urged by St. Augustine against the Manichees, who held that evil was a principle and a substance, coeternal with good. It also appears in the Pelagian controversy, for Pelagius argued that the Catholic doctrine of original sin implied that it was a substance; St. Augustine answers that though not a substance, it was a privation or disorganization of parts, just as darkness is a privation of light, and sickness a disordered state of body; which illustrates what Theophylact means by saying, that sin, though so great an evil, has no being or substance. see Aug. Conf. 7, 12, de Nat. et Grac. 21].
Or else: sin does not come under the notion of strength, but of weakness, therefore sin, like weakness, is impossible with God. But can God cause that not to have been done which has been done? To which we answer, that God is Truth, but to cause that what has been done should not have been done, is falsehood. How then can truth do what is false? He must first therefore quit His own nature, so that they who speak thus really say, Can God cease to be God? which is absurd.
drb › Mark › 10 › Verse 17 through 27
Gloss.: Because the youth, on hearing the advice of our Saviour concerning the casting away of his goods, had gone away sorrowful, the disciples of Christ, who had already fulfilled the foregoing precept, began to question Him concerning their reward, thinking that they had done a great thing, since the young man, who had fulfilled the commandments of the law, had not been able to hear it without sadness.
Wherefore Peter questions the Lord for himself and the others, in these words, “Then Peter began to say unto Him, Lo, we have left all, and have followed thee.”
Theophylact: Although Peter had left but few things, still he calls these his all; for even a few things keep us by the bond of affection, so that he shall be beatified who leaves a few things.
Bede: And because it is not sufficient to have left all, he adds that which makes up perfection, “and have followed thee.” As if he said, We have done what Thou hast commanded. What reward therefore wilt Thou give us?
Theophylact: But while Peter asks only concerning the disciples, our Lord makes a general answer; wherefore it goes on: “Jesus answered and said, Verily I say unto you, There is no one that hath left house, or brethren, or sisters, or father, or mother, or children, or lands.” But in saying this, He does not mean that we should leave our fathers, without helping them, or that we should separate ourselves from our wives; but He instructs us to prefer the glory of God to the things of this world.
Chrys., Hom. in Matt., 64: But it seems to me that by these words He intended covertly to proclaim that there were to be persecutions, as it would come to pass that many fathers would allure their sons to impiety, and many wives their husbands.
Chrys., Cat. in Marc. Oxon.: Again He delays not to say, “for my name’s sake and the Gospel’s” and Mark says, or “for the kingdom of God,” as Luke says; the name of Christ is the power of the Gospel, and of His kingdom; for the Gospel is received in the name of Jesus Christ, and the kingdom is made known, and comes by His name.
Bede: Some, however, taking occasion from this saying, in which it is announced that he shall receive an hundredfold now in this time, teach that Jewish fable of a thousand years after the resurrection of the just, when all that we have left for the Lord’s sake is to be restored with manifold usury, besides which we are to receive the crown of everlasting life. These persons do no perceive, that although the promise in other respects be honourable, yet in the hundred wives, which the other Evangelists mention, its foulness is made manifest: particularly when the Lord testifies that there shall be not marriage in the resurrection, and asserts that those things which are put away from us for His sake are to be received again in this life with persecutions, which, as they affirm, will not take place in their thousand years. [ed. note: Certain early Fathers, as, for instance, St. Austin and Irenaeus, held the doctrine of the Millennium; Bede however mentions the Chilliasts (though their name is omitted in the Catena) and thus shews that he means the Corinthians, to whom that name was applied, on account of their shocking doctrine, that after the resurrection the Christians were to reign on earth for a thousand years in sensual pleasures, see Aug, de. Her. 8]
Pseudo-Chrys.: This hundredfold reward therefore must be in participation, not in possession, for the Lord fulfilled this to them not carnally, but spiritually.
Theophylact: For a wife is busied in a house about her husband’s food and raiment. See also how this is the case with the Apostles; for many women busied themselves about their food and their clothing, and ministered unto them. In like manner the Apostles had many fathers and mothers, that is, persons who loved them; as Peter, for instance, leaving one house, had afterwards the houses of all the disciples. And what is more wonderful, they are to be persecuted and oppressed, for it is “with persecutions” that the Saints are to possess all things, for which reason there follows, “But many that are first shall be last, and the last first.” For the Pharisees who were first became the last; but those who left all and followed Christ were last in this world through tribulation and persecutions, but shall be first by the hope which is in God.
Bede: This which is here said, “shall receive an hundredfold,” may be understood in a higher sense. [see note, p. 78] For the number a hundred which is reckoned by changing from the left to the right hand, although it has the same appearance in the bending of the fingers as the ten had on the left, nevertheless is increased to a much greater quantity. This means, that all who have despised temporal things for the sake of the kingdom of heaven through undoubting faith, taste the joy of the same kingdom in this life which is full of persecutions, and in the expectation of the heavenly country, which is signified by the right hand, have a share in the happiness of all the elect. But because all do not accomplish a virtuous course of life with the same ardour as they began it, it is presently added, “But many that are first shall be last, and the last first”; for we daily see many persons who, remaining in a lay habit, are eminent for their meritorious life; but others, who from their youth have been ardent in a spiritual profession, at last wither away in the sloth of ease, and with a lazy folly finish in the flesh, what they had begun in the Spirit.
drb › Mark › 10 › Verse 28 through 31
Theophylact: The other Apostles are indignant at seeing James and John seeking for honour; wherefore it is said, “And when the ten heard it, they began to be much displeased with James and John.” For being influenced by human feelings, they were moved with envy; and their first displeasure arose from their seeing that they were not taken up by the Lord; before that time they were not displeased, because they saw that they themselves were honoured before other men. At this time the Apostles were thus imperfect, but afterwards they yielded the chief place one to another.
Christ however cures them; first indeed by drawing them to Himself in order to comfort them; and this is meant, when it is said, “But Jesus called them to Him”; then by shewing them that to usurp honour, and to desire the chief place, belongs to Gentiles.
Wherefore there follows: “And saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship; and their great ones exercise authority over them.”
The great ones of the Gentiles thrust themselves into the chief place tyrannically and as lords.
It goes on: “But so shall it not be among you.”
Bede: In which He teaches, that he is the greater, who is the less, and that he becomes the lord, who is servant of all: vain, therefore, was it both for the one party to seek for immoderate things, and the other to be annoyed at their desiring greater things, since we are to arrive at the height of virtue not by power but by humility.
Then He proposes an example, that if they lightly regarded His words, His deeds might make them ashamed, saying, “For even the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many.”
Theophylact: Which is a greater thing than to minister. For what can be greater or more wonderful than that a man should die for him to whom he ministers? Nevertheless, this serving and condescension of humility was His glory, and that of all; for before He was made man, He was known only to the Angels; but now that He has become man and has been crucified, He not only has glory Himself, but also has taken up others to a participation in His glory, and ruled by faith over the whole world.
Bede: He did not say, however, that He gave His life a ransom for all, but for many, that is, for those who would believe on Him.
drb › Mark › 10 › Verse 41 through 45
Jerome: The name of the city agrees with the approaching Passion of our Lord; for it is said, “And they came to Jericho.” Jericho means moon or anathema; but the failing of the flesh of Christ is the preparation of the heavenly Jerusalem.
It goes on: “And as He went out of Jericho with His disciples, and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the wayside begging.”
Bede: Matthew says, that there were two blind men sitting by the wayside, who cried to the Lord, and received their sight; but Luke relates that one blind man was enlightened by Him, with a like order of circumstances, as He was going into Jericho; where no one, at least no wise man, will suppose that the Evangelists wrote things contrary to one another, but that one wrote more fully, what another has left out.
We must therefore understand that one of them was the more important, which appears from this circumstance, that [p. 215] Mark has related his name and the name of his father.
Augustine, de Con. Evan., ii, 65: It is for this reason that Mark wished to relate his case alone, because his receiving his sight had gained for the miracle a fame, illustrious in proportion to the extent of the knowledge of his affliction. But although Luke relates a miracle done entirely in the same way, nevertheless we must understand that a similar miracle was wrought on another blind man, and a similar method of the same miracle.
It goes on: “And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, Thou Son of David, have mercy upon me.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The blind man calls the Lord, the Son of David, hearing the way in which the passing multitude praised Him, and feeling sure that the expectation of the prophets was fulfilled.
There follows: “And many charged him that he should hold his peace.”
Origen, in Matt. tom. xvi, 13 [ed. note: these preceding words of Origen are necessary to make up the sense: “Next observe, that on the blind man’s crying out, Thou Son of David, have mercy upon me, it was they who went before that charged him that he should hold his peace.” see Luke 18:39]: As if he said, Those who were foremost in believing rebuked him when he cried, “Thou Son of David,” that he might hold his peace, and cease to call Him by a contemptible name, when he ought to say, Son of God, have pity upon me. He however did not cease; wherefore it goes on: “But he cried the more a great deal, Thou Son of David, have mercy upon me;” and the Lord heard his cry; wherefore there follows: “And Jesus stood still, and commanded him to be called.”
But observe, that the blind man, of whom Luke speaks, is inferior to this one; for neither did Jesus call him, nor order him to be called, but He commanded him to be brought to Him, as though unable to come by himself; but this blind man by the command of our Lord is called to Him.
Wherefore it goes on: “And they call the blind man, saying unto him, Be of good comfort, rise, He calleth thee;” but he casting away his garment, comes to Him. It goes on: “And he casting away his garment, rose, and came to Jesus.”
Perchance, the garment of the blind man means the veil of blindness and poverty, with which he was surrounded, which he cast away and came to Jesus; and the Lord questions him, as he is approaching.
Wherefore there follows: “And Jesus answered and said unto him, What will thou that I should do unto thee.”
Bede: Could He who was able to restore sight be ignorant of what the blind man wanted? His reason then for asking is that prayer may be made to Him; He puts the question, to stir up the blind man’s heart to pray.
Chrys., Hom. in Matt., 56: Or He asks, lest men should think that what He granted the man was not what he wanted. For it was His practice to make the good disposition of those who were to be cured known to all men, and then to apply the remedy, in order to stir up others to emulation, and to shew that he who was to be cured was worthy to obtain the grace.
It goes on: “The blind man said unto Him, Lord, that I may receive my sight.”
Bede: For the blind man looks down upon every gift except light, because, whatever a blind man may possess, without light he cannot see what he possesses.
Pseudo-Jerome: But Jesus, considering his ready will, rewards him with the fulfilment of his desire.
Origen: Again, it is more worthy to say Rabboni, or, as it is in other places, Master, than to say Son of David; wherefore He given him health, not on his saying, Son of David, but when he said Rabboni.
Wherefore there follows: “And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Him in the way.”
Theophylact: The mind of the blind man is grateful, for when he was made whole, he did not leave Jesus, but followed Him.
Bede: In a mystical sense, however, Jericho, which means the moon, points out the waning of our fleeting race. The Lord restored sight to the blind man, when drawing near to Jericho, because coming in the flesh and drawing near to His Passion, He brought many to the faith; for it was not in the first years of His Incarnation, but in the few years before He suffered, that He shewed the mystery of the Word to the world.
Pseudo-Jerome: But the blindness in part, brought upon the Jews [Rom 11:25], will in the end be enlightened when He sends unto them the Prophet Elias.
Bede: Now in that on approaching Jericho, He restored sight to one man, and on quitting it to two, He intimated, that before His Passion He preached only to one nation, the Jews, but after His Resurrection and Ascension, through His Apostles He opened the mysteries both of His Divinity and His Humanity to Jews and Gentiles. Mark indeed, in writing that one received his sight, refers to the saving of the Gentiles, that the figure might agree with the salvation of those, whom he instructed in the faith; but Matthew, who wrote his Gospel to the faithful among the Jews, because it was also to reach the knowledge of the Gentiles, fitly says that two received their sight, that He might teach us that the grace of faith belonged to each people.
Therefore, as the Lord was departing with His disciples and a great multitude from Jericho, the blind man was sitting, begging by the way-side; that is, when the Lord ascended into heaven, and many of the faithful followed Him, yea when all the elect from the beginning of the world entered together with Him the gate of heaven [ed. note: This refers to the opinion that by the descent of our Lord into hell, the Patriarchs were freed from the limbus Patrum, where they had been confined, and were carried by Him into a place of happiness; see authorities quoted in Pearson on the Creed, Art. 5], presently the Gentile people began to have hope of its own illumination; for it now sits begging by the wayside, because it has not entered upon and reached the path of truth.
Pseudo-Jerome: The people of the Jews also, because it kept the Scriptures and did not fulfill them, begs and starves by the wayside; but he cries out, “Son of David, have mercy upon me,” because the Jewish people are enlightened by the merits of the Prophets. Many rebuke him that he may hold his peace, that is, sins and devils restrain the cry of the poor; and he cried the more, because when the battle waxes great, hands are to be lifted up with crying to the Rock of help, that is, Jesus of Nazareth.
Bede: Again, the people of the Gentiles, having heard of the fame of the name of Christ, sought to be made a partaker of Him, but many spoke against Him, first the Jews, then also the Gentiles, lest the world which was to be enlightened should call upon Christ. The fury of those who attacked Him, however, could not deprive of salvation those who were fore-ordained to life. And He heard the blind man’s cry as He was passing, but stood when He restored his sight, because by His Humanity He pitied him, who by the power of His Divinity has driven away the darkness from our mind; for in that Jesus was born and suffered for our sakes, He as it were passed by, because this action is temporal; but when God is said to stand, it means, that, Himself without change, He sets in order all changeable things. But the Lord calls the blind man, who cries to Him, when He sends the word of faith to the people of the Gentiles by preachers; and they call on the blind man to be of good cheer and to rise, and bid him come to the Lord, when by preaching to the simple, they bid them have hope of salvation, and rise from the sloth of vice, and gird themselves for a life of virtue.
Again, he throws away his garment and leaps, who, throwing aside the bonds of the world, with unencumbered pace hastens to the Giver of eternal light.
Pseudo-Jerome: Again, the Jewish people comes leaping, stripped of the old man, as a hart [red stag, male deer] leaping on the mountains, that is, laying aside sloth, it meditates on Patriarchs, Prophets, and Apostles on high, and raises itself to heights of holiness. How consistent also is the order of salvation. First we heard by the Prophets, then we cry aloud by faith, next we are called by Apostles, we rise up by penitence, we are stripped of our old garment by baptism, and of our choice we are questioned. Again, the blind man when asked requires, that he may see the will of the Lord.
Bede: Therefore let us also imitate him, let us not seek for riches, earthly goods, or honours from the Lord, but for that Light, which we alone with the Angels can see, the way to which is faith; wherefore also Christ answers to the blind man, “Thy faith hath saved thee.” But he sees and follows who works what his understanding tells him is good; for he follow Jesus, who understands and executes what is good, who imitates Him, who had no wish to prosper in this world, and bore reproach and derision. And because we have fallen from inward joy, by delight in the things of the body, He shews us what bitter feelings the return thither will cost us.
Theophylact: Further, it says that he followed the Lord in the way, that is, in this life, because, after it, all are excluded who follow Him not here, by working His commandments.
Pseudo-Jerome: Or, this is the way of which He said, “I am the Way, the Truth, and the Life.” This is the narrow way, which leads to the heights of Jerusalem, and Bethany, to the mount of Olives, which is the mount of light and consolation.
drb › Mark › 10 › Verse 46 through 52
Pseudo-Jerome: The Lord, leaving darkness behind Him in the hearts of the Jews, went out, as the sun, from that city to another which is well-disposed and obedient. And this is what is meant, when it is said, “And when even was come, He went out of the city.”
But the sun sets in one place, rises in another, for the light, taken from the Scribes, shines in the Apostles; wherefore He returns into the city; on which account there is added, “And in the morning, as they passed by, (that is, going into the city,) they saw the fig tree dried up from the root.”
Theophylact: The greatness of the miracle appears in the drying up so juicy and green a tree. But though Matthew says that the fig tree was at once dried up, and that the disciples on seeing it wondered, there is no reason for perplexity, though Mark now says, that the disciples saw the fig tree dried up on the morrow; for what Matthew says must be understood to mean that they did not see it at once, but on the next day.
Augustine, de Con. Evan, ii, 68: The meaning is not that it dried up at the time, when they saw it, but immediately after the word of the Lord; for they saw it, not beginning to dry up, but completely dried up; and they thus understood that it had withered immediately after our Lord spoke.
Pseudo-Jerome: Now the fig tree withered from the roots is the synagogue withered from Cain, and the rest, from whom all the blood from Abel up to Zechariah is required.
Bede: Further, the fig tree was dried up from the roots to shew that the nation was impious not only for a time and in part, and was to be smitten forever, not merely to be afflicted by the attacks of nations from without and then to be freed, as had often been done; or else it was dried up from the roots, to shew that is was stripped not only of the external favour of man, but altogether of the favour of heaven within it; for it lost both its life in heaven, and its country on earth.
Pseudo-Jerome: Peter perceives the dry root, which is cut off, and has been replaced by the beautiful and fruitful olive, called by the Lord.
Wherefore it goes on: “And Peter calling to remembrance saith unto Him, Master, behold, the fig tree which Thou cursedst is withered away.”
Chrys.: The wonder of the disciples was the consequence of imperfect faith, for this was no great thing for God to do; since then they did not clearly know His power, their ignorance made them break out into wonder.
And therefore it is added, “And Jesus answering saith unto them, Have faith in God. For verily I say unto you, That whosoever shall say unto this mountain,” &c. That is; Thou shalt not only be able to dry up a tree, but also to change a mountain by they command and order.
Theophylact: Consider the Divine mercy, how it confers on us, if we approach Him in faith, the power of miracles, which He Himself possesses by nature, so that we should be able even to change mountains.
Bede: The Gentiles, who have attacked the Church, are in the habit of objecting to us, that we have never had full faith in God, for we have never been able to change mountains. It could, however, be done, if necessity called for it, as once we read that it was done by the prayers of the blessed Father Gregory of Neocaesarea, Bishop of Pontus, by which a mountain left as much space of ground for the inhabitants of a city as they wanted.
Chrys.: Or else, as He did not dry up the fig tree for its own sake, but for a sign that Jerusalem should come to destruction, in order to shew His power, in the same way we must also understand the promise concerning the mountain, though a removal of this sort is not impossible with God.
Pseudo-Jerome: Christ then who is the mountain, which grew from the stone, cut out without hands, is taken up and cast into the sea, when the Apostles with justice say, Let us turn ourselves to other nations, [Acts 13:46] since ye judged yourselves unworthy of hearing the word of God.
Bede: Or else, because the devil is often on account of his pride called by the name of a mountain, this mountain, at the command of those who are strong in the faith, is taken up from the earth and cast into the sea, whenever, at the preaching of the word of God by the holy doctors, the unclean spirit is expelled from the hearts of those who are fore-ordained to life, and is allowed to exert the tyranny of his power over the troubled and embittered souls of the faithless. At which time, he rages the more fiercely, the more he grieves at being turned away from hurting the faithful.
It goes on: “Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.”
Theophylact: For whosoever sincerely believes evidently lifts up his heart to God, and is joined to Him, and his burning heart feels sure that he has received what he asked for, which he who has experienced will understand; and those persons appear to me to experience this, who attend to the measure and the manner of their prayers. For this reason the Lord says, “Ye shall receive whatsoever ye ask in faith;” for he who believes that he is altogether in the hands of God, and interceding with tears, feels that he as it were has hold of the feet of the Lord in prayer, he shall receive what he has rightly asked for. Again, would you in another way receive what you ask for? Forgive your brother, if he has in any way sinned against you; this is also what is added: “And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.”
Pseudo-Jerome: Mark has, as he is wont, expressed seven verses of the Lord’s prayer in one prayer. But what can he, whose sins are all forgiven, require more, save that he may persevere in what has been granted unto him.
Bede: But we must observe that there is a difference in those who pray; he who has perfect faith, which worketh by love, can by his prayer or even his command remove spiritual mountains, as Paul did with Elymas the sorcerer. But let those who are unable to mount up to such a height of perfection pray that their sins should be forgiven them, and they shall obtain what they pray for, provided that they themselves first forgive those who have sinned against them.
If however they disdain to do this, not only shall they be unable to perform miracles by their prayers, but they shall not even be able to obtain pardon for their sins, which is implied in what follows; “But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.”
drb › Mark › 11 › Verse 19 through 26
Pseudo-Jerome: After confuting the Scribes and Pharisees, He burns up as a fire their dry and withered examples.
Wherefore it is said, “And He said unto them in His doctrine, Beware of the Scribes, which love to go in long clothing.”
Bede: To walk in long clothing is to go forth into public clad in garments too much ornamented, in which amongst other things, that rich man, who fared sumptuously every day, is said to have sinned.
Theophylact: But they used to walk in honourable garments, because they wished to be highly esteemed for it, and in like manner they desired other things, which lead to glory.
For it goes on: “And love salutations in the marketplaces, and the chief seats in the synagogues, and the uppermost rooms at feasts.”
Bede: We must observe that He does not forbid that those, to whom it falls by the rule of their office, should be saluted in the marketplace, or have chief seats and places at feasts, but He teaches that those who love those things unduly, whether they have them or no, are to be avoided by the faithful as wicked men: that is, He blames the intention and not the office; although this too is culpable, that the very men who wish to be called masters of the synagogue in Moses’ seat, should have to do with lawsuits in the marketplace. We are in two way ordered to beware of those who are desirous of vain glory; first, we should not be seduced by their hypocrisy into thinking that what they do is good; nor secondly, should we be excited to imitate them, through a vain rejoicing in being praised for those virtues which they affect.
Theophylact: He also especially teaches the Apostles, not to have any communication with the scribes, but to imitate Christ Himself; and in ordaining them to be masters in the duties of life, He places others under them. [ed. note: Theophylact’s words should be translated - He becomes their example in the duties of life.]
Bede: But they do not only seek for praise from men, but also for gain. Where there follows, “Which devour widows’ houses, under the pretence of long prayers.” For there are men who pretending to be just hesitate not to receive money from persons who are troubled in conscience, as though they would be their advocates in the judgment. A hand stretched out to the poor is always an accompaniment to prayer, but these men pass the night in prayer, that they may take away money from the poor.
Theophylact: But the Scribes used to come to women, who were left without the protection of their husbands, as though they were their protectors; and by a pretence of prayer, a reverend exterior and hypocrisy, they used to deceive widows, and thus also devour the houses of the rich.
It goes on: “These shall receive a greater damnation,” that is, than the other Jews, who sinned.
drb › Mark › 12 › Verse 38 through 40
Bede: Under the example of a tree the Lord gave a pattern of the end, saying, “Now learn a parable of the fig tree, when her branch is yet tender, and putteth forth leaves, ye know that summer is near. So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.”
Theophylact: As if He had said, As when the fig tree puts forth its leaves, summer follows at once, so also after the woes of Antichrist, at once, without an interval, shall be the coming of Christ, who will be to the just as summer after winter, but to sinners, winter after summer.
Augustine, Epist., 119, 11: All that is said by the three Evangelists concerning the Advent of our Lord, if diligently compared together and examined, will perchance be found to belong to His daily coming in His body, that is, the Church, except those places where that last coming is so promised, as if it were approaching; for instance in the last part of the discourse according to Matthew, the coming itself is clearly expressed, where it is said, “When the Son of Man shall come in His glory,” [Matt 25:31] For what does He refer to in the words, “when ye shall see these things come to pass,” but those things which He has mentioned above, amongst which it is said, “And then ye shall see the Son of Man coming in the clouds.” The end therefore shall not be then, but then it shall be near at hand.
Or are we to say, that not all those things which are mentioned above are to be taken in, but only some of them, that is, leaving out these words, “Then shall ye see the Son of Man coming;” for that shall be the end itself, and not its approach only. But Matthew has declared that it is to be received without exception, saying, “When ye shall see all these things, know that it is near, even at the doors.” That which is said above must therefore be taken thus; “And He shall send His angels, and gather together the elect from the four winds;” that is, He shall collect His elect from the four winds of heaven, which He does in the whole of the last hour, coming in His members as in clouds.
Bede: This fruitbearing of the fig tree may also be understood to mean the state of the synagogue, which was condemned to everlasting barrenness, because when the Lord came, it had no fruits of righteousness in those who were then unfaithful. But the Apostle has said that when the fulness of the Gentiles is come in [Rom 11:25], all Israel shall be saved. What means this, but that the tree, which has been long barren, shall then yield the fruit, which it had withheld? When this shall happen, doubt not that a summer of true peace is at hand.
Pseudo-Jerome: Or else, the leaves which come forth are words now spoken, the summer at hand is the day of Judgment, in which every tree shall shew what it had within it, deadness for burning, or greenness to be planted with the tree of life.
There follows: “Verily I say unto you, This generation shall not pass, till these things be done.”
Bede: By generation He either means the whole race of mankind, or specially the Jews.
Theophylact: Or else, “This generation shall not pass away,” that is, the generation of Christians, “until all things be fulfilled,” which were spoken concerning Jerusalem and the coming of Antichrist; for He does not mean the generation of the Apostles, for the greater part of the Apostles did not live up to the destruction of Jerusalem. But He says this of the generation of Christians, wishing to console His disciples, lest they should believe that the faith should fail at that time; for the immoveable elements shall first fail, before the words of Christ fail; wherefore it is added, “Heaven and earth shall pass away, but My words shall not pass away.”
Bede: The heaven which shall pass away is not the ethereal or starry heaven, but the heaven where is the air. For wheresoever the water of the judgment could reach, there also, according to the words of the blessed Peter, the fire of judgment shall reach [2 Pet 3:10-12]. But the heaven and the earth shall pass away in that form which they now have, but in their essence they shall last without end.
drb › Mark › 13 › Verse 28 through 31
Bede: The unhappy Judas wishes to compensate with the price of his Master for the loss which he thought he had made by the pouring out of the ointment.
Where it is said: “And Judas Iscariot, one of the twelve, went unto the Chief Priests to betray Him unto them.”
Chrysostom, de Prod. Jud., Homily 1: Why dost thou tell me of his country? would that I could also have been ignorant of his existence. But there was another disciple called Judas the zealot, the brother of James, and lest by calling him by this name there should arise a confusion between the two, he separates the one from the other. But he says not Judas the traitor, that he may teach us to be guiltless of detraction, and to avoid accusing others. In that however he says, “one of the twelve”, he enhanced the detestable guilt of the traitor; for there were seventy other disciples, these however were not so intimate with Him, nor admitted to such familiar intercourse. But these twelve were approved by Him, these were the regal band, out of which the wicked traitor came forth.
Pseudo-Jerome: But he was one of the twelve in number, not in merit, one in body, not in soul. But he went to the Chief Priests after he went out and Satan entered into him. Every living [p. 280] thing unites with what is like itself.
Bede: But by the words, “he went out”, it is shown that he was not invited by the Chief Priests, nor bound by any necessity, but entered upon this design from the spontaneous wickedness of his own mind.
Theophylact: It is said, to “betray him unto them”, that is, to announce to them when He should be alone. But they feared to rush upon Him when He was teaching, for fear of the people.
Pseudo-Jerome: And he promises to betray Him, as his master the devil said before, “All this power I will give thee.” [Luke 4:6]
It goes on, “And when they heard it they were glad, and promised to give him money.” They promise him money, and they lose their life, which he also loses on receiving the money.
Chrysostom: Oh! the madness, yes, the avarice of the traitor, for his covetousness brought forth all the evil. For covetousness retains the souls which it has taken, and confines them in every way when it has bound them, and makes them forget all things, maddening their minds. Judas, taken captive by this madness of avarice, forgets the conversation, the table of Christ, his own discipleship, Christ’s warnings and persuasion.
For there follows, “And he sought how he might conveniently betray Him.”
Pseudo-Jerome: No opportunity for treachery can be found, such that it can escape vengeance here or there.
Bede: Many in this day shudder at the crime of Judas in selling his Master, his Lord and his God, for money, as monstrous and horrible wickedness. They however do not take heed, for when the sake of gain they trample on the rights of charity and truth, they are traitors to God, Who is Charity and Truth.
drb › Mark › 14 › Verse 10 through 11
Bede: Pilate furnished many opportunities for releasing Jesus, in the first place contrasting a robber with the Just One.
Wherefore it is said: “Now at that feast he released unto them one prisoner, whomsoever they desired.”
Gloss: Which indeed he was accustomed to do, to obtain favour with the people, and above all, on the feast day, when the people of the whole province of the Jews flocked to Jerusalem. And that the wickedness of the Jews might appear the greater, the enormity of the sin of the robber, whom they preferred to Christ, is next described.
Wherefore there follows: “And there was one Barabbas, who lay bound with them that had made insurrection with him, who had committed murder in the insurrection.”
In which words their wickedness is shewn both from the heinousness of his signal crime, in that he had committed murder, and from the way in which he did it, because he had in doing it raised a sedition and disturbed the city, and also because his crime was notorious, for he was bound with seditious persons.
It goes on: “And the multitude,” when it had come up, “began to desire him to do as he had ever done unto them.”
Augustine: No one can feel it a difficulty that Matthew is silent as to their asking some one to be released unto them, which Mark here mentions; for it is a thing of no consequence that one should mention a thing which another leaves out.
There follows: “But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? For he knew that the Chief Priests had delivered Him for envy.”
Some one may ask, which were the words of which Pilate made use, those which are related by Matthew, or those which Mark relates; for there seems to be a difference between, “Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?” as Matthew has it; and, “Will ye that I release unto you the King of the Jews?” as is here said. But since they gave to kings the name of Christs, he who said this man or that must have asked whether they wished the King of the Jews to be released unto them, that is, Christ. It makes no difference to the sense that Mark has said nothing of Barabbas, wishing only to mention what belonged to the Lord, since by their answer he sufficiently shewed whom they wished to have released to them.
For there follows: “But the Chief Priests moved the people that he should rather release unto them Barabbas.”
Bede: This demand which the Jews made with such toil to themselves still sticks to them. Because, when the choice was given to them, they chose a robber instead of Christ, a murderer instead of the Saviour, they deservedly lost their salvation and their life, and they subjected themselves to such a degree to robbery and sedition, that they lost their country and their kingdom which they preferred to Christ, and never regained their liberty, body or soul.
Then Pilate gives another opportunity of releasing the Saviour, when there follows, “And Pilate answered and said again unto them, What will ye then that I should do unto the King of the Jews?”
Augustine: It now is clear enough that Mark means by “King of the Jews” what Matthew means by the word, “Christ”; for no kings but those of the Jews were called Christs. For in this place according to Matthew it is said, “What then shall I do with Jesus which is called Christ?” [Matt 27:22]
There follows: “And they cried out again, “Crucify him!”
Theophylact: Now see the wickedness of the Jews, and the moderation of Pilate, though he too was worthy of condemnation for not resisting the people. For they cried out, “Crucify”; he faintly tries to save Jesus from their determined sentence, and again puts a question to them.
Wherefore there follows: “Then Pilate said unto them, “Why, what evil hath he done?” For he wished in this way to find an opportunity for releasing Christ, who was innocent.
Bede: But the Jews giving loose to their madness do not answer the question of the judge. Wherefore it goes on, “And they cried out the more exceedingly, Crucify him!,” that those words of the Prophet Jeremiah might be fulfilled, “Mine heritage is unto me as a lion in the forest, it crieth out against me.” [Jer 12:8]
There follows: “And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged Him, to be crucified.”
Theophylact: He wished indeed to satisfy the people, that is, to do their will, not what was agreeable to justice and to God.
Pseudo-Jerome: Here are two goats; one is the scape goat, that is, one loosed and sent out into the wilderness of hell with the sin of the people; the other is slain, as a lamb, for the sins of those who are forgiven. The Lord’s portion is always slain; the devil’s part, (for he is the master of those men, which is the meaning of Barabbas,) when freed, is cast headlong into hell.
Bede: We must understand that Jesus was scourged by no other than Pilate himself. For John writes: “Pilate took Jesus, and scourged Him,” [John 19:1] which we must suppose that he did, that the Jews might be satisfied with Him pains and insults, and cease from thirsting for His blood.
drb › Mark › 15 › Verse 6 through 15
Theophylact: The vainglory of soldiers, ever rejoicing in disorder and in insult, here displayed what properly belonged to them.
Wherefore it is said, “And the soldiers led Him away into the hall called Praetorium, and they call together the whole band,” that is, the whole company of the soldiers, “and they clothed Him with purple as a king.”
Bede: For since He had been called King of the Jews, and the scribes and priests had objected to Him as a crime that He usurped rule over the Jewish people, they in derision strip Him of His former garments, and put on Him a purple robe, which ancient kings used to wear.
Augustine, de Con. Evan., iii, 9: But we must understand that the words of Matthew, they “put of Him a scarlet robe,” Mark expresses by “clothed Him in purple”; for that scarlet robe was used by them in derision for the royal purple, and there is a sort of red purple, very like scarlet. It may also be that Mark mentions some purple which the robe had about it, though it was of a scarlet colour.
Bede: But instead of the diadem, they put on Him a crown of thorns, wherefore it goes on, “And platted a crown of thorns, and put it about His head.” And for a royal sceptre they give Him a reed, as Matthew writes, and they bow before Him as a king, wherefore there follows, “And began to salute Him, Hail, King of the Jews!” And that the soldiers worshipped Him as one who falsely called Himself God, is clear from what is added: “And bowing their knees, worshipped Him,” as though He pretended to be God.
Pseudo-Jerome: His shame took away our shame; His bonds made us free; by the thorny crown of His head, we have obtained the crown of the kingdom; by His wounds we are healed.
Augustine: It appears that Matthew and Mark here relate things which took place previously, not that they happened when Pilate had already delivered Him to be crucified. For John says that these things took place at Pilate’s house; but that which follows, “And when they had mocked Him, they took off the purple from Him, and put on Him His own clothes,” must be understood to have taken place last of all, when He was already being led to be crucified.
Pseudo-Jerome: But in a mystic sense, Jesus was stripped of His clothes, that is, of the Jews, and is clothed in a purple robe, that is, in the Gentile church, which is gathered together out of the rocks. Again, putting it off in the end, as offending, He again is clothed with the Jewish purple, [Rom 11:25] for when the fulness of the Gentiles is come in, then shall all Israel be saved.
Bede: Or else, by the purple robe, with which the Lord is clothed, is meant His flesh itself, which He gave up to suffering, and by the thorny crown which He carried is meant, the taking upon Him of our sins.
Theophylact: Let us also put on the purple and royal robe, because we must walk as kings treading on serpents and scorpions, and having sin under our feet. For we are called Christians, that is, anointed ones, just as kings were then called anointed. Let us also take upon ourselves the crown of thorns, that is, let us make haste to be crowned with a strict life, with self-denials and purity.
Bede: But they smite the head of Christ, who deny that He is very God. And because men are wont to use a reed to write with, they, as it were, smite the head of Christ with a reed, who speak against His divinity, and endeavour to confirm their error by the authority of Holy Writ. They spit in His face, who spit from them by their accursed words the presence of His grace. There are some also in this day, who adore Him, with a sure faith, as very God, but by their perverse actions, despise His words as though they were fabulous, and think the promises of that word inferior to worldly allurements. But just as Caiaphas said, though he knew not what it meant, “It is expedient for us that one man should die for the people,” [John 11:50] so also the soldiers do these things in ignorance.
drb › Mark › 15 › Verse 16 through 20
Gloss: Mark, when about to finish his Gospel, relates the last appearance of our Lord to His disciples after His Resurrection, saying, “For the last time He appeared unto the eleven as they sat at meat.”
Greg.: We should observe that Luke says in the Acts, “As He was eating with them [convescens] He commanded that they should not depart from Jerusalem,” [Acts 1:4] and shortly afterwards, “while they beheld He was taken up.” [Acts 1:9] For He ate, and then ascended, that by the act of eating, the truth of the flesh might be declared.
Wherefore it is also here said that “He appeared to them for the last time as they sat at meat.”
Pseudo-Jerome: But He appeared when all the eleven were together, that all might be witnesses, and relate to all men what they had seen and heard in common.
It goes on: “And upbraided them with their unbelief and hardness of heart, because they believed not them who had seen Him after His Resurrection.”
Augustine: But how was this done “the last time?” The last occasion on which the Apostles saw the Lord upon earth happened forty days after the Resurrection; but would He then have upbraided them for not believing those who had seen Him risen, when they themselves had so often seen Him after His Resurrection? It remains therefore that we should understand that Mark wished to say it in few words, and said “for the last time,” because it was the last time that He shewed Himself that day, as night was coming on, when the disciples returned from the country into Jerusalem, and found, as Luke says, [Luke 24:33] the eleven and those who were with them, speaking together concerning the Resurrection of our Lord.
But there were some there who did not believe; when these then were sitting at meat, (as Mark says,) and were still speaking, (as Luke relates,) “The Lord stood in the midst of them, and saith unto them, Peace be unto you;” [Luke 24:36] as Luke and John [John 20:19] say. The rebuke therefore which Mark here mentions must have been amongst those words, which Luke and John say, that the Lord at that time spoke to the disciples. But another question is raised, how Mark says that He appeared when the eleven sat at meat, if the time was the first part of the night on the Lord’s day, when John plainly says that Thomas was not with them, who, we believe, had gone out, before the Lord came in to them, after those two had returned from the village, and spoken with the eleven, as we find in Luke’s Gospel. But Luke in his relation leaves room for supposing that Thomas went out first, while they spoke these things, and that the Lord entered afterwards; Mark however from his saying, “for the last time He appeared to the eleven as they sat at meat,” forces us to believe that he was there, unless indeed, though one of them was absent, he chose to call them, the eleven, because the company of the Apostles was then called by this number, before Matthias was chosen into the place of Judas.
Or if this be a harsh way of understanding it, let us understand that it means that after many appearances, He shewed Himself for the last time, that is, on the fortieth day, to the Apostles, as they sat at meat, and that since He was about to ascend from them, He rather wished on that day to reprove them for not having believed those who had seen Him risen before seeing Him themselves, because after His ascension even the Gentiles on their preaching were to believe a Gospel, which they had not seen.
And so the same Mark immediately after that rebuke says, “And He said unto them, Go ye into all the world, and preach the Gospel to every creature.” And lower down, “He that believeth not shall be condemned.” Since then they were to preach this, were not they themselves to be first rebuked, because before they saw the Lord they had not believed those to whom He had first appeared?
Greg.: Another reason also why our Lord rebuked His disciples, when He left them as to His bodily presence, was, that the words which He spoke on leaving them might remain more deeply impressed upon the hearts of His hearers.
Pseudo-Jerome: But He rebukes their want of faith, that faith might take its place; He rebukes the hardness of their stony heart, that the fleshy heart, full of love, might take its place.
Greg.: After rebuking the hardness of their hearts, let us hear the words of advice which He speaks. For it goes on: “Go ye into all the world, and preach the Gospel to every creature.” Every man must be understood by “every creature;” for man partakes something of every creatures; he has existence as have stones, life as trees, feeling as animals, understanding as have Angels. For the Gospel is preached to every creature, because He is taught by it, for whose sake all are created, whom all things are in some way like, and from whom therefore they are not alien.
By the name of every creature also every nation of the Gentiles may be meant. For it had been said before, “Go not into the way of the Gentiles.” [Matt 10:5] But now it is said, “Preach the Gospel to every creature,” so that the preaching of the Apostles which was thrust aside by Judaea, might be an assistance to us, since Judaea had haughtily rejected it, thus witnessing to her own damnation.
Theophylact: Or else; to every creature, that is, whether believing or unbelieving.
It goes on: “He that believeth and is baptized shall be saved.” For it is not enough to believe, for he who believeth and is not baptized, but is a catechumen, has not yet attained to perfect salvation.
Greg.: But perhaps some one may say in himself, I have already believed, I shall be saved. He says what is true, if he keeps his faith by works; for that is a true faith, which does not contradict by its deeds what it says in words.
There follows: “But he that believeth not shall be damned.”
Bede: What shall we say here about infants, who by reason of their age cannot yet believe; for as to older persons there is no question. In the Church then of our Saviour, children believe by others, as also they drew from others the sins which are remitted to them in baptism.
It goes on: “And these signs shall follow them that believe; In My name shall they cast out devils; they shall speak with new tongues; they shall take up serpents.”
Theophylact: That is, they shall scatter before them serpents, whether intellectual or sensible, as it is said, Ye shall tread upon serpents and scorpions, [Luke 10:19] which is understood spiritually. But it may also mean sensible serpents, as when Paul received no hurt from the viper.
There follows: “And if they drink any deadly thing, it shall not hurt them.” We read of many such cases in history, for many persons have drank poison unhurt, by guarding themselves with the sign of Christ.
It goes on: “They shall lay hands on the sick, and they shall recover.”
Greg.: Are we then without faith because we cannot do these signs? Nay, but these things were necessary in the beginning of the Church, for the faith of believers was to be nourished by miracles, that it might increase. Thus we also, when we plant groves, strong in the earth; but when once they have firmly fixed their roots, we leave off irrigating them.
These signs and miracles have other things which we ought to consider more minutely. For Holy Church does every day in spirit what then the Apostles did in body; for when her Priests by the grace of exorcism lay their hands on believers, and forbid the evil spirits to dwell in their minds, what do they, but cast out devils?
And the faithful who have left earthly words, and whose tongues sound forth the Holy Mysteries, speak a new language; they who by their good warnings take away evil from the hearts of others, take up serpents; and when they are hearing words of pestilent persuasion, without being at all drawn aside to evil doing, they drink a deadly thing, but it will never hurt them; whenever they see their neighbours growing weak in good works, and by their good example strengthen their life, they lay their hands on the sick, that they may recover.
And all these miracles are greater in proportion as they are spiritual, and by them souls and not bodies are raised.
drb › Mark › 16 › Verse 14 through 18
CHRYSOSTOM; St. Luke commences the history of his Gospel with Zacharias and the birth of John; relating one marvelous event before another, the less before the greater. For since a virgin was about to become a mother, it had been fore-ordained by grace that the old should previously conceive. He fixes the time, when he says, In the days of Herod, and in the following words adds his rank, king of Judea. There was another Herod, who killed John; he was tetrarch, whereas this one was king.
BEDE; Now the time of Herod, i. c. of a foreign king, bears witness to our Lord’s coming, for it had been foretold, The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come. For from the time that our fathers came out of Egypt, they were governed by judges of their own nation, until the Prophet Samuel; and then by kings, until the carrying away to Babylon. But after the return from Babylon, the chief power was in the hands of priests, until the time of Hyrcanus, who was both king and high priest. He was slain by Herod, after which the government of the kingdom was delivered over by the command of Augustus Caesar to this same Herod, a foreigner, in whose thirty-first year, according to the prophecy we have mentioned, Shiloh came.
AMBROSE; Divine Scripture teaches us with respect to those whom we commemorate, that not only the characters of the men themselves, but of their parents also, ought to be praised, that they might be distinguished by an inheritance, as it were, handed down to them of unspotted purity. Now not only from his parents, but also from his ancestors, St. John derives his illustrious descent, a descent not exalted by secular power, but venerable from its sanctity. Complete then is that praise which comprehends birth, character, office, actions, and judgments.
The office was that of the Priesthood, as it is said, A certain Priest of the name of Zacharias. BEDE; For John was allotted a Priestly tribe, that he might with the more authority herald forth a change of priesthood. AMBROSE; His birth is implied in the mention made of his ancestors. Of the course of Abia, i.e. of high rank among the noblest families. BEDE; There were Princes of the Sanctuary or High Priests, both of the sons of Eleazar and the sons of Thamar, whose courses according to their respective services when they entered into the House of God David divided into twenty-four lots, of which the family of Abia (from which Zacharias was descended) obtained the eighth lot. But it was not without meaning that the first preacher of the new covenant was born with the rights of the eighth lot; because as the old Covenant is often expressed by the seventh number on account of the Sabbath, so frequently is the new Covenant by the eighth, because of the sacrament of our Lord’s or our resurrection. THEOPHYLACT; Wishing to show also that John was legally of Priestly descent, Luke adds, And his wife was of the daughters of Aaron, and her name was Elisabeth, for it was not permitted to the Jews to take a wife from any other tribe but their own. Elisabeth by interpretation signifies “rest,” Zacharias “the remembrance of the land.”BEDE; John was born of just parents, that so he might the more boldly give precepts of justice to the people, which he had not learnt as novelties, but had received by right of inheritance from his ancestors. Hence it follows, And they were both just before God. AMBROSE; Here their whole character is comprehended in their justice, but it is well said before God, for a man by affecting a popular good-will might seem just to me, but not be just before God, if that justice instead of springing from simpleness of heart, was a mere presence carried on by flattery. Perfect then is the praise, “that a man is just before God;” for he only is perfect who is approved by Him who cannot be deceived. St. Luke comprehends the action in the commandment, the doing justice in the justification. Hence it follows, walking in all the commandments and justifications of the Lord. For when we obey the command of heaven we walk in the commandments of the Lord, when we observe justice we seem to possess the justification of the Lord. But to be “blameless” we must “provide things honest”, not only before God, but also before men; there is no blame when both motive and action are alike good, but a too austere righteousness often provokes censure. A righteous act may also be done unrighteously, as when a man out of ostentation gives largely to the poor, which is not without just cause of blame. It follows, And they had no son, because Elizabeth was barren.
CHRYSOSTOM; Not only Elisabeth, but the wives of the Patriarchs also, Sarah, Rebecca, Rachel, were barren, which was counted a disgrace among the ancients. Not that their barrenness was the effect of sin, since all were just and virtuous, but ordained rather for our benefit, that when you saw a virgin giving birth to the Lord, you might not be faithless, or perplexing your mind with respect to the womb of the barren THEOPHYLACT; And that you might learn that the law of God seeks not a bodily increase of sons but a spiritual, both were far advanced, not only in the body but in the Spirit, “making ascents in their heart,” having their life as the day not as the night, and walking honestly as in the day.
drb › Luke › 1 › Verse 5 through 7
CHRYSOSTOM; Considering his own age, and moreover the barrenness of his wife, Zacharias doubted; as it is said, And Zacharias said to the angel, Whereby shall I know this? as if he said, “How shall this be?” And he adds the reason of his doubting; For I am an old man. An unseasonable time of life, an ill-suited nature; the planter infirm, the soil barren. But it is thought by some a thing unpardonable. in the priest, that he raises a course of objections; for whenever God declares any thing, it becomes us to receive it in faith, and moreover, disputes of this kind are the mark of a rebellious spirit. Hence it follows; And the angel answering said to him, I am Gabriel, who stand before God.
BEDE; As if he says, “If it were man who promised these miracles, one might with impunity demand a sign, but when an angel promises, it is then not right to doubt. It follows; And I am sent to speak to you. CHRYS. That when you hear that I am sent from God, you should deem none of the things which are said to you to be of man, for I speak not of myself, but declare the message of Him who sends me. And this is the merit and excellence of a messenger to relate nothing of his own. BEDE; Here we must remark, that the angel testifies, that he both stands before God, and is sent to bring good tidings to Zacharias. GREG. For when angels come to us, they so outwardly fulfill their ministry, as at the same time inwardly to be never absent from His sight; since, though the angelic spirit is circumscribed, the highest Spirit, which is God, is not circumscribed. The angels therefore even when sent are before Him, because on whatever mission they go, they pass within Him.
BEDE; But he gives him the sign which he asks for, that he who spoke in unbelief, might now by silence learn to believe; as it follows; and, behold, you shall be dumb. CHRYS. That the bonds might be transferred from the powers of generation to the vocal organs. From no regard to the priesthood was he spared, but for this reason was the more smitten, because in a matter of faith he ought to have set an example to others. THEOPHYL. Because the word in the Greek may also signify deaf, he well says, Because you believe not, you shall be deaf, and shall not be able to speak. For most reasonably he suffered these two things; as disobedient, he incurs the penalty of deafness; as an objector, of silence. CHRYS. But the Angel says, And, behold; in other words, “At this instant.” But mark the mercy of God in what follows: Until the day in which these things shall be performed. As if he said, “When by the issues of events I shall have proved my words, and you shall perceive that you are lightly punished, I will remove the punishment from you.” And he points out the cause of the punishment, adding, Because you believe not my words, which shall be fulfilled in their season; not considering His power Who sent me, and before Whom I stand. But if he who was incredulous about a mortal birth is punished how shall he escape vengeance, who speaks falsely of the heavenly and unspeakable birth?
GREEK EX. Now while these things were going on within the delay excited surprise among the multitudes who were waiting without, as it follows: And the people waited for Zacharias, an marveled that he tarried. And while various -suspicions were going about, each man repeating them as it pleased him, Zacharias coming forth told by his silence what he secretly endured. Hence it follows, And when he came out, he could not speak. THEOPHYL. But Zacharias beckoned to the people, who perhaps inquired the cause of his silence, which, as he was not able to speak, he signified to them by nodding. Hence it follows, And he beckoned to them, and remained speechless. AMBROSE; But a nod is a certain action of the body, without speech endeavoring to declare the will, yet not expressing it.
drb › Luke › 1 › Verse 18 through 22
BEDE; During the time of their course, the priests of the temple were so occupied by their office, that they kept themselves not only from the society of their wives, but even from the very threshold of their houses. Hence it is said, And it came to pass, that, as soon as the days were accomplished, &c. For as there was then required a priestly succession from the root of Aaron, of necessity then a time was appointed for keeping up the inheritance. But as now not a carnal succession, but spiritual perfection, is looked for, the priests are enjoined (in order that they might ever be able to serve the altar) the perpetual observance of chastity. It follows: But after those days, &c. that is, after the days of Zacharias’s ministration were completed. But these things were done in the month of September, the twenty-second day of the month, upon which the Jews were bound to observe the feast of the Tabernacles, just before the equinox, at which the night began to be longer than the day, because Christ must increase, but John must decrease And those days of fasting were not without their meaning; for by the mouth of John, repentance and mortification were to be preached to men. It follows: And she hid, herself. AMBROSE; What reason then for concealment, except shame? For there are certain allowed times in wedlock, when it is becoming to attend to the begetting of children; while the years thrive, while there is hope of child-bearing. But when in good time old age has come on, and the period of life is more fitted for governing children, than begetting them, it is a shame to bear about the signs of pregnancy, however lawful. It is a shame to be laden with the burden of another age, and for the womb to swell with the fruit of not one’s own time of life. It was a shame then to her on account of her age; and hence we may understand the reason why they did not at this time come together, for surely she who blushed not at their coming together in their old age, would not blush at her child-bearing; and yet she blushes at the parental burden, while she yet is unconscious of the religious mystery. But she who hid herself because she had conceived a son, began to glory that she carried in her womb a prophet.
ORIGEN; And therefore he says, Five months, that is, until Mary should conceive, and her babe leaping with joy should prophesy. AMBROSE; And though she might blush at the time of her child-bearing, on the other hand she rejoiced that she was free from reproach, saying, Thus has the Lord, dealt with me.
CHRYS. Truly He has loosed her barrenness, a supernatural gift He has bestowed upon her, and the unfruitful rock has produced the green blade. He has taken away her disgrace, in that He has made her to bring forth. Hence it follows: In the days wherein he looked on me, to take away my reproach among men. AMBROSE; For it is a shame among women not to receive that reward of marriage, which is the only cause of their being married. CHRYS. Her joy therefore is twofold. of old. The Lord has taken away from her the mark of barrenness, and also given her an illustrious offspring. In the case of other births, the coming together of the parents only occurs; this birth was the effect of heavenly grace.
BEDE; Now mystically by Zacharias may be signified the Jewish Priesthood, by Elisabeth the law itself; which, well administered by the teaching of the Priests, ought to have borne spiritual children to God, but was not able, because the Law made no one perfect. Both were just, because the law is good, and the Priesthood for that time holy; both were well stricken in years, because at Christ’s coming both the Law and Priesthood were just bending to old age. Zacharias enters the temple, because it is the priest’s office to enter into the sanctuary of heavenly mysteries. There was a multitude without the doors, because the multitude cannot penetrate mysteries. When he places frankincense on the altar, he discovers that John will be born; for while the teachers are kindled with the flame of divine reading, they find the grace of God flow to them through Jesus: and this is done by all angel, for the Law was ordained by angels. AMBROSE; But in one man the voice of the people was put to silence, because in one man the whole people was addressing God. For the word of God has come over to us, and in us is not silent. He is dumb who understands not the Law; for why should you think the man who knows not a sound, to be more dumb than him who knows not a mystery. The Jewish people are like to one beckoning, who cannot make his actions intelligible. BEDE; And yet Elisabeth conceives John, because the more inward parts of the Law abound with sacraments of Christ. She conceals her conception five months, because Moses in five books set forth the mysteries of Christ; or because the dispensation of Christ is represented by the words or deeds of the saints, in the five ages of the world.
drb › Luke › 1 › Verse 23 through 25
BEDE; Because either the Incarnation of Christ was to be in the sixth age of the world, or because it was to serve to the fulfilling of the law, rightly in the sixth month of John’s conception was an angel sent to Mary, to tell her that a Savior should be born. Hence it is said, And in the sixth month, &c. We must understand the sixth month to be March, on the twenty-fifth day of which our Lord is reported to have been conceived, and to have suffered, as also to have been born on the twenty-fifth day of December. But if either the one day we believe to be the vernal equinox, or the other the winter solstice, it happens that with the increase of light He was conceived or born Who lightens every man that comes into the world. But if any one shall prove, that before the time of our Lord’s nativity or conception, light began either to increase, or supersede the darkness, we then say, that it was because John, before the appearance of His coming, began to preach the kingdom of heaven.
BASIL. The heavenly spirits visit us, not as it seems fit to them, but as the occasion conduces to our advantage, for they are ever looking upon the glory and fullness of the Divine Wisdom;; hence it follows, The angel Gabriel was sent. GREG. To the virgin Mary was sent, not any one of the angels, but the archangel Gabriel; for upon this service it was meet that the highest angel should come, as being the bearer of the highest of all tidings. He is therefore marked by a particular name, to signify what was his effectual part in the work. For Gabriel is interpreted, “the strength of God.” By the strength of God then was He to be announced Who was coming as the God of strength, and mighty in battle, to put down the powers of the air. GLOSS. But the place is also added whither he is sent, as it follows, To a city, Nazareth. For it was told that He would come a Nazarite, (i.e. the holy of the holy.)
BEDE; It was as a fit beginning for man’s restoration, that an angel should be sent down from God to consecrate a virgin by a divine birth, for the first cause of man’s perdition was the Devil sending a serpent to deceive a woman by the spirit of pride. AUG. To a virgin, for Christ could be born from virginity alone, seeing He could not have an equal in His birth. It was necessary for our Head by this mighty miracle to be born according to the flesh of a virgin gin’ that He might signify that his members were to be born in the spirit of a virgin Church. JEROME; And rightly an angel is sent to the virgin, because the virgin state is ever akin to that of angels. Surely in the flesh to live beyond the flesh is not a life on earth but in heaven.
CHRYS. The angel announces the birth to the virgin not after the conception, lest she should be thereby too much troubled, but before the conception he addresses her, not in a dream, but standing by her in visible shape. For as great indeed were the tidings she receives, she needed before the issue of the event an extraordinary visible manifestation.
AMBROSE; Scripture has rightly mentioned that she was espoused, as well as a virgin, a virgin, that she might appear free from all connection with man; espoused, that she might not be branded with the disgrace of sullied virginity, whose swelling womb seemed to bear evident marks of her corruption. But the Lord had rather that men should cast a doubt upon His birth than upon His mother’s purity. He knew how tender is a virgin’s modesty, and how easily assailed the reputation of her chastity, nor did He think the credit of His birth was to be built up by His mother’s wrongs. It follows therefore, that the holy Mary’s virginity was of as untainted purity as it was also of unblemished reputation. Nor ought there, by an erroneous opinion, to be left the shadow of an excuse to living virgins, that the mother of our Lord even seemed to be evil spoken of. But what could be imputed to the Jews, or to Herod, if they should seen to have persecuted an adulterous offspring? And how could He Himself say, I came not to abolish the law, but to fulfill it, if He should seem to have had his beginning from a violation of the law, for the issue of an unmarried person is condemned by the law? Not to add that also greater credit is given to the words of Mary, and the cause of falsehood removed? For it might seem that unmarried becoming pregnant, she had wished to shade her guilt by a lie; but an espoused person has no reason for lying, since to women child-birth is the reward of wedlock, the grace of the marriage bed. Again, the virginity of Mary was meant to baffle the prince of the world, who, when he perceived her espoused to a mall, could cast no suspicion on her offspring. ORIGEN; For if she had had no husband, soon would the thought have stolen into the Devil’s mind, how she who had known no man could be pregnant. It was right that the conception should be Divine, something more exalted than human nature. AMBROSE; But still more has it baffled the princes of the world, for the malice of devils soon detects even hidden things, while they who are occupied in worldly vanities, can not know the things of God. But moreover, a more powerful witness of her purity is adduced, her husband, who might both have been indignant at the injury, and revenged the dishonor, if he also had not acknowledged the mystery; of whom it is added, Whose name was Joseph, of the house of David. BEDE; Which last applies not only to Joseph, but also to Mary, for the Law commanded that every one should take a wife out of his own tribe or family. It follows, And the virgin’s name was Mary. ID. Maria, in Hebrew, is the star of the sea; but in Syriac it is interpreted Mistress, and well, because Mary was thought worthy to be the mother of the Lord of the whole world, and the light of endless ages.
drb › Luke › 1 › Verse 26 through 27
AMBROSE; Mark the virgin by her manner of life. Alone in an inner chamber, unseen by the eyes of men, discovered only by an angel; as it is said, And the angel came in to her. That she might not be dishonored by any ignoble address, she is saluted by an angel. GREG. NYSS. Far different then to the news formerly addressed to the woman, is the announcement now made to the Virgin. In the former, the cause of sin was punished by the pains of childbirth; In the latter, through gladness, sorrow is driven away. Hence the angel not unaptly proclaims joy to the Virgin, saying, Hail.
GREEK EX. But that she was judged worthy of the nuptials is attested by his saying, Full of grace. For it is signified as a kind of token or marriage gift of the bridegroom, that she was fruitful in graces. For of the things which he mentions, the one appertains to the bride, the other to the bridegroom. JEROME; And it is well said, Full of grace, for to others, grace comes in part; into Mary at once the fullness of grace wholly infused itself. She truly is full of grace through whom has been poured forth upon every creature the abundant rain of the Holy Spirit. But already He was with the Virgin Who sent the angel to the Virgin. The Lord preceded His messenger, for He could not be confined by place Who dwells in all places. Whence it follows, The Lord is with you. AUGUSTINE. More I than with me, for He Himself is in your heart, He is (made) in you womb, He fills your soul, He fills your womb.
GREEK EX. But this is the sum of the whole message. The Word of God, as the Bridegroom, effecting an incomprehensible union, Himself, as it were, the same both planting, and being planted, has molded the whole nature of man into Himself. But comes last the most perfect and comprehensive salutation; Blessed are you among women. i.e. Alone, far before all other women; that women also should be blessed in you, as men are in your Son; but rather both in both. For as by one man and one woman came at once both sin and sorrow, so now also by one woman and one man has both blessing and joy been restored, and poured forth upon all.
AMBROSE; But mark the Virgin by her bashfulness, for she was afraid, as it follows; And when she heard, she was troubled. It is the habit of virgins to tremble, and to be ever afraid at the presence of man, and to be shy when he addresses her. Learn, O virgin, to avoid light talking. Mary feared even the salutation of an angel. GREEK EX. But as she might be accustomed to these visions, the Evangelist ascribes her agitation not to the vision, but to the things told her, saying, she was troubled at his words. Now observe both the modesty and wisdom of the Virgin; the soul, and at the same time the voice. When she heard the joyful words, she pondered them in her mind, and neither openly resisted through unbelief, nor forthwith lightly complied; avoiding equally the inconstancy of Eve, and the insensibility of Zacharias. Hence it is said, And she cast in her mind what manner of salutation this was, it is not said conception for as yet she knew not the vastness of the mystery. But the salutation, was there aught of passion in it as from a man to a virgin? or was it not of God, seeing that he makes mention of God, saying, The Lord is with you. AMBROSE; She wondered also at the new form of blessing, unheard of before, reserved for Mary alone. ORIGEN; For if Mary had known that similar words had been addressed to others, such a salutation would never have appeared to her so strange and alarming.
drb › Luke › 1 › Verse 28 through 29
AMBROSE; It was Mary’s part neither to refuse belief in the Angel, nor too hastily take to herself the divine message. How subdued her answer is, compared with the words of the Priest. Then said Mary to the Angel, How shall this be? She says, How shall this be? He answers, Whereby shall I know this? He refuses to believe that which he says he does not know, and seeks as it were still further authority for belief. She avows herself willing to do that which she doubts not will be done, but how, she is anxious to know. Mary had read, Behold, she shall conceive and bear a son. She believed therefore that it should be but how it was to take place she had never read, for even to so great a prophet this had not been revealed. So great a mystery was not to be divulged by the mouth of man, but of an Angel.
GREG NYSS. Hear the chaste words of the Virgin. The Angel tells her she shall bear a son, but she rests upon her virginity, deeming her inviolability a more precious thing than the Angel’s declaration. Hence she says, Seeing that I know not a man. BASIL; Knowledge is spoken of in various ways. The wisdom of our Creator is called knowledge, and an acquaintance with His mighty works, the keeping also of His commandments, and the constant drawing near to Him; and besides these the marriage union is called knowledge as it is here.
GREG NYSS. These words of Mary are a token of what she was pondering in the secrets of her heart; for if for the sake of the marriage union she had wished to be espoused to Joseph, why was she seized with astonishment when the conception was made known to her? seeing in truth she might herself be expecting at the time to become a mother according to the law of nature. But because it was meet that her body being presented to God as an holy offering should be kept inviolate, therefore she says, Seeing that I know not a man. As if she said, Notwithstanding that you who speak are an Angel, yet that I should know a man is plainly an impossible thing. How then can I be a mother, having no husband? For Joseph I have acknowledged as my betrothed. GREEK EX. But mark, how the Angel solves the Virgin’s doubts, and shows to her the unstained marriage and the unspeakable birth. And the Angel answered, and said to her, The Holy Spirit shall come upon you. CHRYS. As if he said, Look not for the order of nature in things which transcend and overpower nature. Do you say, How shall this be, seeing I know not a man? Nay rather, shall it happen to you for this very reason, that you have never known a husband. For if you had, you would not have been thought worthy of the mystery, not that marriage is unholy, but virginity more excellent. It became the common Lord of all both to take part with us, and to differ with us in His nativity; for the being born from the womb, He shared in common with us, but in that He was born without cohabitation, He was exalted far above us. GREG. NYSS. O blessed is that womb which because of the overflowing purity of the Virgin Mary has drawn to itself the gift of life! For in others scarcely indeed shall a pure soul obtain the presence of the Holy Spirit, but in her the flesh is made the receptacle of the Spirit. ID. For the tables of our nature which guilt had broken, the true Lawgiver has formed anew to Himself from our dust without cohabitation, creating a body capable of taking, His divinity, which the finger of God has carved, that is to say, the Spirit coming upon the Virgin. ID. Moreover, the power of the Highest shall overshadow you. Christ is the power of the most high King, who by the coming of the Holy Spirit is formed in the Virgin. GREG By the term overshadowing, both natures of the Incarnate God are signified. For shadow is formed by light and matter. But the Lord by His Divine nature is light. Because then immaterial light was to be embodied in the Virgin’s womb, it is well said to her, The power of the Highest shall overshadow you, that is, the human body in you shall receive an immaterial light of divinity. For this is said to Mary for the heavenly refreshing of her soul. BEDE; You shall conceive then not by the seed of man whom you know not, but by the operation of the Holy Spirit with which you are filled. There shall be no flame of desire in you when the Holy Spirit shall overshadow you. GREG. NYSS. Or he says, overshadow you, because as a shadow takes its shape from the character of those bodies which go before it, so the signs of the Son’s Deity will appear from the power of the Father. For as in us a certain life-giving power is seen in the material substance, by which man is formed; so in the Virgin, has the power of the Highest in like manner, by the life-giving Spirit, taken from the Virgin’s body a fleshly substance inherent in the body to form a new man. Hence it follows, Therefore also that holy thing which shall be born of you. ATHAN. For we confess that which then was taken up from Mary to be of the nature of man and a most real body, the very same also according to nature with our own body. For Mary is our sister, seeing we have all descended from Adam. BASIL; Hence also, St. Paul says, God sent forth his Son, born not (by a woman) but of a woman. For the words by a woman might convey only a mere passing expression of birth, but when it is said, of a woman, there is openly declared a communion of nature between the son and the parent. GREG. To distinguish His holiness from ours, Jesus is stated in an especial manner to be born holy. For we although indeed made holy, are not born so, for we are constrained by the very condition of our corruptible nature to cry out with the Prophet, Behold, I was conceived in iniquity. But He alone is in truth holy, who was not conceived by the cementing of a fleshly union, nor as the heretics rave, one person in His human nature, another in His divine; not conceived and brought forth a mere man, and afterwards by his merits, obtained that He should be God, but the Angel announcing and the Spirit coming, first the Word in the womb, afterwards within the womb the Word made flesh. Whence it follows, Shall be called the Son of God. GREEK EX. But observe, how the Angel has declared the whole Trinity to the Virgin, making mention of the Holy Spirit, the Power, and the Most High, for the Trinity its indivisible.
drb › Luke › 1 › Verse 34 through 35
THEOPHYL. The Virgin shows that not for her own virtue is she to be pronounced blessed, but she assigns the cause saying, For he that is mighty has magnified me.
AUG. What great things has He done to you; I believe that a creature you gave birth to the Creator, servant you brought forth the Lord, that through you God redeemed the world, through you He restored it to life. TITUS BOST. But where are the great things, if they be not that I still a virgin conceive (by the will of God) overcoming nature. I have been accounted worthy, without being joined to a husband, to be made a mother, not a mother of any one, but of the only-begotten Savior.
BEDE; But this has reference to the beginning of the hymn, where it is said, My soul doth magnify the Lord. For that soul can alone magnify the Lord with due praise, for whom he deigns to do mighty things. TITUS BOST; But she says, that is mighty, that if men should disbelieve the work of her conception, namely, that while yet a virgin, she conceived, she might throw back the miracles upon the power of the Worker. Nor because the only-begotten Son has come to a woman is He thereby defiled, for holy is his name.
BASIL. But holy is the name of God called, not because in its letters it contains any significant power, but because in whatever way we look at God we distinguish his purity and holiness. BEDE; For in the height of His marvelous power He is far beyond every creature, and is widely removed from all the works of His hands. This is better understood in the Greek tongue, in which the very word which means holy, signifies as it were to be “apart from the earth.”
BEDE; Turning from God’s special gifts to His general dealings, she describes the condition of the whole hole human race, And his mercy is from generation to generation on them that fear him. As if she said, Not only for me has He that is mighty done great things, but in every nation he that fears God is accepted by Him. ORIGEN; For the mercy of God is not upon one generation, but extends to eternity from generation to generation. GREEK EX. According to the mercy which He has upon generations of generations, I conceive, and He Himself is united to a living body, out of mercy alone undertaking our salvation. Nor is His mercy shown indiscriminately, but upon those who are constrained by the fear of Him in every nation; as it is said, upon those who fear him, that is, upon those who being brought by repentance are turned to faith and renewal for the obstinate unbelievers have by their sin shut against themselves the gate of mercy. THEOPHYL. Or by this she means that they who fear shall obtain mercy, both in that generation, (that is, the present world,) and the generation which is to come, (i.e. the life everlasting.) For now they receive a hundred-fold, but hereafter far more.
GLOSS. Because human prosperity seems to consist chiefly in the honors of the mighty and the abundance of their riches, after speaking of the casting down of the mighty, and the exalting of the humble, he goes on to tell of the impoverishing of the rich and the filling of the poor, He has filled the hungry, &c.
BASIL; These words regulate our conduct even with respect to sensible things, teaching the uncertainty of all worldly possessions, which are as short lived as the wave which is dashed about to and fro by the violence of the wind. But spiritually all mankind suffered hunger except the Jews; for they possessed the treasures of legal tradition and the teachings of the holy prophets. But because they did not rest humbly on the Incarnate Word they were sent away empty, carrying nothing with them neither faith nor knowledge, and were bereft of the hope of good things, being shut out both of the earthly Jerusalem and the life to come. But those of the Gentiles, who were roughs low by hunger and thirst, because they clung to the Lord, were filled with spiritual goods. GLOSS. They also who desire eternal life with their whole soul, as it were hungering after it, shall be filled when Christ shall appear in glory; but they who rejoice in earthly things, shall at the end be sent away emptied of all happiness.
AMBROSE; If you carefully observe, you will find that the word signifying fullness is no where used except at the birth of the righteous. Hence it is said, Now Elisabeth’s full time came. For the life of the righteous has fullness, but the days of the wicked are empty. CHRYS. And for that reason the Lord kept back the delivery of Elisabeth, that her joy might be increased, and her fame the greater. Hence it follows, And her neighbors and cousins heard, &c. For they who had known her barrenness were made the witnesses of the Divine grace, and no one seeing the child departed in silence, but gave praise to God, Who had vouchsafed him beyond their expectation. AMBROSE; For the bringing forth of saints causes the rejoicing of many; it is a common blessing; for justice is a public virtue, and therefore at the birth of a just man a sign of hi future life is sent beforehand and, the grace of the virtue which is to follow is represented, being foreshadowed by the rejoicing of the neighbors.
drb › Luke › 1 › Verse 57 through 58
CHRYS. The rite of circumcision was first delivered to Abraham as a sign of distinction, that the race of the Patriarch might be preserved in unmixed purity, and so might be able to obtain the promises. But now that the promise of the covenant is fulfilled, the sign attached to it is removed. So then through Christ circumcision ceased, and baptism came in its place; but first it was right that John should be circumcised; as it is said, And it came to pass, that on the eighth day, &c. For the Lord had said, Let the child of eight days be circumcised among you. But this measurement of time I conceive was ordered by Divine mercy for two reasons. First, because in its most tender years the child the more easily bears the cutting of the flesh. Secondly, that from the very operation itself we might be reminded that it was done for a sign; for the young child scarcely distinguishes any of the things that are around him. But after the circumcision, the name was conferred, as it follows, And they called him. But this was done because we must first receive the seal of the Lord, then the name of man. Or, because no man except he first cast aside his fleshly lusts, which circumcision signifies, is worthy to have his name written in the book of life.
AMBROSE; The holy Evangelist has especially remarked, that many thought the child should be called after his father Zacharias, in order that we might understand, not that any name of his kinsfolk was displeasing to his mother, but that the same word had been communicated to her by the Holy Spirit, which had been foretold by the Angel to Zacharias. And in truth, being dumb, Zacharias was unable to mention his son’s name to his wife, but Elisabeth obtained by prophecy what she had not learnt from her husband. Hence it follows, And she answered, &c. Marvel not that the woman pronounced the name which she had never heard, seeing the Holy Spirit who imparted it to the Angel revealed it to her; nor could she be ignorant of the forerunner of the Lord, who had prophesied of Christ. And it well follows, And they said to her, &c. that you might consider that the name belongs not to the family, but to the Prophet. Zacharias also is questioned, and signs made to him, as it follows, And they made signs to the father, &c. But since unbelief had so bereft him of utterance and hearing, that he could not use his voice, he spoke by his hand-writing, as it follows, And he asked for a writing table, and wrote, saying, His name is John; that is, we give no name to him who has received his name from God. ORIGEN; Zacharias is by interpretation “remembering God,” but John signifies “pointing to.” Now “memory” relates to something absent, “pointing to,” to something present. But John was not about to set forth the memory of God as absent, but with his finger to point him out as present, saying, Behold the Lamb of God. CHRYS. But the name John is also interpreted the grace of God. Because then by the favor of Divine grace not by nature, Elisabeth conceived this son, they engraved the memory of the benefit on the name of the child. THEOPHYL. And because with the mother the dumb father also agreed as to the name of the child, it follows, And they all marveled. For there was no one of this name among their kinsfolk that any one could say that they had both previously determined upon it. GREG. NAZ. The birth of John then broke the silence of Zacharias, as it follows, And his mouth was opened. For it were unreasonable when the voice of the Word had come forth, that his father should remain speechless.
AMBROSE; Rightly also, from that moment was his tongue loosed for that which unbelief had bound, faith set free. Let us then also believe, in order that our tongue, which has been bound by the chains of unbelief, may be loosed by the voice of reason. Let us write mysteries by the Spirit if we wish to speak. Let us write the forerunner of Christ, not on tables of stone, but on the fleshly tablets of the heart. For he who names John, prophesies Christ. For he who names John prophesies Christ. For it follows, And he spoke, giving thanks.
BEDE; Now in an allegory, the celebration of John’s birth was the beginning of the grace of the New Covenant. His neighbors and kinsfolk had rather give him the name of his father than that of John. For the Jews, who by the observance of the Law were united to him as it were by ties of kindred, chose rather to follow the righteousness which is the Law, than receive the grace of faith. But the name of John, (i.e. the grace of God,) his mother in word, his father in writing, suffice to announce, for both the Law itself as well as the Psalms and the Prophecies, in the plainest language foretell the grace of Christ; and that ancient priesthood, by the foreshadowing of its ceremonies and sacrifices, bears testimony to the same. And well does Zacharias speak on the eighth day of the birth of his child, for by the resurrection of the Lord, which took place on the eighth day, i.e. the day after the sabbath, the hidden secrets of the legal priesthood were revealed.
drb › Luke › 1 › Verse 59 through 64
CHRYS. Having said that a horn of salvation had risen up to us from the house of David, he shows that through it we are partakers of His glory, and escape the assaults of the enemy As he says, That being delivered out of the hands of our enemies, we might serve him without fear. The two things above mentioned will not easily be found united. For many escape danger, but fail of a glorious life, as criminals discharged from prison by the king’s mercy. On the other hand, some reap glory, but are compelled for its sake to encounter dangers, as soldiers in war embracing a life of honor are oftentimes in the greatest peril. But the horn brings both safety and glory. Safety indeed as it rescues us from the hands of our enemies, not slightly but in a wonderful manner, insomuch that we have no more fear, which are his very words; that being delivered from the hand of our enemies, we might serve him without fear. ORIGEN; Or in another way; Frequently are men delivered from the hands of the enemy, but not without fear. For when fear and peril have gone before, and a man is then plucked from the enemies’ hand, he is delivered indeed, but not without fear. Therefore said he, that the coming of Christ caused us to be snatched from the enemies’ hands without fear. For we suffered not from their evil designs, but He suddenly parting us from them, has led us out to our own allotted resting place.
CHRYS. Zacharias glorifies the Lord, because He has made us to serve Him with full confidence, not in the flesh as Judah did with the blood of victims, but in the spirit with good works. And this is what he means by in holiness and righteousness. For holiness is, a proper observance of our duty towards God, righteousness of our duty towards man; as, for example, when a man devoutly performs the Divine commands, and lives honorably among his fellow men. But he does not say “before men,” as of hypocrites desirous to please men, but “before God,” as of those whose praise is not of men, but of God; and this not once or for a time; but all the days of their life, as it is said, all our days. BEDE; For whosoever either departs from God’s service before he dies, or by any uncleanness stains either the strictness or purity of his faith, or strives to be holy and righteous before men, and not before God, does not yet serve the Lord in perfect freedom from the hand of his spiritual enemies, but after the example of the old Samaritans endeavors to serve equally the Gods of the Gentiles, and his Lord.
BEDE; The future preacher of repentance, that he might the more boldly reclaim his hearers from the allurements of the world, passes the first part of his life in the deserts. Hence it is said, And the child grew. THEOPHYL. i.e. in bodily stature, and waxed strong in spirit, for together with his body at the same time his spiritual gift increased, and the workings of the Spirit were more and more manifested in him. ORIGEN; Or he increased in spirit, remaining not in the same measure in which he had begun, but the Spirit was ever growing in him. His will ever tending to better things, was making its own advances, and his mind ever contemplating something more divine, while his memory was exercising itself, that it might lay up more and more things in its treasury, and more firmly retain them. But he adds, And he waxed strong. For human nature is weak, as we learn, the flesh is weak. It must therefore be made strong by the Spirit, for the Spirit is ready. Many wax strong in the flesh, but the wrestler of God must be strengthened by the Spirit that he may crush the wisdom of the flesh. He retires therefore to escape the noise of cities, and the thronging of the people. For it follows, And he was in the deserts. Where the air is purer, the sky more clear, and God a closer friend, that as the time had not yet arrived for his baptism and preaching, he might have leisure for praying, and might hold converse with the angels, calling upon God and fearing Him, saying, Behold, here am I. THEOPHYL. Or, he was in the deserts that he might be brought up beyond the reach of the malice of the multitude, and not be afraid of man. For if he had been in the world, perchance he had been corrupted by the friendship and conversation of the world. And secondly, that he who was to preach Christ might also be esteemed trust-worthy. But he was hid in the desert until it pleased God to show him forth to the people of Israel, as it follows, till the day of his showing forth to Israel. AMBROSE; And rightly is the time noted during which the prophet was in the womb, in order that the presence of Mary might not be passed over, while they are silent about the time of his childhood, because being strengthened in the womb by the presence of the Mother of the Lord, he knew not the struggles of childhood.
AMBROSE; Observe with what care God builds up our faith. An Angel teaches Mary; an Angel teaches Joseph; an Angel the shepherds also, of whom it is said, And there were in the same country shepherds abiding in the field.
CHRYS. To Joseph the Angel appeared in a dream, as to one who might be easily brought to believe, but to the shepherds in visible shape as to men of a ruder nature. But the Angel went not to Jerusalem, sought not for Scribes and Pharisees, (for they were corrupt and tormented with envy.) But these were simple men living in the ancient practices of Moses and the Patriarchs. There is a certain road which leads by innocence to Philosophy. BEDE; No where; in the whole course of the Old Testament do we find that the Angels who so constantly appear to the Patriarchs, came in the day time. This privilege was rightly kept for this time, when there arose in the darkness a light to them that were s true of heart. Hence it follows, and the glory of God shone round about them. He is sent forth from the womb, but He shines from heaven. He lies in a common inn, but He lives in celestial light.
GREEK EX. They were alarmed at the miracle, as it follows, And they were afraid, &c. But the Angel dispels their rising fears. He not only soothes their terrors, but pours gladness into their hearts; for it follows, For, behold, I bring you good tidings of great joy, &c. not to the Jewish people only, but to all. The cause of their joy is declared; the new and wonderful birth is made manifest by the very names. It follows, For to you is born this day in the city of David a Savior, which is Christ the Lord. The first of these, i.e. the Savior, has reference to the action, the third, i.e. the Lord, to the dignity of the person. CYRIL; But that which is in the middle, namely, Christ, has reference to the adoration, and signifies not the nature, but the compound substance of two natures. For on Christ our Savior we confess the anointing to have been performed, not however figuratively, (as formerly on kings by the oil,) and as if by prophetic grace, nor for the accomplishment of any work, as it is said in Isaiah, Thus said the Lord to his anointed, to Cyrus; who although he was an idolater was said to be anointed, that he might by the decree of Heaven take possession of the whole province of Babylon; but the Savior as man in the form of a servant, was anointed by the Holy Spirit as God He Himself by His Holy Spirit anoints those that believe in Him. GREEK EX. He marks the time of our Lord’s nativity, when he says, Today, and the place when he adds In the city of David; and the signs thereof when it follows And there shall be a sign, &c. Now the Angels bring tidings to the shepherds of the Chief Shepherd ,as of a lamb discovered and brought up in a cave. BEDE; The infancy of the Savior was impressed upon us, both by frequent heraldings of Angels and testimonies of Evangelists, that we might be the more deeply penetrated in our hearts by what has been done for us. And we may observe, that the sign given us of the newborn Savior was, that He would be found not clothed in Tyrian purple, but wrapped in poor swaddling clothes, not laying on gilded couches, but in a manger. MAXIMUS; But if perhaps the swaddling clothes are mean in your eyes, admire the Angels singing praises together If you despises” tile manger, raise your eyes a little, and behold the new star in heaven proclaiming to the world the Lord’s nativity. If you believe the mean things, believe also the mighty. If you dispute about those which betoken His lowliness, look with reverence on what is high and heavenly.
GREG. It was in a mystery that the angel appeared to the shepherds while they were watching, and the glory of the Lord shone round about them, implying that they are thought worthy above the rest to see sublime things who take a watchful care of their faithful flocks; and while they themselves are piously watching over them, the Divine grace shines widely round about them. BEDE; For in a mystery, those shepherds, and their flocks, signify all teachers and guides of faithful souls. The night in which they were keeping watch over their flocks, indicates the dangerous temptations from which they never cease to keep themselves, and those placed under their care. Well also at the birth of our Lord do shepherds watch over their flocks; for He was born who says, I am the good Shepherd: but the time also was at hand in which the same Shepherd was to recall His scattered sheep to the pastures of life. ORIGEN; But if we would rise to a more hidden meaning, I should say, that there were certain shepherd angels, who direct the affairs of men, and while each one of them was keeping his watch, an angel came at the birth of the Lord, and announced to the shepherds that the true Shepherd had arisen. For Angels before the coming of the Savior could bring little help to those entrusted to them, for scarcely did one single Gentile believe in God. But now whole nations come to the faith of Jesus.
drb › Luke › 2 › Verse 8 through 12
GREEK EX. The shepherds were filled with astonishment at the things that they saw and heard, and so they left their sheepfolds, and set out by night to Bethlehem, seeking for the light of the Savior; and therefore it is said, They spoke one to another, &c. BEDE; As men who were truly watching, they said not, Let us see (the child; but) the word which has come to pass, i.e. the Word which was from the beginning, let us see how it has been made flesh for us, since this very Word is the Lord. For it follows, Which the Lord has made, and has shown to us; i.e. Let us see how the Lord has made Himself, and has shown His flesh to us. AMBROSE; How remarkably Scripture weighs the import of each word. For when we behold the flesh of the Lord, we behold the Word, which is the Son. Let not this seem to you a slight example of faith, because of the humble character of the shepherds. For simplicity is sought for, not pride. It follows, And they came in haste. For no one indolently seeks after Christ. ORIGEN; But because they came in haste, and not with loitering steps, it follows, They found Mary, (i.e. her who had brought Jesus into the world,) and Joseph, (i.e. the guardian of our Lord’s birth,) and the babe lying in the manger, (i.e. the Savior Himself.)BEDE; It seems to succeed in due order, that after having rightly celebrated the incarnation of the Word, we should at length come to behold the actual glory of that Word. Hence it follows: But when they saw it, they made known the word which had been spoken to them. GREEK EX. Beholding with hidden faith indeed the happy events which had been told them, and not content with marveling at the reality of those things which at the very first they saw and embraced when the Angel told them, they began to relate them not only to Mary and Joseph, but to the others also (and what is more they impressed them on their minds,) as it follows, And all who heard it marveled. For how could it be otherwise, at the sight of one of the heavenly host upon earth, and earth in peace reconciled to heaven; and that ineffable Child binding together in one, by His divinity, heavenly things, by His humanity, earthly things, and by this conjunction of Himself ejecting a wonderful union! GLOSS. Not only do they marvel at the mystery of the incarnation, but also at so wonderful an attestation of the shepherds, men who could not have devised these unheard of things, but were with simple eloquence proclaiming the truth. AMBROSE; Esteem not the words of the shepherds as mean and despicable For from the shepherds Mary increases her faith, as it follows: Mary kept all these sayings, and pondered them in her heart. Let us learn the chastity of the sacred Virgin in all things, who no less chaste in her words than in her body, gathered up in her heart the materials of faith. BEDE; For keeping the laws of virgin modesty, she who had known the secrets of Christ would divulge them to no one, but comparing what she had read in prophecy with what she now acknowledged to have taken place, she did not utter them with the mouth, but preserved them shut up in her heart. GREEK EX. Whatever the Angel had said to her, whatever she had heard from Zacharias, and Elisabeth, and the shepherds, she collected them all in her mind, and comparing them together, perceived in all one harmony. Truly, He was God who was born from her.
ATHANAS. But every one rejoiced in the nativity of Christ, not with human feelings, as men are wont to rejoice when a son is born, but at the presence of Christ and the luster of the Divine light. As it follows: And the shepherds returned, glorifying and praising God for every thing they had heard, &c. BEDE; That is to say, from the Angels, and had seen, i.e. in Bethlehem, as it was told them, i.e. they glory in this, that when they came they found it even as it was told them, or as it was told them they give praise and glory to God. For this they were told by the Angels to do, not in very word commanding them, but setting before them the form of devotion when they sung glory to God in the highest.
BEDE; To speak in a mystery, let the shepherds of spiritual flocks, (nay, all the faithful,) after the example of, these shepherds, go in thought even to Bethlehem, and celebrate the incarnation of Christ with due honors. Let us go indeed casting aside all fleshly lusts, with the whole desire of the mind even to the heavenly Bethlehem, (i.e. the house of the living bread,) that He whom they saw crying in the manger we may deserve to see reigning on the throne of His Father. And such bliss as this is not to be sought for with sloth and idleness, but with eagerness must we follow the footsteps of Christ. When they saw Him they knew Him; and let us haste to embrace in the fullness of our love those things which were spoken of our Savior, that when the time shall come that we shall see with perfect knowledge we may be able to comprehend them. BEDE; Again, the shepherds of the Lord’s flock by contemplating the life of the fathers who went before them, (which preserved the bread of life,) enter as it were the gates of Bethlehem, and find therein none other than the virgin beauty of the Church, that is, Mary; the manly company of spiritual doctors, that is, Joseph; and the lowly coming of Christ contained in the pages of Holy Scripture, that is, the infant child Christ, laid in the manger.
ORIGEN; That was the manger which Israel knew not, according to those words of Isaiah, The ox knows his owner, and the ass his master’s crib. BEDE; The shepherds did not hide in silence what they knew, because to this end have the Shepherds of the Church been ordained, that what they have learned in the Scriptures they might explain to their hearers. BEDE; The masters of the spiritual flocks also, while others sleep, at one time by contemplation enter into the heavenly places, at another time pass around them by seeking the examples of the faithful, at another time by teaching return to the public duties of the pastoral office. BEDE; Every one of us, even he who is supposed to live as a private person, exercises the office of shepherd, if, keeping together a multitude of good actions and pure thoughts, he strive to rule them with due moderation, to feed them with the food of the Scriptures, and to preserve them against the snares of the devil.
drb › Luke › 2 › Verse 15 through 20
CYRIL; Next after the circumcision they wait for the time of purification, as it is said, And when the days of her purification according to the law of Moses were come. BEDE; If you diligently examine the words of the law, you will find indeed that the mother of God as she is free from all connection with man, so is she exempt from any obligation of the law. For not every woman who brings forth, but she who has received seed and brought forth, is pronounced unclean, and by the ordinances of the law is taught that she must be cleansed, in order to distinguish probably from her who though a virgin has conceived and brought forth. But that we might be loosed from the bonds of the law, as did Christ, so also Mary submitted herself of her own will to the law. TITUS BOST. Therefore the Evangelist has well observed, that the days of her purification were come according to the law, who since she had conceived of the Holy Spirit, was free from all uncleanness. It follows, They brought him to Jerusalem to present him to the Lord. ATHAN. But when was the Lord hid from His Father’s eye, that He should not be seen by Him, or what place is excepted from His dominion, that by remaining there He should be separate from His Father unless brought to Jerusalem and introduced into the temple? But for us perhaps these things were written. For as not to confer grace on Himself was He made man and circumcised in the flesh, but to make us Gods through grace, and that we might be circumcised in the Spirit, so for our sakes is He presented to the Lord, that we also might learn to present ourselves to the Lord. BEDE; On the thirty-third day after His circumcision He is presented to the Lord, signifying in a mystery that no one but he who is circumcised from his sins is worthy to come into the Lord’s sight, that no one who ho has not severed himself from all human ties can perfectly enter into the joys of the heavenly city. It follows, As it is written in the law of the Lord.
ORIGEN; Where are they who deny that Christ proclaimed in the Gospel the law to be of God, or can it be supposed that the righteous God made His own Son under a hostile law which He Himself had not given? It is written in the law of Moses as follows, Every male which opens the womb shall be called holy to the Lord. BEDE; By the words, opening the womb, he signifies the first-born both of man and beast, and each one of which was, according to the commandment, to be called holy to the Lord, and therefore to become the property of the priest, that is, so far that he was to receive a price for every first-born of man, and oblige every unclean animal to be ransomed. GREG. NYSS. Now this commandment of the law seems to have had its fulfillment in the incarnate God, in a very remarkable and peculiar manner. For He alone, ineffably conceived and incomprehensibly brought forth, opened the virgin’s womb, till then unopened by marriage, and after this birth miraculously retaining the seal of chastity. AMBROSE; For no union with man disclosed the secrets of the virgin’s womb, but the Holy Spirit infused the immaculate seed into an inviolate womb. He then who sanctified another womb in order that a prophet should be born, He it is who has opened the womb of His own mother, that the Immaculate should come forth. By the words opening the womb, he speaks of birth after the usual manner, not that the sacred abode of the virgin’s womb, which our Lord in entering sanctified, should now be thought by His proceeding forth from it to be deprived of its virginity. GREG. NYSS. But the offspring of this birth is alone seen to be spiritually male, as contracting no guilt from being born of a woman. Hence He is truly called holy, and therefore Gabriel, as if announcing that this commandment belonged to Him only, said, That Holy thing which shall be born of you shall be called, the Son of God. Now of other first-borns the wisdom of the Gospel has declared that they are called holy from their being offered to God. But the first-born of every creature, That holy thing which is born, &c. the Angel pronounces to be in the nature of its very being holy. AMBROSE; For among those that are born of a woman, the Lord Jesus alone is in every thing holy, who in the newness of His immaculate birth experienced not the contagion of earthly defilement, but by His Heavenly Majesty dispelled it. For if we follow the letter, how can every male be holy, since it is undoubted that many have been most wicked? But He is holy whom in the figure of a future mystery the pious ordinances of the divine law prefigured, because He alone was to open the hidden womb of the holy virgin Church for the begetting of nations. CYRIL; Oh the depth of the riches of the wisdom and knowledge of God! He offers victims, Who in each victim is honored equally with the Father. The Truth preserves the figures of the law. He who as God is the Maker of the law, as man has kept the law. Hence it follows, And that they should give a victim as it was ordered in the law of the Lord, a pair of turtle doves or two young pigeons. BEDE; Now this was the victim of the poor. For the Lord commanded in the law that they who were should offer a lamb for a son or a daughter as well as a turtle dove or pigeon; but they who were not able to offer a lamb should give two turtle doves or two young pigeons. Therefore the Lord, though he was rich, deigned to become poor, that by his poverty He might make us partakers of His riches.
CYRIL; But let us see what these offerings mean. The turtle dove is the most vocal of birds, and the pigeon the gentlest. And such was the Savior made unto us; He was endowed with perfect meekness, and like the turtle dove entranced the world, filling His garden with His own melodies. There was killed then either a turtle dove or a pigeon, that by a figure He might be shown forth to us as about to suffer in the flesh for the life of the world. BEDE; Or the pigeon denotes simplicity, the turtle dove chastity, for the pigeon is a lover of simplicity, and the turtle dove of chastity, so that if by chance she has lost her mate, she heeds not to find another. Rightly then are the pigeon and turtle dove offered as victims to the Lord, because the simple and chaste conversation of the faithful is a sacrifice of righteousness well pleasing to Him. ATHAN. He ordered two things to be offered, because as man consists of both body and soul, the Lord requires a double return from us, chastity and meekness, not only of the body, but also of the soul. Otherwise, man will be a dissembler and hypocrite, wearing the face of innocence to mask his hidden malice. BEDE; But while each bird, from its habit of wailing, represents the present sorrows of the saints, in this they differ, that the turtle is solitary, but the pigeon flies about in flocks, and hence the one points to the secret tears of confession, the other to the public assembling of the Church. BEDE; Or the pigeon which flies in flocks sets forth the busy intercourse of active life. The turtle, which delights in solitariness, tells of the lofty heights of the contemplative life. But because each victim is equally accepted by the Creator, St. Luke has purposely omitted whether the turtles or young pigeons were offered for the Lord, that he might not prefer one mode of life before another, but teach that both ought to be followed.
drb › Luke › 2 › Verse 22 through 24
GREEK EX. All that time of the life of Christ which He passed between His manifestation in the temple and His baptism being devoid of any great public miracles or teaching, the Evangelist sums up in one word’ saying, And he went down with them. ORIGEN; Jesus frequently went down with His disciples, for He is not always dwelling on the mount, for they who were troubled with various diseases were not able to ascend the mount. For this reason now also He went down to them who were below. It follows: And he was subject to them, &c. GREEK EX. Sometimes by His word He first institutes laws, and He afterwards confirms them, by His work, as when He says, The good shepherd lays down his life for his sheep. For shortly after seeking our salvation He poured out His own life. But sometimes He first sets forth in Himself an example, and afterwards, as far as words can go, draws therefrom rules of life, as He does here, showing forth by His work these three things above the rest, the love of God, honor to parents, but the preferring God also to our parents. For when He was blamed by His parents, He counts all other things of less moment than those which belong to God; again, He gives His obedience also to His parents. BEDE; For what is the teacher of virtue, unless he fulfill his duty to his parents? What else did He do among us, than what He wished should be done by us? ORIGEN; Let us then also ourselves be subject to our parents. But if our fathers are not let us be subject to those who are our fathers. Jesus the Son of God is subject to Joseph and Mary. But I must be subject to the Bishop who has been constituted my father. It seems that Joseph knew that Jesus was greater than he, and there fore in awe moderated his authority. But let every one see, that oftentimes he who is subject is the greater. Which if they who are higher in dignity understand they will not be elated with pride, knowing that their superior is subject to them. GREG. NYSS. Further, since the young have not yet perfect understanding, and have need to be led forward by those who have advanced to a more perfect state; therefore when He arrived at twelve years, He is obedient to His parents, to show that whatever is made perfect by moving forward, before that it arrives at the end profitably embraces obedience, (as leading to good.)BASIL; But from His very first years being obedient to His parents, He endured all bodily labors, humbly and reverently. For since His parents were honest and just, yet at the same time poor, and ill supplied with the necessaries of life, (as the stable which administered to the holy birth bears witness,) it is plain that they continually underwent bodily fatigue in providing for their daily wants. But Jesus being obedient to them, as the Scriptures testify, even in sustaining labors, submitted Himself to a complete subjection. AMBROSE; And can you wonder if He who is subject to His mother, also submits to His Father? Surely that subjection is a mark not of weakness but of filial duty. Let then the heretic so raise his head as to assert that He who is sent has need of other help; yet why should He need human help, in obeying His mother’s authority? He was obedient to a handmaid, He was obedient to His pretended father, and do you wonder whether He obeyed God; Or is it a mark of duty to obey man, of weakness to obey God. BEDE; The Virgin, whether she understood or whether she could not yet understand, equally laid up all things in her heart for reflection and diligent examination. Hence it follows, And, his mother laid up all these things, &c. Mark the wisest of mothers, Mary the mother of true wisdom, becomes the scholar or disciple of the Child. For she yielded to Him not as to a boy, nor as to a man, but as unto God. Further, she pondered upon both His divine words and works, so that nothing that was said or done by Him was lost upon her, but as the Word itself was before in her womb, so now she conceived the ways and words of the same, and in a manner nursed them in her heart. And while indeed she thought upon one thing at the time, another she wanted to be more clearly revealed to her; and this was her constant rule and law through her whole life. It follows, And Jesus increased in wisdom. THEOPHYL. Not that He became wise by making progress, but that by degrees He revealed His wisdom. As it was when He disputed with the Scribes, asking them questions of their law to the astonishment of all who heard Him. You see then how He increased in wisdom, in that He became known to many, and caused them to wonder, for the showing forth of His wisdom is His increase. But mark how the Evangelist, having interpreted what it is to increase in wisdom, adds, and in stature, declaring thereby that an increase or growth in age is an increase in wisdom. CYRIL; But the Eunomian Heretics say, “How can He be equal to the Father in substance, who is said to increase, as if before imperfect.” But not because He is the Word, but because He is made man, He is said to receive increase. For if He really increased after that He was made flesh, as having before existed imperfect, why then do we give Him thanks as having thence become incarnate for us? But how if He is the true wisdom can He be increased, or how can He who gives grace to others be Himself advanced in grace. Again, if bearing that the Word humbled Himself, no one is offended (thinking slightingly of the true God,) but rather marvels at His compassion, how is it not absurd to be offended at hearing that He increases? For as He was humbled for us, so for us He increased, that we who have fallen through sin might increase in Him. For whatever concerns us, Christ Himself has truly undertaken for us, that He might restore us to a better state. And mark what He says, not that the Word, but Jesus, increases, that you should not suppose that the pure Word increases, but the Word made flesh; and as we confess that the Word suffered in the flesh, although the flesh only suffered, because of the Word the flesh was which suffered, so He is said to increase, because the human nature of the Word increased in Him. But He is said to increase in His human nature, not as if that nature which was perfect from the beginning received increase, but that by degrees it was manifested. For the law of nature brooks not that man should have higher faculties than the age of his body permits. The Word then (made man) was perfect, as being the power and wisdom of the Father, but because something was to be yielded to the habits of our nature, lest He should be counted strange by those who saw Him, He manifested Himself as man with a body, gradually advancing in growth, and was daily thought wiser by those who saw and heard Him. GREEK EX. He increased then in age, His body growing to the stature of man; but in wisdom through those who were taught divine truths by Him; in grace, that is, whereby we are advanced with joy, trusting at last to obtain the promises; and this indeed before God, because having put on the flesh, He performed His Father's work, but before men by their conversion from the worship of idols to the knowledge of the Most High Trinity. THEOPHYL. He says before God and men, because we must first please God, then man. GREG NYSS. The word also increases in different degrees in those who receive it; and according to the measure of its increase a man appears either an infant, grown up, or a perfect man.
drb › Luke › 2 › Verse 51 through 52
AMBROSE; The Word came, and the voice followed. For the Word first works inward, then follows the office of the voice, as it is said, And he went into all the country about Jordan. ORIGEN; Jordan is the same as descending, for there descends from God a river of healing water. But what parts would John be traversing but the country lying about Jordan, that the penitent sinner might soon arrive at the flowing stream, humbling himself to receive the baptism of repentance. For it is added, preaching the baptism of repentance for the remission of sins. GREG. It is plain to every reader that John not only preached the baptism of repentance, but to some also he gave it, yet his own baptism he could not give for the remission of sins. CHRYS. For as the sacrifice had not yet been offered up, nor had the holy Spirit descended, how could remission of sins be given? What is it then that St. Luke means by the words, for the remission of sins, seeing the Jews were ignorant, and knew not the weight of their sins? Because this was the cause of their evils, in order that they might be convinced of their sins and seek a Redeemer, John came exhorting them to repentance, that being thereby made better and sorrowful for their sins, they might be ready to receive pardon. Rightly then after saying, that he came preaching the baptism of repentance, he adds, for the remission of sins. As if he should say, The reason by which he persuaded them to repent was, as, that thereby they would the more easily obtain despair. For the hill produces no fruit. ORIGEN; Or you may understand the mountains and hills to be the hostile powers, which have been overthrown by the coming of Christ. BASIL; But as the hills differ from mountains in respect of height, in other things are the same, so also the adverse powers agree indeed in purpose, but are distinguished from one another in the enormity of their offenses. GREG. Or, the valley when filled increases, but the mountains and hills when brought low decrease, because the Gentiles by faith in Christ receive fullness of grace, but the Jews by their sin of treachery have lost that wherein they boasted. For the humble receive a gift because the hearts of the proud they keep afar off. CHRYS. Or by these words he declares the difficulties of the law to be turned into the easiness of faith; as if he said, No more toils and labors await us, but grace and remission of sins make an easy way to salvation. GREG NYSS. Or, He orders the valleys to be filled, the mountains and hills to be cast down, to show that the rule of virtue neither fails from want of good, nor transgresses from excess. GREG. But the crooked places are become straight, when the hearts of the wicked, perverted by a course of injustice, are directed to the rule of justice. But the rough ways are changed to smooth, when fierce and savage dispositions by the influence of Divine grace return to gentleness and meekness. CHRYS. He then adds the cause of these things, saying, And all flesh shall see, &c. showing that the virtue and knowledge of the Gospel shall be extended even to the end of the world, turning mankind from savage manners and perverse wills to meekness and gentleness. Not only Jewish converts but all mankind shall see the salvation of God. CYRIL; That is, of the Father, who sent His Son as our Savior. But the flesh is here taken for the whole man. GREG. Or else, All flesh, i.e. Every man can not see the salvation of God in Christ in this life. The Prophet therefore stretches his eye beyond to the last day of judgment, when all men both the elect and the reprobate shall equally see Him.
drb › Luke › 3 › Verse 3 through 6
AMBROSE; In a matter which has been related by others Luke has rightly given us only a summary, and has left more to be understood than expressed in the fact, that our Lord was baptized by John. As it is said, Now when all were baptized, it came to pass. Our Lord was baptized not that He might be cleansed by the waters but to cleanse them, that being purified by the flesh of Christ who knew no sin, they might possess the power of baptism. GREG. NAZ. Christ comes also to baptism perhaps to sanctify baptism, but doubtless to bury the old Adam in water. AMBROSE; But the cause of our Lord’s baptism He Himself declares when He says, Thus it becomes us to fulfill all righteousness. But what is righteousness, except that what you would have another do to you, you should first begin yourself, and so by your example encourage others? Let none then avoid the laver of grace, since Christ avoided not the laver of repentance. CHRYS. Now there was a Jewish baptism which removed the pollutions of the flesh, not the guilt of the conscience; but our baptism parts us from sin, washes the soul, and gives us largely the outpouring of the Spirit. But John’s baptism was more excellent than the Jewish; for it did not bring men to the observance of bodily purifications, but taught them to turn from sin to virtue. But it was inferior to our baptism, in that it conveyed not the Holy Spirit, nor showed forth the remission which is by grace, for there was a certain end as it were of each baptism. But neither by the Jewish nor our own baptism was Christ baptized, for He needed not the pardon of sins, nor was that flesh destitute of the Holy Spirit which from the very beginning was conceived by the Holy Spirit; He was baptized by the baptism of John, that from the very nature of the baptism, you might know that He was not baptized because He needed the gift of the Spirit. But he says, fitting baptized and praying, that you might consider how fitting to one who has received baptism is constant prayer. BEDE; Because though all sins are forgiven in baptism, not as yet is the weakness of this fleshly substance made strong. For we rejoice at the overwhelming of the Egyptians having now crossed the Red sea, but in the wilderness of worldly living there meet us other foes, who, the grace of Christ directing us, may by our exertions be subdued until we come to our own country. CHRYS. But he says, The heavens opened, as if till then they had been shut. But now the higher and the lower sheep-fold being brought into one, and there being one Shepherd of the sheep, the heavens opened, and man was incorporated a fellow citizen with the Angels. BEDE; For not then were the heavens opened to Him whose eyes scanned the innermost parts of the heaven, but therein is shown the virtue of baptism, that when a man comes forth from it the gates of the heavenly kingdom are opened to him, and while his flesh is bathed unharmed in the cold waters, which formerly dreaded their hurtful touch, the flaming sword is extinguished.
CHRYS. The Holy Spirit descended also upon Christ as upon the Founder of our race, that He might be in Christ first of all who received Him not for Himself, but rather for us. Hence it follows: And the Holy Spirit descended. Let not any one imagine that He received Him because He had Him not. For He as God sent Him from above, and as man received Him below. Therefore from Him the Spirit fled down to Him, i.e. from His deity to His humanity. AUG. But it is most strange that He should receive the Spirit when he was thirty years old. But as without sin He came to baptism, so not without the Holy Spirit. For if it was written of John, He shall be filled with the Spirit from his mother’s womb, what must we believe of the man Christ, the very conception of whose flesh was not carnal but spiritual. Therefore He condescended now to prefigure His body, i.e. the Church, in which the baptized especially receive the Holy Spirit. CHRYS. That baptism savored partly of antiquity, partly of novelty. For that he should receive baptism from a Prophet showed antiquity, but the Spirit’s descent denoted something new. AMBROSE; Now the Spirit rightly showed Himself in the form of a dove, for He is not seen in His divine substance. Let us consider the mystery why like a dove? Because the grace of baptism requires innocence, that we should be innocent as doves. The grace of baptism requires peace, which under the emblem of an olive branch the dove once brought to that ark which alone escaped the deluge. CHRYS. Or to show the meekness of the Lord, the Spirit now appears in the form of a dove, but at Pentecost like fire, to signify punishment. For when He was about to pardon offenses, gentleness was necessary; but having obtained grace, there remains for us the time of trial and judgment.
CYPRIAN; Now the dove is a harmless and pleasant creature, with no bitterness of gall, no fierceness of bite, no violence of rending talons; they love the abodes of men, consort within one home, when they have young nurturing them together, when they fly abroad, hanging side by side upon the wing, leading their life in mutual intercourse, giving with their bills a sign of their peaceful harmony, and fulfilling a law of unanimity in every way.
CHRYS. Christ indeed had already manifested Himself at His birth by many oracles, but because men would not consult them, He who had in the mean time remained secret, again more clearly revealed Himself in a second birth. For formerly a star in the heavens, now the Father at the waves of Jordan declared Him, and as the Spirit descended upon Him, pouring forth that voice over the head of Him who was baptized, as it follows, And a voice came from heaven, You are my beloved Son. AMBROSE; We have seen the Spirit, but in a bodily shape, and the Father whom we cannot see we may hear. He is invisible because He is the Father, the Son also is invisible in His divinity, but He wished to manifest Himself in the body. And because the Father did not take the body, He wished therefore to prove to us that He was present in the Son, by saying, You are my Son. ATHAN. The holy Scriptures by the name of Son set forth two meanings; one similar to that spoken of in the Gospel, He gave to them power that they should become the sons of God; another according to which Isaac is the son of Abraham. Christ is not then simply called a Son of God, but the article is prefixed, that we should understand that He alone is really and by nature the Son; and hence He is said to be the Only begotten. For if according to the madness of Arius He is called Son, as they are called who obtain the name through grace, He will seem in no way to differ from us. It remains therefore that in another respect we must confess Christ to be the Son of God, even as Isaac is acknowledged to be the son of Abraham. For that which is naturally begotten of another, and takes not its origin from any thing besides nature, accounts a son. But it is said, Was then the birth of the Son with suffering as of a man? By no means. God since He cannot be divided is without suffering the Father of the Son. Hence He is called the Word of the Father, because neither is the word of man even produced with suffering and since God is by nature one, He is the Father of one only Son, and therefore it is added, Beloved. For when a man has only one son, he loves him very much, but if he becomes father of many, his affection is divided by being distributed. ATHAN. But as the prophet had before announced the promise of God, saying, I will send Christ my son, that promise being now as it were accomplished at Jordan, He rightly adds, In you I am well pleased. BEDE; As if He said, In You have I appointed My good pleasure, i.e. to carry on by You what seems good to Me. GREG. Or else, Every one who by repentance corrects any of his actions, by that very repentance shows that he has displeased himself, seeing he amends what he has done. And since the Omnipotent Father spoke of sinners after the manner of men, saying, It repents me that I have made man, He (so to speak) displeased Himself in the sinners whom He had created. But in Christ alone He pleased Himself, for in Him alone He found no fault that He should blame Himself, as it were, by repentance.
AUG. But the words of Matthew, This is my beloved Son, and those of Luke, You are my beloved, Son, convey the same meaning; for the heavenly voice spoke one of these. But Matthew wished to show that by the words, This is my beloved Son, it was meant rather to declare to the hearers, that He was the Son of God. For that was not revealed to Christ which He knew, but they heard it who were present, and for whom the voice came.
drb › Luke › 3 › Verse 21 through 22
THEOPHYL. Christ is tempted after His baptism, showing us that after we are baptized, temptations await us. Hence it is said, But Jesus being full of the Holy Spirit it, &c. CYRIL. God said in times past, My Spirit shall not always abide in men, for that they are flesh. But now that we have been enriched with the gift of regeneration by water and the Spirit, we are become partakers of the Divine nature by participation of the Holy Spirit. But the first-born among many brethren first received the Spirit, who Himself also is the giver of the Spirit, that we through Him might also receive the grace of the Holy Spirit. ORIGEN; When therefore you read that Jesus was full of the Holy Spirit, and it is written in the Acts concerning the Apostles, that they were filled with the Holy Spirit, you must not suppose that the Apostles were equal to the Savior. For as if you should say, These vessels are full of wine or oil, you would not thereby affirm them to be equally full, so Jesus and Paul were full of the Holy Spirit, but Paul’s vessel was far less than that of Jesus, and yet each was filled according to its own measure. Having then received baptism, the Savior, being full of the Holy Spirit, which came upon Him from heaven in the form of a dove, was led by the Spirit, because, as many as are led by the Spirit, they are the sons of God, but He was above all, especially the Son of God. BEDE; That there might be no doubt by what Spirit He was led, while the other Evangelists say, into the wilderness, Luke has purposely added, And he was led by the Spirit into the wilderness for forty days. That no unclean spirit should be thought to have prevailed against Him, who being full of the Holy Spirit did whatever He wished. GREEK EX. But if we order our lives according to our own will, how was He led about unwillingly? Those words then, He was led by the Spirit, have some meaning of this kind: He led of His own accord that kind of life, that He might present an opportunity to the tempter. BASIL; For not by word provoking the enemy, but by His actions rousing him, He seeks the wilderness. For the devil delights in the wilderness, he is not wont to go into the cities, the harmony of the citizens troubles him.
AMBROSE; He was led therefore into the wilderness, to the intent that He might provoke the devil, for if the one had not contended, the other it seems had not conquered. In a mystery, it was to deliver that Adam from exile who was cast out of Paradise into the wilderness. By way of example, it was to show us that the devil envies us, whenever we strive after better things; and that then we must use caution, lest the weakness of our minds should lose us the grace of the mystery. Hence it follows: And he was tempted of the devil. CYRIL; Behold, He is among the wrestlers, who as God awards the prizes. He is among the crowned, who crowns the heads of the saints. GREG. Our enemy was however unable to shake the purpose of the Mediator between God and men. For He condescended to be tempted outwardly, yet so that His soul inwardly, resting in its divinity, remained unshaken. ORIGEN; But Jesus is tempted by the devil forty days, and what the temptations were we know not. They were perhaps omitted, as being greater than could be committed to writing. BASIL; Or, the Lord remained for forty days untempted, for the devil knew that He fasted, yet hungered not, and dared not therefore approach Him. Hence it follows: And he eat nothing in those days. He fasted indeed, to show that He who would gird Himself for struggles against temptation must be temperate and sober.
AMBROSE; There are three things which united together conduce to the salvation of man; The Sacrament, The Wilderness, Fasting. No one who has not rightly contended receives a crown, but no one is admitted to the contest of virtue, except first being washed from the stains of all his sins, he is consecrated with the gift of heavenly grace. GREG. NAZ. He fasted in truth forty days, eating nothing. (For He was God.) But we regulate our fasting according to our strength, although the zeal of some persuades them to fast beyond what they are able. BASIL; But we must not however so use the flesh, that through want of food our strength should waste away, nor that by excess of mortification our understandings wax dull and heavy. Our Lord therefore once performed this work, but during this whole succeeding time He governed His body with due order, and so in like manner did Moses and Elias. CHRYS. But very wisely, He exceeded not their number of days, lest indeed He should be thought to have come in appearance only, and not to have really received the flesh, or lest the flesh should seem to be something beyond human nature.
AMBROSE; But mark the mystical number of days. For you remember that for forty days the waters of the deep were poured forth, and by sanctifying a fast of that number of days, He brings before us the returning mercies of a calmer sky. By a fast of so many days also, Moses earned for himself the understanding of the law. Our fathers being for so many days settled in the wilderness, obtained the food of Angels. AUG. Now that number is a sacrament of our time and labor, in which under Christ’s discipline we contend against the devil, for it signifies our temporal life. For the periods of years run in courses of four, but forty contains four tens. Again, those ten are completed by the number one successively advancing on to four more. This plainly shows that the fast of forty days, i.e. the humiliation of the soul, the Law and the Prophets have consecrated by Moses and Elias, the Gospel by the fast of our Lord Himself.
BASIL; But because not to suffer hunger is above the nature of man, our Lord took upon Himself the feeling of hunger, and submitted Himself as it pleased Him to human nature, both to do and to suffer those things which were His own. Hence it follows: And those days being ended, he was as a hungered. Not forced to that necessity which overpowers nature, but as if provoking the devil to the conflict. For the devil, knowing that wherever hunger is there is weakness, sets about to tempt Him, and as the deviser or inventor of temptations, Christ permitting him tries to persuade Him to satisfy His appetite with the stones. As it follows; But the devil said to him, If you are the Son of God, command these stones that they be made bread. AMBROSE; There are three especial weapons which we are taught the devil is wont to arm himself with, that he may wound the soul of man. One is of the appetite, another of boasting, the third ambition. He began with that wherewith he had already conquered, namely, Adam. Let us then beware of the appetite, let us beware of luxury, for it is a weapon of the devil. But what mean his words, If you are the Son of God, unless he had known that the Son would come, but supposed Him not to have come from the weakness of His body. He first endeavors to find Him out, then to tempt Him. He professes to trust Him as God, then tries to deceive Him as man. ORIGEN; When a father is asked by his son for bread, he does not give him a stone for bread, but the devil like a crafty and deceitful foe gives stones for bread. BASIL; He tried to persuades Christ to satisfy His appetite with stones, i.e. to shift his desire from the natural food to that which was beyond nature or unnatural. ORIGEN; I suppose also that even now at this very time the devil shows a stone to men that he may tempt them to speak, saying to them, Command this stone to be made bread. If you see the heretics devouring their lying doctrines as if they were bread, know that their teaching is a stone which the devil shows them.
BASIL; But Christ while He vanquishes temptation, banishes not hunger from our nature, as though that were the cause of evils, (which is rather the preservative of life, but confining nature within its proper bounds, shows of what kind its nourishment is, as follows; And Jesus answered him, saying, It is written, Man shall not live by bread alone.
THEOPHYL. As if He said, Not by bread alone is human nature sustained, but the word of God is sufficient to support the whole nature of man. Such was the food of the Israelites when they gathered manna during the space of forty, years, and when they delighted in the taking of quails. By the Divine counsel Elias had the crows to entertain him; Elisha feel his companions on the herbs of the field. CYRIL; Or, our earthly body is nourished by earthly food, but the reasonable soul is strengthened by the Divine Word, to the right ordering of the spirit. GREG. NAZ. For the body nourishes not our immaterial nature. GREG NYSS. Virtue then is not sustained by bread, nor by flesh does the soul keep itself in health and vigor, but by other banquets than these is the heavenly life fostered, and increased. The nourishment of tile good man is chastity, his bread, wisdom, his herbs, justice, his drink, freedom from passion, his delight, to be rightly wise. AMBROSE; You see then what kind of arms He uses to defend man against the assaults of spiritual wickedness, and the allurements of the appetite. He does not exert His power as God, (for how had that profited me,) but as man He summons to Himself a common aid, that while intent upon the food of divine reading He may neglect the hunger of the body, and gain the nourishment of the word. For he who seeks after the word cannot feel the want of earthly bread for divine things doubtless make up for the loss of human. At the same time by saying, Man lives not by bread alone, He shows that man was tempted, that is, our flesh which He assumed, not His own divinity.
drb › Luke › 4 › Verse 1 through 4
AMBROSE; The next weapon he uses is that of boasting, which always causes the offender to fall down; for they who love to boast of the glory of their virtue descend from the stand and vantage ground of their good deeds. Hence it is said, And he led him to Jerusalem.
ORIGEN; He followed evidently as a wrestler, gladly setting out to meet the temptation, and saying, as it were, Lead me where you will, and you will find me the stronger in every thing. AMBROSE; It is the fate of boasting, that while a man thinks he is climbing higher, he is by his pretension to lofty deeds brought low. Hence it follows, And he said, to him, you are the Son of God, throw yourself down. ATHAN. The devil entered not into a contest with God, (for he durst not, and therefore said, you are the Son of God,) but he contended with man whom once he had power to deceive.
AMBROSE; That is truly the devil’s language, which seeks to cast down the soul of man from the high ground of its good deeds, while he shows at the same time both his weakness and malice, for he can injure no one that does not first cast himself down. For he who forsaking heavenly things pursues earthly, rushes as it were willfully down the self-sought precipice of a falling life. As soon then as the devil perceived his dart blunted, he who had subdued all men to his own power, began to think he had to deal with more than man. But Satan transforms himself into an angel of light, and often from the Holy Scriptures weaves his mesh for the faithful: hence it follows, It is written, He shall give, &c. ORIGEN; Whence know you, Satan, that those things are written? Have you read the Prophets, or the oracles of God? You have read them indeed, but not that yourself might be the better for the reading, but that from the mere letter you might slay them who are friends to the letter. You know that if you were to speak from His other books, you would not deceive.
AMBROSE; Let not the heretic entrap you by bringing examples from the Scriptures. The devil makes use of the testimony of the Scriptures not to teach but to deceive. ORIGEN; But mark how wily he is even in this testimony. For he would fain throw a slur upon the glory of the Savior, as though He needed the assistance of angels, and would stumble were He not supported by their hands. But this was said not of Christ, but of the saints generally; He needs not the aid of angels, Who is greater than angels. But let this teach you, Satan, that the angels would stumble did not God sustain them; and you stumble because you refuse to believe in Jesus Christ the Son of God. But why are you silent as to what follows, You shall walk upon the asp and the basilisk, except that you are the basilisk, you are the dragon and the lion? AMBROSE; But the Lord, to prevent the thought that those things which had been prophesied of Him were fulfilled according to the devil’s will, and not by the authority of His own divine power, again so foils his cunning, that he who had alleged the testimony of Scripture, should by Scripture himself be overthrown. Hence it follows, And Jesus answering said, It is said, You shall not tempt the Lord thy God. CHRYS For it is of the devil to cast one’s self into dangers, and try whether God will rescue us. CYRIL; God gives not help to those who tempt Him, but to those who believe on Him. Christ therefore did not show ills miracles to them that tempted Him, but said to them, An evil generation seeks a sign, and no sign shall be given to them. CHRYS. But mark how the Lord, instead of being troubled, condescends to dispute from the Scriptures with the wicked one, that you, as far as you are able, might become like Christ. The devil knew the arms of Christ, beneath which he sunk. Christ took him captive by meekness, He overcame him by humility. Do you also, when you see a man who has become a devil coming to meet you, subdue him in like manner. Teach your soul to conform its words to those of Christ. For as a Roman judge, who on the bench refuses to hear the reply of one who knows not how to speak as he does; so also Christ, except you speak after His manner, will neither hear you nor protect you. GREG NYSS. In lawful contests the battle is terminated either when the adversary surrenders of his own accord to the conqueror, or is defeated in three falls, according to the rules of the art of fighting. Hence it follows, And all the temptation being completed, &c. AMBROSE; He would not have said that all the temptation was ended, had there not been in the three temptations which have been described the materials for every crime; for the causes of temptations are the causes of desire, namely, the delight of the flesh, the pomp of vain-glory, greediness of power.
ATHAN. The enemy came to Him as, man, but not finding in Him the marks of his ancient seed, he departed. AMBROSE; You see then that the devil is not obstinate on the field, is wont to give way to true virtue; and if he ceases not to hate, he yet dreads to advance, for so he escapes a more frequent defeat. As soon then as he heard the name of God, he retired (it is said) for a season, for afterwards he comes not to tempt, but to fight openly. THEOPHYL. Or, having tempted Him in the desert with pleasure, he retires from Him until the crucifixion, when he was about to tempt Him with sorrow.
MAXIMUS; Or the devil had prompted Christ in the desert to prefer the things of the world to the love of God. The Lord commanded him to leave Him, (which itself was a mark of Divine love.) It was afterwards then enough to make Christ appear the false advocate of love to His neighbors, and therefore while He was teaching the paths of life, the devil stirred up the Gentiles and Pharisees to lay traps for Him that He might be brought to hate them. But the Lord, from the feeling of love which He had towards them, exhorted, reproved, ceased not to bestow mercy upon them.
AUG. The whole of this narrative Matthew relates in a similar manner, but not in the same order. It is uncertain therefore which took place first, whether the kingdoms of the earth were first shown to Him, and He was afterwards taken up to the pinnacle of the temple; or whether this came first, and the other afterwards. It matters little however which, as long as it is clear that they all took place.
MAXIMUS; But the reason why one Evangelist places this event first, and another that, is because vain-glory and covetousness give birth in turn to one another. ORIGEN; But John, who had commenced his Gospel from God, saying, In the beginning was the Word, did not describe the temptation of the Lord, because God can not be tempted, of whom he wrote. But because in the Gospels of Matthew and Luke the human generations are given, and in Mark it is man who is tempted, therefore Matthew, Luke, and Mark have described the temptation of the Lord.
drb › Luke › 4 › Verse 9 through 13
CHRYS. When our Lord came to Nazareth, He refrains from miracles, lest He should provoke the people to greater malice. But He sets before them His teaching no less wonderful than His miracles. For there was a certain ineffable grace in our Savior’s words which softened the hearts of the hearers. Hence it is said, And they all bare him witness. BEDE; They bare Him witness that it was truly He, as He had said, of whom the prophet had spoken. CHRYS. But foolish men though wondering at the power of His words little esteemed Him because of His reputed father. Hence it follows, And they said, Is not this the son of Joseph? CYRIL; But what prevents Him from filling men with awe, though He were the Son as was supposed of Joseph? Do you not see the divine miracles, Satan already prostrate, men released from their sickness? CHRYS. For though after a long time and when He had begun to show forth His miracles, He came to them; they did not receive Him, but again were inflamed with envy. Hence it follows, And he said to them, You will surely say to me this proverb, Physician, heal yourself. CYRIL; It was a common proverb among the Hebrews, invented as a reproach, for men used to cry out against infirm physicians, Physician, heal yourself. GLOSS. It was as, if they said, We have heard that you performed many cures in Capernaum; cure also thyself, i.e. Do likewise in your own city, where you were nourished and brought up. AUG. But since St. Luke mentions that great things had been already done by Him, which he knows he had not yet related, what is more evident than that he knowingly anticipated the relation of them. For he had not proceeded so far beyond our Lord’s baptism as that he should be supposed to have forgotten that he had not y et related any of those things v, which were done in Capernaum. AMBROSE; But the Savior purposely excuses Himself for not working miracles in His own country, that no one might suppose that love of country is a thing to be lightly esteemed by us. For it follows, But he says, Verily I say to you, that no prophet is accepted in his own country.
CYRIL; As if He says, You wish me to work many miracles among you, in whose country I have been brought up, but I am aware of a very common failing in the minds of many. To a certain extent it always happens, that even the very best things are despised when they fall to a man’s lot, not scantily, but ever at his will. So it happens also with respect to men. For a friend who is ever at hand, does not meet with the respect due to him. BEDE; Now that Christ is called a Prophet in the Scriptures, Moses bears witness, saying, God shall raise up a Prophet to you from among your brethren.
AMBROSE; But this is given for an example, that in vain can you expect the aid of Divine mercy, if you grudge to others the fruits of their virtue. The Lord despises the envious, and withdraws the miracles of His power from them that are jealous of His divine blessings in others. For our Lord’s Incarnation is an evidence of His divinity, and His invisible things are proved to us by those which are visible. See then what evils envy produces. For envy a country is deemed unworthy of the works of its citizen, which was worthy of the conception of the Son of God.
ORIGEN; As far as Luke’s narrative is concerned, our Lord is not yet said to have worked any miracle in Capernaum. For before He came to Capernaum, He is said to have lived at Nazareth. I cannot but think therefore that in these words, “whatsoever we have heard done in Capernaum,” there lies a mystery concealed, and that Nazareth is a type of the Jews, Capernaum of the Gentiles. For the time will come when the people of Israel shall say, “The things which you have shown to the whole world, show also to us.” Preach your word to the people of Israel, that then at least, when the fullness of the Gentiles has entered, all Israel may be saved. Our Savior seems to me to have well answered, No prophet is accepted in his own country, but rather according to the type than the letter; though neither was Jeremiah accepted in Anathoth his country, nor the rest of the Prophets. But it seems rather to be meant that we should say, that the people of the circumcision were the countrymen of all the Prophets. And the Gentiles indeed accepted the prophecy of Jesus Christ, esteeming Moses and the Prophets who preached of Christ, far higher than they who would not from these receive Jesus.
AMBROSE; By a very apt comparison the arrogance of envious citizens is put to shame, and our Lord’s conduct shown to agree with the ancient Scriptures. For it follows, But I tell you of a truth, many widows were in Israel in the days of Elias: not that the days were his, but that he performed his works in them. CHRYS. He himself, an earthly angel, a heavenly man, who had neither house, nor food, nor clothing like others, carries the keys of the heavens on his tongue. And this is what follows, When the heaven was shut. But as soon as he had closed the heavens and made the earth barren, hunger reigned and bodies wasted away, as it follows, when there was as famine through the land. BASIL; For when he beheld the great disgrace that arose from universal plenty, he brought a famine that the people might fast, by which he checked their sin which was exceeding great. But crows were made the ministers of food to the righteous, which are wont to steal the food of others.
CHRYS. But when the stream was dried up by which the cup of the righteous man was filled, God said, Go to Sarepta, a city of Sidon; there I will command a widow woman to feed you. As it follows, But to none of them was Elias sent, save to Sarepta, a city of Sidon, to a woman that was a widow. And this was brought to pass by a particular appointment of God. For God made him go a long journey, as far as Sidon, in order that having seen the famine of the country he should ask for rain from the Lord. But there were many rich men at that time, but none of them did any thing like the widow. For in the respect shown by the woman toward the prophet, consisted her riches not of lands, but of good will. AMBROSE; But he says in a mystery, “In the days of Elias,” because Elias brought the day to them who saw in his works the light of spiritual grace, and so the heaven was opened to them that beheld the divine mystery, but was shut when there was famine, because there was no fruitfulness in acknowledging God. But in that widow to whom Elias was sent was prefigured a type of the Church. ORIGEN; For when a famine came upon the people of Israel, i.e. of hearing the word of God, a prophet came to a widow, of whom it is said, For the I desolate has many more children than she which has an husband; and when he had come, he multiplies her bread and her nourishment. BEDE; Sidonia signifies a vain pursuit, Sarepta fire, or scarcity of bread. By all which things the Gentiles are signified, who, given up to vain pursuits, (following gain and worldly business,) were suffering from the flames of fleshly lusts, and the want of spiritual bread, until Elias, (i.e. the word of prophecy,) now that the interpretation of the Scriptures had ceased because of the faithlessness of the Jews, came to the Church, that being received into the hearts of believers he might feed and refresh them.
BASIL; Every widowed soul, bereft of virtue and divine knowledge, as soon as she receives the divine word, knowing her own failings, learns to nourish it with the bread of virtue, and to water the teaching of virtue from the fountain of life. ORIGEN; He cites also another similar example, adding, And there were many lepers in Israel at the time of Eliseus the Prophet, and none of them were cleansed but Naaman the Syrian, who indeed was not of Israel. AMBROSE; Now in a mystery the people pollute the Church, that another people might succeed, gathered together from foreigners, leprous indeed at first before it is baptized in the mystical stream, but which after the sacrament of baptism, washed from the stains of body and soul, begins to be a virgin without spot or wrinkle. BEDE; For Naaman, which means beautiful, represents the Gentile people, who is ordered to be washed seven times, because that baptism saves which the seven-fold Spirit renews. His flesh after washing began to appear as a child’s, because grace like a mother begets all to one childhood, or because he is conformed to Christ, of whom it is said, to us a Child is born.
drb › Luke › 4 › Verse 22 through 27
AMBROSE; When the Lord had performed many and various kinds of cures, the multitude began to heed neither time nor place in their desire to be healed. The evening came, they followed; a lake is before them, they still press on; as it is said, And it came to pass, as the people pressed upon him. CHRYS. For they clung to Him with love and admiration, and longed to keep Him with them. For who would depart while He performed such miracles? who would not be content to see only His face, and the mouth that uttered such things? Nor as performing miracles only was He an object of admiration, but His whole appearance was overflowing with grace. Therefore when He speaks, they listen to Him in silence, interrupting not the chain of His discourse; for it is said, that they might hear the word of God, &c. It follows, And he stood near the lake of Gennesaret. BEDE; The lake of Gennesaret is said to be the same as the sea of Galilee or the sea of Tiberias; but it is called the sea of Galilee from the adjacent province, the sea of Tiberias from a neighboring city. Gennesaret, however, is the name given it from the nature of the lake itself, (which is thought from its crossing waves to raise a breeze upon itself,) being the Greek expression for “making a breeze to itself.” For the water is not steady like that of a lake, but constantly agitated by the breezes blowing over it. It is sweet to the taste, and wholesome to drink. In the Hebrew tongue, any extent of water, whether it be sweet or salt, is called a sea. THEOPHYL. But the Lord seeks to avoid glory the more it followed Him, and therefore separating Himself from the multitude, He entered into a ship, as it is said, And he saw two ships standing near the lake: but the Fishermen were gone out of them, and were washing their nets. CHRYS. This was a sign of leisure, but according to Matthew He finds them mending their nets. For so great was their poverty, that they patched up their old nets, not being able to buy new ones. But our Lord was very desirous to collect the multitudes, that none might remain behind, but they might all behold Him face to face; He therefore enters into a ship, as it is said, And he entered into a ship, which was Simon’s, and prayed him. THEOPHYL. Behold the gentleness of Christ; He asks Peter; and the willingness of Peter, who was obedient in all things. CHRYS. After having performed many miracles, He again commences His teaching, and being on the sea, He fishes for those who were on the shore. Hence it follows, And he sat down and taught the people out of the ship.
GREG NAZ. Condescending to all, in order that He might draw forth a fish from the deep, i.e. man swimming in Or the ever changing scenes and bitter storms of this life. BEDE; Now mystically, the two ships represent circumcision and uncircumcision. The Lord sees these, because in each people He knows who are His, and by seeing, i.e. by a merciful visitation, He brings them nearer the tranquillity of the life to come. The fishermen are the doctors of the Church, because by the net of faith they catch us, and bring us as it were ashore to the land of the living. But these nets are at one time spread out for catching fish, at another washed and folded up. For every time is not fitted for teaching, but at one time the teacher must speak with the tongue, and at another time we must discipline ourselves. The ship of Simon is the primitive Church, of which St. Paul says, He that wrought effectually in Peter to the Apostleship of circumcision. The ship is well called one, for in the multitude of believers there was one heart and one soul. AUG. From which ship He taught the multitude, for by the authority of the Church He teaches the Gentiles. But the Lord entering the ship, and asking Peter to put off a little from the land, signifies that we must be moderate in our words to the multitude, that they may be neither taught earthly things, nor from earthly things rush into the depths of the sacraments. Or, the Gospel must first be preached to the neighboring countries of the Gentiles, that (as He afterwards says, Launch out into the deep) He might command it to be preached afterwards to the more distant nations.
drb › Luke › 5 › Verse 1 through 3
CYRIL; Having sufficiently taught the people, He returns again to His mighty works, and by the employment of fishing fishes for His disciples. Hence it follows, When he had left off speaking, he said to Simon, Launch out into the deep, and let down your nets for a draught. CHRYS. For in His condescension to men, He called the wise men by a star, the fishermen by their art of fishing. THEOPHYL. Peter did not refuse to comply, as it follows, And Simon answering said to him, Master, we have toiled all night and have taken nothing. He did not go on to say, “I will not hearken to you, nor expose myself to additional labor,” but rather adds, Nevertheless, at your word I will let down the net. But our Lord, since he had taught the people out of the ship, left not the master of the ship without reward, but conferred on him a double kindness, giving him first a multitude of fishes, and next making him His disciple: as it follows, And when they had done this, they enclosed a great multitude of fishes. They took so many fishes that they could not pull them out, but sought the assistance of their companions; as it follows, But their net broke, and they beckoned to their partners who were in the other ship to come, &c. Peter summons them by a sign, being unable to speak from astonishment at the draught of fishes. We next hear of their assistance, And they came and filled both the ships. AUG. John seems indeed to speak of a similar miracle, but this is very different from the one he mentions. That took place after our Lord’s resurrection at the lake of Tiberias, and not only the time, but the miracle itself is very different. For in the latter the nets being let down on the right side took one hundred and fifty-three fishes, and these of large size, which it was necessary for the Evangelist to mention, because though so large the nets were not broken, and this would seem to have reference to the event which Luke relates, when from the multitude of the fishes the nets were broken.
AMBROSE; Now in a mystery, the ship of Peter, according to Matthew, is beaten about by the waves, according to Luke, is filled with fishes, in order that you might understand the Church at first wavering, at last abounding. The ship is not shaken which holds Peter; that is which holds Judas. In each was Peter; but he who trusts in his own merits is disquieted by another’s. Let us beware then of a traitor, lest through one we should many of us be tossed about. Trouble is found there where faith is weak, safety here where love is perfect. Lastly, though to others it is commanded, Let down your nets, to Peter alone it is said, Launch out into the deep, i.e. into deep researches. What is so deep, as the knowledge of the Son of God! But what are the nets of the Apostles which are ordered to be let down, but the interweaving of words and certain folds, as it were, of speech, and intricacies of argument, which never let those escape whom they have once caught. And rightly are nets the Apostolical instruments for fishing, which kill not the fish that are caught, but keep them safe, and bring up those that are tossing about in the waves from the depths below to the regions above. But he says, Master, we have toiled the whole night and have caught nothing; for this is not the work of human eloquence but the gift of divine calling. But they who had before caught nothing, at the word of the Lord enclosed a great multitude of fishes. CYRIL; Now this was a figure of the future. For they will not labor in vain who let down the net of evangelical doctrine, but will gather together the shoals of the Gentiles. AUG. Now the circumstance of the nets breaking, and the ships being filled with the multitude of fishes that they began to sink, signifies that there will be in the Church so great a multitude of carnal men, that unity will be broken up, and it will be split into heresies and schisms.
BEDE; The net is broken, but the fish escape not, for the Lord preserves His own amid the violence of persecutors.
AMBROSE; But the other ship is Judea, out of which James and John are chosen. These then came from the synagogue to the ship of Peter in the Church, that they might fill both ships. For at the name of Jesus every knee shall bow, whether Jew or Greek. BEDE; Or the other ship is the Church of the Gentiles, which itself also (one ship being not sufficient) is filled with chosen fishes. For the Lord knows who are His, and with Him the number of His elect is sure. And when He finds not in Judea so many believers as He knows are destined to eternal life, He seeks as it were another ship to receive His fishes, and fills the hearts of the Gentiles also with the grace of faith. And well when the net brake did they call to their assistance the ship of their companions, since the traitor Judas, Simon Magus, Ananias and Sapphira, and many of the disciples, went back. And then Barnabas and Paul were separated for the Apostleship of the Gentiles. AMBROSE; We may understand also by the other ship another Church, since from one Church several are derived. CYRIL; But Peter beckons to his companions to help them. For many follow the labors of the Apostles, and first those who brought out the writings of the Gospels, next to whom are the other heads and shepherds of the Gospel, and those skilled in the teaching of the truth. BEDE; But the filling of these ships goes on until the end of the world. But the fact that the ships, when filled, begin to sink, i.e. become weighed low down in the water; (for they are not sunk, but are in great danger,) the Apostle explains when he says, In the last days perilous times shall come; men shall be lovers of their own selves, &c. For the sinking of the ships is when men, by vicious habits, fall back into that world from which they have been elected by faith.
drb › Luke › 5 › Verse 4 through 7
BEDE; Peter was astonished at the divine gift, and the more he feared, the less did he now presume; as it is said, When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord.
CYRIL; For calling back to his consciousness the crimes he had committed, he is alarmed and trembles, and as being unclean, he believes it impossible he can receive Him who is clean, for he had learnt from the law to distinguish between what is defiled and holy. GREG. NYSS. When Christ commanded to let down the nets, the multitude of the fishes taken was just as great as the Lord of the sea and land willed. For the voice of the Word is the voice of power, at whose bidding at the beginning of the world light and the other creatures came forth. At these things Peter wonders, for he was astonished, and all that were with him, &c. AUG. He does not mention Andrew by name, who however is thought to have been in that ship, according to the accounts of Matthew and Mark. It follows, And Jesus said to Simon, Fear not. AMBROSE; Say you also, Depart from me, for I am a sinful man, O Lord, that God may answer, Fear not. Confess your sin, and the Lord will pardon you. See how good the Lord is, who gives so much to men, that they have the power of making alive. As it follows, From henceforth you shall catch men. BEDE; This especially belongs to Peter himself, for the Lord explains to him what this taking of fish means; that in fact as now he takes fishes by the net, so hereafter he will catch men by words. And the whole order of this event shows what is daily going on in the Church, of which Peter is the type. CHRYS. But mark their faith and obedience. For though they were eagerly engaged in the employment of fishing, yet when they heard the command of Jesus, they delayed not, but forsook all and followed Him. Such is the obedience which Christ demands of us; we must not forego it, even though some great necessity urges us. Hence it follows, And having brought their ships to land. AUG. Matthew and Mark here briefly state the matter, and how it was done. Luke explains it more at large. There seems however to be this difference, that he makes our Lord to have said to Peter only, From henceforth you shall catch men, whereas they related it as having been spoken to both the others. But surely it might have been said at first to Peter, when he marveled at the immense draught of fishes, as Luke suggests, and afterwards to both, as the other two have related it. Or we must understand the event to have taken place as Luke relates, and that the others were not then called by the Lord, but only it was foretold to Peter that he should catch men, not that he should no more be employed in fishing; and hence there is room for supposing that they returned to their fishing, so that afterwards that might happen which Matthew and Mark speak of. For then the ships were not brought to land, as if with the intention of returning, but they followed Him as calling or commanding them to come. But if according to John, Peter and Andrew followed Him close by Jordan, how do the other Evangelists say that He found them fishing in Galilee, and called them to the discipleship? Except we understand that they did not see the Lord near Jordan so as to join Him inseparably, but knew only who He was, and marveling at Him returned to their own.
AMBROSE; But mystically, those whom Peter takes by his word, he claims not as his own booty or his own gift. Depart, he says, from me, O Lord. Fear not then also to ascribe what is your own to the Lord, for what was His He has given to us. AUG. Or, Peter speaks in the character of A the Church full of carnal men, Depart from me, for I am a sinful man. As if the Church, crowded with carnal men, and almost sunk by their vices, throws off from it, as it were, the rule in spiritual things, wherein the character of Christ chiefly shines forth. For not with the tongue do men tell the good servants of God that they should depart from them, but with the utterance of their deeds and actions they persuade them to go away, that they may not be governed by the good. And yet all the more anxiously do they hasten to pay honors to them, just as Peter testified his respect by falling at the feet of our Lord, but his conduct in saying, Depart from me. BEDE; But the Lord allays the fears of carnal men, that no one trembling at the consciousness of his guilt, or astonished at the innocence of others, might be afraid to undertake the journey of holiness.
AUG. But the Lord did not depart from them, showing thereby that good and spiritual men, when they ere troubled by the wickedness of the many, ought not to wish to abandon their ecclesiastical duties, that they might live as it were a more secure and tranquil life. But the bringing their ships to land, and forsaking all to follow Jesus, may represent the end of time, when those who have clung to Christ shall altogether depart from the storms of this world.
drb › Luke › 5 › Verse 8 through 11
AMBROSE; The fourth miracle after Jesus came to Capernaum was the healing of a leprous man. But since He illumined the fourth day with the sun, and made it more glorious than the rest, we ought to think this work more glorious than those that went before; of which it is said, And it came to pass, when he was in a certain city, behold a man full of leprosy. Rightly no definite place is mentioned where the leprous man was healed, to signify that not one people of any particular city, but all nations were healed. ATHAN. Now the leper worshipped the Lord God in His bodily form, and thought not the Word of God to be a creature because of His flesh, nor because He was the Word did he think lightly of the flesh which He put on; nay rather in a created temple he adored the Creator of all things, falling down on his face, as it follows, And when he saw Jesus he fell on his face, and besought him. AMBROSE; In falling upon his face he marked his humility and modesty, for every one should blush at the stains of his life, but his reverence kept not back his confession, he shows his wound, and asks for a remedy, saying, If you will, you can make me clean. Of the will of the Lord he doubted, not from distrust of His mercy, but checked by the consciousness of his own unworthiness. But the confession is one full of devotion and faith, placing all power in the will of the Lord. CYRIL; For he knew that leprosy yields not to the skill of physicians, but he saw the devils cast out by the Divine authority, and multitudes cured of divers diseases, all which he conceived was the work of the Divine arm. TITUS BOST. Let us learn from the words of the leper not to go about seeking the cure of our bodily infirmities, but to commit the whole to the will of God, Who knows what is best for us, and disposes all things as He will. AMBROSE; He heals in the same manner in which He had been entreated to heal, as it follows, And Jesus put forth his hand, and touched him, &c. The law forbids to touch the leprous man, but He who is the Lord of the law submits not to the law, but makes the law; He did not touch because without touching He was unable to make him clean, but to show that he was neither subject to the law, nor feared the contagion as man; for He could not be contaminated Who delivered others from the pollution. On the other hand, He touched also, that the leprosy might be expelled by the touch of the Lord, which was wont to contaminate him that touched. THEOPHYL. For His sacred flesh has a healing, and life-giving power, as being indeed the flesh of the Word of God. AMBROSE; In the words which follow, I will, be you clean, you have the will, you have also the result of His mercy. CYRIL; From majesty alone proceeds the royal command, how then is the Only-begotten counted among the servants, who by His mere will can do all things? We read of God the Father, that He has done all things whatsoever He pleased. But He who exercises the power of His Father, how can He differ from Him in nature? Besides, whatsoever things are of the same power, are wont to be of the same substance. Again; let us then admire in these things Christ working both divinely and bodily. For it is of God so to will that all things are done accordingly, but of man to stretch forth the hand. From two natures therefore is perfected one Christ, for that the Word was made flesh. GREG. NYSS. And because the Deity is united with each portion of man, i.e. both soul and body, in each are evident the signs of a heavenly nature. For the body declared the Deity hidden in it, when hen by touching it afforded a remedy, but the soul, by the mighty power of its will, marked the Divine strength. For as the sense of touch is the property of the body, so the motion of the will of the soul. The soul wills, the body touches. AMBROSE; He says then, I will, for Photinus, He commands, for Arius, He touches, for Manichaeus. But there is nothing intervening between God’s work and His command, that we may see in the inclination of the healer the power of the work. Hence it follows, And immediately the leprosy departed from him. But lest leprosy should become rife among us, let each avoid boasting after the example of our Lord’s humility. For it follows, And he commanded him that he should tell it to no one, that in truth he might teach us that our good deeds are not to be made public, but to be rather concealed, that we should abstain not only from gaining money, but even favor. Or perhaps the cause of His commanding silence was that He thought those to be preferred, who had rather believed of their own accord than from the hope of benefit. CYRIL; Though the leper was silent, the voice of the transaction itself was sufficient to publish it to all who acknowledged through him the power of the Curer.
CHRYS. And since frequently men, when they are sick, remember God, but when they recover, wax dull, He bids him to always keep God before his eyes, giving glory to God. Hence it follows, But go and show yourself to the Priest, in order that the leprous man being cleansed might submit himself to the inspection of the Priest, and so by his sanction be counted as healed. AMBROSE; And that the Priest also should know that not by the order of the law but by the grace of God above the law, he was cured. And since a sacrifice is commanded by the regulation of Moses, the Lord shows that He does not abrogate the law, but fulfill it. As it follows, And offer for your cleansing according as Moses commanded. AUG. He seems here to approve of the sacrifice which had been commanded through Moses though the Church does not require it. It may therefore be understood to have been commanded, because not as yet had commenced that most holy sacrifice which is His body. For it was not fitting that typical sacrifices should be taken away before that which was typified should be confirmed by the witness of the Apostles’ preaching, and the faith of believers. AMBROSE; Or because the law is spiritual He seems to have commanded a spiritual sacrifice. Hence he said, As Moses commanded. Lastly, he adds, for a testimony to them. The heretics understand this erroneously, saying, that it was meant as a reproach to the law. But how would he order an offering for cleansing, according to Moses’ commandments, if he meant this against the law? CYRIL; He says then, for a testimony to them, because this deed makes manifest that Christ in His incomparable excellence is far above Moses. For when Moses could not rid his sister of the leprosy, he prayed the Lord to deliver her. But the Savior, in His divine power, declared, I will, be you clean.
CHRYS. Or, for a testimony against them, i.e. as a reproof of them, and a testimony that I respect the law. For now too that I have cured you, I send you for the examination of the priests, that you should bear me witness that I have not played false to the law. And although the Lord in giving out remedies advised telling them to no one, instructing us to avoid pride; yet His fame flew about every where, instilling the miracle into the ears of every one, as it follows, But so much the more went there a fame abroad of him. BEDE; Now the perfect healing of one brings many multitudes to the Lord, as it follows, And great multitudes came together that they should be healed. For the leprous man that he might show both his outward and inward cure, even though forbid ceases not, as Mark says, to tell of the benefit he had received. GREG. Our Redeemer performs His miracles by day, and passes the night in prayer, as it follows, And he withdrew himself into the wilderness, and prayed, hinting, as it were, to perfect preachers, that as neither they should entirely desert the active life from love of contemplation, so neither should they despise the joys of contemplation from an excess of activity, but in silent thought imbibe that which they might afterwards give back in words to their neighbors.
BEDE; Now that He retired to pray, you would not ascribe to that nature which says, I will, be you clean, but to that which putting forth the hand touched the leprous man, not that according to Nestorius there is a double person of the Son, but of the same person, as there are two natures, so are there two operations. GREG NAZ. And His works He indeed performed among the people, but He prayed for the most part in the wilderness, sanctioning the liberty of resting a while from labor to hold converse with God with a pure heart. For He needed no change or retirement, since there was nothing which could be relaxed in Him, nor any place in which He might confine Himself, for He was God, but it was that we might clearly know that there is a time for action, a time for each higher occupation. BEDE; How typically the leprous man represents the whole race of man, languishing with sins full of leprosy, for all have sinned and fall short of the glory of God; that so by the hand put forth, i.e. the word of God partaking of human nature, they might be cleansed from the vanity of their old errors, and offer for cleansing their bodies as a living sacrifice. AMBROSE; But if the word is the healing of leprosy, the contempt of the word is the leprosy of the mind. THEOPHYL. But mark, that after a man has been cleansed he is then worthy to offer this gift, namely, the body and blood of the Lord, which is united to the Divine nature.
drb › Luke › 5 › Verse 12 through 16
CYRIL; As soon as they have received the first answer from Christ, they proceed from one thing to another, with the intent to show that the holy disciples, and Jesus Himself with them, cared very little for the law. Hence it follows, Why do the disciples of John fast, but you eat, &c. As if they said, You eat with publicans and sinners, whereas the law forbids to have any fellowship with the unclean, but compassion comes in as an excuse for your transgression; why then do you not fast, as they are wont to do who ho wish to live according to the law? But holy men indeed fast, that by the mortification of their body they may quell its passions. Christ needed not fasting for the perfecting of virtue, since as God He was free from every yoke of passion. Nor again did His companions need fasting, but being made partakers of His grace without fasting they were ere strengthened in all holy and godly living. For when Christ fasted for forty days, it was not to mortify His passions, but to manifest to carnal men the rule of abstinence. AUG. Now Luke evidently relates that this was spoken not by men of themselves, but by others concerning them. How then does Matthew say, Then came to him the disciple of John, saying, Why do we and the Pharisees fast; unless that they themselves also came, and were all eager, as far as they were able, to put the question to Him? AUG. Now there are two fasts, one is in tribulation, to propitiate God for our sins; another in joy, when as carnal things delight us less, we feed the more on things spiritual. The Lord therefore being asked why His disciples did not fast, answered as to each fast. And first of the fast of tribulation; for it follows, And he said to them, Can you make the children of the bridegroom fast when the bridegroom is with them? CHRYS. As if He should say, The present time is one of joy and gladness, sorrow must not then be mixed up with it. CYRIL; For the showing forth of our Savior in this world was nothing else but a great festival, spiritually uniting our nature to Him as His bride, that she who was formerly barren might become fruitful. The children of the Bridegroom then are found to be those who have been called by Him through a new and evangelical discipline, but not the Scribes and Pharisees, who observe only the shadow of the law. AUG. Now this which Luke alone mentions, You cannot make the children of the bridegroom fast, is understood to refer to those very men who said that they would make the children of the Bridegroom mourn and fast, since they were about to kill the Bridegroom. CYRIL; Having granted to the children of the Bridegroom that it was not fitting that they should be troubled, as they were keeping a spiritual feast, but that fasting should be abolished among them, He adds as a direction, But the days shall come when the Bridegroom shall be taken from them, and then shall they fast in those days. AUG. As if He said, Then shall they be desolate, and in sorrow and lamentation, until the joy of consolation shall be restored to them by the Holy Spirit. AMBROSE; Or, That fast is not given up whereby the flesh is mortified, and the desires of the body chastened. (For this fast commends us to God.) But we cannot fast who have Christ, and banquet on the flesh and blood of Christ. BASIL; The children of the Bridegroom also cannot fast, i.e. refuse nourishment to the soul, but live on every word which proceeds out of the mouth of God. AMBROSE; But when are those days, in which Christ shall be taken away from us, since He has said, I will be with you always, even to the end of the world? But no one can take Christ away from you, unless you take yourself away from Him. BEDE; For as long as the Bridegroom is with us we both rejoice, and can neither fast nor mourn. But when He has gone away through our sins, then a fast must be declared and mourning be enjoined.
AMBROSE; Lastly, it is spoken of the fast of the soul, as the context shows , for it follows, But be said, No man puts a piece of a new garment upon an old. He calls fasting an old garment, which the Apostle thought should be taken off, saying, Put off the old man with his deeds. In the same manner we have a series of precepts not to mix up the actions of the old and new man. AUG. Or else, The gift of the Holy Spirit being received, there is a kind of fast, which is of joy, which they who are already renewed to a spiritual life most seasonably celebrate. Before they receive this gift, He says they are as old garments, to which a new piece of cloth is most unsuitably sewed on, i.e. any part of the doctrine which relates to the soberness of the new life; for if this takes place, the very doctrine itself also is in a measure divided, for it teaches a general fast not from pleasant food only, but from all delight in temporal pleasures, the part of which that appertains to food He said ought not to be given to men still devoted to their old habits, for therein seems to be a rent, and it agrees not with the old. He says also, that they are like to old skins, as it follows, And no one puts wine into old skins.
AMBROSE; The weakness of man’s condition is exposed when our bodies are compared to the skins of dead animals.
AUG. But the Apostles are compared to old skins, who are more easily burst with new wine, i.e. with spiritual precepts, than contain them. Hence it follows, Else the new wine will burst the skins, and the wine will be spilled. But they were new skins at that time, when after the ascension of the Lord they received the Holy Spirit, when from desire of His consolation they were renewed by prayer and hope. Hence it follows, But the new wine must be put into new bottles, and both are preserved. BEDE; Inasmuch as wine refreshes us within, but garments cover us without, the garments are the good works which we do abroad, by which we shine before men; wine, the fervor of faith, hope, and charity. Or, The old skins are the Scribes and Pharisees, the new piece and the new wine the precepts of the Gospel. GREG NYSS. For wine newly drawn forth, evaporates on account of the natural heat in the liquor, throwing off from itself the scum by natural action. Such wine is the new covenant, which the old skins because of their unbelief contain not, and are therefore burst by the excellence of the doctrine, and cause the grace of the Spirit to flow in vain; because into an evil soul wisdom will not enter. BEDE; But to every soul which is not yet renewed, but goes on still in the old way of wickedness, the sacraments of new mysteries ought not to be given. They also who wish to mix the precepts of the Law with the Gospel, as the Galatians did, put new wine into old bottles. It follows, No man also having drank old wine straightway desires new, for he said, the old is better. For the Jews, imbued with the taste of their old life, despised the precepts of the new grace, and being defiled with the traditions of their ancestors, were not able to perceive the sweetness of spiritual words.
drb › Luke › 5 › Verse 33 through 39
AMBROSE; Not only in the form of expression but in His very practice and mode of action, did the Lord begin to absolve man from the observance of the old law. Hence it is said, And it came to pass that he went through the corn fields, &c. BEDE; For His disciples having no opportunity for eating because the multitudes thronged so, were naturally hungry, but by plucking the ears of corn they relieved their hunger, which is a mark of a strict habit of life, not seeking for prepared meats, but mere simple food. THEOPHYL. Now He says, on the second sabbath after the first, because the Jews called every feast a sabbath. For sabbath means rest. Frequently therefore was there feasting at the preparation, and they called the preparation a sabbath because of the feast, and hence they gave to the principal sabbath the name of the second-first, as being the second in consequence of the festival of the day preceding. CHRYS. For there was a double feast; one on the principal sabbath, another on the next solemn day succeeding, which was also called a sabbath. ISIDORE PELEUS; He says, On the second-first, because it was the second day of the Passover, but the first of unleavened bread. Having killed the passover, on the very next day they kept the feast of unleavened bread. And it is plain that this was so from the fact, that the Apostles plucked ears of corn and ate them, for at that time the ears are weighed down by the fruit. EPIPHAN. On the sabbath day then they were seen passing through the corn fields, and eating the corn, showing that the bonds of the sabbath were loosened, when the great Sabbath was come in Christ, Who made us to rest from the working of our iniquities. CYRIL; But the Pharisees and Scribes not knowing the Holy Scriptures agreed together to find fault with Christ’s disciples, as it follows, And certain of the Pharisees said to them, Why do you, &c. Tell me now, when a table is set before you on the sabbath day; do you not break bread? Why then do you blame others? BEDE; But some say that these things were objected to our Lord Himself; they might indeed have been objected by different persons, both to our Lord Himself and His disciples, but to whomsoever the objection is made, it chiefly refers to Him.
AMBROSE; But the Lord proves the defenders of the law to be ignorant of what belongs to the law, bringing the example of David; as it follows, And Jesus answering said to them, Have you not read so much as this, &c. CYRIL; As if He said, Whereas the law of Moses expressly says, Give a righteous judgment and you shall not respect persons in judgment, how now do you blame My disciples, who even to this day extol David as a saint and prophet, though he kept not the commandment of Moses? CHRYS. And mark, that whenever the Lord speaks for His servants, (i.e. His disciples,) He brings forward servants, as for example David and the Priests; but when for Himself; He introduces His Father; as in that place, My Father works hitherto, and I work.
THEOPHYL. But he reproves them in another way, as it is added, And he said to them, that the Son of man is Lord also of the sabbath. As if he said, I am the Lord of the sabbath, as being He who ordained it, and as the Legislator I have power to loose the sabbath; for Christ was called the Son of man, who being the Son of God yet condescended in a miraculous manner to be made and called for man’s sake the Son of man. CHRYS. But Mark declares that He uttered this of our common nature, for He said, The sabbath was made for man, not man for the sabbath. It is therefore more fitting that the sabbath should be subject to man, than that man should bow his neck to the sabbath.
AMBROSE; But herein is a great mystery. For the field is the whole world, the corn is the abundant harvest of the saints in the seed of the human race, the ears of corn are the fruits of the Church, which the Apostles shaking off by their works fed upon, nourishing themselves with our increase, and by their mighty miracles, as it were out of the bodily husks, plucking forth the fruits of the mind to the light of faith.
BEDE; For they bruise the ears in their hands, because when they wish to bring others over into the body of Christ, they mortify their old man with its acts drawing them away from worldly thoughts. AMBROSE; Now the Jews thought this unlawful on the Sabbath, but Christ by the gift of new grace represented hereby the rest of the law, the work of grace. Wonderfully has He called it the second-first sabbath, not the first-second, because that was loosed from the law which was first, and this is made first which was ordained second. It is therefore called the second sabbath according to number, the first according to the grace of the wolf. For that sabbath is better where there is no penalty, than that where there is a penalty prescribed. Or this perhaps was first in the foreknowledge of wisdom, and second in the sanction of the ordinance. Now in David escaping with his companions, there was a foreshadowing of Christ in the law, who with His Apostles escaped the prince of the world. But how was it that the Observer and Defender of the law Himself both eat the bread, and gave it to those that were with Him, which no one was allowed to eat but the priests, except that He might show by that figure that the priests’ bread was to come over to the use of the people, or that we ought to imitate the priests’ life, or that all the children of the Church are priests, for we are anointed into a holy priesthood, offering ourselves a spiritual sacrifice to God. But if the sabbath was made for men, and the benefit of men required that a man when hungry (having been long without the fruits of the earth) should forsake the abstinence of the old fast, the law is surely not broken but fulfilled.
drb › Luke › 6 › Verse 1 through 5
GLOSS. When adversaries rose up against the miracles and teaching of Christ, He chose Apostles as defenders and witnesses of the truth, and prefaces their election with prayer; as it is said, And it came to pass, &c. AMBROSE; Let not your ears be open to deceit, that you should think that the Son of God prays from want of strength, that He may obtain what He could not perform; for being Himself the Author of power, the Master of obedience, He leads us by His own example to the precepts of virtue.
CYRIL; Let us examine then in the actions which Jesus did, how He teaches us to be instant in prayer to God, going apart by ourselves, and in secret, no one seeing us; putting aside also our worldly cares, that the mind may be raised up to the height of divine contemplation and this we have marked in the fact, act, that Jesus went into a mountain apart to pray. AMBROSE; Every where also He prays alone, for human wishes comprehend not the wisdom of God; and no one can be a partaker of the secrets of Christ. But not every one who prays ascends a mountain, he only who prays advancing from earthly things to higher, who is not anxious for the riches or honors of the world. All whose minds are raised above the world ascend the mountain. In the Gospel therefore you will find, that the disciples alone ascend the mountain with the Lord. But you, O Christian, have now the character given, the form prescribed which you should imitate; as it follows, And he continued all night in prayer to God. For what ought you to do for your salvation, when Christ continues all night in prayer for you? CHRYS. Rise then you also at night time. The soul is then purer, the very darkness and great silence are in themselves enough to lead us to sorrow for our sins. But if you look upon the heaven itself studded with stars as with unnumbered eyes, if you think that they who wanton and do unjustly in day time are then nothing different from the dead, you will loathe all human undertakings. All these things serve to raise the mind. Vain-glory then disquiets not, no tumult of passion has the mastery; fire does not so destroy the rust of iron as nightly prayer the blight of sin. He whom the heat of the sun has fevered by day is refreshed by tile dew; nightly tears are better than any dew, and are proof against desire and fear. But if a man is not cherished by the dew we speak of, he withers in the day. Wherefore although you pray not much at night, pray once with watching, and it is enough; show that the night belongs not only to the body, but to the soul.
AMBROSE; But what does it become you to do when you would commence any work of piety, when Christ, about to send out His disciples, first prayed? for it follows, And when it was day, he called his disciples, &c. whom truly He destined to be the means of spreading the salvation of man through the world. Turn your eyes also to the heavenly council. Not the wise men, not the rich, not the noble, but He chose to send out fishermen and publicans, that they might not seem to turn men to their grace by riches or by the influence of power and rank, and that the force of truth, not the graces of oratory, might prevail. CYRIL; But mark the great carefulness of the. Evangelist. He not only says that the holy Apostles were chosen, but he enumerates them by name, that no one should dare to insert any others in the catalogue; Simon, whom he also called Peter, and Andrew his brother. BEDE; He not only surnamed Peter first, but long before this, when he was brought by Andrew, it is said, You shall be called Cephas, which is by interpretation, a stone. But Luke, wishing to mention the names of the disciples, since it was necessary to call him Peter, wished shortly to imply that this was not his name before, but the Lord had given it to him. EUSEBIUS. The two next are James and John, as it follows, James and John, both indeed sons of Zebedee, who were also fishermen. After them he mentions Philip and Bartholomew. John says Philip was of Bethsaida, of the city of Andrew and Peter. Bartholomew was a simple man, devoid of all worldly knowledge and guile. But Matthew was called from those who used to collect taxes; concerning whom he adds Matthew and Thomas. BEDE; Matthew places himself after his fellow-disciple Thomas, from humility, whereas by the other Evangelists he is put before him. It follows, James the son of Alphaeus, and Simon who is called Zelotes. GLOSS. Because in truth he was of Cana in Galilee, which is interpreted zeal; and this is added to distinguish him from Simon Peter. It follows, Judas the brother of James, and Judas Iscariot, who also betrayed him.
AUG. With respect to the name of Judas the brother of James, Luke seems to differ from Matthew, who calls him Thaddaeus. But what prevented a man from being called by two or three names? Judas the traitor is chosen, not unwittingly but knowingly, for Christ had indeed taken to Himself the weakness of man, and therefore refused not even this share of human infirmity. He was willing to be betrayed by His own Apostle, that you when betrayed by your friend may bear calmly your mistaken judgment, your kindness thrown away.
BEDE; But in a mystical sense the mountain on which our Lord chose His disciples represents the loftiness of justice in which they were to be instructed, and which they were to preach to others; so also the law was given on a mountain.
CYRIL; But if we may learn the interpretation of the Apostles’ names, know that Peter means, “loosening or knowing;” Andrew “glorious power,” or “answering;” James, “apostle of grief;” John, “the grace of the Lord;” Matthew, “given;” Philip, “large mouth,” or the “orifice of a torch;” Bartholomew, “the son of him who lets down water;” Thomas, “deep or twill;” James the son of Alphaeus, “supplanter of the step of life;” Judas, “confession;” Simon, “obedience.”
drb › Luke › 6 › Verse 12 through 16
CHRYS. The Lord had said that we must love our enemies, but that you might not think this an exaggerated expression, regarding it solely as spoken to alarm them, he adds the reason, saying, For if you love them which love you, what thank have you? There are indeed several causes which produce love; but spiritual love exceeds them all. For nothing earthly engenders it, neither gain, nor kindness, nor nature, nor time, but it descends from heaven. But why wonder that it needs not kindness to excite it, when it is not even overcome of malice? A father indeed suffering wrong bursts the bands of love. A wife after a quarrel leaves her husband A son, if he sees his father come to a great age, is troubled. But Paul went to those who stoned him to do them good. Moses is stoned by the Jews, and prays for them. Let us then reverence spiritual love, for it is indissoluble. Reproving therefore those who were inclined to wax cold, he adds, For sinners even love those which love them. As if he said, Because I wish you to possess more than these, I do not advise you only to love your friends, but also your enemies. It is common to all to do good to those who do good to them. But he shows that he seeks something more than is the custom of sinners, who do good to their friends. Hence it follows, And if you do good to those who do good to you, what thank have you?
BEDE; But he not only condemns as unprofitable the love and kindness of sinners, but also the lending. As it follows, And if you lend to those from whom you hope to receive, what thank have you? for sinners also lend to sinners, to receive as much again. AMBROSE; Now philosophy seems to divide justice into three parts; one towards God, which is called piety; another towards our parents, or the rest of mankind; a third to the dead, that the proper rites may be performed. But the Lord Jesus passing beyond the oracle of the law, and the heights of prophecy, extended the duties of piety to those also who have injured us, adding, But love your enemies. CHRYS. Whereby you will confer more upon yourself than him. For he is beloved by a fellow servant, but you are made like to God. But it is a mark of the greatest virtue when we embrace with kindness those who wish to do us harm. Hence it follows, And do good. For as water, when cast upon a lighted furnace, extinguishes it, so also reason joined with gentleness. But what water is to fire, such is lowliness and meekness to wrath; and as fire is not extinguished by fire, so neither is anger soothed by anger.
GREG NYSS. But man ought to shun that baneful anxiety with which he seeks from the poor man increase of his money and gold, exacting a profit of barren metals. Hence he adds, And lend, hoping for nothing again; &c. If a man should call the harsh calculation of interest, theft, or homicide, he will not err. For what is the difference, whether a man by digging under a wall become possessed of property, or possess it unlawfully by the compulsory rate of interest?
BASIL; Now this mode of avarice is rightly called in the Greek, from producing, because of the fruitfulness of the evil. Animals in course of time grow up and produce, but interest as soon as it is born begins to bring forth. Animals which bring forth most rapidly cease soonest from breeding, but the money of the avaricious goes on increasing with time. Animals when they transfer their bringing forth to their own young, themselves cease to breed, but the money of the covetous both produces an increase, and renews the capital. Touch not then the destructive monster. For what advantage that the poverty of today is escaped, if it falls upon us repeatedly, and is increased? Reflect then how can you restore yourself? Whence shall your money be so multiplied as that it will partly relieve your want, partly refresh your capital, , and besides bring forth interest? But you say, How shall I get my living? I answer, work, serve, last of all, beg; any thing is more tolerable than borrowing upon interest. But you say, what is that lending to which the hope of repayment is not attached? Consider the excellence of the words, and you wilt admire the mercifulness of the author. When you are about to give to a poor man from regard to divine charity, it is both a lending and a gift; a gift indeed, because no return is hoped for; lending, because of the beneficence of God, who restores it in its turn. Hence it follows, And great shall be your reward. Do you not wish the Almighty to be bound to restore to you? Or, should He make some rich citizen your security, do you accept him, but reject God standing as security for the poor? CHRYS. Observe the wonderful nature of lending, one receives and another binds himself for his debts, giving a hundred fold at the present time, and in the future eternal life. AMBROSE; How great the reward of mercy which is received into the privilege of divine adoption! For it follows, And you shall be the sons of the Highest. Follow then mercy, that you may obtain grace. Widely spread is the mercy of God; He pours His rain upon the unthankful, the fruitful earth refuses not its increase to the evil. Hence it follows, For he is kind to the unthankful, and to the evil. BEDE; Either by giving them temporal gifts, or by inspiring His heavenly gifts with a wonderful grace.
CYRIL; Great then is the praise of mercy. For this virtue makes us like to God, and imprints upon our souls certain signs as it were of a heavenly nature. Hence it follows, Be you then merciful, as your heavenly Father also is merciful. ATHAN; That is to say, that we beholding His mercies, what good things we do should do them not with regard to men, but to Him, that we may obtain our rewards from God, not from men.
drb › Luke › 6 › Verse 32 through 36
AMBROSE; The Lord added, that we must not readily judge others, lest when conscious of guilt yourself, you should be compelled to pass sentence upon another. CHRYS. Judge not your superior, that is, you a disciple must not judge your master; nor a sinner the innocent. You must not blame them, but advise and correct with love; neither must we pass judgment in doubtful and indifferent matters, which bear no resemblance to sin, or which are not serious or forbidden.
CYRIL; He here expresses that worst inclination of our thoughts or hearts, which is the first beginning and origin of a proud disdain. For although it becomes men to look into themselves and walk after God, this they do not, but look into the things of others, and while they forget their own passions, behold the infirmities of some, and make them a subject of reproach. CHRYS. You will not easily find any one, whether a father of a family or an inhabitant of the cloister, free from this error. But these are the wiles of the tempter. For he who severely sifts the fault of others, will never obtain acquittal for his own. Hence it follows And you shall not be judged. For as the merciful and meek man dispels the rage of sinners, so the harsh and cruel adds to his own crimes. GREG NYSS. Be not then rash to judge harshly of your servants, lest you suffer the like. For passing judgment calls down a heavier condemnation; as it follows, Condemn not, and you shall not be condemned. For he does not forbid judgment with pardon. BEDE; Now in a short sentence he concisely sums up all that he had enjoined with respect to our conduct towards our enemies, saying, Forgive, and you shall be forgiven, wherein he bids us forgive injuries, and show kindness, and our sins shall be forgiven us, and we shall receive eternal life. CYRIL; But that we shall receive more abundant recompense from God, who gives bountifully to those who love him, he explains as follows, Good measure, pressed down, and shaken together, and running over, shall they give into your bosom. THEOPHYL. As if he says, As when you wish to measure meal without sparing, you press it down, shake it together, and let it pour over abundantly; so the Lord will give a large and overflowing measure into your bosom. AUG. But he says, shall they give, because through the merits of those to whom they have given even a cup of cold water in the name of a disciple, shall they be thought worthy to receive a heavenly reward. It follows, For with the same measure that you mete withal it shall be measured to you again. BASIL; For according to the same measure with which each one of you metes, that is, in doing good works or sinning, will he receive reward or punishment.
THEOPHYL. But some one will put the subtle question, “If the return is made over abundantly, how is it the same measure?” to which we answer, that He said not, “In just as great a measure shall it be measured to you again, but in the same measure.” “For he who has shown mercy, shall have mercy shown to him, and this is measuring again with the same measure; but our Lord spoke of the measure running over, because to such a one He will show mercy a thousand times. So also in judging; for he that judges and afterwards is judged receives the same measure. But as far as he was judged the more severely that he judged one like to himself, was the measure running over. CYRIL; But the Apostle explains this when he says, He who sows sparingly, (that is, scantily, and with a niggardly hand,) shall also reap sparingly, (that is, not abundantly,) and he who sows blessings, shall reap also blessings, that is, bountifully. But if a man has not, and performs not, he is not guilty. For a man is accepted in that which he has, not in that which he has not.
drb › Luke › 6 › Verse 37 through 38
CYRIL; The Lord added to what had gone before a very necessary parable, as it is said, And he spoke a parable to them, for His disciples were the future teachers of the world, and it therefore became them to know the way of a virtuous life, having their minds illuminated as it were by a divine brightness, that they should not be blind leaders of the blind. And then he adds, Can the blind lead the blind? But if any should chance to attain to an equal degree of virtue with their teachers, let them stand in the measure of their teachers, and follow their footsteps. Hence it follows, The disciple is not above his master. Hence also Paul says, Be you also followers of me, as I am of Christ. Since Christ therefore judged not, why judge you? for He came not to judge the world, but to show mercy. THEOPHYL. Or else, If you judge another, and in the very same way sin yourself, are not you like to the blind leading the blind? For how can you lead him to good when you also yourself commit sin? For the disciple is not above his master. If therefore you sin, who think yourself a master and guide, where will he be who is taught and led by you? For he will be the perfect disciple who is as his master. BEDE; Or the sense of this sentence depends upon the former, in which we are enjoined to give alms, and forgive injuries. If, says He, anger has blinded you against the violent, and avarice against the grasping, how can you with your corrupt heart cure his corruption? If even your Master Christ, who as God might revenge His injuries, chose rather by patience to render His persecutors more merciful, it is surely binding on His disciples, who are but men, to follow the same rule of perfection. AUG. Or, He has added the words, Can the blind, lead the blind, in order that they , might not expect to receive from the Levites that measure of which He says, They shall give into your bosom, because they gave tithes to them. And these He calls blind, because they received not the Gospel, that the people might the rather now begin to hope for that reward through the disciples of the Lord, whom wishing to point out as His imitators, He added, The disciple is not above his master.
THEOPHYL. But the Lord introduces another parable taken from the same figure, as follows, but why see you the mote (that is, the slight fault) which is in your brother’s eye, but the beam which is in your own eye (that is, your great sin) you regard not? BEDE; Now this has reference to the previous parable, in which He forewarned them that the blind cannot be led by the blind, that is, the sinner corrected by the sinner. Hence it is said, Or, how can you say to your brother, Brother let me cast out the mote that is in your eye, if you see not the beam that is in your own eye? CYRIL; As if He said, How can he who is guilty of grievous sins, (which He calls the beam,) condemn him who has sinned only slightly, or even in some cases not at all? For this the mote signifies. THEOPHYL. But these words are applicable to all, and especially to teachers, who while they punish the least sins of those who are put under them, leave their own unpunished. Wherefore the Lord calls them hypocrites, because to this end judge they the sins of others, that they themselves might seem just. Hence it follows, You hypocrite, first cast the beam out of your own eye, &c.
CYRIL; That is to say, first show yourself clean from great sins, and then afterwards shall you give counsel to your neighbor, who is guilty only of slight sins. BASIL; In truth, self knowledge seems the most important of all. For not only the eye, looking at outward things, fails to exercise its sight upon itself, but our understanding also, though very quick in apprehending the sin of another, is slow to perceive its own defects.
drb › Luke › 6 › Verse 39 through 42
BEDE; Our Lord continues the words which He had begun against the hypocrites, saying, For a good tree brings not forth corrupt fruit; i.e. as if He says, If you would have a true and unfeigned righteousness, what you set forth in words make up also in works, for the hypocrite though he pretends to be good is not good, who does evil works; and the innocent though he be blamed, is not therefore evil, who does good works. TITUS BOST. But take not these words to thyself as an encouragement to idleness, for the tree is moved conformably to its nature but you have the exercise of free will; and every barren tree has been ordained for some good, but you were created to the good work of virtue.
ISIDORE PELEUS; He does not then exclude repentance, but a continuance in evil, which as long as it is evil cannot bring forth good fruit, but being converted to virtue, will yield abundance. But what nature is to the tree, our affections are to us. If then a corrupt tree cannot bring forth good fruit, how shall a corrupt heart?
CHRYS. But although the fruit is caused by the tree, yet, it brings to us the knowledge of the tree, because the distinctive nature of the tree is made evident by the fruit, as it follows, For every tree is know by its fruit. CYRIL; Each man’s life also will be a criterion of his character. For not by extrinsic ornaments and pretended humility is the beauty of true happiness discovered, but by those things which a man does; of which he gives an illustration, adding, For of thorns men do not gather figs.
AMBROSE; On the thorns of this world the fig cannot be found, which as being better in its second fruit, is well fitted to be a similitude of the resurrection. Either because, as you read, The fig trees have put forth their green figs, that is, the unripe and worthless fruit came first in the Synagogue. Or because our life is imperfect in the flesh, perfect in the resurrection, and therefore we ought to cast far from us worldly cares, which eat into the mind and scorch up the soul, that by diligent culture we may obtain the perfect fruits. This therefore has reference to the world and the resurrection, the next to the soul and the body, as it follows, Nor of a bramble bush gather they grapes. Either because no one living in sin obtains fruit to his soul, which like the grape nearest the ground is rotten, on the higher branches becomes ripe. Or because no one can escape the condemnations of the flesh, but he whom Christ has redeemed, Who as a grape hung on the tree.
BEDE; Or, I think the thorns and bramble are the cares of the world and the prickings of sin, but the figs and the grapes are the sweetness of a new life and the warmth of love, but the fig is not gathered from the thorns nor the grape from the bramble, because the mind still debased by the habits of the old man may pretend to, but cannot bring forth the fruits of the new man. But we must know, that as the fruitful palm tree is enclosed and supported by a hedge, and the thorn bearing fruit not its own, preserves it for the use of man, so the words and acts of the wicked wherein they serve the good are not done by the wicked themselves, but by the wisdom of God working upon them.
CYRIL; But having shown that the good and the bad man may be discerned by their works as a tree by its fruits, he now sets forth the same thing by another figure, saying, A good man out of the good treasure of his heart brings forth that which is good, and the evil man out of the evil treasure brings forth that which is evil. BEDE; The treasure of the heart is the same as the root of the tree. He therefore who has in his heart the treasure of patience and perfect love, brings forth the best fruits, loving his enemy, and doing the other things which have been taught above. But he who keeps a bad treasure in his heart does the contrary to this. BASIL; The quality of the words shows the heart from which they proceed, plainly manifesting the inclination of our thoughts. Hence it follows, For out of the abundance of the heart the mouth speaks. CHRYS. For it is a natural consequence when wickedness abounds within, that wicked words are breathed as far as the mouth; and therefore when you hear of a man uttering abominable things, do not suppose that there lies only so much wickedness in him as is expressed in his words, but believe the fountain to be more copious than the stream. BEDE; By the speaking of the mouth the Lord signifies all things, which by word, or deed, or thought, we bring forth from the heart. For it is the manner of the Scripture to put words for deeds.
drb › Luke › 6 › Verse 43 through 45
BEDE; Lest any one should vainly flatter himself with the words, Out of the abundance of the heart the mouth speaks, as if words only and not rather works were required of a Christian, our Lord adds the following, But why call you me Lord, Lord, and do not the things which I say? As if He said, Why do you boast of sending forth the leaves of a right confession, and show forth no fruit of good works. CYRIL; But Lordship both in name and reality belongs only to the Highest Nature. ATHAN. This is not then the word of man, but the Word of God, manifesting His own birth from the Father, for He is the Lord Who is born of the Lord alone. But fear not the duality of Persons, for they are not separate in nature.
CYRIL; But the advantage which arises from the keeping of the commandments, or the loss from disobedience, he shows as follows; Whosoever comes to me, and hears my sayings, he is like to a man who built his house upon a rock, &c. BEDE; The rock is Christ. He digs deep; by the precepts of humility He plucks out all earthly things from the hearts of the faithful, lest they should serve God from regard to their temporal good. BASIL; But lay your foundations upon , a rock, that is, lean upon the faith of Christ, so as to persevere immovable in adversity, whether it come from man or God. BEDE; Or the foundation of the house is the resolution to live a good life, which the perfect hearer firmly lays in fulfilling the commandments of God. AMBROSE; Or, He teaches that the obedience to heavenly precepts is the foundation of all virtue, by means of which this our house can be moved neither by the torrent of pleasures, nor by the violence of spiritual wickedness, neither by the storms of this world, nor by the cloudy disputations of heretics; hence it follows, But the flood came, &c. BEDE; A flood comes in three ways, either by unclean spirits, or wicked men, or the very restlessness of mind or body; and as far as men trust in their own strength they fall away, but as long as they cling to the immovable rock they cannot even be shaken.
CHRYS. The Lord also shows us that faith profits a man nothing, if his manner of life be corrupt. Hence it follows, But he that hears and does not, is like a man, that without a foundation built an house upon the earth, &c. BEDE; The house of the devil is the world which lies in wickedness, which he builds upon the earth, because those who obey him he drags down from heaven to earth; he builds without foundation, for sin has no foundation, standing not by its own nature, for evil is without substance, which yet whatever it is, grows up in the nature of good. But because the foundation is called so from fundus, we may not unfitly understand that fundamentum is placed here for fundus. As then he who is fallen into a well is kept at the bottom of the well, so the soul falling away remains stationary, as it were, at the very bottom, as long as it continues in any measure of sin. But not content with the sin into which it is fallen, while daily sinking into worse, it can find no bottom, as it were, in the well to which it may fix itself. But every kind of temptation increasing, both the really bad and the feignedly good become worse, until at last they come to everlasting punishment Hence it follows, Against which the stream did beat vehemently. By the force of the stream may be understood the trial of the last judgment, when both houses being finished, the wicked shall go into everlasting punishment but the righteous into life eternal. CYRIL; Or they build upon the earth without foundation, who upon the quicksand of doubt, which relates to opinion, lay the foundation of their spiritual building, which a few drops of temptation wash away.
AUG. Now this long discourse of our Lord, Luke begins in the same way as Matthew; for each says, Blessed are the poor. Then many things which follow in the narration of each are like, and finally the conclusion of the discourse is found to be altogether the same, I mean with respect to the men who build upon the rock and the sand. It might then easily be supposed that Luke has inserted the same discourse of our Lord, and yet has left out some sentences which Matthew has kept, and likewise put in others which Matthew has not; were it not that Matthew says the discourse was spoken by our Lord on the mountain, but Luke on the plain by our Lord standing. It is not however thought likely from this that these two discourses are separated by a long course of time, because both before and after both have related some things like or the same. It may however have happened that our Lord was at first on a higher part of the mountain with His disciples alone, and that then he descended with them from the mount, that is, from the summit of the mountain to the flat place, that is, to some level ground, which was on the side of the mountain, and was able to hold large multitudes, and that there He stood until the crowds were gathered together to Him, and afterwards when He sat down His disciples came nearer, and to them, and the rest of the multitude who were present, He held the same discourse.
drb › Luke › 6 › Verse 46 through 49
TITUS BOST. When He had strengthened His disciples by more perfect teaching, He goes to Capernaum to work miracles there; as it is said, When he had ended all his sayings, he entered into Capernaum. AUG. Here we must understand that He did not enter before He had ended these sayings, but it is not mentioned what space of time intervened between the termination of His discourse, and His entering into Capernaum. For in that interval the leper was cleansed whom Matthew introduced in his proper place. AMBROSE; But having finished His teaching, He rightly instructs them to follow the example of His precepts. For straightway the servant of a Gentile centurion is presented to the Lord to be healed. Now the Evangelist, when he said that the servant was about to die, did not err, because he would have died had he not been healed by Christ. EUSEBIUS. Although that centurion was strong in battle, and the prefect of the Roman soldiers, yet because his particular attendant lay sick at his house, considering what wonderful things the Savior had done in healing the sick, and judging that these miracles were performed by no human power, he sends to Him, as to God, not looking to the visible instrument by which He had intercourse with men; as it follows, And when he heard of Jesus, he sent to him, &c. AUG. How then will that: be true which Matthew relates, A certain centurion came to him, seeing that he himself did not come? unless upon careful consideration we suppose that Matthew made use of a general mode of expression. For if the actual arrival is frequently said to be through the means of others, much more may the coming be by others. Not then without reason, (the centurion having gained access to our Lord through others,) did Matthew, wishing to spear; briefly, say that this man himself came to Christ, rather than those by whom he sent his message, for the more he believed the nearer he came. CHRYS. How again does Matthew tell us that the centurion said, I am not worthy that you should enter under my roof, while Luke says here, that he beseeches Him that He would come. Now it seems to me that Luke sets before us the flatteries of the Jews. For we may believe that when the centurion wished to depart, the Jews drew him back, enticing him, saying, We will go and bring him. Hence also their prayers are full of flattery, for it follows, But when they came to Jesus, they besought him instantly, saying that he was worthy. Although it became them to have said, He himself was willing to come and supplicate You, but we detained him, seeing the affliction, and the body which was lying in the house, and so to have drawn out the greatness of his faith; but they would not for envy reveal the faith of the man, lest He should seem some great one to whom the prayers were addressed. But wherein Matthew represents the centurion to be not an Israelite, while Luke says, he has built us a synagogue, there is no contradiction, for he might not have been a Jew, and yet built a synagogue. BEDE; But herein they show, that as by a church, so also by a synagogue, they were wont to mean not only the assembly of the faithful, but also the place where they assembled.
EUSEBIUS. And the elders of the Jews indeed demand favors for a small sum spent in the service of the synagogue, but the Lord not for this, but a higher reason, manifested Himself, wishing in truth to beget a belief in all men by His own power, as it follows, Then Jesus went with them. AMBROSE; Which certainly He did not do, because He was unable to heal when absent, but that He might set them an example of imitating His humility. He would not go to the son of the nobleman, lest He should seem thereby to have respected his riches; He went immediately here, that He might not seem to have despised the low estate of a centurion’s servant. But the centurion laying aside his military pride puts on humility, being both willing to believe and eager to honor; as it follows, And when he was not far off, he sent to him, saying, Trouble not yourself: for I am not worthy your, &c. For by the power not of man, but of God, he supposed that health was given to man. The Jews indeed alleged his worthiness; but he confessed himself unworthy not only of the benefit, but even of receiving the Lord under his roof; For I am not worthy that you should enter under my roof. CHRYS. For as soon as he was freed from the annoyance of the Jews, he then sends, saying, Think not that it was from negligence I came not to You, but I counted myself unworthy to receive You in my house. AMBROSE; But Luke well says, that friends were sent by the centurion to meet our Lord, lest by his own coming he might seem both to embarrass our Lord, and to have called for a requital of good offices. Hence it follows, Wherefore neither thought I myself worthy to come to you, but say in a word and my servant shall be healed.
CHRYS. Here observe that the centurion held a right opinion concerning the Lord; he said not, pray, but, command; and in doubt lest He should from humility refuse him, he adds, For I also am a man set under authority, &c. BEDE; He says that he though a man subject to the power of the tribune or governor, yet has command over his inferiors, that it might be implied that much more is He who is God, able not only by the presence of His body, but by the services of His angels, to fulfill whatever He wishes. For the weakness of the flesh or the hostile powers were to be subdued both by the word of the Lord and the ministry of the angels. And to my servant, Do this, &c. CHRYS. We must here remark, that this word, Fac, signifies a command given to a servant. So God when He wished to create man, said not to the Only-begotten, “Make man,” but, Let us make man, that by the form of unity in the words he might make manifest the equality of the agents. Because then the centurion considered in Christ the greatness of His dominion, therefore said He, say in a word. For I also say to my servant. But Christ blames him not, but confirmed his wishes, as it follows, When Jesus heard these things, he marveled. BEDE; But who had wrought this very faith in him, save He who marveled? But supposing another had done it, why should He marvel who fore knew it? Because then the Lord marvels, it signifies that we must marvel. For all such feelings when they are spoken of God, are the tokens not of a wonder-struck mind, but of a teaching master.
CHRYS. But that you might see plainly that the Lord said this for the instruction of others, the Evangelist wisely explains it, adding, Verily I say to you, I have not found so great faith, no, not in Israel. AMBROSE; And indeed if you read it thus, “In none in Israel have I found so great faith,” the meaning is simple and easy. But if according to the Greek, “Not even in Israel have I found so great faith,” faith of this kind is preferred even to that of the more elect, and those that see God. BEDE; But he speaks not of Patriarchs and Prophets in times far back, but of the men of the present age to whom the faith of the centurion is preferred, because they were instructed in the precepts of the Law and the Prophets, but he with no one to teach him of his own accord believed. AMBROSE; The faith of the master is proved, and the health of the servant established, as it follows, And they that were sent returning to the house, found the servant whole that had been sick. It is possible then that the good deed of a master may advantage his servants, not only through the merit of faith, but the practice of discipline. BEDE; Matthew explains these things more fully, saying, that when our Lord said to the centurion, Go your way, and as you have believed, so be it done to you, the servant was healed in the self-same hour. But it is the manner of the blessed Luke, to abridge or even purposely to pass by whatever he sees plainly set forth by the other Evangelists, but what he knows to be omitted by them, or briefly touched upon, to more carefully explain.
AMBROSE; Mystically, by the centurion’s servant is signified that the Gentile people who were enthralled by the chain of heavenly bondage, and diseased with deadly passions, are to be healed by the mercy of the Lord. BEDE; But the centurion, whose faith is preferred to Israel, represents the elect from the Gentiles, who as it were attended by their hundred soldiers, are exalted by their perfection of spiritual virtues. For the number hundred, which is transferred from the left to the right , is frequently put to signify the celestial life. These then must pray to the Lord for those who ho are still oppressed with fear, in the spirit of bondage. But we of the Gentiles who believe can not ourselves come to the Lord, whom we are unable to see in the flesh, but ought to approach by faith; we must send the elders of the Jews, that is, we must by our suppliant entreaties gain as patrons the greatest men of the Church, who have gone before us to the Lord, who bearing us witness that we have a care to build up the Church, may intercede for our sins. It is well said that Jesus was not far from the house, for his salvation is nigh to them that fear him, and he who rightly uses the law of nature, in that he does the things which he knows to be good, approaches nigh to Him who is good. AMBROSE, But the centurion wished not to trouble Jesus, for Whom the Jewish people crucified, the Gentiles desire to keep inviolate from injury, and (as touching a mystery) he saw that Christ was not yet able to pierce the hearts of the Gentiles. BEDE; The soldiers and servants who obey the centurion, are the natural virtues which many who come to the Lord will bring with them in great numbers.
THEOPHYL; Or in another way. The centurion must be understood as one who stood foremost among many in wickedness, as long as he possesses many things in this life, i.e. is occupied with many affairs or concerns. But he has a servant, the irrational part of the soul, that is, the irascible and concupiscent part. And he speaks to Jesus, the Jews acting as mediators, that is, the thoughts and words of confession, and immediately he received his servant whole.
drb › Luke › 7 › Verse 1 through 10
THEOPHYL. He who descended from heaven, for our example and imitation, gives us a lesson not to be slothful in teaching. Hence it is said, And it came to pass afterward that he went, &c. GREG. NAZ. For He passes from place to place, that He may not only gain many, but may consecrate many places. He sleeps and labors, that He may sanctify sleep and labor. He weeps, that He may give a value to tears. He preaches heavenly things, that He may exalt His hearers. TITUS BOST. For He who descends from heaven to earth, brings tidings to them that dwell on earth of a heavenly kingdom But who ought to preach the kingdom of heaven? Many prophets came, yet preached not the kingdom of heaven, for how could they pretend to speak of things which they perceived not? ISIDORE PELEUS. Now this kingdom of God some think to be higher and better than the heavenly kingdom, but some think it to be one and the same in reality but called by different names; at one time the kingdom of God from Him who reigns, but at another the kingdom of heaven from the Angels and Saints, His subjects, who are said to be of heaven.
BEDE; But like the eagle, enticing its young ones to fly, our Lord, step by step, raises up His disciples to heavenly things. He first of all teaches in the synagogues, and performs miracles. He next chooses twelve whom He names Apostles; He afterwards takes them alone with Him, as He preached throughout the cities and villages, as it follows, And the twelve were with him. THEOPHYL. Not teaching or preaching, but to be instructed by Him. But lest it should seem that the women were hindered from following Christ, it is added, And certain women which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils. BEDE; Mary Magdalene is the same of whose repentance, without mention of her name, we have just read. For the Evangelist, when he relates her going with our Lord, rightly distinguishes her by her known name, but when describing the sinner but penitent, He speaks of her generally as a woman; lest the mark of her former guilt should blacken a name of so great report. Out of whom seven devils are reported to have gone, that it might be shown that she was full of all vices. GREG. For what is understood by the seven devils, but all vices? For since all time is comprehended by seven days, rightly by the number seven is universality represented: Mary therefore had seven devils, for she was full of every kind of vice. It follows, And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others who ministered to him of their substance. JEROME; It was a Jewish custom, nor was it thought blamable, according to the ancient manners of that nation, that women should afford of their substance food and clothing to their teachers. This custom, as it might cause offense to the Gentiles, St. Paul relates he had cast off. But these ministered to the Lord of their substance, that He might reap their carnal things, from whom they had reaped spiritual things. Not that the Lord needed the food of His creatures, but that He might set an example to masters, that they ought to be content with food and clothing from their disciples.
BEDE; But Mary is by interpretation, “bitter sea,” because of the loud wailing of her penitence; Magdalene, “a tower, or rather belonging to a tower,” from the tower of which it is said, you art become my hope, my strong tower from the face of my enemy. Joanna is by interpretation “the Lord her grace,” or “the merciful Lord,” for from Him comes every thing that we dive upon. But if Mary, cleansed from the corruption of her sins, points to the Church of the Gentiles, why does not Joanna represent the same Church formerly subject to the worship of idols?
For every evil spirit whilst he acts for the devil’s kingdom, is as it were Herod’s steward. Susanna is interpreted, “a lily,” or its grace, because of the fragrance and whiteness of the heavenly life, and the golden heat of inward love.
drb › Luke › 8 › Verse 1 through 3
THEOPHYL. That which David had foretold in the person of Christ, I will open my mouth in parables, the Lord here fulfills; as it is said, And when much people were gathered together, and were come to him out of every city, he spoke by a parable. But the Lord speaks by a parable, first indeed that He may make His hearers more attentive. For men were accustomed to exercise their minds on dark sayings, and to despise what was plain; and next, that the unworthy might not receive what was spokes mystically.
ORIGEN; And therefore it is significantly said, When much people were gathered together, and were come to him out of every city. For not many but few there are who walk the strait road, and find the way which leads to life. Hence Matthew says, that He taught without the house by parables, but within the house explained the parable to His disciples.
EUSEBIUS; Now Christ most fitly puts forth His first parable to the multitude not only of those who then stood by, but of those also who were to come after them, inducing them to listen to His words, saying, A sower went out to sow his seed.
BEDE; The sower we can conceive to be none other but the Son of God, Who going forth from His Father’s bosom, whither no creature had attained, came into the world that He might bear witness to the truth. CHRYS, Now His going, Who is every where, was not local, but through the vale of the flesh He approached us. But Christ fitly denominates His advent, His going forth. For we were aliens from God, and cast out as criminals, and rebels to the king, but he who wishes to reconcile man, going out to them, speaks to them without, until having become meet for the royal presence, He brings them within; so also did Christ. THEOPHYL. But He went out now, not to destroy the husbandmen, or to burn up the earth, but He went out to sow. For oftimes the husbandman who sows, goes out for some other cause, not only to sow. EUSEBIUS; Some went out from the heavenly country and descended among men, not however to sow, for they were not sowers, but ministering Spirits sent forth to minister. Moses also and the prophets after him did not plant in men the mysteries of the kingdom of heaven, but by keeping back the foolish from the error of iniquity, and the worship of idols, they tilled as it were the souls of men, and brought them into cultivation. But the only Sower of all, the Word of God, went out to sow the new seed of the Gospel, that is, the mysteries of the kingdom of heaven. THEOPHYL. But the Son of God never ceases to sow in our hearts, for not only when teaching, but creating, He sows good seed in our hearts. TITUS BOST. But He went out to sow His seed, He receives not the word as borrowed, for He is by nature the Word of the living God. The seed is not then of Paul, or of John, but they have it because they have received it. Christ has His own seed, drawing forth His teaching from His own nature. Hence also the Jews said, How knows this man letters, having never learned?
EUSEBIUS; He teaches therefore that there are two classes of those who received the seed; the first, of those who have been made worthy of the heavenly calling, but fall from grace through carelessness and sloth; but the second, of those who multiply the seed bearing good fruit. But according to Matthew he makes three divisions in each class. For those who corrupt the seed have not all the same manner of destruction, and those who bear fruit from it do not receive an equal abundance. He wisely sets forth the cases of those who lose the seed. For some though they have not sinned, have lost the good seed implanted in their hearts, through its having been withdrawn from their thoughts and memory by evil spirits, and devils who fly through the air; or deceitful and cunning men, whom He calls the birds of the air. Hence it follows, And as he sowed, some fell by the way side. THEOPHYL. He said not that the sower threw some on the way side, but that it fell by the way side. For he who sows taught the right word, but the word falls in different ways upon the hearers, so that some of them are called the way side: and it was trodden down, and the birds of the air devoured it. CYRIL; For every way side is in some measure dry and uncultivated, because it is trodden down by all men, and no seed gains moisture on it. So the divine warning reaches not the unteachable heart, that it should bring forth the praise of virtue. These then are the ways frequented by unclean spirits. There are again some who bear faith about them, as if it consisted in the nakedness of words; their faith is without root, of whom it is added, And some fell upon a rock, and as soon as it sprung up, it withered away, because it lacked moisture. BEDE; The rock, he says, is the hard and unsubdued heart. Now the moisture at the root of the seed is the same as what is called in another parable, the oil to trim the lamps of the virgins, that is, love and steadfastness in virtue. EUSEBIUS; There are also some who through covetousness, the desire of pleasure and worldly cares, which indeed Christ calls thorns, suffer the seed which has been sown in them to be choked. CHRYS. For as the thorns do not let the seed grow up, but when it has been sown choke it by thickening round it, so the cares of this present life permit not the seed to bear fruit. But in things of sense the husbandman must be reproved who would sow amid thorns on a rock and the way side, for it is impossible that the rocks should become earth, the way not be a way, the thorns not be thorns. But in rational things it is otherwise. For it is possible that the rock should be converted into a fruitful soil, the way not be trodden down, the thorns dispersed.
CYRIL; Now the rich and fruitful ground is the honest and good hearts which receive deeply the seeds of the word, and retain them and cherish them. And whatever is added to this, And some fell upon good ground and springing up, brought forth fruit a hundred-fold. For when the divine word is poured into a soul free from all anxieties, then it strikes root deep, and sends forth as it were the ear, and in its due season comes to perfection. BEDE; For by fruit a hundred-fold, he means perfect fruit. For the number ten is always taken to imply perfection, because in ten precepts is contained the keeping, or the observance of the law. But the number ten multiplied by itself amounts to a hundred; hence by a hundred very great perfection is signified. CYRIL; But what the meaning of the parable is, let us hear from him who made it, as it follows, And when he had said these things, he cried, He that has ears to hear, let him hear. BASIL; Hearing has reference to the understanding. By this then our Lord stirs us up to listen attentively to the meaning of those things which are spoken. BEDE; For as often as the admonition occurs either in the Gospel or the Revelation of St. John, it signifies that there is a mystical meaning in what is said, and we must inquire more closely into it. Hence the disciples who were ignorant ask our Savior, for it follows, And his disciples asked him, &c. But let no one suppose that as soon as the parable was finished His disciples asked Him, but, as Mark says, When he was alone they asked him. ORIGEN; Now a parable is a narration of an action as done, yet not done according to the letter, though it might have been, representing certain things by means of others which are given in the parable. An enigma is a continued story of things which are spoken of as done, and yet have not been done, nor are possible to be done, but contains a concealed meaning, as that which is mentioned in the Book of Judges, that the trees went forth to anoint a king over them. But it was not literally a fact as is said, A sower went out to sow, like those facts related in history, yet it might have been so.
EUSEBIUS; But our Lord told them the reason why He spoke to the multitudes in parables, as follows, And he said, to you it is given to know the mysteries of God. GREG. NAZ. When you hear this you must not entertain the notion of different natures, as certain heretics do, who think that some men indeed are of a perishing nature, others of a saving nature, but that some are so constituted that their will leads them to better or worse. But add to the words, To you it is given, if willing and truly worthy. THEOPHYL. But to those who are unworthy of such mysteries, they are obscurely spoken. Hence it follows, But to the rest in parables, that seeing they might not see, and hearing they might not understand. For they think they see, but see not, and hear indeed, but do not understand. For this reason Christ hides this from them, lest they should beget a greater prejudice against them, if after they had known the mysteries of Christ, they despised them. For he who understands and afterwards despises, shall be more severely punished. BEDE; Rightly then do they hear in parables, who having closed the senses of their heart, care not to know the truth, forgetful of what the Lord told them. He that has ears to hear, let him hear. GREG. But our Lord condescended to explain what He said, that we might know how to seek for explanation- in those things which He is unwilling to explain through Himself. For it follows, Now the parable is this: The seed is the word of God. EUSEBIUS. Now He says, that there are three reasons why men destroy the seed implanted in their hearts. For some destroy the seed that is hid in them by lightly giving heed to those that wish to deceive, of whom He adds, Those by the way side are they that hear: their comes the devil, and takes away the word out of their hearts. . BEDE; Who in truth deign to receive the word which they hear with no faith, with no understanding at least with no attempt to test the value of it. EUSEBIUS. But some there are who having not received the word in any depth of heart, are soon overcome when adversity assails them, of whom it is added, They on the rock are they which when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. CYRIL; For when the, enter the Church they gladly wait on the divine mysteries, but with infirmity of purpose. But when they leave the Church they forget the sacred discipline, and as long as Christians are undisturbed, their faith is lasting; but when persecution harasses, their heart fails them, for their faith was without root. GREG. Many men propose to begin a good work, but as soon as they have become annoyed by adversity or temptation, they abandon what they had begun. The rocky ground then had no moisture to carry on to constancy fruit which it had put forth. EUSEBIUS. But some choke the seed which has been deposited in them with riches and vain delights, as if with choking thorns, of whom it is added, And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches of this life, &c. GREG. It is wonderful that the Lord has represented riches as thorns, for these prick, while those delight, and yet they are thorns, for they lacerate the mind by the prickings of their thoughts, and whenever they entice to see they draw blood, as if inflicting a wound. But there are two things which He joins to riches, cares and pleasures, for they oppress the mind by anxiety and unnerve it by luxuries, but they choke the seed, for they strangle the throat of the heart with vexatious thoughts, and while they let not a good desire enter the heart, they close up as it were the passage of the vital breath.
EUSEBIUS. Now these things were foretold by our Savior according to His foreknowledge, and that their case is so, experience testifies. For in no wise do men fall away from the truth of divine worship, but according to some of the causes before mentioned by Him. CHRYS. And to sum up many things in a few words. Some indeed as careless hearers, some as weak, but others as the very slaves of pleasure and worldly things, hold aloof from what is good. The order of the way side, the rock, and the thorns is well, for we have first need of recollection and caution, next of fortitude, and then of contempt of things present. He therefore places the good ground in opposition to the way, the rock, and the thorns. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, &c. For they who are on the way side keep not the word, but the devil takes away their seed. But they who are on the rock sustain not patiently the assaults of temptation through weakness. But they who are among thorns bear no fruit, but are choked. GREG. The good ground then beans fruit through patience, for nothing we do is good unless we endure patiently our closest evils. They therefore bear fruit through patience, who when they bear strifes humbly, are after the scourge received with joy to a heavenly rest.
drb › Luke › 8 › Verse 4 through 15
BEDE; Having before said to His Apostles, To you it is given to know the mysteries of the kingdom of God, but to others in parables; He now shows that by them at length must the same mystery be revealed also to others, saying, No man when he has lighted a candle covers it with a vessel, or puts it under a bed. EUSEBIUS. As if He said, As a lantern is lighted that it should give light, not that it should be covered under a bushel or a bed, so also the secrets of the kingdom of heaven when uttered in parables, although hid from those who are strangers to the faith, will not however to all men appear obscure. Hence he adds, For nothing is secret that shall not be made manifest, neither any thing hid that shall not be known, and come abroad. As if He said, Though many things are spoken in parables, that seeing they might not see, and hearing they might not understand, because of their unbelief, yet the whole matter shall be revealed.
AUG. Or else in these words He typically sets forth the boldness of preaching, that no one should, through fear of fleshly ills, conceal the light of knowledge For under the names of vessel and bed, he represents the flesh, but of that of lantern, the word, which whosoever keeps hid through fear of the troubles of the flesh, sets the flesh itself before the manifestation of the truth, and by it he as it were covers the word, who fears to preach it. But he places a candle upon a candlestick who so submits his body to the service of God, that the preaching of the truth stands highest in his estimation, the service of the body lowest.
ORIGEN; But he who would adapt his lantern to the more perfect disciples of Christ, must persuade us by those things which were spoken of John, for he was a burning and a shining light. It becomes not him then who lights the light of reason in his soul to hide it under a bed where men sleep, nor under any vessel, for he who does this provides not for those who enter the house for whom the candle is prepared, but they must set it upon a candlestick, that is, the whole Church.
CHRYS. By these words he leads them to diligence of life, teaching them to be strong as exposed to the view of all men, and fighting in the world as on a stage. As if he said, Think not that we dwell in a small part of the world, for you will be known of all men, since it cannot be that so great virtue should lie hid. MAXIM. Or perhaps the Lord calls Himself a light shining to all who inhabit the house, that is, the world, since He is by nature God, but by the dispensation made flesh. And so like the light of the lamp He abides in the vessel of the flesh by means of the soul as the light in the vessel of the lamp by means of the flame. But by the candlestick he describes the Church over which the divine word shines, illuminating the house as it were by the rays of truth. But under the similitude of a vessel or bed he referred to the observance of the law, under which the word will not be contained. BEDE; But the Lord ceases not to teach us to hearken to His word, that we may be able both to constantly, meditate on it in our own minds, and to bring it forth for the instruction of others. Hence it follows, Take heed therefore how you hear; for whosoever has, to him shall be given. As if he says, Give heed with all your mind to the word which you hear, for to him who has a love of the word, shall be given also the sense of understanding what he loves; but whoso has no love of hearing the word, though he deems himself skillful either from natural genius, or the exercise of learning, will have no delight in the sweetness of wisdom; for oftentimes the slothful man is gifted with capacities, that if he neglect them he may be the more justly punished for his negligence, since that which he can obtain without labor he disdains to know, and sometimes the studious man is oppressed with slowness of apprehension, in order that the more he labors in his inquiries, the greater may be the recompense of his reward.
drb › Luke › 8 › Verse 16 through 18
CYRIL; The Savior, as He sailed with His disciples, came to a port, as it is said, And they arrived at the country of the Gadarenes, which is over against Galilee. TITUS BOST. Many accurate copies have neither “Gerazenes” nor “Gadarenes,” but “Gergezenes.” For Gadara is a city in Judea, but neither lake nor sea is found at it, and Geraza is a city of Arabia, having neither lake nor sea near. But Gergeza, from which the Gergezenes are called, is an ancient city near the lake of Tiberias, above which is a rock hanging over the lake, into which they say the swine were dashed down by the devils. But since Gadara and Geraza border upon the land of the Gergezenes, it is probable that the swine were led from thence to their parts. BEDE; For Geraza is a famous city of Arabia, on the other side of the Jordan, close to the mountain of Galaad, which was possessed by the tribe of Manasseh, and not far from the lake of Tiberias, into which the swine were cast headlong.
CHRYS. But as soon as our Lord had departed from the sea, He meets with another more awful wonder. For the demoniac, like an evil slave, when he sees Him confirms his bondage, as it follows, And when he went forth to land, there met him out of the city a certain man, &c. AUG. Whereas Matthew says, that there were two possessed, but Mark and Luke mention only one; you must understand one of them to be a more distinguished and famous person, for whom that neighborhood was chiefly distressed, and in whose restoration they were greatly interested. Wishing to signify this, the two Evangelists thought right to mention him alone, concerning whom the report of this miracle had been most extensively noised abroad. CHRYS. Or, Luke selected from the two the one who was most savage. Hence he gives the most melancholy account of his calamity, adding, And he wore no clothes, neither abode in any house, but in the tombs. But the evil spirits visit the tombs of the dead, to instill into men that dangerous notion, that the souls of the dead become evil spirits. CYRIL; Now his going naked among the tombs of the dead was a mark of demoniacal wildness. But God permits some in His providence to become subject to evil spirits, that we may ascertain through them of what hat kind the evil spirits are towards us, in order that we may refuse to be made subject to them, and so by the suffering of one many may be edified.
CHRYS. But because the people acknowledged Him to be man, the devils came publishing His divinity, which even the sea had proclaimed by its calmness. Hence it follows, When he saw Jesus he fell down before him, and with a loud voice said, &c. CYRIL; Mark here the combination of fear with boldness and great desperation, for it is a sign of devilish despair to spear; out boldly, What have I to do with you, Jesus, you Son of God most high? but of fear when they pray, I beseech you not to cast me out. But if you know Him to be the Son of God most high, you confess Him to be the God of heaven and earth, and of all things that are contained in them. How then cost you make use not of your own but His words, saying, What have I to do with you? But what earthly prince will altogether endure to have his subjects tormented by barbarians? Hence it follows, For he had commanded the unclean spirit to come out of him. And He shows the necessity of the command, adding, For oftentimes it had caught him, &c. CHRYS. Therefore since no one could hold the possessed, Christ goes to him and addresses him. It follows, And Jesus asked him, saying, What is your name? BEDE; He inquires not his name as ignorant of it, but that when the demoniac had confessed the plague which he endured, the power of the Healer might shine forth more welcome to him. But the priests also of our time, who through the grace of exorcism are able to cast out devils, are wont to say that the sufferers can no otherwise be cured than by openly telling in confession every thing which either waking or sleeping they have endured from the unclean spirits, and above all when they imagine that the devils seek and obtain the possession of the human body. So also here the confession is added, And he said, Legion, because many devils were entered into him.
GREG NYSS. Certain evil spirits imitating the heavenly hosts and the legions of angels say that they are legions. As also their prince says that he will exalt his throne above the stars that he may be like to the Most High. CHRYS. But when the Lord had overcome the evil spirits which disturbed His creatures, they thought that because of the enormity of those things which had been done, He would not wait the time of their punishment, and therefore since they could not deny their guilt, they entreat that they may not quickly undergo the penalty. As it follows, And they besought him that he would not command them to go out into the deep. THEOPHYL Which indeed the devils demand, wishing yet longer to mix with mankind. CYRIL; And hence it is plain that the rebel hosts against the Divine Majesty were thrust down to hell by the unspeakable power of the Savior. MAXIM. Now the Lord ordains for each class of sinners an appropriate punishment. The fire of Hell unquenchable for fleshly burnings, gnashing of teeth for wanton mirth, intolerable thirst for pleasure and revelry, the worm that dies not for a crooked and malignant heart, everlasting darkness for ignorance and deceit, the bottomless pit for pride. Hence the deep is assigned to the devils as to the proud, it follows, And there was there an herd of swine, &c. AUG. The words of Mark that there was a herd of swine nigh to the mountains, and of Luke, on the mountains, do not differ from one another. For the herd of swine was so large, that they might be part on the mountain, part near it. For there were two thousand swine, as Mark has stated. AMBROSE; But the devils could not endure the clearness of the light of heaven, as those who have weak eyes can not bear the sun’s rays. CYRIL; The multitude of unclean spirits seek therefore to be sent into the herd of unclean swine, like to themselves, for it follows, And they besought him that he would suffer them to enter into them. ATHAN. But if they have no power over swine, the evil spirits have much less against men who are made after the image of God. We ought then to fear God alone, but despise them. CYRIL; But the Lord granted them permission, that this might be among other things to us an occasion of benefit, and the confidence of our safety. It follows, And he suffered them. We must therefore consider that the evil spirits are hostile to those which are subject to them, and this will be evident from their sending down the swine violently into the waters and choking them; as it follows, Then went the devils out of the man and entered into the swine, and the herd ran violently down a steep place into the lake, and were choked. And this Christ permitted to them which sought it, that it might appear from the event how cruel they are. It was also necessary to show that the Son of God has no less power to foresee than the Father, that equal glory might be manifested in each.
TITUS BOST. But the shepherds take flight, lest they should perish with the swine. Hence it follows, When they that fed them saw what was done they fled, and went and told it in the city and in the country, and excited the like alarm among the citizens. But the severity of their loss led them to the Savior; for it follows, Then they went out to see what was done, and came to Jesus; and here remark, that while God punishes men in their substance, He confers a blessing upon their souls. But when they had set out, they see him in his right mind who had been long vexed. It follows, And they found the man out of whom the devils had departed sitting at the feet of Jesus clothed, (whereas before he was naked,) and in his right mind. For he departed not from those feet, where he obtained safety; and so acknowledging the miracle, they were astonished at the cure of the malady, and marveled at the event; for it follows, And they were afraid. But this thing they discover partly by sight, partly hearing it in words. It follows, They also which saw it told them by what means he that was possessed, of the devils was healed. But they ought to have besought the Lord not to depart from them, but to be the guardian of their country, that no evil spirits might come near them; but through fear they lost their own salvation, asking the Savior to depart. It follows, Then the whole multitude of the country of the Gadarenes rounds about besought him to depart from them, for they were taken with great fear. THEOPHYL. They feared lest they should again suffer some loss, as they had suffered in the drowning of the swine.
CHRYS. But observe the humility of Christ; for when after conferring so great benefits upon them they sent Him away, He offers no obstacle, but departs, leaving those who had proclaimed themselves unworthy of His teaching. It follows, And be went up into the ship, and returned back again, TITUS BOST. But as He was departing, the man who had been afflicted will not part from his Savior, for it follows, Now the man out of whom the devils were departed besought him that he might be with him. THEOPHYL. For as one who had been tried by experience, he feared, lest perhaps when far from Jesus he should again become the prey of evil spirits. But the Lord shows him, that though He is not present with him, He can protect by His grace, for it follows, But Jesus sent him away, saying Return to your own house, and show how great things God has done for you. But he said not, “how great things I have done for you,” giving us an example of humility, that we should attribute all our righteousness to God. TITUS BOST. He does not however turn aside from the law of truth, for whatever the Son does the Father does. But why does He, who every where charged those who were delivered to tell no one, say to this man who was delivered from the legion, Show how great things God has done for you? Because in truth that whole country knew not God, and was in bondage to the worship of devils. Or more truly, now that He refers the miracle to His Father, He says, Show how great, &c. but when He speaks of Himself He charges to tell no one. But he who was healed of the evil spirits knew Jesus to be God, and therefore published what great things God had done for him. For it follows, And he went through the whole city, &c.
CHRYS. And so abandoning those who had proclaimed themselves unworthy of His teaching He appoints as their teacher the man who had been released from the evil spirits.
BEDE; Now mystically; Gerasa signifies the Gentile nations, whom after His passion and resurrection Christ visited in His preachers. Hence Gerasa or Gergesa, as some say, is by interpretation “casting out an inhabitant,” that is, the devil by whom it was before possessed, or, “a stranger approaching,” who before was afar off. AMBROSE; Now although the number of those healed by Christ is different in Luke and Matthew, yet the mystery is one and the same. For as he who had a devil is the figure of the Gentile people, the two also in like manner take the figure of the Gentiles. For whereas Noah begat three sons, Shem, Ham, and Japhet; the family of Shem only was called to the possession of God, and from the other two the people of different nations were ere descended. He (as Luke says) had devils long time, inasmuch as the Gentile people was vexed from the deluge down to our Lord’s coming. But he was naked, because the Gentiles lost the garment of their nature and virtue. AUG. He abode in no house, that is, he had no rest in his conscience; he dwelt among the tombs, because he delighted in dead works in his sins. AMBROSE; Or what hat are the bodies of the unbelieving but kinds of tombs in which the word of God abides not?
AUG. Now that he was bound by brazen fetters and chains, signifies the harsh and severe laws of the Gentiles, by which also in their states offenses are restrained. But, that having burst these chains he was driven by the evil spirit into the wilderness, means that having broken through these laws, he was also led by lust to those crimes which exceeded the ordinary life of men. By the expression that there was in him a legion of devils, the nations are signified who served many devils. But the fact that the devils were permitted to go into the swine, which fed on the mountains, signifies also the unclean and proud men over whom the evil spirits have dominion, because of their worship of idols. For the swine are they who, after the manner of unclean animals without speech and reason, have defiled the grace of their natural virtues by the filthy actions of their life. AUG. But by their being sent down violently into the lake, it is meant that the Church has been purified, and now that the Gentiles are delivered from the dominion of evil spirits, those who refuse to believe in Christ, carry on their unholy rites in hidden places with dark and secret watchings. AMBROSE; They are carried violently down, for they are reclaimed not by the contemplation of any good deed, but thrust as from a higher place to a lower, along the downward path of iniquity, they perish amidst tile waves of this world, shut out from the approach of air. For they who are carried to and fro by the rapid tide of pleasure cannot receive the communication of the Spirit; we see then that man himself is the author of his own misery. For unless a man lived like the swine, the devil would never have received power over him, or received it, not to destroy but to prove him. And perhaps the devil, who after the coming of our Lord can no longer steal away the good, seeks not the destruction of all men, but only the wanton, as the robber lies ill wait not for armed men, but the unarmed. When those who kept the herd saw this they fled. For neither the teachers of philosophy not the chief of the synagogue can bring a cure to perishing mankind. It is Christ alone who takes away the sins of the people. AUG. Or, by the herdsmen of the swine flying and telling these things, He represents certain rulers of the wicked, who though they evade the law of Christianity, yet proclaim it among the nations by their astonishment and wonder. But by the Gerasenes, when they knew what was done, asking Jesus to depart from them, for they were struck with great fear, he represents the multitude delighting in their old pleasures, honoring indeed, but unwilling to endure the Christian law, saying that they cannot fulfill it, while they still marvel at the faithful released from their former abandoned mode of life. AMBROSE; Or there seems to have been a kind of synagogue in the city of the Gerasenes who besought our Lord to depart, because they were seized with great fear. For the weak mind receives not the word of God, nor can it endure the burden of wisdom. And therefore He no longer troubled them, but ascends from the lower parts to the higher, from the Synagogue to the Church, and returned across the lake. For no one passes from the Church to the Synagogue without endangering his salvation. But whoever desires to pass from the Synagogue to the Church, let him take up his cross, that he may avoid the danger. AUG. But that he, now that he is healed, desires to be with Christ, and it is said to him, Return to your house, and tell what great things God has done for you, implies that each should understand, that after the remission of his sins he should return to a good conscience as to his home, and obey the Gospel for the salvation of others, in order that there he may rest with Christ, lest by too. early wishing to he with Christ he neglect the ministry of preaching necessary for this redemption of his brethren.
drb › Luke › 8 › Verse 26 through 39
CYRIL; It was fitting that those who were appointed the ministers of holy teaching should be able to work miracles, and by these very acts themselves be believed to be the ministers of God. Hence it is said, Then called he his twelve disciples together, and gave them power and authority over all devils. Herein He brings down the haughty pride of the devil, who once said, There is none who shall open his mouth against me. EUSEBIUS. And that through them the whole race of mankind may be sought out, He not only gives them power to drive away evil spirits, but to cure all kind of diseases at His command; as it follows, And to cure diseases. CYRIL; Mark here the divine power of the Son, which belongs not to a fleshly nature. For it was in the power of the saints to perform miracles not by nature, but by participation of the Holy Spirit; but it was altogether out of their power to grant this authority to others. For how could created natures possess dominion over the gifts of the Spirit? But our Lord Jesus Christ, as by nature God, imparts graces of this kind to whomsoever He will, not invoking upon them a power which is not His own, but infusing it into them from Himself. CHRYS. But after that they had been sufficiently strengthened by His guidance, and had received competent proofs of His power, He sends them out, as it follows, And he sent them to teach the kingdom of God. And here we must remark, that they are not commissioned to speak of sensible things as Moses and the Prophets; for they promised a land and earthly goods, but these a kingdom, and whatsoever is contained in it. GREG NAZ. Now in sending His disciples to preach, our Lord enjoined many things on them, the chief of which are, that they should be so virtuous, so constant, so temperate, and, to speak briefly, so heavenly, that no less through their manner of living than their words, the teaching of the Gospel might be spread abroad. And therefore were they sent with lack of money, and staves, and a single garment; He accordingly adds, And he said to them, Take nothing in the way, neither staves.
CHRYS. Many things indeed He ordained hereby; first indeed it rendered the disciples unsuspected; secondly, it held them aloof from all care, so that they might give their whole study to the word; thirdly, it taught them their own proper virtue. But perhaps some one will say that the other things indeed are reasonable, but for what reason did He command them to have no scrip on their way, nor two coats, nor staff? In truth, because He wished to rouse them to all diligence, taking them away from all the cares of this life, that they might be occupied by the one single care of teaching. EUSEBIUS. Wishing then that they should be free from the desire of wealth and the anxieties of life, He gave this injunction. He took it as a proof of their faith and courage, that when it was commanded them to lead a life of extreme poverty, they would not escape from what was ordered. For it was fitting that they should make a kind of bargain, receiving these saving virtues to recompense them for obedience to commands. And when He was making them soldiers of God, He girds them for battle against their enemies, by telling them to embrace poverty. For no soldier of God entangles himself in the affairs of a secular life. AMBROSE; Of what kind then he ought to be who preaches the Gospel of the kingdom of God is marked out by these Gospel precepts; that is, he must not require the supports of secular aid; and clinging wholly to faith, he must believe that the less he requires those things, the more they will be supplied to him. THEOPHYL. For He sends them out as very beggars, so that He would have them neither carry bread, nor any thing else of which men are generally in want. AUG. Or, the Lord did not wish the disciples to possess and carry with them these things, not that they were not necessary to the support of this life, but because He sent them thus to show that these things were due to them from those believers to whom they announced the Gospel, that so they might neither possess security, nor carry about with them the necessaries of this life, either great or little. He has therefore, according to Mark, excluded all except a staff, showing that the faithful owe every thing to their ministers who require no superfluities. But this permission of the staff He has mentioned by name, when He says, They should take nothing in the way, but a staff only. AMBROSE; To those also who wish it, this place admits of being explained, so as to seem only to represent a spiritual temper of mind, which appears to have castoff as it were a certain covering of the body; not only rejecting power and despising wealth, but renouncing also the delights of the flesh itself. THEOPHYL. Some also understand by the Apostles not carrying scrip, nor staff, nor two coats, that they must not lay up treasures, (which a scrip implies, collecting many things,) nor be angry and of a quarrelsome spirit, (which the staff signifies,) nor be false and of a double heart, (which is meant by the two coats.)
CYRIL; But it may be said, How then shall necessary things be prepared for them. He therefore adds, And into whatsoever house you enter, there abide, and thence depart. As if He said, Let the food of disciples suffice you, who receiving from you spiritual things, will minister to you temporal. But He ordered them to abide in one house, so as neither to incommode the host, (that is, so as to send him away,) nor themselves to incur the suspicion of gluttony and wantonness. AMBROSE; He pronounces it to be foreign to the character of a preacher of the heavenly kingdom to run from house to house and change the rights of inviolable hospitality; but as the grace of hospitality is supposed to be offered, so also if they are not received the dust must be shaken oil; and they are commanded to depart from the city; as it follows, And whosoever will not receive you when you go out of that city, shake off the very dust from your feet for a testimony, &c. BEDE; The dust is shaken off from the Apostles’ feet as a testimony of their labors, that they entered into a city, and the apostolical preaching had reached to the inhabitants thereof. Or the dust is shaken off when they receive nothing (not even of the necessaries of life) from those who despised the Gospel. CYRIL; For it is very improbable that those who despise the saving Word, and the Master of the household, will show themselves kind to His servants, and seek further blessings. AMBROSE; Or it is a great return of hospitality which is here taught, i.e. that we should not only wish peace to our hosts, but also if any faults of earthly infirmity obscure them, they should be removed by receiving the footsteps of apostolical preaching. BEDE; But if any by treacherous negligence, or even from zeal, despise the word of God, their communion must be shunned, the dust of the feet must be shaken off, lest by their vain deeds which are to be compared to the dust, the footstep of a chaste mind be defiled. EUSEBIUS. But when the Lord had girded His disciples as soldiers of God with divine virtue and wise admonitions, sending them to the Jews as teachers and physicians, they afterwards went forth, as it follows, And they departed, and went through the towns preaching the gospel, and healing every where.
drb › Luke › 9 › Verse 1 through 6
CHRYS. It was not till a long time had passed that Herod took notice of the things that were done by Jesus, (to show Ho you the pride of a tyrant,) for he did not acknowledge them at first, as it is said, Now Herod heard, &c. THEOPHYL. Herod was the son of Herod the Great who slew the children, who was king, but this Herod was tetrarch. He inquired about Christ, who He was. Hence it follows, And he was perplexed. CHRYS. For sinners fear both when they know, and when they are ignorant; they are afraid of shadows, are suspicious about every thing, and are alarmed at the slightest noise. Such in truth is sin; when no one blames or finds fault, it betrays a man, when no one accuses it condemns, and makes the offender timid and backward. But the cause of fear is stated afterwards, in the words, Because that it was said of some. THEOPHYL. For the Jews expected a resurrection of the dead to a fleshly life, eating and drinking, but those that rise again will not be concerned with the deeds of the flesh. CHRYS. When Herod then heard of the miracles which Jesus was performing, he says, John have I beheaded, which was not an expression of boasting, but by way of allaying his fears, and bringing his distracted soul to recollect that he had killed. And because he had beheaded John, he adds, but who is this. THEOPHYL. If John is alive and has risen from the dead, I shall know him when I see him; as it follows, And he sought to see him. AUG. Now Luke, though he keeps the same order in his narrative with Mark, does not oblige us to believe that the course of events was the same. In these words too, Mark testifies only to the fact that others (not Herod) said that John had risen from the dead, but since Luke has mentioned Herod’s perplexity, we must suppose either that after that perplexity, he confirmed in his own mind what was said by others, since he says to his servants, (as Matthew relates,) This is John the Baptist, he is risen from the dead, or these words of Matthew must have been altered so as to signify that he was still doubting.
drb › Luke › 9 › Verse 7 through 9
CYRIL; The devil lays plots of various kinds for them that love the best way of life. And if indeed by carnal allurements he can gain possession of a man’s heart, He sharpens his love of pleasure; but if a man has escaped these snares, he excites in him a desire of glory, and this passion for vain-glory had seized some one of His apostles. Hence it is said, Then there arose a reasoning among them, which of them should be the greatest. For to have such thoughts, belongs to him who desires to be superior to the rest; but I think it improbable that all the disciples gave way to this weakness; and therefore suppose that the Evangelist, not to seem to lay the charge to any individual, expresses himself indefinitely, seeing, that there arose a reasoning among them. THEOPHYL. Now it seems that this feeling was excited by the circumstance of their not being able to cure the demoniac. And while they were disputing thereupon, one said, It was not owing to my weakness, but another’s, that he could not be cured; and so thereby was kindled a strife among them, which was the greatest. BEDE; Or, because they saw Peter, James, and John, taken apart to the mount, and the keys of the kingdom of heaven promised to Peter, they were angry that these three, or Peter, should have precedence over all; or because in the payment of the tribute they saw Peter made equal to the Lord, they supposed he was to be placed before the rest. But the attentive reader will find that the question was raised among them before the payment of the penny. For in truth Matthew relates that this took place at Capernaum; but Mark says, And he came to Capernaum, and being; the house, he asked them, What was it that you disputed among yourselves in the way? But they held their peace, for by the way they had disputed among themselves who should be the greatest.
CYRIL; But our Lord, Who knew how to save, seeing in the hearts of the disciples the thought that had risen up thereupon as it were a certain root of bitterness, plucks it up by the roots before it received growth. For when passions first begin in us, they are easily subdued; but having gained strength, they are with difficulty eradicated. Hence it follows, And Jesus perceiving the thought of their heart &c. Let him who thinks Jesus to be mere man, know that he has erred, for the Word, although made flesh, remained God. For it is God alone Who is able to search into the heart and reins. But in taking a child, and placing it beside Him, He did it for the Apostles’ sake and ours. For the disease of vain-glory feeds generally on those who have the preeminence among other men. But a child has a pure mind and unspotted heart, and abides in simplicity of thought; he courts not honors, nor knows the limits each one’s power, nor shuns seeming to be inferior to others, bearing no moroseness in his mind or heart. Such the Lord embraces and loves, and thinks them worthy to be near Him, as those who had chosen to taste of the things which are His; for He says, Learn of me, for I am meek and lowly of heart. Hence it follows, And he says to them, Whosoever shall receive a child in my name, receives me. As if He were to say, Seeing that there is one and the same reward to those that honor the saints, whether perchance such an one be the least, or one distinguished for honors and glory, for in him is Christ received, how vain is it to see to have the preeminence;BEDE; Now herein He either teaches, that the poor of Christ are to be received by those who wish to be greater simply for His honor, or He persuades men that they are children in malice. Hence when He said, Whoever shall receive that child, he adds, in my name; that in truth they may pursue with diligence and reason for Christ’s name that form of virtue which the child observes, with only nature for its guide. But because He also teaches that He is received in the child, and He Himself was born to us a child; lest it should be thought that this was all which was seen, He subjoined, And whoever shall receive me, receives him that sent me; wishing verily to be believed, that as was the Father, such and so great was He. AMBROSE; For he who receives the followers of Christ, receives Christ; and he who receives the image of God, receives God; but because we cannot see the image of God, it has been made present to us by the incarnation of the Word, that the divine nature which is above us, may be reconciled to us.
CYRIL; Now He still more plainly conveys the meaning of the preceding words, saying, For he that is least among you all, the same shall be great; in which He speaks of the modest man who from honesty thinks nothing high of himself. THEOPHYL. Because then our Lord had said, He who is least among you all, the same shall be great, John feared, lest perhaps they had done wrong in hindering a certain man by their own power. For a prohibition does not show the probitor to be inferior, but to be one who thinks himself somewhat superior. Hence it is added, And John answered and said, Master, we saw one casting out devils in your name, and we forbade him. Not indeed from envy, but to distinguish the working of miracles, for he had not received the power of working miracles with them, nor had the Lord sent him as He did them; nor did he follow Jesus in all things. Hence he adds, because he follows not with us.
AMBROSE; For John loving much, and therefore much beloved, thinks that they should be excluded from the privilege who did not practice obedience. CYRIL; But we ought to consider not so much the worker of the miracles, as the grace which was in him, who, by the power of Christ, performed miracles. But what if there should be both those which be numbered together with the Apostles, and those who are crowned with the grace of Christ; there are many diversities in Christ’s gifts. But because the Savior had given the Apostles power to cast out evil spirits, they thought no one else but themselves alone was permitted to have this privilege granted to him, and therefore they come to inquire if it were lawful for others also to do this.
AMBROSE; Now John is not blamed, because he did this from love, but he is taught to know the difference between the strong and the weak. And therefore our Lord though He rewards the stronger, yet does not exclude the weak; as it follows, And Jesus said to him, Forbid him not, for he that is not against you is for you. True, O Lord. For both Joseph and Nicodemus, through fear Your secret disciples, when the time came, did not refuse their offices. But still since you said elsewhere, He that is not with me is against me, and he that gathers not with me scatters, explain to us lest the two seem contrary to one another. And it seems to me, if any one considers the Searcher of hearts, he cannot doubt that every man’s action is distinguished by the motive of his heart. CHRYS. For in the other place when He said, He that is not with me is against me, He shows the Devil and the Jews to be opposed to Him; but here He shows that he who in Christ’s name cast out devils, is partly on their side. CYRIL; As if He said, On the side of you who love Christ, are all they who wish to follow those things which conduce to His glory, being crowned with His grace.
THEOPHYL. Marvel then at the power of Christ, how His grace works by means of the unworthy and those who are not His disciples: as also men are sanctified through the priests, although the priests be not holy. AMBROSE; Now why does He in this place say that they are not to be hindered, who by the imposition of hands can subdue the unclean spirits, when according to Matthew, He says to these, I never knew you? But we ought to perceive that there is no difference of opinion, but that the decision is this, that not only the official works but works of virtue are required in a priest, and that the name of Christ is so great, that even to the unholy it serves to give defense, but not grace. Let no one then claim to himself the grace of cleansing a man, because in him the power of the eternal Name has worked. For not by your merits, but by his own hatred, the devil is conquered. BEDE; Therefore in heretics and false Catholics, it becomes us to abhor, and forbid not the common sacraments in which they are with us, and not against us, but the divisions contrary to peace and truth, wherein they are against us as following not the Lord.
drb › Luke › 9 › Verse 46 through 50
CHRYS. Peace is the mother of all good things, without it all other things are vain. Our Lord therefore commanded His is disciples on entering a house first to pronounce peace as a sign of good things, saying, Into whatever house you enter, first say, Peace be to this house. AMBROSE; That in truth we should convey the message of peace, and that our very first entrance be attended with the blessing of peace. CHRYS. And hence he who presides in the Church gives it, saying, Peace to all. Now holy men ask for peace, not only that which dwells among men in mutual intercourse, but that which belongs to ourselves. For oftentimes we wage war in our hearts, and are disturbed even when no one troubles us; bad desires also frequently rise up against us. TITUS BOST. But it is said, Peace be to this house, that is, to them that dwell in the house. As if he says, I speak to all, both the greater and the less, yet should not your salutation be addressed to them that are unworthy of it. Hence it is added, And if the son of peace be there, your peace shall rest upon it. As if he says, You indeed shall utter the word, but the blessing of peace shall be applied wherever I shall deem men worthy of it. But if any one is not worthy, you are not mocked, the grace of your word has not perished, but is returned to you. And this is what is added, But if not, it shall return to you again. GREG. For the peace which is offered by the mouth of the preacher shall either rest on the house, if there be any one in it predestined to life, who follows the heavenly word which he hears; or if no one be willing indeed to hear, the preacher himself shall not be without fruit, for the peace returns to him, while the Lord gives him the recompense of reward for the labor of his work. But if our peace is received, it is meet that we should obtain earthly supplies from those to whom we offer the rewards of a heavenly country. Hence it follows: And in the same house remain, eating and drinking such things as they give. Mark, that He who forbade them to carry purse and scrip, allows them to be an expense to others, and to receive sustenance from preaching.
CHRYS. But lest any one should say, I am spending my own property in preparing a table for strangers, He first makes them offer the gift of peace, to which nothing is equal, that you may know that you receive greater things than you give. TITUS BOST. Or else; Since you are not appointed Judges as to who are worthy and who are unworthy, eat and drink what things they offer to you. But leave to me the trial of those who receive you, unless you happen also to know that the son of peace is not there, for perhaps in that case you ought to depart.
THEOPHYL. See then how He taught His disciples to beg, and wished them to receive their nourishment as a reward. For it is added, For the laborer is worthy of his hire. GREG. For now the very food which supports him is part of the wages of the laborer, as in this life the hire commences with the labor of preaching, which in the next is completed with the sight of truth. And here we must consider that two rewards are due to one work of ours, one on the Journey, which supports us in labor, the other in our country, which recompenses us at the resurrection. Therefore the reward which we receive now ought so to work in us, that we the more vigorously strive to gain the succeeding reward. Every true preacher then ought not so to preach, that he may receive a reward at the present time, but so to receive a reward that he may have strength to preach. For whoever so preaches that here he may receive the reward of praise, or riches, deprives himself of an eternal reward.
AMBROSE; Another virtue is added, that we should not go about easily, changing from house to house. For it follows, Go not from house to house; that is, that we should preserve a consistency in our love towards our hosts, nor lightly loose any bond of friendship.
BEDE; Now having described the reception from different houses, he teaches them what they ought to do in the cities; namely, to have intercourse with the good in all, but to keep from the society of the wicked in every thing; as it follows, But into whatsoever city you enter, and they receive you, eat such things as are set before you.
THEOPHYL. Although they be few and poor, ask for nothing more; He also tells them to work miracles, and their word shall draw men to their preaching. Hence he adds, And heal the sick that are therein, and say to them, The kingdom of God is come nigh to you. For if you first heal and then teach, the word will prosper, and men believe that the kingdom of God is come nigh. For they would not be cured unless by the working of some divine power. But also when they are healed in their soul, the kingdom of God comes nigh to them, for it is far off from him over whom sin has the dominion. CHRYS. Now mark the excellence of the Apostles. They are bid to utter nothing relating to sensible things, such as Moses and the Prophets spoke of, namely, earthly goods, but certain new and marvelous things, namely, the kingdom of God. MAX. Which it is said is come nigh, not to show the shortness of time, for the kingdom of God comes not with observation, but to mark the disposition of men towards the kingdom of God, which is indeed potentially in all believers, but actually in those who reject the life of the body, and choose only the spiritual life; who are able to say, Now I live, yet not I, but Christ lives in me.
AMBROSE; He next teaches them to shake off the dust from their feet when the men of a city have refused to entertain them, saying, Into whatsoever city you enter, and they receive you not, shake off the dust. BEDE; Either as a testimony to the earthly toil which they had in vain undergone for them, or to show that so far from seeking any thing earthly from them, they suffer not even the dust from their land to cleave to them. Or by the feet is meant the very labor and walking to and fro of preaching; but the dust with which they are sprinkled is the lightness of worldly thoughts, from which even the greatest teachers cannot be free. Those then who have despised the teaching, turn the labors and dangers of the teachers into a testimony of their condemnation. ORIGEN; By wiping off the dust of their feet against them, they in some sort say, The dust of your sins shall deservedly come upon you. And mark that the cities which receive not the Apostles and sound doctrine have streets, according to Matthew, Broad is the way which leads to destruction.
THEOPHYL. And as they who receive the Apostles are said to have the kingdom of God come nigh to them as a blessing, so those who do not receive them are said to have it nigh to them as a curse. Hence He adds, Notwithstanding, be you sure of this, that the kingdom of God is come nigh to you, as the coming of a king is to some for punishment, but to some for honor. Hence it is added respecting their punishment, But I say to you, It shall be more tolerable for Sodom, &c. EUSEBIUS. For in the city of Sodom, Angels were not without entertainment, but Lot was found worthy to receive them into his house. If then at the coming of the disciples into a city there shall not be found one to receive them, will not that city be worse than Sodom? These words persuaded them to attempt boldly the rule of poverty. For there could not be a city or village without some inhabitants acceptable to God. For Sodom could not exist without a Lot found in it, at whose departure the whole was suddenly destroyed. BEDE; The men of Sodom, although they were hospitable in the midst of all their wickedness of soul and body, yet were there no such guests found among them as the Apostles. Lot indeed was righteous both in seeing and hearing, yet he is not said to have taught or worked miracles.
drb › Luke › 10 › Verse 5 through 12
BEDE; Our Lord had told His disciples above that their names were written in Heaven; from this it seems to me the lawyer took occasion of tempting our Lord, as it is said, And, behold, a certain lawyer stood up, and tempted him.
CYRIL; For there were in fact certain men who then went about the whole country of the Jews bringing charges against Christ, and saying that He spoke of the commands of Moses as useless, and Himself introduced certain strange doctrines. A lawyer then, wishing to entrap Christ into saying something against Moses, comes and tempts Him, calling Him Master, though not bearing to be His disciple. And because our Lord was as wont to speak to those who came to Him concerning eternal life, the lawyer adopts this kind of language. And since he tempted Him subtly, he receives no other answer than the command given by Moses; for it follows, He said to him, What is written in the law? how read you? AMBROSE; For he was one of those who think themselves skilled in the law, and who keep the letter of the law, while they know nothing of its spirit. From a part of the law itself our Lord proves them to be ignorant of the law, showing that at the very first the law preached the Father and the Son, and announced the sacraments of the Lord’s Incarnation; for it follows, And he answering said, you shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and, with all your mind. BASIL; By saying, with all your mind, he does not admit of any division of love to other things, for whatever love you cast on lower things necessarily takes away from the whole. For as a vessel full of liquid, whatever flows therefrom must so much diminish its fullness; so also the soul, whatever love it has wasted upon things unlawful, has so much lessened its love to God.
GREG NYSS. Now the soul is divided into three faculties; one merely of growth and vegetation, such as is found in plants; another which relates to the senses, which is preserved in the nature of irrational animals; but the perfect faculty of the soul is that of reason, which is seen in human nature. By saying then the heart, He signified the bodily substance, that is, the vegetative; by the soul the middle, or the sensitive; but by saying the mind, the higher nature, that is, the intellectual or reflective faculty. THEOPHYL. We must hereby understand that it becomes us to submit every power of the soul to the divine love, and that resolutely, not slackly. Hence it is added, And with all your strength. MAXIM. To this end then the law commanded a threefold love to God, that it might pluck us away from the threefold fashion of the world, as touching possessions, glory, and pleasure, wherein also Christ was tempted.
BASIL; But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors. If then God is good, but all things desire that good, which is wrought voluntarily, He is by nature inherent in us, and although from His goodness we are far from knowing Him, yet from the very fact that we proceeded forth from Him, we are bound to love Him with exceeding, love, as in truth akin to us; He is likewise also a greater benefactor than all whom by nature we love here. And again. The love of God then is the first and chief command, but the second, as filling up the first and filled up by it, bids us to love our neighbor. Hence it follows, And your neighbor as yourself. But we have an instinct given us by God to perform this command, as who does not know that man is a kind and social animal? For nothing belongs so much to our nature as to communicate with one another, and mutually to need and love our relations. Of those things then of which in the first place He gave us the seed, He afterwards requires the fruits.
CHRYS. Yet observe how, almost to the same extent of obedience he requires the performance of each command. For of God he says, with all your heart. Of our neighbor, as yourself: Which if it were diligently kept, there would be neither slave nor free man, neither conqueror nor conquered, (or rasher, neither prince nor subject,) rich nor poor, nor would the devil be even known, for the chaff would rather stand the touch of fire than the devil the fervor of love; so surpassing all things is the constancy of love. GREG. But since it is said, You shall love your neighbor as yourself, how is he merciful in taking compassion upon another, who still, by unrighteous living, is unmerciful to himself?
CYRIL; When the lawyer had answered the things contained in the law, Christ, to whom all things were known, cuts to pieces his crafty nets. For it follows, And he said to him, you have answered right: this do, and you shall live.
ORIGEN; From these words it is undoubtingly gathered, that the life which is preached according to God the Creator of the world, and the Scriptures given by Him, is life everlasting. For the Lord Himself bears testimony to the passage from Deuteronomy, You shall love the Lord your God; and from Leviticus, You shall love your neighbor as yourself: But these things were spoken against the flowers of Valentinus, Basil, and Marcion. For what else did he wish us to do in seeking eternal life, but what is contained in the Law and the Prophets?
drb › Luke › 10 › Verse 25 through 28
BEDE; The love of God and our neighbor, which was contained above in words and parables, is here set forth in very deed and reality; for it is said, Now it came to pass, as they went, that he entered into a certain village.
ORIGEN. The name of which village Luke indeed here omits, but John mentions, calling it Bethany. AUG. But the Lord, who came to his own, and his own received him not, was received as a guest, for it follows, And a certain woman named Martha received him into her house, &c. as strangers are accustomed to be received. But still a servant received her Lord, the sick her Savior, the creature her Creator. But if any should say, “O blessed are they who have been thought worthy to receive Christ into their houses,” grieve not you, for He says, For inasmuch as you have done it to the least of my brethren, you have done it to me. But taking the form of a servant, He wished therein to be fed by servants, by reason of His condescension, not His condition. He had a body in which He was hungry and thirsty, but when He was hungry in the desert, Angels ministered to Him. In wishing therefore to be led, He came Himself to the feeder. Martha then, setting about and preparing to feed our Lord, was occupied in serving, but Mary her sister chose rather to be fed by the Lord, for it follows, And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.
CHRYS. It is not said of Mary simply that she sat near Jesus, but at His feet, to show her diligence, steadfastness, and zeal, in hearing, and the great reverence which she had for our Lord. AUG. Now as was her humility in sitting at His feet, so much the more did she receive from him. For the waters pour down to the lowest part of the valley, but flow away from the rising of the hill.
BASIL; Now every work and word of our Savior is a rule of piety and virtue For to this end did He put on our body, that as much as we can we might imitate His conversation. CYRIL; By His own example then He teaches His disciples how they ought to behave in the houses of those who receive them, namely, when they come to a house, they should not remain idle, but rather fill the minds of those who receive them with sacred and divine teaching. But let those who make ready the house, go to meet their guests gladly and earnestly, for two reasons. First, indeed, they will be edified by the teaching of those whom they receive; nest also they will receive the reward of charity. And hence it follows here, But Martha was cumbered about much serving, &c. AUG. Martha was as well engaged in ministering to the bodily wants or wishes of our Lord, as of one who was mortal, but He who was clothed in mortal flesh, in the beginning was the Word. Behold then what Mary heard, The Word was made flesh. Behold then Him to whom Martha ministered. The one was laboring, the other at rest. But yet Martha, when much troubled in her occupation and business of serving, interrupted our Lord, and complained of her sister. For it follows, And said, Lord, do you not care that my sister has left me to serve alone? For Mary was absorbed in the sweetness of our Lord’s words; Martha was as preparing a feast for our Lord, in whose feast Mary was now rejoicing. While then she was listening with delight to those sweet words, and was feeding on them with the deepest affection, our Lord was interrupted by her sister. What must we suppose was her alarm, lest the Lord should say to her, “Rise, and help your sister?” Our Lord therefore, who was not at a loss, for He had shown He was the Lord, answered as follows, And Jesus answered and said to her, Martha, Martha. The repetition of the name is a mark of love, or perhaps of drawing the attention, that she should listen more earnestly. When twice called, she hears, You are troubled about many things. that is, you art busied about many things. For man wishes to meet with something when he is serving, and can not; and thus between seeking what is wanting and preparing what is at hand, the mind is distracted. For if Martha had been sufficient of herself, she would not have required the aid of her sister. There are many, there are diverse things, which are carnal, temporal, but one is preferred to many. For one is not from many, but many from one. Hence it follows, But one thing is needful. Mary wished to be occupied about one, according to that, It is good for me to cling close to the Lord. The Father, the Son, the Holy Spirit, are one. To this one he does not bring us, unless we being many have one heart. CYRIL; Or else, when certain brethren have received God, they will not be anxious about much service, nor ask for those things which are not in their hands, and are beyond their needs. For every where and in every thing that which is superfluous is burdensome. For it begets weariness in those who are wishing to bestow it, while the guests feel that they are the cause of trouble.
BASIL; It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth can you, when you set your table before your brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which you yourself afford him? Our Lord did not commend Martha when busied about much serving.
AUG. What then? Must we think that blame was cast upon the service of Martha, who was engaged in the cares of hospitality, and rejoiced in having so great a guest? If this be true, let men give up ministering to the needy; in a word, let them be at leisure, intent only upon getting wholesome knowledge, taking no care what stranger is in the village in want of bread; let works of mercy be unheeded, knowledge only be cultivated. THEOPHYL. Our Lord does not then forbid hospitality, but the troubling about many things, that is to say, hurry and anxiety. And mark the wisdom of our Lord, in that at first He said nothing to Martha, but when she sought to tear away her sister from hearing, then the Lord took occasion to reprove her. For hospitality is ever honored as long as it keeps us to necessary things. But when it begins to hinder us from attending to what is of more importance, then it is plain that the hearing of the divine word is the more honorable.
AUG. Our Lord then does not blame the actions, but distinguishes between the duties. For it follows, Mary has chosen that good part, &c. Not yours a bad one, but hers a better. Why a better? because it shall not be taken away from her. From you the necessary burden of business shall one time be taken away. For when you come into that country, you will find no stranger to receive with hospitality. But for your good it shall be taken away, that what is better may be given you. Trouble shall be taken away, that rest may be given. You are yet at sea; she is in port. For the sweetness of truth is eternal, yet in this life it is increased, and in the next it will be made perfect, never to be taken away. AMBROSE; May you then like Mary be influenced by the desire of wisdom. For this is the greater, this the more perfect work. Nor let the care of ministering to others turn your mind from the knowledge of the heavenly word, nor reprove or think indolent those whom you see seeking after wisdom. AUG. Now mystically, by Martha’s receiving our Lord into her house is represented the Church which now receives the Lord into her heart. Mary her sister, who sat at Jesus’ feet and heard His word, signifies the same Church, but in a future life, where ceasing from labor, and the ministering to her wants, she shall delight in Wisdom alone. But by her complaining that her sister did not help her, occasion is given for that sentence of our Lord, in which he shows that Church to be anxious and troubled about much service, when there is but one thing needful, which is yet attained through the merits of her service; but He says that Mary has chosen the good part, for through the one the other is reached, which shall not be taken away. GREG. Or by Mary who sat and heard our Lord’s words, is signified the contemplative life; by Martha engaged in more outward services, the active life. Now Martha’s care is not blamed, but Mary is praised, for great are the rewards of an active life, but those of a contemplative are far better. Hence Mary’s part it is said will never be taken away from her, for the works of an active life pass away with the body, but the joys of the contemplative life the rather begin to increase from the end.
drb › Luke › 10 › Verse 38 through 42
CYRIL; The Savior had before taught, in answer to the request of His apostles, how men ought to pray. But it might happen that those who had received this wholesome teaching, poured forth their prayers indeed according to the form given to them, but carelessly and languidly, and then when they were not heard in the first or second prayer, left off praying. That this then might not be our case, he shows by means of a parable, that cowardice in our prayers is hurtful, but it is of great advantage to have patience in them. Hence it is said, And he says to them, Which of you shall have a friend. THEOPHYL. God is that friend, who loves all men, and wills that all should be saved. AMBROSE; Who is a greater friend to us, than He who delivered up His body for us? Now we have here another kind of command given us, that at all times, not only in the day, but at night, prayers should be offered up. For it follows, And shall go into him at midnight. As David did when he said, At midnight I will rise and give thanks to you. For he had no fear of awakening them from sleep, whom he knew to be ever watching. For if David who was occupied also in the necessary affairs of a kingdom was so holy, that seven times in the day he gave praise to God, what ought we to do who ought so much the more to pray, as we more frequently sin, through the weakness of our mind and body? But if you love the Lord your God, you will be able to gain favor, not only for thyself, but others. For it follows, And say to him, Friend, lend me three loaves, &c. AUG. But what are these three loaves but the food of the heavenly mystery? For it may be that one has had a friend asking for what he cannot supply him with, and then finds that he has not what he is compelled to give. A friend then comes to you on his journey, that is, in this present life, in which all are traveling on as strangers, and no one remains possessor, but to every man is told, Pass on, O stranger, give place to him that is coming. Or perhaps some friend or yours comes from a bad road, (that is, an evil life,) wearied and not finding the truth, by hearing and receiving which he may become happy. He comes to you as to a Christian, and says, “Give me a reason,” asking perhaps what you from the simplicity of your faith are ignorant of, and not having wherewith to satisfy his hunger, are compelled to seek it in the Lord’s books. For perhaps what he asked is contained in the book, but obscure. You are not permitted to ask Paul himself, or Peter, or any prophet, for all that family is now resting with their Lord, and the ignorance of the world is very great, that is, it is midnight, and your friend who is urgent from hunger presses this, not contented with a simple faith; must he then be abandoned? Go therefore to the Lord Himself with whom the family is sleeping, Knock, and pray; of whom it is added, And he from within shall answer and say, Trouble me not. He delays to give, wishing that you should the more earnestly desire what is delayed, lest by being given at once it should grow common. BASIL; For perhaps He delays purposely, to redouble your earnestness and coming to him, and that you may know what the gift of God is, and may anxiously guard what is given. For whatever a man acquires with much pains he strives to keep safe, lest with the loss of that he should lose his labor likewise.
GLOSS. He does not then take away the liberty of asking, but is the more anxious to kindle the desire of praying, by showing the difficulty of obtaining that we ask for. For it follows, The door is now shut. AMBROSE; This is the door which Paul also requests may be opened to him, beseeching to be assisted not only by his oven prayers, but those also of the people, that a door of utterance may be opened to him to speak the mystery of Christ. And perhaps that is the door which John saw open, and it was said to him, Come up hither, and I will show you things which must be hereafter.
AUG. The time then referred to is that of the famine of the word, when the understanding is shut up, and they who dealt out the wisdom of the Gospel as it were bread, preached throughout the world, are now in their secret rest with the Lord. And this it is which is added, And my children are with me in bed. GREG NYSS. Well does he call those who by the arms of righteousness have claimed to themselves freedom from passion, showing that the good which by practice we have acquired, had been from the beginning laid up in our nature. For when any one renouncing the flesh, by living in the exercise of a virtuous life, has overcome passion, then he becomes as a child, and is insensible to the passions. But by the bed we understand the rest of Christ. GLOSS. And because of what has gone before he adds, I cannot rise and give you, which must have reference to the difficulty of obtaining. AUG. Or else, the friend to whom the visit is made at midnight, for the loan of the three loaves, is evidently meant for an allegory, just as a person set in the midst of trouble might ask God that He would give him to understand the Trinity, by which he may console the troubles of this present life. For his distress is the midnight in which he is compelled to be so urgent in his request for the three. Now by the three loaves it is signified, that the Trinity is of one substance. But the friend coming from his journey is understood the desire of man, which ought to obey reason, but was as obedient to the custom of the world, which he calls the way, from all things passing along it. Now when man is converted to God, that desire also is reclaimed from custom. But if not consoled by that inward joy arising from the spiritual doctrine which declares the Trinity of the Creator, he is in great straits who is pressed down by earthly sorrows, seeing that from all outward delights he is commanded to abstain, anti within there is no refreshment from the delight of spiritual doctrine. And yet it is effected by prayer, that he who desires should receive understanding from God, even though there be no one by whom wisdom should be preached. For it follows, And if that man, shall continue, &c. The argument is drawn from the less to the greater. For, if a friend rises from his bed, and gives not from the force of friendship, but from weariness, how much more does God give who without weariness gives most abundantly whatever we ask?
AUG. But when you shall have obtained the three loaves, that is; the food and knowledge of the Trinity, you have both the source of life and of food. Fear not. Cease not. For that bread will not come to an end, but will put an end to your want. Learn and teach. Live and eat.
THEOPHYL. Or else, The midnight is the end of life, at which many come to God. But the friend is the Angel who receives the soul. Or, the midnight is the depth of temptations, in which he who has fallen, seeks from God three loaves, the relief of the wants of his body, soul, and spirit; through whom we run into no danger in our temptations. But the friend who comes from his journey is God Himself, who tries by temptations him who has nothing to set before him who is weakened in temptation. But when He says, And the door is shut, we must understand that we ought to be prepared before temptations. But after that we have fallen into them, the gate of preparation is shut, and being found unprepared, unless God keep us, we are ill danger.
drb › Luke › 11 › Verse 5 through 8
AUG. Having laid aside the metaphor, our Lord added an exhortation, and expressly urged us to ask, seek, and knock, until we receive what we are seeking. Hence he says, And I say to you, Ask, and: it shall be given you.
CYRIL; The words, I say to you, have the force of an oath. For God does not lie, but whenever He makes known any thing to His hearers with an oath, he manifests the inexcusable littleness of our faith. CHRYS. Now by asking, He means prayer, but by seeking, zeal and anxiety, as He adds, Seek, and you shall find. For those things which are sought require great care. And this is particularly the case with God. For there are many things which block up our senses. As then we search for lost gold, so let us anxiously seek after God. He shows also, that though He does not forthwith open the gates, we must yet wait. Hence he adds, Knock, and it shall be opened to you; for if you continue seeking, you shall surely receive. For this reason, and as the door shut makes you knock, therefore he did not at once consent that you might entreat. GREEK EX. Or by the word knock perhaps he means seeking effectually, for one knocks with the hand, but the hand is the sign of a good work. Or these three may be distinguished in another way. For it is the beginning of virtue to ask to know the way of truth. But the second step is to seek how we must go by that way. The third step is when a man has reached the virtue to knock at the door, that he may enter upon the wide field of knowledge. All these things a man acquires by prayer. Or to ask indeed is to pray, but to seek is by good works to do things becoming our prayers. And to knock is to continue in prayer without ceasing. AUG. But He would not so encourage us to ask were He not willing to give. Let human slothfulness blush, He is more willing to give than we to receive.
AMBROSE; Now he who promises any thing ought to convey a hope of the thing promised, that obedience may follow commands, faith, promises. And therefore he adds, For every one that asks receives. ORIGEN; But some one may seek to know, how it comes that they who pray are not heard? To which we must answer, that whoso sets about seeking in the right way, omitting none of those things which avail to the obtaining of our requests, shall really receive what he has prayed to be given him. But if a man turns away from the object of a right petition, and asks not as it becomes him, he does not ask. And therefore it is, that when he does not receive, as is here promised, there is no falsehood. For so also when a master says, “Whoever will come to me, he shall receive the gift of instruction;” we understand it to imply a person going in real earnest to a master, that he may zealously and diligently devote himself to his teaching. Hence too James says, you ask and receive not, because you ask amiss, namely, for the sake of vain pleasures. But some one will say, Nay, when men ask to obtain divine knowledge, and to recover their virtue they do not obtain? To which we must answer, that they sought not to receive the good things for themselves, but that thereby they might reap praise.
BASIL; If also any one from indolence surrenders himself to his desires, and betrays himself into the hands of his enemies, God neither assists him nor hears him, because by sin he has alienated himself from God. It becomes then a man to offer whatever belongs to him, but to cry to God to assist him. Now we must ask for the Divine assistance not slackly, nor with a mind wavering to and fro, because such a one will not only not obtain what it seeks, but will the rather provoke God to anger. For if a man standing before a prince has his eye fixed within and without, lest perchance he should be punished, how much more before God ought he to stand watchful and trembling? But if when awakened by sin you are unable to pray steadfastly to the utmost of your power, check yourself, that when you stand before God you may direct your mind to Him. And God pardons you, because not from indifference, but infirmity, you cannot appear in His presence as you ought. If then you thus command yourself, do not depart until you receive. For whenever you ask and receive not, it is because your request was improperly made, either without faith, or lightly, or for things which are not good for you, or because you left off praying. But some frequently make the objection, “Why pray we? Is God then ignorant of what we have need?” He knows undoubtedly, and gives us richly all temporal things even before we ask. But we must first desire good works, and the kingdom of heaven; and then having desired, ask in faith and patience, bringing into our prayers whatever is good for us, convicted of no offense by our own conscience.
AMBROSE; The argument then persuading to frequent prayer, is the hope of obtaining what we pray for. The ground of persuasion was first in the command, afterwards it is contained in that example which He sets forth, adding, If a son shall ask bread of any of you, will he give him a stone? &c. CYRIL; In these words our Savior gives us a very necessary piece of instruction. For oftentimes we rashly, from the impulse of pleasure, give way to hurtful desires. When we ask any such thing from God, we shall not obtain it. To show this, He brings an obvious example from those things which are before our eyes, in our daily experience. For when your son asks of you bread, you give it him gladly, because he seeks a wholesome food. But when from want of understanding he asks for a stone to eat, you give it him not, but rather hinders him from satisfying his hurtful desire. So that the sense may be, But which of you asking his father for bread, (which the father gives,) will he give him a stone? (that is, if he asked it.) There is the same argument also in the serpent and the fish; of which he adds, Or if he asks a fish, will he for a fish give him a serpent? And in like manner in the egg and scorpion, of which he adds, Or if he ask an egg, will he offer him a scorpion?
ORIGEN; Consider then this, if the bread be not indeed the food of the soul in knowledge, without which it can not be saved, as, for example, the well planned rule of a just life. But the fish is the love of instruction, as to know the constitution of the world, and the effects of the elements, and whatever else besides wisdom treats of. Therefore God does not in the place of bread offer a stone, which the devil wished Christ to eat, nor in the place of a fish does He give a serpent, which the Ethiopians eat who are unworthy to eat fishes. Nor generally in the place of what is nourishing does he give what is not eatable and injurious, which relates to the scorpion and egg.
AUG. Or by the bread is meant charity, because we have a greater desire of it, and it is so necessary, that without it all other things are nothing, as the table without bread is mean. Opposed to which is hardness of heart, which he compared to a stone. But by the fish is signified the belief in invisible things, either from the waters of baptism, or because it is taken out of invisible places which the eye cannot reach. Because also faith, though tossed about by the waves of this world, is not destroyed, it is rightly compared to a fish, in opposition to which he has placed the serpent on account of the poison of deceit, which by evil persuasion had its first seed in the first man. Or, by the egg is understood hope. For the egg is the young not yet formed, but hoped for through cherishing, opposed to which he has placed the scorpion, whose poisoned sting is to be dreaded behind; as the contrary to hope is to look back, since the hope of the future reaches forward to those things which are before. AUG. What great things the world speaks to thee, and roars them behind your back to make you look behind! O unclean world, why clamor you! Why attempt to turn him away! You would detain him when you are perishing, what would you if you were abiding for ever? Whom would you not deceive with sweetness, when bitter you can infuse false food?
CYRIL; Now from the example just given he concludes, If then you being evil, (i.e. having a mind capable of wickedness, and not uniform and settled in good, as God,) know how to give good gifts; how much more shall your heavenly Father? BEDE; Or, he calls the lovers of the world evil, who give those things which they judge good according to their sense, which are also good in their nature, and are useful to aid imperfect life. Hence he adds, Know how to give good gifts to your children. The Apostles even, who by the merit of their election had exceeded the goodness of mankind in general, are said to be evil in comparison with Divine goodness, since nothing is of itself good but God alone. But that which is added, How much more shall your heavenly Father give the Holy Spirit to them that ask him, for which Matthew has written, will give good things to them that ask him, shows that the Holy Spirit is the fullness of God’s gifts, since all the advantages which are received from the grace of God’s gifts flow from that source. ATHAN. Now unless the Holy Spirit were of the substance of God, Who alone is good, He would by no means be called good, since our Lord refused to be called good, inasmuch as He was made man. AUG. Therefore, O covetous man, what seek you? or if you seek any thing else, what will suffice you to whom the Lord is not sufficient?
drb › Luke › 11 › Verse 9 through 13
BEDE; Our Lord had been assailed with two kinds of questions, for some accused Him of casting out devils through Beelzebub, to whom up to this point His answer was addressed; and others tempting Him, sought from Him a sign from heaven, and these He now proceeds to answer. As it follows, And when the people were gathered thick together, he began to say, This is an evil generation, &c. AMBROSE; That you may know that the people of the Synagogue are treated with dishonor, while the blessedness of the Church is increased. But as Jonas was a sign to the Ninevites, so also will the Son of man be to the Jews. Hence it is added, They seek a sign; and there shall no sign. be given them but the sign of Jonas the prophet. BASIL; A sign is a thing brought openly to view, containing in itself the manifestation of something hidden, as the sign of Jonas represents the descent to hell, the ascension of Christ, and His resurrection from the dead. Hence it is added, For as Jonas was a sign to the Ninevites, so shall also the Son of man be to this generation. He gives them a sign, not from heaven, because they were unworthy to see it, but from the lowest depths of hell; a sign, namely, of His incarnation, not of His divinity; of His passion, not of His glorification.
AMBROSE; Now as the sign of Jonas is a type of our Lord’s passion, so also is it a testimony of the grievous sins which the Jews have committed. We may remark at once both the mighty voice of warning, and the declaration of mercy. For by the example of the Ninevites both a punishment is denounced, and a remedy promised. Hence even the Jews ought not to despair of pardon, if they will but practice repentance. THEOPHYL. Now Jonas after he came forth from the whale’s belly converts the men of Nineveh by his preaching, but when Christ; rose again, the Jewish nation believed not. So there was a sentence already passed upon them, of which there follows a second example, as it is said, The queen of the south shall rise up in the judgment with the men of this generation, and condemn them. BEDE; Not certainly by any authority to judge, but by the contrast of a better deed. As it follows, For she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, greater than Solomon is here. Here in this place is not the pronoun, but the adverb of place, that is, “there is one present among you who is incomparably superior to Solomon.” He said not, “I am greater than Solomon,” that he might teach us to be humble, though fruitful in spiritual graces. As if he said, “The barbarian woman hastened to hear Solomon, taking so long a journey to be instructed in the knowledge of visible living creatures, and the virtues of herbs. But you when you stand by and hear Wisdom herself teaching you invisible and heavenly things, and confirming her words with signs and wonders, are strangers to the word, and senselessly disregard the miracles.”
BEDE; But if the queen of the South, who doubtless is of the elect, shall rise up in judgment together with the wicked, we have a proof of the one resurrection of all men, good as well as bad, and that not according to Jewish fables to happen a thousand years before the judgment, but at the judgment itself. AMBROSE; Herein also while condemning the Jewish people, He strongly expresses the mystery of the Church, which in the queen of the South, through the desire of obtaining wisdom is gathered together from the uttermost parts of the whole earth, to hear the words of the Peacemaking Solomon; a queen plainly whose kingdom is undivided rising up from different and distant nations into one body. GREG NYSS. Now as she was queen of the Ethiopians’ and in a far distant country, so in the beginning the Church of the Gentiles was in darkness, and far off from the knowledge of God. But when Christ the Prince of peace shone forth, the Jews being still in darkness, thither came the Gentiles, and offered to Christ the frankincense of piety, the gold of divine knowledge, and precious stones, that is, obedience to His commands. THEOPHYL. Or because the South is praised in Scripture as warm and life-giving, therefore the soul reigning in the south, that is, in all spiritual conversation, comes to hear the wisdom of Solomon, the Prince of peace, the Lord our God, (i.e. is raised up to contemplate Him,) to whom no one shall come except he reign in a good life. But He brings next an example from the Ninevites, saying, The men of Nineveh shall rise up in judgment with this generation, and shall condemn it. CHRYS. The judgment of condemnation comes from men like or unlike to those who are condemned. From like, for instance, as in the parable of the ten virgins, but from unlike, when the Ninevites condemn those who lived at the time of Christ, that so their condemnation might be the more remarkable. For the Ninevites indeed were barbarians, but these Jews. The one enjoying the prophetic teaching, the other having never received the divine word. To the former came a servant, to the latter the Master, of whom the one foretold destruction, the other preached the kingdom of heaven. To all men then was it known that the Jews ought rather to have believed, but the contrary happened; therefore he adds, For they repented at the preaching of Jonas, and, behold, a greater than Jonas is here. AMBROSE; Now in a mystery, the Church consists of two things, either ignorance of sin, which has reference mainly to the queen of the South, or ceasing to sin, which relates indeed to the repentant Ninevites. For repentance blots out the offense, wisdom guards against it.
AUG. Luke indeed relates this in the same place as Matthew, but in a somewhat different order. But who does not see that it is an idle question, in what order our Lord said those things, seeing that we ought to learn by the most precious authority of the Evangelist, that there is no falsehood. But not every man will repeat another’s words in the same order in which they proceeded from his mouth, seeing that the order itself makes no difference with respect to the fact, whether it be so or not.
drb › Luke › 11 › Verse 29 through 32
THEOPHYL. The Pharisees sought indeed to catch Jesus in His talk, that they might lead away the people from Him. But this design of theirs is reversed. For the people came all the more to Him gathered together by thousands, and so desirous to attach themselves to Christ, that they pressed one upon another. So mighty a thing is truth, so feeble every where deceit. Whence it is said, And when there were gathered together a great multitude, insomuch that they bode upon one another, he began to say to his disciples, Beware you of the leaven of tile Pharisees, which is hypocrisy. CYRIL; For they were false accusers; therefore Christ warned His disciples against them. GREG NAZ. When leaven is praised it is as composing the bread of life, but when blamed it signifies a lasting and bitter maliciousness.
THEOPHYL. He calls their hypocrisy leaven, as perverting and corrupting the intentions of the men in whom it has sprung up. For nothing so changes the characters of men as hypocrisy. BEDE; For as a little leaven leavens a whole lump of meal, so hypocrisy will rob the mind of all the purity and integrity of its virtues. AMBROSE; Our Lord has introduced a most forcible argument for preserving simplicity, and being zealous for the faith, that we should not after the manner of faithless Jews put one thing in practice, while in words we pretend another, namely, that at the last day the hidden thoughts accusing or else excusing one another, shall be seen to reveal the secrets of our mind. Whence it is added, There is nothing hid which shall not be revealed. ORIGEN; He either then says this concerning that time when God shall judge the secrets of men, or He says it because however much a man may endeavor to hide the good deeds of another by discredit, good of its own nature cannot be concealed. CHRYS. As if He says to His disciples, Although now some call you deceivers and wizards, time shall reveal all things and convict them of calumny, while it makes known your virtue. Therefore whatsoever things I have spoken to you in the small corner of Palestine, these boldly and with open brow, casting away all fear, proclaim to the whole world. And therefore He adds, Whatsoever you have spoken in darkness shall be heard in light. BEDE; Or He says this, because all the things which the Apostles of old spoke and suffered amid the darkness of oppression and the gloom of the prison, are now that the Church is made known through the world and their acts are read, publicly proclaimed. The words, shall be proclaimed on the housetops, are spoken according to the manner of the country of Palestine, where they are accustomed to live on the housetops. For their roofs were not after our way raised to a point, but flat shaped, and level at the top. Therefore He says, proclaimed on the housetops; that is, spoken openly in the hearing of all men. THEOPHYL. Or this is addressed to the Pharisees; as if He said, O Pharisees, what you have spoken in darkness, that is, all your endeavors to tempt me in the secrets of your hearts, shall be heard in the light, for I am the light, and in My light shall be known whatsoever your darkness devises. And what you have spoken in the ear and in closets, that is, whatsoever in whispers you have poured into one another’s ears, shall be proclaimed on the housetops, that is, was as audible to me as if it had been cried aloud on the housetops. Herein also you may understand that the light is the Gospel, but the housetop the lofty souls of the Apostles. But whatever things the Pharisees plotted together, were afterwards divulged and heard in the light of the Gospel, the great Herald, the Holy Spirit, presiding over the souls of the Apostles.
drb › Luke › 12 › Verse 1 through 3
BEDE; It was said above, that every hidden work and word is to be revealed, but He now declares that this revelation is to take place in the presence of the heavenly city and the eternal Judge and King; saying, But I say to you, Whosoever shall confess me, &c. AMBROSE; He has also well introduced faith, stimulating us to its confession, and to faith itself He has placed virtue as a foundation. For as faith is the incentive to fortitude, so is fortitude the strong support of faith.
CHRYS. The Lord is not then content with an inward faith, but requires an outward confession, urging us to confidence and greater love. And since this is useful for all, He speaks generally, saying, Whosoever shall confess me, &c.
CYRIL; Now Paul says, If you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you shall be saved. The whole mystery of Christ is conveyed in these words. For we must first confess that the Word born of God the Father, that is, the only-begotten Son of His substance, is Lord of all, not as one who had gained His Lordship from without and by stealth, but who is in truth by His nature Lord, as well as the Father. Next we must confess that God raised Him from the dead, who was Himself truly made man, and suffered in the flesh for us; for such He rose from the dead. Whoever then will so confess Christ before men, namely, as God and the Lord, Christ will confess him before the angels of God at that time when He shall descend with the holy angels in the glory of His Father at the end of the world.
EUSEBIUS. But what will be more glorious than to have the only-begotten Word of God Himself to bear witness in our behalf at the divine judgment, and by His own love to draw forth as a recompense for confession, a declaration upon that soul to whom He bears witness. For not as abiding without him to whom He bears witness, but as dwelling in him and filling him with light, He will give His testimony. But having confirmed them with good hope by so great promises, He again rouses them by more alarming threats, saying, But he that denies me before men, shall be denied before the Angels of God. CHRYS. Both in condemnation a greater punishment is announced, and in blessing a greater reward; as if He said, Now you confess and deny, but I then, for a far greater recompense of good and evil awaits them in the world to come.
EUSEBIUS. He rightly declares this threatening, in order that none should refuse to confess Him by reason of the punishment, which is to be denied by the Son of God, to be disowned by Wisdom, to fall away from life, to be deprived of light, and to lose every blessing; but all these things to suffer before God the Father who is in heaven, and the Angels of God.
CYRIL; Now they who deny are first indeed those who in time of persecution renounce the faith. Besides these, there are heretical teachers also, and their disciples. CHRYS. There are other modes also of denying which St. Paul describes, saying, They profess that they know God, but in works they deny him. And again, If any provide not for his own, and specially for those of his own house, he has denied the faith, and is worse than an infidel. Also, Flee from covetousness, which is idolatry. Since then there are so many modes of denial, it is plain that there are many likewise of confession, which whosoever has practiced, shall hear that most blessed voice with which Christ greets all who have confessed Him. But mark the precaution of the words. For in the Greek he says, Whosoever shall confess in Me, showing that not by his own strength, but by the aid of grace from above, a man confesses Christ. But of him who denies, He said not “in Me,” but me. For though being destitute of grace he denies, he is nevertheless condemned, because the destitution is owing to him who is forsaken, or he is forsaken for his own fault. BEDE; But lest from what He says, that those who have denied Him are to be denied, it should be supposed that the condition of all was alike, that is, both of those who deny deliberately, and those who deny from infirmity or ignorance, He immediately added, And whosoever shall speak a word against the Son of Man, it shall be forgiven him. CYRIL; But if our Savior means to imply, that if any injurious word is spoken by us against a common man, we shall obtain pardon if we repent, there is no difficulty in the passage, for since God is by nature merciful, He restores those who are willing to repent. But if the words are referred to Christ how is he not to be condemned who speaks a word against Him?
AMBROSE; Truly by the Son of Man we understand Christ, Who by the Holy Spirit was born of a virgin, seeing that His only parent on earth is the Virgin. What then, is the Holy Spirit greater than Christ, that they who sin against Christ should obtain pardon, while they who offend against the Holy Spirit are not thought worthy to obtain it? But where there is unity of power there is no question of comparison.
ATHAN. The ancients indeed, the learned Origen and the great Theognostus, describe this to be the blasphemy against the Holy Ghost, when they who have been counted worthy of the gift of the Holy Spirit in Baptism, fall back into sin. For they say that for this reason they can not obtain pardon; as Paul says, It is impossible for those who have been made partakers of the Holy Ghost to renew them again, &c.
But each adds his own explanation. For Origen gives this as his reason; God the Father indeed penetrates and contains all things, but the power of the Son extends to rational things only; the Holy Spirit is only in those who partake of Him in the gift of Baptism. When then catechumens and heathens sin, they sin against the Son who abides in them, yet they may obtain pardon when they become worthy of the gift of regeneration. But when the baptized commit sin, he says that their offense touches the Spirit, after coming to whom they have sinned, and therefore their condemnation must be irrevocable.
But Theognostus says, that he who has gone beyond both the first and second threshold deserves less punishment, but he who has also passed the third, shall no more receive pardon. By the first and second threshold, he speaks of the doctrine of the Father and the Son, but by the third the partaking of the Holy Spirit. According to St. John, When the Spirit of truth is come, he will lead you into all truth. Not as though the doctrine of the Spirit was above that of the Son, but because the Son condescends to those who are imperfect, but the Spirit is the seal of those who are perfect. If then not because the Spirit is above the Son, blasphemy against the Spirit is unpardonable; but because remission of sin is indeed to the imperfect, but no excuse remains to the perfect, therefore since the Son is in the Father, He is in those in whom the Father and the Spirit are not absent, for the Holy Trinity cannot be divided. Besides this, if all things were made by the Son, and all things consist in Him, He will Himself be truly in all; so that it must needs be, that he who sins against the Son, sins against the Father also, and against the Holy Spirit. But holy Baptism is given in the name of the Father, and the Son, and the Holy Spirit. And so they that sin after baptism commit blasphemy against the holy Trinity. But if the Pharisees had not received baptism, how did He condemn them as if they had spoken blasphemy against the Holy Spirit, of which they were not yet partakers, especially since He did not accuse them simply of sin, but of blasphemy? But these differ, for he who sins transgresses the Law, but he who blasphemes offends against the Deity Himself. But again, if to those who sin after baptism there is no remission of the punishment of their offenses, how does the Apostle pardon the penitent at Corinth; but he travails in birth of the backsliding Galatians until Christ be formed again in them.
And why also do we oppose Novatus, who does away with repentance after baptism? The Apostle to the Hebrews does not thus reject the repentance of sinners, but lest they should suppose that as according to the rites of the Law, under the veil of repentance there could be many and daily baptisms, he therefore warns them indeed to repent, but tells them that there could be only one renewal, namely, by Baptism. But with such considerations I return to the dispensation which is in Christ, who being God was made man; as very God raised the dead; as clothed with the flesh, thirsted, labored, suffered. When any then, looking to human things, see the Lord athirst or in suffering, and speak against the Savior as if against a man, they sin indeed, yet may speedily on repentance receive pardon, alleging as excuse the weakness of His body. And again when any, beholding the works of Deity, doubt concerning the nature of the body, they also sin grievously. But these too if they repent may be quickly pardoned, seeing that they have an excuse in the greatness of the works. But when they refer the works of God to the Devil, justly do they undergo the irrevocable sentence, because they have judged God to be the Devil, and the true God to have nothing more in His works than the evil spirits. To this unbelief then the Pharisees had come. For when the Savior manifested the works of the Father, raising the dead, giving sight to the blind, and such like deeds, they said that these were the works of Beelzebub. As well might they say, looking at the order of the world and the providence exercised over it, that the world was created by Beelzebub. As long then as regarding human things they erred in knowledge, saying, Is not this the carpenter’s son, and how knows this man things which he never learnt? He suffered them as sinning against the Son of man; but when they wax more furious, saying that the works of God are the works of Beelzebub, He no longer endured them. For thus also He endured their fathers so long as their murmurings were for bread and water; but when having found a calf, they impute to it the divine mercies they had received, they were punished. At first indeed multitudes of them were slain, afterwards He said indeed, Nevertheless, in the day when I visit I will visit their sin upon them. Such then is the sentence passed upon the Pharisees, that in the flame prepared for the devil they shall be together with him everlastingly consumed. Not then to make comparison between a blasphemy spoken against Himself and the Holy Spirit said He these things, as if the Spirit were the greater, but each blasphemy being uttered against Him, He shows the one to be greater, the other less. For looking at Him as man they reviled Him, and said that His works were those of Beelzebub.
AMBROSE; Thus it is thought by some that we should believe both the Son and the Holy Spirit to be the same Christ, preserving the distinction of Persons with the unity of the substance, since Christ both God and man is one Spirit, as it is written, The Spirit before our face, Christ the Lord; the same Spirit is holy, for both the Father is holy and the Son holy, and the Spirit holy. If then Christ is each, what difference is there except we e know that it is not lawful for us to deny the divinity of Christ? BEDE; Or else; Whoso said that the works of the Holy Spirit are those of Beelzebub, it shall not be forgiven him either in the present world, or in that which is to come. Not that we deny that if he could come to repentance ho could be forgiven by God, hut that we believe that such a blasphemer as by the necessity of his deserts he would never come to forgiveness, so neither to the fruits themselves of a worthy repentance; according to that, He has blinded their eyes, so that they should not be converted, and I should heal them. CYRIL; But if the Holy Spirit were a creature, and not of the divine substance of the Father and the Son, how does an injury committed against Him entail upon it so great a punishment as is denounced against those that blaspheme against God? BEDE; Nor however are all they who say that the Spirit is not holy, or is not God, but is inferior to the Father and the Son, involved in the crime of unpardonable blasphemy, because they are led to do it through human ignorance, not a demoniacal hatred, as the rulers of tile Jews were. AUG. Or if it were here said, “Who has spoken any blasphemy whatever against the Holy Spirit,” we ought then to understand thereby “all blasphemy;” but because it was said, who blasphemes against the Holy Spirit, let it be understood of him that blasphemed not in any way, but in such a manner that it can never be pardoned him. For so when it was said, The Lord tempts no man, that is not spoken of every, but only of a certain kind of temptation. Now what that kind of blasphemy against the Holy Spirit is, let us see. The first blessing of believers is forgiveness of sins in the Holy Spirit. Against this free gift the impenitent heart speaks. Impenitence itself therefore is blasphemy against the Spirit, which is neither forgiven in this world, nor in that which is to come; for repentance gains that forgiveness in this world which is to avail in the world to come. CYRIL; But the Lord after having inspired such great fear, and prepared men to resist those who depart from a right confession, commanded them for the rest to take no care what they should answer, because for those who are faithfully disposed, the Holy Spirit frames fit words, as their teacher, and dwelling within them. Whence it follows, And when they shall bring you into synagogues, take no thought how or what you shall answer. GLOSS. Now he says, how, with respect to the manner of speaking, what with respect to the manner of intention. How you shall answer to those who ask, or what you shall say to those who wish to learn. BEDE; For when we are led for Christ’s sake before judges, we ought to offer only our will for Christ, but in answering, the Holy Spirit will supply His grace, as it is added, For the Holy Spirit will teach you, &c. CHRYS. But elsewhere it is said, Be ready to answer every one who shall ask you for a reason of the hope that is in you. When indeed a contest or strife arises among friends, He bids us take thought, but when there are the terrors of a court of justice and fear on every side, He gives His own strength so as to inspire boldness and utterance, but not dismay. THEOPHYL. Since then our weakness is twofold, and either from fear of punishment we shun martyrdom, or because we are ignorant and can not give a reason of our faith, he has excluded both; the fear of punishment in that He said, Fear not them which kill the body, but the fear of ignorance, when He said, Take no thought how or what you shall answer, &c.
drb › Luke › 12 › Verse 8 through 12
THEOPHYL. Having said that the life of man is not extended by abundance of wealth, he adds a parable to induce belief in this, as it follows, And he spoke a parable to them, saying, The ground of a certain rich man brought forth plentifully.
BASIL; Not indeed about to reap any good from his plenty of fruits, but that the mercy of God might the more appear, which extends its goodness even to the bad; sending down His rain upon the just and the unjust. But what are the things wherewith this man repays his Benefactor? He remembered not his fellow-creatures, nor deemed that he ought to give of his superfluities to the needy. His barns indeed bursting from the abundance of his stores, yet was his greedy mind by no means satisfied. He was unwilling to put up with his old ones because of his covetousness, and not able to undertake new ones because of the number, for his counsels were imperfect, and his care barren. Hence it follows, And he thought. His complaint is like that of the poor. Does not the man oppressed with want say, What shall I do, whence can I get food, whence clothing? Such things also the rich man utters. For his mind is distressed on account of his fruits pouring out from his storehouse, lest perchance when they have come forth they should profit the poor; like the glutton who had rather burst from eating, than give any thing of what remains to the starving. GREG. O adversity, the child of plenty. For saying, What shall I do, he surely betokens, that, oppressed by the success of his wishes, he labors as it were under a load of goods.
BASIL; It was easy for him to say, I will open my barn, I will call together the needy, but he has no thought of want, only of amassing; for it follows, And he said, This will I do, I will pull down my barns. You do well, for the storehouses of iniquity are worthy of destruction. Bull down your barns, from which no one receives comfort. He adds, I will build greater. But if you shall complete these, wilt you again destroy them? What more foolish than laboring on for ever. Your barns, if you will, are the home of the poor. But you will say, Whom do I wrong by keeping what is my own? For it follows also, And there will I bestow all my fruits and my goods. Tell me what is yours, from whence did you get it and bring it into life? As he who anticipates the public games, injures those who are coming by appropriating to himself what is appointed for the common use, so likewise the rich who regard as their own the common things which they have forestalled. For if every one receiving what is sufficient for his own necessity would leave what remains to the needy, there would be no rich or poor.
CYRIL; Observe also in another respect the folly of his words, when he says, I will gather all my fruits, as if he thought that he had not obtained them from God, but that they were the fruits of his own labors. BASIL; But if you confess that those things have come to you from God, is God then unjust in distributing to us unequally. Why do you abound while another begs? unless that you should gain the rewards of a good stewardship, and be honored with the meed of patience. Are not you then a robber, for counting as your own what you have received to distribute? It is the bread of the famished which you receive, the garment of the naked which you hoard in your chest, the shoe of the barefooted which rots in your possession, the money of the penniless which you have buried in the earth. Wherefore then do you injure so many to whom you might be a benefactor. CHRYS. But in this he errs, that he thinks those things good which are indifferent. For there are some things good, some evil, some between the two. The good are chastity, and humility, and the like, which when a man chooses he becomes good. But opposed to these are the evil, which when a man chooses he becomes bad; and there are the neutral, as riches, which at one time indeed are directed to good, as to almsgiving, at other times to evil, as to covetousness. And in like manner poverty at one time leads to blasphemy, at another to wisdom, according to the disposition of the user.
CYRIL; The rich man then builds barns which last not, but decay, and what is still more foolish, reckons for himself upon a long life; for it follows, And I will say to my Soul, you have much goods laid up for many years. But, O rich man, you have indeed fruits in your barns, but as for many years whence can you obtain them? ATHAN. Now if any one lives so as to die daily, seeing that our life is naturally uncertain, he will not sin, for the greater fear destroys very much pleasure, but the rich man on the contrary, promising to himself length of life, seeks after pleasures, for he says Rest, that is, from toil, eat, drink, and be merry, that is, with great luxury. BASIL; You are so careless with respect to the goods of the soul, that you ascribe the meats of the body to the soul. If indeed it has virtue, if it is fruitful in good works, if it clings to God, it possesses many goods, and rejoices with a worthy joy. But because you art altogether carnal and subject to the passions, you speak from your belly, not from your soul. CHRYS. Now it behoves us not to indulge in delights which fattening the body make lean the soul, and bring a heavy burden upon it, and spread darkness over it, and a thick covering, because in pleasure our governing part which is the soul becomes the slave, but the subject part, namely the body, rules. But the body is in need not of luxuries but of food, that it may be nourished, not that it may be racked and melt away. For not to the soul alone are pleasures hurtful, but to the body itself, because from being a strong body it becomes weak, from being healthy diseased, from being active slothful, from being beautiful unshapely, and from youthful old.
BASIL; But he was permitted to deliberate in every thing, and to manifest his purpose, that be might receive a sentence such as his inclinations deserved. But while he speaks in secret, his words are weighed in heaven, from whence the answers come to him. For it follows, But God said to him, you fool, this night your soul shall they require of you. Hear the name of folly, which most properly belongs to you which not man has imposed, but God Himself. GREG. The same night he was taken away, who had expected many years, that he indeed who had in gathering stores for himself looked a long time forward, should not see even tile next day. CHRYS.; They shall require of you, for perhaps certain dread powers were sent to require it, since if when going from city to city we want a guide, much more will the soul when released from the body, and passing to a future life, need direction. On this account many times the soul rises and sinks into the deep again, when it ought to depart from the body. For the consciousness of our sins is ever pricking us, but most of all when we are going to be dragged before the awful tribunal. For when the whole accumulation of crimes is brought up again, and placed before the eyes, it astounds the mind. And as prisoners are always indeed sorrowful, but particularly at the time when they are going to be brought before the judge; so also the soul at this time is greatly tormented by sin and afflicted, but much more after it has been removed. GREG; But in the night the soul was taken away which had gone forth in the darkness of its heart, being unwilling to have the light of consideration, so as to foresee what it might suffer. But He adds, Then whose shall those things be which you have provided CHRYS. For here shall you leave those things, and not only reap no advantage from them, but carry a load of sins upon your own shoulders. And these things which you have laid up will for the most part come into the hands of enemies, but of thee shall an account of them be required. It follows, So is he that lays up treasure for himself, and is not rich toward God. BEDE; For such a one is a fool, and will be taken off in the night. He then who wishes to be rich toward God, will not lay up treasures for himself, but distribute his possessions to the poor. AMBROSE; For in vain he amasses wealth who knows not how to use it. Neither are these things ours which we cannot take away with us. Virtue alone is the companion of the dead, mercy alone follows us, which gains for the dead an everlasting habitation.
drb › Luke › 12 › Verse 16 through 21
CYRIL; As before in raising our minds to spiritual boldness, He assured us by the example of the birds, which are counted of little worth, saying, You are of more value than many sparrows; so now also from the instance of birds, He conveys to us a firm and undoubting trust, saying, Consider the ravens, for they neither sow nor reap, which neither have storehouse nor barn, and God feeds them; how much more are you better than fowls? BEDE; That is, you are more precious, because a rational animal like man is of a higher order in the nature of things than irrational things, as the birds are.
AMBROSE: But it is a great thing to follow up this example in faith. For to the birds of the air who have no labor of tilling, no produce from the fruitfulness of crops, Divine Providence grants an unfailing sustenance. It is true then that the cause of our poverty seems to be covetousness. For they have for this reason a toiless and abundant use of food, because they think not of claiming to themselves by any special right fruits given for common food. We have lost what things were common by claiming them as our own. For neither is any thing a man’s own, where nothing is perpetual, nor is supply certain when the end is uncertain.
CYRIL; Now whereas our Lord might have taken an example from the men who have cared least about earthly things, such as Elias, Moses, and John, and the like, He made mention of the birds, following the Old Testament, which sends us to the bee and the ant, and others of the same kind, in whom the Creator has implanted certain natural dispositions.
THEOPHYL. Now the reason that he omits mention of the other birds, and speaks only of the ravens, is, that the young of the ravens are by an especial providence fed by God. For the ravens produce indeed, but do not feed, but neglect their young, to who in a marvelous manner from the air their food comes, brought as it were by the wind, which they receive having their mouths open, and so are nourished. Perhaps also such things were spoken by synecdoche, i.e. the whole signified by a part. Hence in Matthew our Lord refers to the birds of the air, but here more particularly to the ravens, as being more greedy and ravenous than others.
EUSEBIUS. By the ravens also he signifies something else, for the birds which pick up seeds have a ready source of food, but those that feed on flesh as the ravens do have more difficulty in getting it. Yet birds of this kind suffer from no lack of food, because the providence of God extends every where; but he brings to the same purpose also a third argument, saying, And which of you by taking thought can add to his stature?
CHRYS. Observe, that when God has once given a soul, it abides the same, but the body is taking growth daily. Passing over then the soul as not receiving increase, he makes mention only of the body, giving us to understand that it is not increased by food alone, but by the Divine Providence, from the fact that no one by receiving nourishment can add any thing to his stature. It is therefore concluded, If you then be not able to do that thing which is least, take no thought for the rest. EUSEBIUS. If no one has by his own skill contrived a bodily stature for himself, but can not add even the shortest delay to the prefixed limit of his time of life, why should we be vainly anxious about the necessaries of life?
BEDE; To Him then leave the care of directing the body, by whose aid you see it to come to pass that you have a body of such a stature.
AUG. But in speaking concerning increasing the stature of the body, He refers to that which is least, that is, to God, to make bodies.
drb › Luke › 12 › Verse 24 through 26
CHRYS. As our Lord had before given instruction about c food, so now also about raiment, saying, Consider the lilies of the field how they grow; they toil not, neither do they spin, that is, to make themselves clothing. Now as above when our Lord said, the birds sow not, He did not reprove sowing, but all superfluous trouble; so when He said, They toil not neither do they spin, He does not put an end to work, but to all anxiety about it.
EUSEBIUS. But if a man wishes to be adorned with precious raiment, let him observe closely how even down to the flowers which spring from the earth God extends His manifold wisdom, adorning them with divers colors, so adapting to the delicate membranes of the flowers dyes far superior to gold and purple, that under no luxurious king, not even Solomon himself, who was renowned among the ancients for his riches as for his wisdom and pleasures, has so exquisite a work been devised; and hence it follows, But I say to you, that Solomon in all his glory was not arrayed like one of these.
CHRYS. He does not here employ the example of the birds, making mention of a swan or a peacock, but the lilies, for he wishes to give force to the argument on both sides, that is to say, both from the meanness of the things which have obtained such honor, and from the excellence of the honor conferred upon them; and hence a little after He does not call them lilies, but grass, as it is added, If then God so clothe the grass, which today is, He says not, which tomorrow is not, but tomorrow is cast into the oven; nor does He say simply, God clothe, but He says, God so clothe, which has much meaning, and adds, how much more you, which expresses His estimation and care of the human race. Lastly, when it behoves Him to find fault, He deals here also with mildness, reproving them not for unbelief, but for littleness of faith, adding, O you of little faith, that He may so the more rouse us up to believe in His words, that we should not only take no thought about our apparel, but not even admire elegance in dress. CYRIL; For it is sufficient to the prudent for the sake of necessity only, to have a suitable garment, and moderate food, not exceeding what is enough. To the saints it is sufficient even to have those spiritual delights which are in Christ, and the glory that comes after. AMBROSE; Nor does it seem of light moment, that a flower is either compared to man, or even almost more than to man is preferred to Solomon, to make us conceive the glory expressed, from the brightness of the color to be that of the heavenly angels; who are truly the flowers of the other world, since by their brightness the world is adorned, and they breathe forth the pure odor of sanctification, who shackled by no cares, employed in no toilsome task, cherish the grace of the Divine bounty towards them, and the gifts of their heavenly nature. Therefore well also is Solomon here described to be clothed in his own glory, and in another place to be veiled, because the frailty of his bodily nature he clothed as it were by the powers of his mind to the glory of his works. But the Angels, whose diviner nature remains free from bodily injury, are rightly preferred, although he be the greatest man. We should not however despair of God’s mercy to us, to whom by the grace of His resurrection He promises the likeness of angels.
CYRIL; Now it were strange for the disciples, who ought to set before others the rule and pattern of life, to fall into those things, which it was their duty to advise men to renounce; and therefore our Lord adds, And seek not what you shall eat, &c. Herein also our Lord strongly recommends the study of holy preaching, bidding His disciples to cast away all human cares.
BEDE; It must however be observed, that He says not, Do not seek or take thought about meat, or drink, or raiment, but what you shall eat or drink, in which He seems to me to reprove those who, despising the common food and clothing, seek for themselves either more delicate or coarser food and clothing than theirs with whom they live.
GREG NYSS. Some have obtained dominion and honors and riches by praying for them, how then do you forbid; us to seek such things in prayer? And indeed that all these things belong to the Divine counsel is plain to every one, yet are they conferred by God upon those that seek them, in order that by learning that God listens to our lower petitions, we may be raised to the desire of higher things, just as we see in children, who as soon as they are born cling to their mother’s breasts, but when the child grows up it despises the milk, and seeks after a necklace or some such thing with which the eye is delighted; and again when the mind has advanced together with the body, giving up all childish desires, he seeks from his parents those things which are adapted to a perfect life.
AUG. Now having forbidden all thought about food, he next goes on to warn men not to be puffed up, saying, Neither be you lifted up, for man first seeks these things to satisfy his wants, but when he is filled, he begins to be puffed up concerning them. This is just as if a wounded man should boast that he had many plasters in his house, whereas it were well for him that he had no wounds, and needed not even one plaster. THEOPHYL. Or by being lifted up he means nothing else but an unsteady motion of the mind, meditating first one thing, then another, and jumping from this to that, and imagining lofty things. BASIL; And that you may understand an elation of this kind, remember the vanity of your own youth; if at any time while by yourself you have thought about life and promotions, passing rapidly from one dignity to another, have grasped riches, have built palaces, benefited friends, been revenged upon enemies. Now such abstraction is sin, for to have our delights fixed upon useless things, leads away from the truth. Hence He goes on to add, For all these things do the nations of the world seek after, &c. GREG NYSS. For to be careful about visible things is the part of those who possess no hope of a future life, no fear of judgment to come. BASIL, But with respect to the necessaries of life, He adds, And your Father knows that you have need of these things. CHRYS. He said not “God,” but your Father, to incite them to greater confidence. For who is a father, and would not allow the want of his children to be supplied? But He adds another thing also; for you could not say that He is indeed a father, yet knows not that we are in need of these things. For He who has created our nature, knows its wants.
AMBROSE; But He goes on to show, that neither at the present time, nor hereafter, will grace be lacking to the faithful, if only they who desire heavenly things seek not earthly; for it is unworthy for men to care for meats, who fight for a kingdom. The king knows wherewithal he shall support and clothe his own family. Therefore it follows, Bu seek you first the kingdom of God, and all these things shall be added to you. CHRYS. Now Christ promises not only a kingdom, but also riches with it; for if we rescue from cares those who neglecting their own concerns are diligent about ours, much more will God. BEDE; For He declares that there is one thing which is primarily given, another which is superadded; that we ought to make eternity our aim, the present life our business.
drb › Luke › 12 › Verse 27 through 31
GLOSS. Our Lord having removed the care of temporal things from the hearts of His disciples, now banishes fear from them, from which superfluous cares proceed, saying, Fear not, &c. THEOPHYL. Bu the little flock, our Lord signifies those who are willing to become His disciples, or because in this world the Saints seem little because of their voluntary poverty, or because they are outnumbered by the multitude of Angels, who incomparably exceed all that we can boast of. The name little our Lord gives to the company of the elect, either from comparison with the greater number of the reprobate, or rather because of their devout humility.
CYRIL; But why they ought not to fear, He shows, adding, for it is your Father’s good pleasure; as if He says, How shall He who gives such precious things be wearied in showing mercy towards you? For although His Flock is little both in nature and number and renown, yet the goodness of the Father has granted even to this little flock the lot of heavenly spirits, that is, the kingdom of heaven. Therefore that you may possess the kingdom of heaven, despise this world’s wealth. Hence it is added, Sell that you have, &c. BEDE; As if He says, Fear not lest they who warfare for the kingdom of God, should be in want of the necessaries of this life. But sell that you have for alms’ sake, which then is done worthily, when a man having once for his Lord’s sake forsaken all that he has, nevertheless afterwards labors with his hands that he may be able both to gain his living, and give alms. CHRYS. For there is no sin which almsgiving does not avail to blot out. It is a salve adapted to every wound. But almsgiving has to do not only with money, but with all matters also wherein man succors man, as when the physician heals, and the wise man gives counsel. GREG NAZ. Now I fear lest you should think deeds of mercy to be not necessary to you, but voluntary. I also thought so, but was alarmed at the goats placed on the left hand, not because they robbed, but did not minister to Christ among the poor. CHRYS. For without alms it is impossible to see the kingdom. For as a fountain if it keeps its waters within itself grows foul, so also rich men when they retain every thing in their possession.
BASIL; But some one will ask, upon what grounds ought we to sell that which we have? Is it that these things are by nature hurtful, or because of the temptation to our souls? To this we must answer, first, that every thing existing in the world if it were in itself evil, would be no creation of God, for every creation of God is good. And next, that our Lord’s command teaches us not to cast away as evil what we possess, but to distribute, saying, and give alms.
CYRIL; Now perhaps this command is irksome to the rich, yet to those who are of a sound mind, it is not unprofitable, for their treasure is the kingdom of heaven. Hence it follows, Provide for yourselves bags which wax not old, &c.
BEDE; That is, by doing alms, the reward of which abides for ever; which must not be taken as a command that no money be kept by the saints either for their own, or the use of the poor, since we read that our Lord Himself, to whom the angels ministered, had a bag in which he kept the offerings of the faithful; but that God should not be obeyed for the sake of such things, and righteousness be not forsaken from fear of poverty. GREG NYSS. But He bids us lay up our visible and earthly treasures where the power of corruption does not reach, and hence He adds, a treasure that fails not, &c.
THEOPHYL. As if He said, “Here the moth corrupts, but there is no corruption in heaven.” Then because there are some things which the moth does not corrupt, He goes on to speak of the thief, For gold the moth corrupts not, but the thief takes an away.
BEDE; Whether then should it be simply understood, that money kept fails, but given away to our neighbor bears everlasting fruit in heaven; or, that the treasure of good works, if it be stored up for the sake of earthly advantage, is soon corrupted and perishes; but if it be laid up solely from heavenly motives, neither outwardly by the favor of men, as by the thief which steals from without, nor inwardly by vainglory, as by the moth which devours within, can it be defiled. GLOSS. Or, the thieves are heretics and evil spirits, who are bent upon depriving us of spiritual things. The moth which secretly frets the garments is envy, which mars good desires, and bursts the bonds of charity.
THEOPHYL. Moreover, because all things are not taken away by theft, He adds a more excellent reason, and one which admits of no objection whatever, saying, For where your treasure is, there will your hearts be also; as if He says, “Suppose that neither moth corrupts nor thief takes away, yet this very thing, namely, to have the heart fixed in a buried treasure, and to sink to the earth a divine work, that is, the soul, how great a punishment it deserves.” EUSEBIUS. For every man naturally dwells upon that which is the object of his desire, and thither he directs all his thoughts, where he supposes his whole interest to rest. If any one then has his whole mind and affections, which he calls the heart, set on things of this present life, he lives in earthly things. But if he has given his mind to heavenly things, there will his mind be; so that he seems with his body only to live with men, but with his mind to have already reached the heavenly mansion.
BEDE; Now this must not only be felt concerning love of money, but all the passions. Luxurious feasts are treasures; also the sports of the gay and the desires of the lover.
drb › Luke › 12 › Verse 32 through 34
THEOPHYL. When He spoke about preaching, and called it a sword, His hearers may have been troubled, not knowing what He meant. And therefore our Lord adds, that as men determine the state of the weather by certain signs, so ought they to know His coming. And this is what he means by saying, When you see a cloud rise out of the west, straightway you say, There comes a shower. And when you see the south wind blowing, you say, There will be heat, &c. As if He says, Your words and works show me to be opposed to you. You may therefore suppose that I came not to give peace, but the storm and whirlwind. For I am a cloud, and I come out of the west, that is, from human nature; which has been long since clothed with the thick darkness of sin. I came also to send fire, that is, to stir up heat. For I am the strong south wind, opposed to the northern coldness. BEDE; Or, they who from the change of the elements can easily when they like predetermine the state of the weather, might if they wished also understand the time of our Lord’s coming from the words of the Prophets. CYRIL; For the prophets have in many ways foretold the mystery of Christ; it became them therefore, if they were wise, to stretch their prospect beyond to the future, nor will ignorance of the time to come avail them after the present life. For there will be wind and rain, and a future punishment by fire; and this is signified when it is said, A shower comes. It became them also not to be ignorant of the time of salvation, that is, the coming of the Savior, through whom perfect piety entered into the world. And this is meant when it is said, You say that there will be heat. Whence it follows in censure of them, You hypocrites, you can discern the face of the sky and the earth, but how is it that you do not discern this time.
BASIL; Now we must observe, that conjectures concerning the stars are necessary to the life of man, as long as we do not push our searches into their signs beyond due limits. For it is possible to discover some things with respect to coming rain, still more concerning heat and the force of the winds, whether partial or universal, stormy or gentle. But the great advantage that is rendered to life by these conjectures is known to every one. For it is of importance to the sailor to prognosticate the dangers of storms, to the traveler the changes of the weather, to the husbandmen the abundant supply of his fruits.
BEDE; But lest any of the people should allege their ignorance of the prophetical books as a reason why they could not discern the courses of the times, He carefully adds, And why even of yourselves judge you not what is right, showing them that although unlearned they might still by their natural ability discern Him, who did works such as none other man did, to be above man, and to be God, and that therefore after the injustice of this world, the just judgment of the creation would come. ORIGEN; But had it not been implanted in our nature to judge what is right, our Lord would never have said this.
drb › Luke › 12 › Verse 54 through 57
THEOPHYL. Our Lord having described a rightful difference, next teaches us a rightful reconciliation, saying, When you go with your adversary to the magistrate, as you are in the way, give diligence that you may be delivered from him, &c. As if He says, When your adversary is bringing you to judgment, give diligence, that is, try every method, to be released from him. Or give diligence, that is, although you have nothing, borrow in order that you may be released from him, lest he summon you before the judge as it follows, Lest he hale you to the judge, and the judge deliver you to the officer, and the officer cast you into prison. CYRIL; Where you will suffer want until you pay the last farthing; and this is what He adds, I say to you, you shall not depart hence.
CHRYS. It seems to me that He is speaking of the present judges, and of the way to the present judgment, and of the prison of this world. For by these things which are visible and at hand, ignorant men are wont to gain improvement. For often He gives a lesson, not only from future good and evil but from present, for the sake of His ruder hearers.
AMBROSE; Or our adversary is the devil, who lays his baits for sin, that he may have those his partners in punishment who were his accomplices in crime; our adversary is also every vicious practice. Lastly, our adversary is an evil conscience, which affects us both in this world, and will accuse and betray us in the next. Let us then give heed, while we are in this life’s course, that we may be delivered from every bad act as from an evil enemy. Nay, while we are going with our adversary to the magistrate, as we are in the way, we should condemn our fault. But who is the magistrate, but He in whose hands is all power? But the Magistrate delivers the guilty to the Judge, that is, to Him, to whom He gives the power over the quick and dead, namely, Jesus Christ, through Whom the secrets are made manifest, and the punishment of wicked works awarded. He delivers to the officer, and the officer casts into prison, for He says, Bind him hand and foot, and cast him into outer darkness. And he shows that His officers are the angels, of whom he says, The angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire; but it is added, I tell you, you shall not depart thence till you have paid the very last mite. For as they who pay money on interest do not get rid of the debt of interest before that the amount of the whole principal is paid even up to the least sum in every kind of payment, so by the compensation of love and the other acts, or by each particular kind of satisfaction the punishment of sin is canceled. ORIGEN; Or else, He here introduces four characters, the adversary, the magistrate the officer, and the judge. But with Matthew the character of the magistrate is left out, and instead of the officer a servant is introduced. They differ also in that the one has written a farthing , the other a mite, but each has called it the last. Now we say that all men have present with them two angels, a bad one who encourages them to wicked deeds, a good one who persuades all that is best. Now the former, our adversary whenever we sin rejoices, knowing that he has an occasion for exaltations and boasting with the prince of the world, who sent him. But in the Greek, “the adversary” is written with the article, to signify that he is one out of many, seeing that each individual is under the ruler of his nation. Give diligence then that you may be delivered from your adversary, or from the ruler to whom the adversary drags you, by having wisdom, justice, fortitude, and temperance. But if you have given diligence, let it be in Him who says, I am the life, otherwise the adversary will hale you to the judge. Now he says, hale, to point out that they are forced unwillingly to condemnation. But I know no other judge but our Lord Jesus Christ who delivers to the officer. Each of us have our own officers; the officers exercise rule over us, if we owe any thing. If I paid every man every thing, I come to the of officers and answer with a fearless heart, “I owe them nothing.” But if I am a debtor, the officer will cast me into prison, nor will he suffer me to go out from thence until I have paid every debt. For the officer has no power to let me off even a farthing. He who forgave one debtor five hundred pence and another fifty, was the Lord, but the exactor is not the master, but one appointed by the master to demand the debts. But the last mite he calls slight and small, for our sins are either heavy or slight. Happy then is he who sin not, and next in happiness he who has sinned slightly. Even among slight sins there is diversity, otherwise he would not say until he has paid the last mite. For if he owes a little, he shall not come out till he pays the last mite. But he who has been guilty of a great debt, will have endless ages for his payment.
BEDE; Or else, our adversary in the way is the word of God, which opposes our carnal desires in this life; from which he is delivered who is subject to its precepts. Else he will be delivered to the judge, for of contempt of God’s word the sinner will be accounted guilty in the judgment of the judge. The judge will deliver him to the officer, that is, the evil spirit for punishment. He will then be cast into prison, that is, to hell, where because he will ever have to pay the penalty by suffering, but never by paying it obtain pardon, he will never come out from thence, but with that most terrible serpent the devil, will expiate everlasting punishment.
drb › Luke › 12 › Verse 58 through 59
TITUS BOST. The Jews were boasting, that while the eighteen had perished, they all remained unhurt. He therefore sets before them the parable of the fig tree, for it follows, He spoke also this parable; A certain man had a fig tree planted in his vineyard. AMBROSE; There was a vineyard of the Lord of hosts, which He gave for a spoil to the Gentiles. And the comparison of the fig tree to the synagogue is well chosen, because as that tree abounds with wide and spreading foliage, and deceives the hopes of its possessor with the vain expectation of promised fruit, so also in the synagogue, while its teachers are unfruitful in good works, yet magnify themselves with words as with abundant leaves, the empty shadow of the law stretches far and wide. This tree also is the only one which puts forth fruit in place of flowers. And the fruit falls, that other fruit may succeed; yet some few of the former remain, and do not fall. For the first people of the synagogue fell off as a useless fruit, in order that out of the fruitfulness of the old religion might arise the new people of the Church; yet they who were the first out of Israel whom a branch of a stronger nature bore, under the shadow of the law and the cross, in the bosom of both, stained with a double juice after the example of a ripening fig, surpassed all others in the grace of most excellent fruits; to whom it is said, You shall sit upon twelve thrones. Some however think the fig tree to be a figure not of the synagogue, but of wickedness and treachery; y et these differ in nothing from what has gone before, except that they choose the genus instead of the species.
BEDE; The Lord Himself who established the synagogue by Moses, came born in the flesh, and frequently teaching in the synagogue, sought for the fruits of faith, but in the hearts of the Pharisees found none; therefore it follows, And came seeking fruit on it, and found none.
AMBROSE; But our Lord sought, not because He was ignorant that the fig tree had no fruit, but that He might show in a figure that the synagogue ought by this time to have fruit. Lastly, from what follows, He teaches that He Himself came not before the time who came after three years. For so it is said, Then said he to the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none. He came to Abraham, He came to Moses, He came to Mary, that is, He came in the seal of the covenant, He came in the law, He came in the body. We recognise His coming by His gifts; at one time purification, at another sanctification, at another justification. Circumcision purified, the law sanctified, grace justified. The Jewish people then could not be purified because they had not the circumcision of the heart, but of the body; nor be sanctified, because ignorant of the meaning of the law, they followed carnal things rather than spiritual; nor justified, because not working repentance for the their offences, they knew nothing of grace. Rightly then was there no fruit found in the synagogue, and consequently it is ordered to be cut down; for it follows, Cut it down, why cumbers it the ground? But the merciful dresser, perhaps meaning him on whom the Church is founded, foreseeing that another would be sent to the Gentiles, but he himself to them who were of the circumcision, piously intercedes that it may not be cut off; trusting to his calling, that the Jewish people also might be saved through the Church. Hence it follows, And he answering said to him, Lord, let it alone this year also. He soon perceived hardness of bears and pride to be the causes of the barrenness of the Jews. He knew therefore how to discipline, who knew how to censure faults. Therefore adds He, till I shall dig about it. He promises that the hardness of their hearts shall be dug about by the Apostles’ spades, lest a heap of earth cover up and obscure the root of wisdom. And He adds, and dung it, that is, by the grace of humility, by which even the fig is thought to become fruitful toward the Gospel of Christ. Hence He adds, And if it bear fruit, well, that is, it shall be well, but if not, then after that you shall cut it down. BEDE; Which indeed came to pass under the Romans, by whom the Jewish nation was cut off, and thrust out from the land of promise.
AUG. Or, in another sense, the fig tree is the race of mankind. For the first man after he had sinned concealed with fig leaves his nakedness, that is, the members from which we derive our birth. THEOPHYL. But each one of us also is a fig tree planted in the vineyard of God, that is, in the Church, or in the world.
GREG. But our Lord came three times to the fig tree, because He sought after man’s nature before the law, under the law, and under grace, by waiting, admonishing, visiting; but yet He complains that for three years he found no fruit, for there are some wicked men whose hearts are neither corrected by the law of nature breathed into them, nor instructed by precepts, nor converted by the miracles of His incarnation. THEOPHYL. Our nature yields no fruit though three times sought for; once indeed when we transgressed the commandment in paradise; the second time, when they made the molten calf under the law; thirdly, when they rejected the Savior. But that three years’ time must be understood to mean also the three ages of life, boyhood, manhood, and old age.
GREG. But with great fear and trembling should we hear the word which follows, Cut it down, why cumbers it the ground. For every one according to his measure, in whatsoever station of life he is, except he show forth the fruits of good works, like an unfruitful tree, cumbers the ground; for wherever he is himself placed, he there denies to another the opportunity of working.
PSEUDO-BASIL; For it is the part of God’s mercy not silently to inflict punishment, but to send forth threatenings to recall the sinner to repentance, as He did to the men of Nineveh, and now to the dresser of the vineyard, saying, Cut it down, exciting him indeed to the care of it, and stirring up the barren soil to bring forth the proper fruits. GREG NAZ. Let us not then strike suddenly, but overcome by gentleness, lest we cut down the fig tree still able to bear fruit, which the care perhaps of a skillful dresser will restore. Hence it is also here added, And he answering said to him, Lord, let alone, &c.
GREG. By the dresser of the vineyard is represented the order of Bishops, who, by ruling over the Church, take care of our Lord’s vineyard. THEOPHYL. Or the master of the household is God the Father, the dresser is Christ, who will not have the fig tree cut down as barren, as if saying to the Father, Although through the Law and the Prophets they gave no fruit of repentance, I will water them with My sufferings and teaching, and perhaps they will yield us fruits of obedience.
AUG. Or, the husbandmen who intercedes is every holy man who ho within the Church prays for them that are without the Church, saying, O Lord, O Lord, let it alone this year, that is, for that time vouchsafed under grace, until I dig about it. To dig about it, is to teach humility and patience, for the ground which has been dug is lowly. The dung signifies the soiled garments, but they bring forth fruit. The soiled garment of the dresser, is the grief and mourning of sinners; for they who do penance and do it truly are in soiled garments.
GREG. Or, the sins of the flesh are called the dung. From this then the tree revives to bear fruit again, for from the remembrance of sin the soul quickens itself to good works. But there are very many who hear reproof, and yet despise the return to repentance; wherefore it is added, And if it bear fruit, well.
AUG. That is, it will be well, but if not, then after that you shall cut it down; namely, when you shall come to judge the quick and the dead. In the mean time it is now spared. GREG. But he who will not by correction grow rich to fruitfulness, falls to that place from whence he is no more able to rise again by repentance.
drb › Luke › 13 › Verse 6 through 9
GLOSS. While His adversaries were ashamed, and the people rejoiced, at the glorious things that were done by Christ, He proceeds to explain the progress of the Gospel under certain similitudes, as it follows, Then said he, to what is the kingdom of God like? It is like a grain of mustard seed, &c. AMBROSE; In another place, a grain of mustard seed is introduced where it is compared to faith. If then the mustard seed is the kingdom of God, and faith is as the grain of mustard seed; faith is truly the kingdom of heaven, which is within us. A grain of mustard seed is indeed a mean and trifling thing, but as soon as it is crushed, it pours forth its power. And faith at first seems simple, but when it is buffeted by adversity, pours forth the grace of its virtue. The martyrs are grains of mustard seed. They have about them the sweet odor of faith, but it is hidden. Persecution comes; they are smitten by the sword; and to the farthest boundaries of the whole world they have scattered the seeds of their martyrdom. The Lord Himself also is a grain of mustard seed; He wished to be bruised that we might see that we are a sweet savor of Christ. He wishes to be sown as a grain of mustard seed, which when a man takes he puts it into his garden. For Christ was taken and buried in a garden, where also he rose again and became a tree, as it follows, And it waxed into a great tree. For our Lord is a grain when He is buried in the earth, a tree when He is lifted up into the heaven. He is also a tree overshadowing the world, as it follows, And the fowls of the air rested in his branches; that is, the heavenly powers and they whoever (for their spiritual deeds) have been thought worthy to fly forth. Peter is a branch, Paul is a branch, into whose arms, by certain hidden ways of disputation, we who were afar off now fly, having taken up the wings of the virtues. Sow then Christ in your garden; a garden is truly a place full of flowers, wherein the grace of your work may blossom; and the manifold odor of your different virtues be breathed forth. Wherever is the fruit of the seed, there is Christ. CYRIL Or else; The kingdom of God is the Gospel, through which we gain the power of reigning with Christ. As then the mustard seed is surpassed in size by the seeds of other herbs, yet so increases as to become the shelter of many birds; so also the life-giving doctrine was at first in the possession only of few? but afterwards spread itself abroad.
BEDE; Now the man, is Christ, the garden, His Church, to be cultivated by His discipline. He is well said to have taken the grain, because the gifts which He together with the Father gave to us from His divinity, He took from His humanity. But the preaching of the Gospel grew and was disseminated throughout the whole world. It grows also in the mind of every believer, for no one is suddenly made perfect. But in its growth, not like the grass, (which soon withers,) but it rises up like the trees. The branches of this tree are the manifold doctrines, on which the chaste souls, soaring upwards on the wings of virtue, build and repose.
THEOPHYL. Or, any man receiving a grain of mustard seed, that is, the word of the Gospel, and sowing it in the garden of his soul, makes it a great tree, so as to bring forth branches, and the birds of the air (that is, they who soar above the earth) rest in the branches, (that is, in sublime contemplation.) For Paul received the instruction of Ananias as it were a small grain, but planting it in his garden, he brought forth many good doctrines, in which they dwell who have high heavenly thoughts, as Dionysius, Hierotheus, and many others.
He next likens the kingdom of God to leaven, for it follows, And again he says, if Whereunto shall I liken it? It is like to leaven, &c. AMBROSE; Many think Christ is the leaven, for leaven which is made from meal, excels its kind in strength, not in appearance. So also Christ (according to the fathers) shone forth above others equal in body, but unapproachable in excellence. The Holy Church therefore represents the type of the woman, of whom it is added, Which a woman took and hid in three measures of meal, fill the whole was leavened. BEDE; The Satum is a kind of measure in use in the province of Palestine, holding about a bushel and a half. AMBROSE; But we are the meal of the woman which hide the Lord Jesus in the secrets of our hearts, until the heat of heavenly wisdom penetrates our innermost recesses. And since He says it was hid in three measures, it seems fitting that we should believe the Son of God to have been hid in the Law, veiled in the Prophets, manifested in the preaching of the Gospel. Here however I am invited to proceed farther, because our Lord Himself has taught us, that the leaven is the spiritual teaching of the Church. Now the Church sanctifies with its spiritual leaven the man who is renewed in body, soul, and spirit, seeing that these three are united in a certain equal measure of desire, and there breathes forth a complete harmony of the will. If then in this life the three measures abide in the same person until they are leavened and become one, there will be hereafter an incorruptible communion with them that love Christ.
THEOPHYL. Or, for the woman you must understand the soul; but the three measures, its three parts, the reasoning part, the affections, and the desires. If then any one has hidden in these three the word of God, he will make the whole spiritual, so as not by his reason to lie in argument, nor by his anger or desire to be transported beyond control, but to be conformed to the word of God.
AUG. Or, the three measures of meal are the race of mankind, which was restored out of the three sons of Noah. The woman who hid the leaven is the wisdom of God. EUSEBIUS; Or else, by the leaven our Lord means the Holy Spirit, the Sower proceeding (as it were) from the seed, which is the word of God. But the three measures of meal, signify the knowledge of the Father, and the Son, and the Holy Spirit, which the woman, that is, Divine wisdom, and the Holy Spirit, impart. BEDE; Or, by the leaven He speaks of love, which kindles and stirs up the heart; the woman, that is, the Church, hides the leaven of love in three measures, because she bids us love God with all our hearts, all our minds, and all our strength. And this until the whole is leavened, that is, until love moves the whole soul into the perfection of itself, which begins here, but will be completed hereafter.
drb › Luke › 13 › Verse 18 through 21
AMBROSE; First the dropsical man is cured, in whom the abundant discharges of the flesh crushed down the powers of the soul quenched the ardor of the Spirit. Next, humility is taught, when at the nuptial feast the desire of the highest place is forbidden. As it is said, And he spoke, Sit not down in the highest room. CYRIL; For to rush forward hastily to honors which are not fitting for us, indicates rashness. and casts a slur upon our actions. Hence it follows, lest a more honorable man than you be invited, &c. CHRYS. And so the seeker of honor obtained not that which he coveted, but suffered a defeat, and busying himself how he might be loaded with honors, is treated with dishonor. And because nothing is of so much worth as modesty, He leads His hearer to the opposite of this; not only for- him to seek the highest place, but bidding him search for the lowest. As it follows; But when you are bidden go and sit down in the lowest room.
CYRIL; For if a man wishes not to be set before others, he obtains this honor according to the divine word. As it follows; That when he that bade you comes, he may say to you, Friend, go up higher. In these words He does not harshly chide, but gently admonishes; for a word of advice is enough for the wise. And thus for their humility men are crowned with honors; as it follows, Then shall you have worship.
BASIL; To take then the lowest place at a feast, according to our Lord’s command, is becoming to every man, but again to rush contentiously after this is to be condemned as a breach of order and cause of tumult; and a strife raised about it, will place you on a level with those who dispute concerning the highest place. Wherefore, as our Lord here says, it becomes him who makes the feast to arrange the order of sitting down. Thus in patience and love should we mutually bear ourselves, following all things decently according to order, not for external appearance or public display; nor should we seem to study or affect humility by violent contradiction, but rather gain it by condescension or by patience. For resistance or opposition is a far stronger token of pride than taking the first seat at meat, when we obtain it by authority.
THEOPHYL. Now let no one deem the above precepts of Christ to be trifling, and unworthy of the sublimity and grandeur of the Word of God. For you would not call him a merciful physician who professed to heal the gout, but refilled to cure a scar on the finger or a tooth-ache. Besides, how can that passion of vainglory appear slight, which moved or agitated those who sought the first seats. It became then the Master of humility to cut off every branch of the bad root. But observe this also, that when the supper was ready, and the wretched guests were contending for precedency before the eyes of the Savior, there was a fit occasion for advice. CYRIL; Having shown therefore from so slight an example the degradation of the ambitious and the exaltation of the humble-minded, He adds a great thing to a little, pronouncing a general sentence, as it follows, For every one who exalts himself shall be abased, and he that humbles himself shall be exalted. This is spoken according to the divine judgment, not after human experience, in which they who desire after glory obtain it, while others who humble themselves remain inglorious.
THEOPHYL. Moreover, he is not to be respected in the end, nor by all men, who thrusts himself into honors; but while by some he is honored, by others he is disparaged, and sometimes even by the very men who outwardly honor him.
BEDE; But as the Evangelist calls this admonition a parable, we must briefly examine what is its mystical meaning. Whosoever being bidden has come to the marriage feast of Christ’s Church, being united to the members of the Church by faith, let him not exalt himself as higher than others by boasting of his merits. For he will have to give place to one more honorable who is bidden afterwards, seeing that he is overtaken by the activity of those who followed him, and with shame he occupies the lowest place, now that knowing better things of the others he brings low whatever high thoughts he once had of his own works. But a man sits in the lowest place according to that verse, The greater you are, humble yourself in all things. But the Lord when He comes, whomsoever He shall find humble, blessing him with the name of friend, He will command him to go up higher. For whoever humbles himself as a little child, he is the greatest in the kingdom of heaven. But it is well said, Then shall you have glory, that you may not begin to seek now what is kept for you in the end. It may also be understood, even in this life, for daily does God come to His marriage feast, despising the proud; and often giving to the humble such great gifts of His Spirit, that the assembly of those who sit at meat, i.e. the faithful, glorify them in wonder. But in the general conclusion which is added, it is plainly declared that the preceding discourse of our Lord must be understood typically. For not every one who exalts himself before men is abased; nor is he who humbles himself in their sight, exalted by them. But whoever exalts himself because of his merits, the Lord shall bring low, and him who humbles himself on account of his mercies, shall He exalt.
drb › Luke › 14 › Verse 7 through 11
THEOPHYL. The supper being composed of two parties, the invited and the inviter, and having already exhorted the invited to humility, He next rewards by His advice the inviter, guarding him against making a feast to gain the favor of men. Hence it is said, Then said he also to him that bade him, When you makes a dinner or a supper, call not your friends.
CHRYS. Many are the sources from which friendships are made. Leaving out all unlawful ones, we shall speak only of those which are natural and moral; the natural are, for instance, between father and son, brother and brother, and such like; which He meant, saying, Nor your brethren, nor your kinsmen; the moral, when a man has become your guest or neighbor; and with reference to these He says, nor your neighbors.
BEDE; Brothers then, and friends, and the rich, are not forbidden, as though it were a crime to entertain one another, but this, like all the other necessary intercourse among men, is strewn to fail in meriting the reward of everlasting life; as it follows, Lest perchance they also bid you again, and a recompense be made you. He says not, “and sin be committed against you.” And the like to this He speaks in another place, And if you do good to those who do good to you, what thank have you? There are however certain mutual feastings of brothers and neighbors, which not only incur a retribution in this life, but also condemnation hereafter. And these are celebrated by the general gathering together of all, or the hospitality in turn of each one of the company; and they meet together that they may perpetrate foul deeds, and through excess of wine be provoked to all kinds of lustful pleasure. CHRYS. Let us not then bestow kindness on others under the hope of return. For this is a cold motive, and hence it is that such a friendship soon vanishes. But if you invite the poor, God, who never forgets, will be your debtor, as it follows, But when you make a feast, call the poor, the maimed, the lame, and the blind. CHRYS. For the humbler our brother is, so much c the more does Christ come through him and visit us. For he who entertains a great man does it often from vainglory. And elsewhere, But very often interest is his object, that through such a one he may gain promotion. I could indeed mention many who for this pay court to the most distinguished of the nobles, that through their assistance they may obtain the greater favor from the prince. Let us not then ask those who can recompense us, as it follows, And you shall be blessed, for they cannot recompense you. And let us not be troubled when we receive no return of a kindness, but when we do; for if we have received it we shall receive nothing more, but if man does not repay us, God will. As it follows, For you shall be recompensed at the resurrection of the just. BEDE; And though all rise again, yet it is called the resurrection of the just, because in the resurrection they doubt not that they are blessed. Whoever then bids the poor to his feast shall receive a reward hereafter. But he who invites his friends, brothers, and the rich, has received his reward. But if he does this for God’s sake after the example of the sons of Job, God, who Himself commanded all the duties of brotherly love, will reward him. CHRYS. But you say, the poor are unclean and filthy. Wash him, and make him to sit with you at table. If he has dirty garments, give him clean ones. Christ comes to thee through him, and do you stand trifling? GREG.
NYSS. Do not then let them lie as though they were nothing worth. Reflect who they are, and you will discover their preciousness. They have put on the image of the Savior. Heirs of future blessings, bearing the keys of the kingdom, able accusers and excusers, not speaking themselves, but examined by the judge.
CHRYS. It would become you then to receive them above in the best chamber, but if you shrink, at least admit Christ below, where are the menials and servants. Let the poor man be at least your door keeper. For where there is alms, the devil durst not enter. And if you sit not down with them, at any rate send them the dishes from your table. ORIGEN; But mystically, he who shuns vain-glory calls to a spiritual banquet the poor, that is, the ignorant, that he may enrich them; the weak, that is, those with offended consciences, that he may heal them; the lame, that is, those who have wandered from reason, that he may make their paths straight; the blind, that is, those who discern not the truth, that they may behold the true light. But it is said, They cannot recompense thee, i.e. they know not how to return an answer
drb › Luke › 14 › Verse 12 through 14
BEDE; He had said above that the tower of virtue w as not only to be begun, but also to be completed, and to this belongs the following, Salt is good. It is a good thing to season the secrets of the heart with the salt of spiritual wisdom, nay with the Apostles to become the salt of the earth. For salt in substance consists of water and air, having a slight mixture of earth, but it dries up the fluent nature of corrupt bodies so as to preserve e them from decay. Fitly then He compares His disciples to salt, inasmuch as they are regenerated by water and the Spirit; and as living altogether spiritually and not according to the flesh, they after the manner of salt change the corrupt life of men who live on the earth, and by their own virtuous lives delight and season their followers.
THEOPHYL. But not only those who are gifted with the grace of teachers, but private individuals also He requires to become like salt, useful to those around them. But if’ he who is to be useful to others becomes reprobate, he cannot be profited, as it follows, But if the salt has lost his savor, wherewith shall it be seasoned? BEDE; As if He says, “If a man who has once been enlightened by the seasoning of truth, falls back into apostasy, by what other teacher shall he be corrected, seeing that the sweetness of wisdom which he tasted he has cast away, alarmed by the troubles or allured by the attractions of the world; hence it follows, It is neither fit for the land, nor yet to the dunghill, &c. For salt when it has ceased to be fit for seasoning food and drying flesh, will be good for nothing. For neither is it useful to the land, which when it is cast thereon is hindered from bearing, nor for the dunghill to benefit the dressing of the land. So he who after knowledge of the truth falls back, is neither able to bring forth the fruit of good works himself, nor to instruct others; but he must be cast out of doors, that is, must be separated from the unity of the Church. THEOPHYL. But because His discourse w as in parables and dark sayings, our Lord, in order to rouse His hearers that they might not receive indifferently what was said of the salt, adds, He that has ears to hear, let him hear, that is, as he has wisdom let him understand. For we must take the ears here as the perceptive power of the mind and capacity of understanding. BEDE; Let him hear also not by despising, but by doing what he has learnt.
drb › Luke › 14 › Verse 34 through 35
AMBROSE; You had learnt by what went before not to be occupied by the business of this world, not to prefer transitory things to eternal. But because the frailty of man can not keep a firm step in so slippery a world, the good Physician has shown you a remedy even after falling; the merciful Judge has not denied the hope of pardon; hence it is added, Then drew near to him all the publicans. GLOSS. That is, those who collect or farm the public taxes, and who make a business of following after worldly gain. THEOPHYL. For this was His wont, for the sake whereof He had taken upon Him the flesh, to receive sinners as the physician those that are sick. But the Pharisees, the really guilty, returned murmurs for this act of mercy, as it follows, And the Pharisees and Scribes murmured, saying, &c.
GREG, From which we may gather, that true justice feels compassion, false justice scorn, although the just are wont rightly to repel sinners. But there is one act proceeding from the swelling of pride, another from the zeal for discipline. For the just, though without they spare not rebukes for the sake of discipline, within cherish sweetness from charity. In their own minds they set above themselves those whom they correct, whereby they keep both them under by discipline, and themselves by humility. But, on the contrary, they who from false justice are wont to pride themselves, despise all others, and never in mercy condescend to the weak; and thinking themselves not to be sinners, are so much the worse sinners. Of such were the Pharisees, who condemning our Lord because He received sinners, with parched hearts reviled the very fountain of mercy. But because they were so sick that they knew not of their sickness, to the end that they might know what they were, the heavenly Physician answers them with mild applications. For it follows, And he spoke this parable to them, saying What man of you having a hundred sheep, and if he lose one of them, does not go after it, &c. He gave a comparison which man might recognize in himself; though it referred to the Creator of men. For since a hundred is a perfect number, He Himself had a hundred sheep, seeing that He possessed the nature of the holy angels and men. Hence he adds, Having a hundred sheep.
CYRIL; We may hence understand the extent of our Savior’s kingdom. For He says there are a hundred sheep, bringing to a perfect sum the number of rational creatures subject to Him. For the number hundred is perfect, being composed of ten decades. But out of these one has wandered, namely, the race of man which inhabits earth. AMBROSE; Rich then is that Shepherd of whom we all are a hundredth part; and hence it follows, And if he lose one of them, does he not leave &c. GREG. One sheep then perished when man by sinning left the pastures of life. But in the wilderness the ninety and nine remained, because the number of the rational creatures, that is to say of Angels and men who were formed to see God, was lessened when man perished; and hence it follows, Does he not leave the ninety and nine in the wilderness, because in truth he left the companies of the Angels in heaven. But man then forsook heaven when he sinned. And that the whole body of the sheep might be perfectly made up again in heaven, the lost man was sought for on earth; as it follows, And go after that &c. CYRIL; But was He then angry with the rest, and moved by kindness only to one? By no means. For they are in safety, the right hand of the Most Mighty being their defense. It behoved Him rather to pity the perishing, that the remaining number might not seem imperfect. For the one being brought back, the hundred regains its own proper form. AUG. Or He spoke of those ninety and nine whom He left in the wilderness, signifying the proud, who bear solitude as it were in their mind, in that they wish to appear themselves alone, to whom unity is wanting for perfection. For when a man is torn from unity, it is by pride; since desiring to be his own master, he follows not that One which is God, but to that One God ordains all who are reconciled by repentance, which is obtained by humility. GREG NYSS. But when the shepherd had found the sheep, he did not punish it, he did not get it to the flock by driving it, but by placing it upon his shoulder, and carrying it gently, he united it to his flock. Hence it follows, And when he has found it, he lays it upon his shoulders rejoicing. GREG. He placed the sheep upon his shoulders, for faking man’s nature upon Him he bore our sins. But having found the sheep, he returns home; for our Shepherd having restored man, returns to his heavenly kingdom. And hence it follows, And coming he collects together his friends and neighbors, saying to them, Rejoice with me, for I have found my sheep which was lost. By his friends and neighbors He means the companies of Angels, who are His friends because they are keeping His will in their own steadfastness; they are also His neighbors, because by their own constant waiting upon Him they enjoy the brightness of His sight. THEOPHYL. The heavenly powers thus are called sheep, because every created nature as compared with God is as the beasts, but inasmuch as it is rational, they are called friends and neighbors. GREG. And we must observe that He says not, “Rejoice with the sheep that is found,” but with me, because truly our life is His joy, and when we are brought home to heaven we fill up the festivity of His joy.
AMBROSE; Now the angels, inasmuch as they are intelligent beings, do not unreasonably rejoice at the redemption of men, as it follows, I say to you, that likewise joy shall be in heaven over one sinner that repents, more than over ninety and nine just persons who need no repentance. Let this serve as an incentive to goodness, for a man to believe that his conversion will be pleasing to the assembled angels, whose favor he ought to court, or whose displeasure to fear. GREG. But he allows there is more joy in heaven over the converted sinner, than over the just who remain steadfast; for the latter for the most part, not feeling themselves oppressed by the weight of their sins, stand indeed in the way of righteousness, but still do not anxiously sigh after the heavenly country, frequently being slow to perform good works, from their confidence in themselves that they have committed no grievous sins. But, on the other hand, sometimes those who remember certain iniquities that they have committed, being pricked to the heart, from their very grief grow inflamed towards the love of God; and because they consider they have wandered from God, make up for their former losses by the succeeding gains. Greater then is the joy in heaven, just as the leader in battle loves that soldier more who having turned from flight, bravely pursues the enemy, than him who never turned his back and never did a brave act. So the husbandman rather loves that land which after bearing thorns yields abundant fruit, than that which never had thorns, and never gave him a plentiful crop. But in the mean time we must be aware that there are v very many just men in whose life there is so much joy, that no penitence of sinners however great can in any way be preferred to them. Whence we may gather what great joy it causes to God when the just man humbly mourns, if it produces joy in heaven when the unrighteous by his repentance condemns the evil that he has done.
drb › Luke › 15 › Verse 1 through 7
CHRYS. By the preceding parable, in which the race of mankind was spoken of as a wandering sheep, we were shown to be the creatures of the most high God, who has made us, and not we ourselves, and we are the sheep of his pasture. But now is added a second parable, in which the race of man is compared to a piece of silver which was lost, by which he shows that we were made according to the royal likeness and image, that is to say, of the most high God. For the piece of silver is a coin having the impress of the king’s image, as it is said, Or what woman having ten pieces of silver, if she lose one, &c. GREG. He who is signified by the shepherd, is also by the woman. For it is God Himself, God and the wisdom of God, but the Lord has formed the nature of angels and men to know Him, and has created them after His likeness. The woman then had ten pieces of silver, because there are nine orders of angels, but that the number of the elect might be filled up, man the tenth was created. AUG. Or by the nine pieces of silver, as by the ninety and nine sheep, He represents those who trusting in themselves, prefer themselves to sinners returning to salvation. For there is one wanting to nine to make it ten, and to ninety-nine to make it a hundred. To that One He ordains all who are reconciled by repentance. GREG. And because there is an image impressed on the piece of silver, the woman lost the piece of silver when man (who was created after the image of God) by sinning departed from the likeness of his Creator. And this is what is added, y she lose one piece, does she not light a candle. The women lighted a candle because the wisdom of God appeared in man. For the candle is a light in an earthen vessel, but the light in an earthen vessel is the Godhead in the flesh. But the candle being lit, it follows, And disturbs the house. Because verily no sooner had his Divinity shone forth through the flesh, than all our consciences were appalled. Which word of disturbance differs not from that which is read in other manuscripts, sweeps, because the corrupt mind if it be not first overthrown through fear, is not cleansed from its habitual faults. But when the house is broken up, the piece of silver is found, for it follows, And seeks diligently till she find it; for truly when the conscience of man is disturbed, the likeness of the Creator is restored in man.
GREG NAZ. But the piece of silver being found, He makes the heavenly powers partakers of the joy whom He made the ministers of His dispensation, and so it follows, And when she had found it, she calls together her friends and neighbors. GREG. For the heavenly powers are nigh to Divine wisdom, inasmuch as they approach Him through the grace of continual vision. THEOPHYL. Either they are friends as performing His will, but neighbors as being spiritual; or perhaps His friends are all the heavenly powers, but His neighbors those that come near to Him, as Thrones, Cherubims, and Seraphims.
GREG NYSS. Or else; this I suppose is what our Lord sets before us in the search after the lost piece of silver, that no advantage attaches to us from the external virtues which He calls pieces of silver, although all of them be ours, as long as that one is lacking to the widowed soul, by which in truth it obtains the brightness of the Divine image. Wherefore He first bids us light a candle, that is to say, the divine word which brings hidden things to light, or perhaps the torch of repentance. But in his own house, that is, in himself and his own conscience, must a man seer; for the lost piece of silver, that is, the royal image, which is not entirely defaced, but is hid under the dirt, which signifies its corruption of the flesh, and this being diligently wiped away, that is, washed out by a well-spent life, that which was sought for shines forth. Therefore ought she who has found it to rejoice, and to call to partake of her joy the neighbors, (that is, the companion virtues,) reason, desire, and anger, and whatever powers are observed round the soul, which she teaches to rejoice in the Lord. Then concluding the parable, He adds, There is joy in the presence of the angels over one sinner that repents. GREG. To work repentance is to mourn over past sins, and not to commit things to be mourned over. For he who weeps over some things so as yet to commit others, still knows not how to work repentance, or is a hypocrite; he must also reflect that by so doing he satisfies not his Creator, since he who had done what was forbidden, must cut off himself even from what is lawful, and so should blame himself in the least things who remembers that he has offended in the greatest.
drb › Luke › 15 › Verse 8 through 10
AMBROSE; St. Luke has given three parables successively; the sheep which was lost and found, the piece of silver which was lost and found, the son who was dead and came to life again, in order that invited by a threefold remedy, we might heal our wounds. Christ as the Shepherd bears you on His own body, the Church as the woman seeks for thee, God as the Father receives you, the first, pity, the second, intercession, the third, reconciliation.
CHRYS. There is also in the above-mentioned parable a rule of distinction with reference to the characters or dispositions of the sinners. The father receives his penitent son, exercising the freedom of his will, so as to know from whence he had fallen; and the shepherd seeks for the sheep that wanders and knows not how to return, and carries it on his shoulders, comparing to an irrational animal the foolish man, who, taken by another’s guile, had wandered like a sheep. This parable is then set forth as follows; But he said, A certain man had two sons. There are some who say of these two sons, that the elder is the angels, but the younger, man, who departed on a long journey, when he fell from heaven and paradise to earth; and they adapt what follows with reference to the fall or condition of Adam. This interpretation seems indeed a lenient one, but I know not if it be true. For the younger son came to repentance of his own accord, remembering the past plenty of his father’s house, but the Lord coming called the race of man to repentance, because he saw that to return of their own accord to whence they had fallen had never been in their thoughts; and the elder son is vexed at the return and safety of his brother, whereas the Lord says, There is joy in heaven over one sinner repenting. CYRIL; But some say that by the elder son is signified Israel according to the flesh, but by the other who left his father, the multitude of the Gentiles.
AUG. This man then having two sons is understood to be God having two nations, as if they were two roots of the human race; and the one composed of those who have remained in the worship of God, the other, of those who have ever deserted God to worship idols. From the very beginning then of the creation of mankind the elder son has reference to the worship of the one God, but the younger seeks that the part of the substance which fell to him should be given him by his father. Hence it follows, And the younger of them said to his father, Give me the portion of goods which falls to me; just as the soul delighted with its own power seeks that which belongs to it, to live, to understand, to remember, to excel in quickness of intellect, all which are the gifts of God, but it has received them in its own power by free will. Hence it follows, And he divided to them his substance. THEOPHYL. The substance of man is the capacity of reason which is accompanied by free will, and in like manner whatever God has given us shall be accounted for our substance, as the heaven, the earth, and universal nature, the Law and the Prophets.
AMBROSE; Now you see that the Divine patrimony is given to them that seek; nor think it wrong in the father that he gave it to the younger, for no age is weak in the kingdom of God; faith is not weighed down by years. He at least counted himself sufficient who asked, And I wish he had not departed from his father, nor had the hindrance of age. For it follows, And not many days after, the younger son gathered all together, and took his journey into a far country. CHRYS. The younger son set out into a distant country, not locally departing from God, who is every where present, but in heart. For the sinner flees from God that he may stand afar off. AUG. Whoever wishes to be so like to God as to ascribe his strength to Him, let him not depart from Him, but rather cleave to Him that he may preserve the likeness and image in which he was made. But if he perversely wishes to imitate God, that as God has no one by whom He is governed, so should he desire to exercise his own power as to live under no rules, what remains for him but that having lost all heat he should grow cold and senseless, and, departing from truth, vanish away.
AUG. But that which is said to have taken place not many days after, namely, that gathering all together he set out abroad into a far country, which is forgetfulness of God, signifies that not long after the institution of the human race, the soul of man chose of its free will to take with it a certain power of its nature, and to desert Him by whom it was created, trusting in its own strength, which it wastes the more rapidly as it has abandoned Him who gave it. Hence it follows, And there wasted his substance in riotous living. But he calls a riotous or prodigal life one that loves to spend and lavish itself with outward show, while exhausting itself within, since every one follows those things which pass on to something else, and forsakes Him who is closest to himself. As it follows, And when he had spent all, there arose a great famine in that land. The famine is the want of the word of truth.
It follows, And he began to be in want. Fitly did he begin to be in want who abandoned the treasures of the wisdom and the knowledge of God, and the unfathomableness of the heavenly riches. It follows, And he went and joined himself to a citizen of that country. AUG. One of the citizens of that country was a certain prince of the air belonging to the army of the devil, whose fields signify the manner of his power, concerning which it follows, And he sent him into the field to feed swine. The swine are the unclean spirits which are under him. BEDE; But to feed swine is to work those things in which the unclean spirits delight. It follows, And he would have filled his belly with the husks which the swine did eat. The husk is a sort of bean, empty within, soft outside, by which the body is not refreshed, but filled, so that it rather loads than nourishes. AUG. The husks then with which the swine were fed are the teaching of the world, which cries loudly of vanity; according to which in various prose and verse men repeat the praises of the idols, and fables belonging to the gods of the Gentiles, wherewith the devils are delighted. Hence when he would fain have filled himself, he wished to find therein something stable and upright which might relate to a happy life, and he could not; as it follows, And no one gave to him.
CYRIL; But since the Jews are frequently reproved in holy Scripture for their many crimes, how agree with this people the words of the elder son, saying, Lo, these many years do I serve you, neither transgressed at any time your commandment. This then is the meaning of the parable. The Pharisees and Scribes reproved Him because He received sinners; He set forth the parable in which He calls God the man who is the father of the two sons, (that is, the righteous and the sinners,) of whom the first degree is of the righteous who follow righteousness from the beginning, the second is of those men who are brought back by repentance to righteousness. BASIL; Besides, it belongs more to the character of the aged to have an old man’s mind and gravity, than his hairs, nor is he blamed who is young in age, but it is the young in habits who lives according to his passions. TITUS BOST. The younger son then went away not yet matured in mind, and seeks from his father the part of his inheritance which fell to him, that in truth he might not serve of necessity. For we are rational animals endowed with free will.
CHRYS. Now the Scripture says, that the father divided equally between his two sons his substance, that is, the knowledge of good and evil, which is a true and everlasting possession to the soul that uses it well. The substance of reason which flows from God to men at their earliest birth, is given equally to all who come into this world, but after the intercourse that follows, each one is found to possess more or less of the substance; since one believing that which he has received to be from his father, preserves it as his patrimony, another abuses it as something that may be wasted away, by the liberty of his own possession. But the freedom of will is shown in that the father neither kept back the son who wished to depart, nor forced the other to go that desired to remain, lest he should seem rather the author of the evil that followed. But the youngest son went afar off, not by changing his place, but by turning aside his heart. Hence it follows, He took a journey into a far country. AMBROSE; For what is more afar off than to depart from one’s self, to be separate not by country but by habits. For he who severs himself from Christ is an exile from his country, and a citizen of this world. Fitly then does he waste his patrimony who departs from the Church. TITUS BOST. Hence too was the prodigal denominated one who wasted his substance, that is, his right understanding, the teaching of chastity, the knowledge of the truth, the recollections of his father, the sense of creation.
AMBROSE; Now there came to pass in that country a famine not of food but of good works and virtues, which is the more wretched fast. For he who departs from the word of God is hungry, because man does not live on bread alone, but on every word of God. And he who departs from his treasures is in want. Therefore began he to be in want and to suffer hunger, because nothing satisfies a prodigal mind. He went away therefore, and attached himself to one of the citizens. For he who is attached, is in a snare. And that citizen seems to lee a prince of the world. Lastly, he is sent to his farm which he bought who excused himself from the kingdom. BEDE; For to be sent to the farm is to be enthralled by the desire of worldly substance. AMBROSE; But he feeds those swine into whom the devil sought to enter, living in filth and pollution.
THEOPHYL. There then he feeds, who surpassed others in vice, such as are panders, arch-robbers, arch-publicans, who teach others their abominable works.
CHRYS. Or he who is destitute of spiritual riches, as wisdom and understanding, is said to feed swine, that is, to nourish in his soul sordid and unclean thoughts, and he devours the material food of evil conversation, sweet indeed to him who lacks good works, because every work of carnal pleasure seems sweet to the depraved, while it inwardly unnerves and destroys the powers of the soul. Food of this kind, as being swines’ food and hurtfully sweet, that is, the allurements of fleshly delights, the Scripture describes by the name of husks. AMBROSE; But he desired to fill his belly with the husks. For the sensual care for nothing else but to fill their bellies. THEOPHYL. To whom no one gives a sufficiency of evil; for he is afar from God who lives on such things, and the devils do their best that a satiety of evil should never come. GLOSS. Or no one gave to him, because when the devil makes any one his own, he procures no further abundance for him, knowing him to be dead.
drb › Luke › 15 › Verse 11 through 16
BEDE; Having rebuked in three parables those who murmured because He received penitents, our Savior shortly after subjoins a fourth and a fifth on almsgiving and frugality, because it is also the fittest order in preaching that almsgiving should be added after repentance. Hence it follows, And he said to his disciples, There was a certain rich man.
PSEUDO-CHRYS. There is a certain erroneous opinion inherent in mankind, which increases evil and lessens good. It is the feeling that all the good things we possess in the course of our life we possess as lords over them, and accordingly we seize them as our especial goods. But it is quite the contrary. For we are placed in this life not as lords in our own house, but as guests and strangers, led whither we would not, and at a time we think not of. He who is now rich, suddenly becomes a beggar. Therefore whoever you are, know yourself to be a dispenser of the things of others, and that the privileges granted you are for a brief and passing use. Cast away then from your soul the pride of power, and put on the humility and modesty of a steward. BEDE; The bailiff is the manager of the farm, therefore he takes his name from the farm. But the steward, or director of the household, is the overseer of money as well as fruits, and of every thing his master possesses.
AMBROSE; From this we learn then, that we are not ourselves the masters, but rather the stewards of the property of others. THEOPHYL. Next, that when we exercise not the management of our wealth according to our Lord’s pleasure, but abuse our trust to our own pleasures, we are guilty stewards. Hence it follows, And he was accused to him.
PSEUDO-CHRYS. Meanwhile he is taken and thrust out of his stewardship; for it follows, And he called him, and said to him, What is this that I hear of you? give an account of your stewardship, for you can be no longer steward. Day after day by the events which take place our Lord cries aloud to us the same thing, showing us a man at midday rejoicing in health, before the evening cold and lifeless; another expiring in the midst of a meal. And in various ways we go out from our stewardship; but the faithful steward, who has confidence concerning his management, desires with Paul to depart and be with Christ. But he whose wishes are on earth is troubled at his departing. Hence it is added of this steward, Then the steward said within himself, What shall I do, for my Lord takes away from me the stewardship? I cannot dig, to beg I all ashamed. Weakness in action is the fault of a slothful life. For no one would shrink who had been accustomed to apply himself to labor. But if we take the parable allegorically, after our departure hence there is no more time for working; the present life contains the practice of what is commanded, the future, consolation. If you have done nothing here, in vain then are you careful for the future, nor will you gain any thing by begging. The foolish virgins are an instance of this, who unwisely begged of the wise, but returned empty. For every one puts on his daily life as his inner garment; it is not possible for him to put it off or exchange it with another. But the wicked steward aptly contrived the remission of debts, to provide for himself an escape from his misfortunes among his fellow-servants; for it follows, I am resolved what to do, that when I am put out of the stewardship, they may receive me into their houses. For as often as a man perceiving his end approaching, lightens by a kind deed the load of his sins, (either by forgiving a debtor his debts, or by giving abundance to the poor,) dispensing those things which are his Lord’s, he conciliates to himself many friends, who will afford him before the judge a real testimony, not by words, but by the demonstration of good works, nay moreover will provide for him by their testimony a resting-place of consolation. But nothing is our own, all things are in the power of God. Hence it follows, So he called every one of his Lord’s debtors to him, and said to the first, How much owe you to my Lord? And he said, A hundred casks of oil. BEDE, A cadus in Greek is a vessel containing three urns. It follows, And he said to him, Take your bill, and sit down quickly, and write fifty, forgiving him the half. It follows, Then said he to another, And how much owe you? And he said, A hundred measures of wheat. A corus is made up of thirty bushels. And he said to him, Take your bill, and write fourscore, forgiving him a fifth part. It may be then simply taken as follows: whosoever relieves the want of a poor man, either by supplying half or a fifth part, will be blessed with the reward of his mercy. AUG. Or because out of the hundred measures of oil, he caused fifty to be written down by the debtors, and of the hundred measures of w heat, fourscore, the meaning thereof is this, that those things which every Jew performs toward the Priests and Levites should be the more attendant in the Church of Christ, that whereas they give a tenth, Christians should give a half, as Zaccheus gave of his goods, or at least by giving two tenths, that is, a fifth, exceed the payments of the Jews.
drb › Luke › 16 › Verse 1 through 7
THEOPHYL. The disciples hearing our Lord discoursing of certain arduous duties, such as poverty, and avoiding offenses, entreat Him to increase their faith, that so they might be able to follow poverty, (for nothing so prompts to a life of poverty as faith and hope in the Lord,) and through faith to guard against giving offenses. Therefore it is said, And the Apostles said to the Lord, Increase our faith. GREG. That is, that the faith which has already been received in its beginning, might go on increasing more and more to perfection. AUG. We may indeed understand that they asked for the increase of that faith by which men believe in the things which they see not; but there is further signified a faith in things, whereby not with the words only, but the things themselves present, we believe. And this shall be, when the Wisdom of God, by whom all things were made, shall reveal Himself openly to His saints face to face.
THEOPHYL. But our Lord told them that they asked well, and that they ought to believe steadfastly, forasmuch as faith could do many things; and hence it follows, And the Lord; said, you had faith as a grain. of mustard seed, & c. Two mighty acts are here brought together in the same sentence; the transplanting of that which was rooted in the earth, and the planting thereof in the sea, (for what is ever planted in the waves?) by which two things He declares the power of faith.
CHRYS. He mentions the mustard seed, because, though small in size, it is mightier in power than all the others. He implies then that the least part of faith can do great things. But though the Apostles did not transplant the mulberry tree, do not you accuse them; for our Lord said not, You shall transplant, but, You shall be able to transplant. But they did not, because there was no need, seeing that they did greater things. But some one will ask, How does Christ say, that it is the least part of faith which can transplant a mulberry tree or a mountain, whereas Paul says that it is all faith which moves mountains? We must then answer, that the Apostle imputes the moving of mountains to all faith, not as though only the whole of faith could do this, but because this seemed a great thing to carnal men on account of the vastness of the body.
BEDE; Or our Lord here compares perfect faith to a grain of mustard seed, because it is lowly in appearance, but fervid in heart. But mystically by the mulberry tree, (whose fruit and branches are red with a blood-red color,) is represented the Gospel of the cross, which, through the faith of the Apostles being uprooted by the word of preaching from the Jewish nation, in which it was kept as it were in the lineal stock, was removed and planted in the sea of the Gentiles. AMBROSE; Or this is said because faith keeps out the unclean spirit, especially since the nature of the tree falls in with this meaning. For the fruit of the mulberry is at first white in the blossom, and being formed from thence grows red, and blackens as it gets ripe. The devil also having by transgression fallen from the white flower of the angelic nature and the bright beams of his power, grows terrible in the black odor of sin. CHRYS. The mulberry may be also compared to the devil, for as by the leaves of the mulberry tree certain worms are fed, so the devil, by the imaginations which proceed from him, is feeding for us a never dying worm; but this mulberry tree faith is able to pluck out of our souls, and plunge it into the deep.
drb › Luke › 17 › Verse 5 through 6
THEOPHYL. Because faith makes its possessor a keeper of God’s commandments, and adorns him with wonderful works; it would seem from thence that a man might thereby fall into the sin of pride. Our Lord therefore forewarned His Apostles by a fit example, not to boast themselves in their virtues, saying, But which of you having a servant plowing, &c.
AUG. Or else; To the many who understand not this faith in the truth already present, our Lord might seem not to have answered the petitions of His disciples. And there appears a difficulty in the connection here, unless we suppose He meant the change from faith to faith, from that faith, namely, by which we serve God, to that whereby we enjoy Him. For then will our faith be increased when we first believe the word preached, next the reality present. But that joyful contemplation possesses perfect peace, which is given to us in the everlasting kingdom of God. And that perfect peace is the reward of those righteous labors, which are performed in the administration of the Church. Be then the servant in the field ploughing, or feeding, that is, in this life either following his worldly business, or serving foolish men, as it were cattle, he must after his labors return home, that is, be united to the Church.
BEDE; Or the servant departs from the field when giving up for a time his work of preaching, the teacher retires into his own conscience, pondering his own words or deeds within himself. To whom our Lord does not at once say, Go from this mortal life, and sit down to meat, that is, refresh yourself in the everlasting resting-place of a blessed life.
AMBROSE; For we know that no one sits down before he has first passed over. Moses indeed also passed over, that he might see a great sight. Since then you not only say to your servant, Sit down to meat, but require from him another service, so in this life the Lord does not put up with the performance of one work and labor, because as long as we live we ought always to work. Therefore it follows, And will not rather say, Make ready wherewith I may sup. BEDE; He bids make ready wherewith he may sup, that is, after the labors of public discourse, He bids him humble himself in self-examination. With such a supper our Lord desires to be fed. But to gird one’s self is to collect the mind which has been enfolded in the base coil of fluctuating thoughts, whereby its steps in the cause of good works are wont to be entangled. For he who girds up his garments does so, that in walking he may not be tripped up. But to minister to God, is to acknowledge that we have no strength without the help of His grace.
AUG. While His servants also are ministering, that is, preaching the Gospel, our Lord is eating and drinking the faith and confession of the Gentiles. It follows, And afterward you shall eat and drink. As if He says, After that I have been delighted with the work of your preaching, and refreshed myself with the choice food of your compunction, then at length shall you go, and feast yourself everlastingly with the eternal banquet of wisdom.
CYRIL; Our Lord teaches us that it is no more than the just and proper right of a master to require, as their bounder duty, subjection from servants, adding, Does he thank that servant because he did the things that were commanded him? I trow not. Here then is the disease of pride cut away. Why boast you yourself? Do you know that if you pay not your debt, danger is at hand, but if you pay, you do nothing thank-worthy? As St. Paul says, For though I preach the Gospel I have nothing to glory of, for necessity is laid upon me, yea woe is to me if I preach not the Gospel.
Observe then that they who have rule among us, do not thank their subjects, when they perform their appointed service, but by kindness gaining the affections of their people, breed in them a greater eagerness to serve them. So likewise God requires from us that we should wait upon Him as His servants, but because He is merciful, and of great goodness, He promises reward to them that work, and the greatness of His loving-kindness far exceeds the labors of His servants.
AMBROSE; Boast not yourself then that you have been a good servant. You have done what you ought to have done. The sun obeys, the moon submits herself, the angels are subject; let us not then seek praise from ourselves. Therefore He adds in conclusion, So likewise you, when you have done all good things, say, We are unprofitable servants, we have done that which it was our duty to do. BEDE; Servants, I say, because bought with a price; unprofitable, for the Lord needs not our good things, or because the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us. Herein then is the perfect faith of men, when having done all things which were commanded them, they acknowledge themselves to be imperfect.
drb › Luke › 17 › Verse 7 through 10
BEDE; Our Lord had just before said, that he who is in the field must not return back; and lest this should seem to have been spoken of those only who would openly return from the field, that is, who would publicly deny their Lord, He goes on to show, that there are some who, while seeming to turn their face forward, are yet in their heart looking behind.
AMBROSE; He rightly says, night, for Antichrist is the hour of darkness, because he pours a dark cloud over the minds of men while he declares himself to be Christ. But Christ as lightning shines brightly, that we may be able to see in that night the glory of the resurrection. AUG. Or He says, in that night, meaning in that tribulation. THEOPHYL. Or He teaches us the suddenness of Christ’s coming, which we are told will be in the night. And having said that the rich can scarcely be saved, He shows that not all the rich perish, nor all the poor are saved. CYRIL; For by the two men in one bed, He seems to denote the rich who repose themselves in worldly pleasures, for a bed is a sign of rest. But not all who abound in riches are wicked, but if one is good and elect in the faith, he will be taken, but another who is not so will be left. For when our Lord descends to judgment, He will send His Angels, who while they leave behind on the earth the rest to suffer punishment, will bring the holy and righteous men to Him; according to the Apostle’s words, We shall be caught up together in the clouds to meet Christ in the air. AMBROSE; Or out of the same bed of human infirmity, one is left, that is, rejected, another is taken up, that is, is caught to meet Christ in the air. By the two grinding together, he seems to imply the poor and the oppressed. To which belongs what follows. Two men shall be in the field, &c. For in these there is no slight difference. For some nobly bear up against the burden of poverty, leading a lowly but honest life, and these shall be taken up; but the others are very active in wickedness, and they shall be left. Or those grinding at the mill seem to represent such as seek nourishment from hidden sources, and from secret places draw forth things openly to view. And perhaps the world is a kind of corn mill, in which the soul is shut up as in a bodily prison. And in this corn mill either the synagogue or the soul exposed to sin, like the wheat, softened by grinding and spoilt by too great moisture, cannot separate the outward from the inner parts, and so is left because its flour dissatisfies. But the holy Church, or the soul which is not soiled by the stains of sin, which grinds such wheat as is ripened by the heat of the eternal sun, presents to God a good flour from the secret shrines of the heart. Who the two men in the field are we may discover if we consider, that there are two minds in us, one of the outer man which wastes away, the other of the inner man which is renewed by the Sacrament. These are then the laborers in the field, the one of which by diligence brings forth good fruit, the other by idleness loses that which he has. Or those who are compared we may interpret to be two nations, one of which being faithful is taken, the other being unfaithful is left.
AUG. Or there are three classes of men here represented. The first is composed of those who prefer their ease and quiet, and busy not themselves in secular or ecclesiastical concerns. And this quiet life of theirs is signified by the bed. The next class embraces those who being placed among the people are governed by teachers. And such he has described by the name of women, because it is best for them to be ruled by the advice of those who are set over them; and he has described these as grinding at the mill, because in their hands revolves the wheel and circle of temporal concerns. And with reference to these mattershe has represented them as grinding together, inasmuch as they give their services to the benefit of the Church. The third class are those who labor in the ministry of the Church as in the field of God. In each of these three classes then there are two sorts of men, of which the one abide in the Church and are taken up, the other fall away and are left. AMBROSE; For God is not unjust that He should separate in His reward of their deserts men of like pursuits in life, and not differing in the quality of their actions. But the habit of living together does not equalize the merits of men, for not all accomplish what they attempt, but he only who shall persevere to the end shall be saved. CYRIL; When He said that some should be taken up, the disciples not unprofitably inquire, ‘Where, Lord?’BEDE; Our Lord was asked two questions, where the good should be taken up, and where the bad left; He gave only one answer, and left the other to be understood, saying, Wherever the body is, thither will the eagles be gathered together. CYRIL; As if He said, As when a dead body is thrown away, all the birds which feed on human flesh flock to it, so when the Son of man shall come, all the eagles, that is, the saints, shall haste to meet Him. AMBROSE; For the souls of the righteous are likened to eagles, because they soar high and forsake the lower parts, and are said to live to a great age. Now concerning the body, we can have no doubt, and above all if we remember that Joseph received the body from Pilate. And do not you see the eagles around, the body are the women and Apostles gathered together around our Lord’s sepulcher? Do not you see them then, When he shall come in the clouds, and every eye shall behold him? But the body is that of which it was said, My flesh is meat indeed; and around this body are the eagles which fly about on the wings of the Spirit, around it also eagles which believe that Christ has come in the flesh. And this body is the Church, in which by the grace of baptism we are renewed in the Spirit.
EUSEBIUS. Or by the eagles feeding on the dead animals, he has here described the rulers of the world, and those who shall at that time persecute the saints of God, in whose power are left all those who are unworthy of being taken up, who are called the body or carcass. Or by the eagles are meant the avenging powers which shall fly about to torment the wicked. AUG. Now these things which Luke has given us in a different place from Matthew, he either relates by anticipation, so as to mention beforehand what was afterwards spoken by our Lord, or he means us to understand that they were twice uttered by Him.
drb › Luke › 17 › Verse 34 through 37
AUG. Since faith is not a gift of the proud but of the humble, our Lord proceeds to add a parable concerning humility and against pride. THEOPHYL. Pride also beyond all other passions disturbs the mind of man. And hence the very frequent warnings against it. It is moreover a contempt of God; for when a man ascribes the good he does to himself and not to God, what else is this but to deny God? For the sake then of those that so trust in themselves, that they will not ascribe the whole to God, and therefore despise others, He puts forth a parable, to show that righteousness, although it may bring man up to God, yet if he is clothed with pride, casts him down to hell. GREEK EX. To be diligent in prayer was the lesson taught by our Lord in the parable of the widow and the judge, He now instructs us how we should direct our prayers to Him, in order that our prayers may not be fruitless. The Pharisee was condemned because he prayed heedlessly. As it follows, The Pharisee stood and prayed with himself. THEOPHYL. It is said “standing,” to denote his haughty temper. For his very posture betokens his extreme pride. BASIL; “He prayed with himself,” that is, not with God, his sin of pride sent him back into himself. It follows, God, I thank you. AUG. His fault was not that he gave God thanks, but that he asked for nothing further. Because you are full and abounds, you have no need to say, Forgive us our debts. What then must be his guilt who impiously fights against grace, when he is condemned who proudly gives thanks? Let those hear who say, “God has made me man, I made myself righteous. O worse and more hateful than the Pharisee, who proudly called himself righteous, yet gave thanks to God that he was so.
THEOPHYL. Observe the order of the Pharisee’s prayer. He first speaks of that which he had not, and then of that which he had. As it follows, That I am not as other men are. AUG. He might at least have said, “as many men;” for what does he mean by “other men,” but all besides himself? “I am righteous, he says, the rest are sinners.” GREG. There are different shapes in which the pride of self-confident men presents itself; when they imagine that either the good in them is of themselves; or when believing it is given them from above, that they have received it for their own merits; or at any rate when they boast that they have that which they have not. Or lastly, when despising others they aim at appearing singular in the possession of that which they have. And in this respect the Pharisee awards to himself especially the merit of good works. AUG. See how he; derives from the Publican near him a fresh occasion for pride. It follows, Or even as this Publican; as if he says, “I stand alone, he is one of the others.”
CHRYS. To despise the whole race of man was not enough for him; he must yet attack the Publican. He would have sinned, yet far less if he had spared the Publican, but now in one word he both assails the absent, and inflicts a wound on him who was present. To give thanks is not to heap reproaches on others. When you returns thanks to God, let Him be all in all to you. Turn not your thoughts to men, nor condemn your neighbor. BASIL; The difference between the proud man and the scorner is in the outward form alone. The one is engaged in reviling others, the other in presumptuously extolling: himself. CHRYS. He who rails at others does much harm both to himself and others. First, those who hear him are rendered worse, for if sinners they are made glad in finding one as guilty as themselves, if righteous, they are exalted, being led by the sins of others to think more highly of themselves. Secondly, the body of the Church suffers; for those who hear him are not all content to blame the guilty only, but to fasten the reproach also on the Christian religion. Thirdly, the glory of God is evil spoken of for as our well-doing makes the name of God to be glorified, so our sins cause it to be blasphemed. Fourthly, the object of reproach is confounded and becomes more reckless and immovable. Fifthly, the ruler is himself made liable to punishment for uttering things which are not seemly.
THEOPHYL. It becomes us not only to shun evil, but also to do good; and so after having said, I am not as other men are, extortioners, unjust, adulterers, he adds something by way of contrast, I fast twice in a week. They called the week the Sabbath, from the last day of rest. The Pharisees fasted upon the second and fifth day. He therefore set fasting against the passion of adultery, for lust is born of luxury; but to the extortioners and usurists he opposed the payment of tithes; as it follows, I give tithes of all I possess; as if he says, So far am I from indulging in extortion or injuring, that I even give up what is my own. GREG. So it was pride that laid bare to his wily enemies the citadel of his heart, which prayer and fasting had in vain kept closed. Of no use are all the other fortifications, as long as there is one place which the enemy has left defenseless.
AUG. If you look into his words, you will find that he asked nothing of God. He goes up indeed to pray, but instead of asking God, praises himself; and even insults him that asked. The Publican, on the other hand, driven by his stricken conscience afar off, is by his piety brought near. THEOPHYL. Although reported to have stood, the Publican yet differed from the Pharisee, both in his manner and his words, as well as in his having a contrite heart. For he feared to lift up his eyes to heaven, thinking unworthy of the heavenly vision those which had loved to gaze upon and wander after earthly things. He also smote his breast, striking it as it were because of the evil thoughts, and moreover rousing it as if asleep. And thus he sought only that God would be reconciled to him, as it follows, saying, God, be merciful.
CHRYS. He heard the words, that I am not as the Publican. He was not angry, but pricked to the heart. The one uncovered the wound, the other seeks for its remedy. Let no one then ever put forth so cold an excuse as, I dare not, I am ashamed, I cannot open my mouth. The devils have that kind of fear. The devil would fain close against you every door of access to God.
AUG. Why then marvel you, whether God pardons, since He himself acknowledges it. The Publican stood afar off, yet drew near to God. And the Lord was nigh to him, and heard him, For the Lord is on high, yet has he regard to the lowly. He lifted not so much as his eyes to heaven; that he might be looked upon, he looked not himself. Conscience weighed him down, hope raised him up, he smote his own breast, he exacted judgment upon himself. Therefore did the Lord spare the penitent. You have heard the accusation of the proud, you have heard the humble confession of the accused Hear now the sentence of the Judge; Verily I say to you, this man went down to his house justified rather than the other.
CHRYS This parable represents to us two chariots on the race course, each with two charioteers in it. In one of the chariots it places righteousness with pride, in the other sin and humility. You see the chariot of sin outstrip that of righteousness, not by its own strength but by the excellence of humility combined with it, but the other is defeated not by righteousness, but by the weight and swelling of pride. For as humility by its own elasticity rises above the weight of pride, and leaping up reaches to God, so pride by its great weight easily depresses righteousness. Although therefore you are earnest and constant in well doing, yet think you may boast yourself, you are altogether devoid of the fruits of prayer. But you that bears a thousand loads of guilt on your conscience, and only think this thing of yourself that you are the lowest of all men, shall gain much confidence before God. And He then goes on to assign the reason of His sentence. For every one who exalts himself shall be abased, and he that humbles himself shall be exalted. The word humility has various meanings. There is the humility of virtue, as, A humble and contrite heart, O God, you will not despise. There is also a humility arising from sorrows, as, He has humbled my life upon the earth. There is a humility derived from sin, and the pride and insatiability of riches. For can any thing be more low and debased than those who grovel in riches and power, and count them great things? BASIL; In like manner it is possible to be honorably elated when your thoughts indeed are not lowly, but your mind by greatness of soul is lifted up towards virtue. This loftiness of mind is seen in a cheerfulness amidst sorrow; or a kind of noble dauntlessness in trouble i a contempt of earthly things, and a conversation in heaven. And this loftiness of mind seems to differ from that elevation which is engendered of pride, just as the stoutness of a well-regulated body differs from the swelling of the flesh which proceeds from dropsy.
CHRYS. This inflation of pride can cast down even from heaven the man that takes not warning, but humility can raise a man up from the lowest depth of guilt. The one saved the Publican before the Pharisee, and brought the thief into Paradise before the Apostles; the other entered even into the spiritual powers. But if humility though added to sin has made such rapid advances, as to pass by pride united to righteousness, how much swifter will be its course when you add to it righteousness? It will stand by the judgment-seat of God in the midst of the angels with great boldness. Moreover if pride joined to righteousness had power to depress it, to what a hell will it thrust men when added to sin? This I say not that we should neglect righteousness, but that we should avoid pride. THEOPHYL. But should any one perchance marvel that the Pharisee for uttering a few words in his own praise is condemned, while Job, though he poured forth many, is crowned, I answer, that the Pharisee spoke these at the same time that he groundlessly accused others; but Job was compelled by an urgent necessity to enumerate his own virtues for the glory of God, that men might not fall away from the path of virtue.
BEDE; Typically, the Pharisee is the Jewish people, who boast of their ornaments because of the righteousness of the law, but the Publican is the Gentiles, who being at a distance from God confess their sins. Of whom the one for His pride returned humbled, the other for his contrition was thought worthy to draw near and be exalted.
drb › Luke › 18 › Verse 9 through 14
BEDE; A certain ruler having heard our Lord say, that only those who would be like little children should enter the kingdom of heaven, entreats Him to explain to him not by parable but openly by what works he may merit to obtain eternal life. AMBROSE; That ruler tempting Him said, Good Master, he ought to have said, Good God. For although goodness exists in divinity and divinity in goodness, yet by adding Good Master, he uses good only in part, not in the whole. For God is good altogether, man partially. CYRIL; Now he thought to detect Christ in blaming the law of Moses, while He introduced His own commands. He went then to the Master, and calling Him good, says that he wishes to be taught by Him, for he sought to tempt Him. But He who takes the wise in their craftiness answers him fitly as follows, Why call you me good? there is none good, save God alone. AMBROSE; He does not deny that He is good, but points to God. None is good then except he be full of goodness. But should it strike any one that it is said, none is good, let this also strike him, save God, and if the Son is not excepted from God, surely neither is Christ excepted from good. For how is He not good who is born from good? A good tree brings forth good fruits. How is He not good, seeing that the substance of His goodness which He took to Him from the Father has not degenerated in the Son which did not degenerate in the Spirit. Your good spirit, he says, shall lead me into a land of uprightness. But if the Spirit is good who received from the Son, verily He also is good who gave It. Because then it was a lawyer who tempted Him, as is plainly strewn in another book, He therefore well said, None is good, save God, that He might remind him that it was written, You shall not tempt the Lord your God, but he the rather gives thanks to the Lord that He is good.
CHRYS. Or else; I shall not hesitate to call this ruler covetous, for with this Christ reproaches him, but I say not that he was a tempter. TITUS BOST. When he says then, Good Master, what shall I do to inherit eternal life? it is the same as if he says, You are good; vouchsafe me then an answer to my question. I am learned in the Old Testament, but I see in you something far more excellent. For you make no earthly promises, but preach the kingdom of heaven. Tell me then, what shall I do to inherit eternal life? The Savior then considering his meaning, because faith is the way to good works, passes over the question he asked, and leads him to the knowledge of faith; as if a man was to ask a physician, “What shall I eat?” and he was to show him what ought to go before his food. And then He sends him to His Father, saying, Why call you me good? not that He was not good, for He was the good branch from the good tree, or the good Son of the good Father. AUG. It may seem that the account given in Matthew is different, where it is said, “Why ask you me of good?” which might apply better to the question which he asked, What good shall I do? In this place he both calls Him good, and asks the question about good. It will be best then to understand both to have been said, Why call you me good? and, Why ask you me of good? though the latter may rather be implied in the former.
TITUS BOST. After instructing him in the knowledge of the faith, He adds, you know the commandments. As though He said, Know God first, and then will it be time to seek what you ask. CYRIL; But the ruler expected to hear Christ say, Forsake the commandments of Moses, and listen to Mine. Whereas He sends him to the former; as it follows, You shall not kill, you shall not commit adultery. THEOPHYL. The law first forbids those things to which we are most prone, as adultery for instance, the incitement to which is within us, and of our nature; and murder, because rage is a great and savage monster. But theft and bearing false witness are sins which men seldom fall into. And besides, the former also are the more grievous sins, therefore He places theft and bearing false witness in the second place, as both less common, and of less weight than the other. BASIL; Now we must not understand by thieves, only such as cut strips off hides, or commit robberies in the baths. But all such also as, when appointed leaders of legions, or installed governors of states or nations, are guilty of secret embezzlement, or violent and open exactions. TITUS BOST. But you may observe that these commandments consist in not doing certain things; that if you have not committed adultery, you are chaste; if you steal not, honestly disposed; if you bear not false witness, truth-telling. Virtue then we see is rendered easy through the goodness of the Lawgiver. For He speaks of avoiding of evil, not practicing of good. And any cessation from action is easier than any actual work.
THEOPHYL. Because sin against parents, although a great crime, very rarely happens, He places it last of all, Honor your father and mother. AMBROSE; Honor is concerned not only with paying respect, but also with giving bountifully. For it is honoring to reward deserts. Feed your father, feed your mother, and when you have fed them you have not requited all the pangs and agony your mother underwent for you. To the one you owe all you have, to the other all you are. What a condemnation, should the Church feed those whom you are able to feed! But it may be said, What was going to bestow upon my parents, I prefer to give to the Church. God seeks not a gift which will starve your parents, but the Scripture says as well that parents are to be fed, as that they are to be left for God’s sake, should they check the love of a devout mind.
It follows, And he said, All these things have I kept from my youth up. JEROME; The young man speaks false, for if he had fulfilled that which was afterwards placed among the commandments, You shall love your neighbor as yourself, how was it that when he heard, Go and sell all that you have, and give to the poor, he went away sorrowful? BEDE; Or we must not think him to have lied, but to have avowed that he had lived honestly, that is, at least in outward things, else Mark could never have said, And Jesus seeing him, loved him.
TITUS BOST. Our Lord next declares, that though a man has kept the old covenant, he is not perfect, since he lacks to follow Christ. You yet lack one thing, Sell all that you have, &c. As if He says, you ask how to possess eternal life; scatter your goods among the poor, and you shall obtain it. A little thing is that you spend, you receive great things.
ATHAN. For when we despise the world, we must not imagine we have resigned any thing great, for the whole earth in comparison of the heaven is but a span long; therefore even should they who renounce it be lords of the whole earth, yet still it would be nothing worth in comparison of the kingdom of heaven. BEDE; Whoever then wishes to be perfect must sell all that he has, not a part only, as Ananias and Sapphira did, but the whole. THEOPHYL. Hence when he says, All that you have, He inculcates the most complete poverty. For if there is any thing left over or remaining to you, you are its slave. BASIL; He does not tell us to sell our goods, because they are by nature evil, for then they would not be God’s creatures; He therefore does not bid us cast them away as if they were bad, but distribute them; nor is any one condemned for possessing them, but for abusing them. And thus it is, that to lay out our goods according to God’s command both blots out sins, and bestows the kingdom. CHRYS. God might indeed feed the poor without our taking compassion upon them, but He wishes the givers to be bound by the ties of love to the receivers. BASIL; When our Lord says, Give to the poor, it becomes a man no longer to be careless, but diligently to dispose of all things, first of all by himself if in any measure he is able, if not, by those w ho are known to be faithful, and prudent in their management; for cursed is he who does the work of the Lord negligently. CHRYS. But it is asked, how does Christ acknowledge the giving all things to the poor to be perfection, whereas St. Paul declares this very thing without charity to be imperfect. Their harmony is shown in the words which succeed, And come, follow me, which betokens it to be from love. For herein shall all men know that you are my disciples, if you have love one toward another. THEOPHYL. Together with poverty must exist all the other virtues, therefore He says, Come, follow me, that is, In all other things be My disciples, be always following Me.
CYRIL; The ruler was not able to contain the new word, but being like an old bottle, burst with sorrow. BASIL; The merchant when he goes to the market, is not loath to part with all that he has, in order to obtain what he requires, but you are grieved at giving mere dust and ashes that you may gain everlasting bliss.
drb › Luke › 18 › Verse 18 through 23
THEOPHYL. Our Lord, seeing that the rich man was sorrowful when it was told him to surrender his riches marveled, saying, How hardly shall they that have riches enter into the kingdom of God! He says not, It is impossible for them to enter, but it is difficult. For they might through their riches reap a heavenly reward, but it is a hard thing, seeing that riches are more tenacious than birdlime, and hardly is the soul ever plucked away, that is once seized by them. But he next speaks of it as impossible. It is easier for a camel to go through a needle’s eye. The word in the Greek answers equally to the animal called the camel, and to a cable, or ship rope. However we may understand it, impossibility is implied. What must we say then? First of all that the thing is positively true, for we must remember that the rich man differs from the steward, or dispenser of riches. The rich man is he who reserves his riches to himself, the steward or dispenser one who holds them entrusted to his care for the benefit of others. CHRYS. Abraham indeed possessed wealth for the poor. And all they who righteously possess it, spend it as receiving it from God, according to the divine command, while those who have acquired wealth in an ungodly way, are ungodly in their use of it; whether in squandering it on harlots or parasites, or hiding it in the ground, but sparing nothing for the poor. He does not then forbid men to be rich, but to be the slaves of their riches. He would have us use them as necessary, not keep guard over them. It is of a servant to guard, of a master to dispense. Had he wished to preserve them, He would never have given them to men, but left them to remain in the earth.
THEOPHYL. Again, observe that He says, a rich man can not possibly be saved, but one who possesses riches hardly; as if he said, The rich man who has been taken captive by his riches, and is a slave to them, shall not be saved; but he who possesses or is the master of them shall with difficulty be saved, because of human infirmity. For the devil is ever trying to make our foot slip as long as we possess riches, and it is a hard matter to escape his wiles. Poverty therefore is a blessing, and as it were free from temptation. CHRYS. There is no profit in riches while the soul suffers poverty, no hurt in poverty, while the soul abounds in wealth. But if the sign of a man waxing rich is to be in need of nothing and of becoming poor to be in want, it is plain that the poorer a man is, the richer he grows. For it is far easier for one in poverty to despise wealth, than for the rich. Nor again is avarice wont to be satisfied by having more, for thereby are men only the more inflamed, just as a fire spreads, the more it has to feed upon. Those which seem to be the evils of poverty, it has in common with riches, but the evils of riches are peculiar to them. AUG. The name of “rich” he here gives to one who covets temporal things, and boasts himself in them. To such rich men are opposed the poor in spirit, of whom is the kingdom of heaven. Now mystically it is easier for Christ to suffer for the lovers of this world, than for the lovers of this world to be converted to Christ. For by the name of a camel He would represent Himself: for He voluntarily humbled Himself to bear the burdens of our infirmity. By the needle He signifies sharp piercings, and thereby the pangs received in His Passion, but by the form of the needle He describes the straitening of the Passion. CHRYS. These weighty words so far exceeded the capacity of the disciples, that when they heard them, they asked, Who then can be saved? not that they feared for themselves, but for the whole world. AUG. Seeing that there is an incomparably greater number of poor which might be saved by forsaking their riches, they understood that all who love riches, even though they cannot obtain them, were to be counted among the number of the rich. It follows, And he said to them, The things which are impossible with men are possible with God, which must not be taken as if a rich man with covetousness and pride might enter into the kingdom of God, but that it is possible with God for a man to be converted from covetousness and pride, to charity and humility.
THEOPHYL. With men therefore whose thoughts creep earthward, salvation is impossible, but with God it is possible. For when man shall have God for his counselor, and shall have received the righteousness of God and His teaching concerning poverty, as well as have invoked His aid, this shall be possible to him.
CYRIL; The rich man who has despised many things will naturally expect a reward, but he who possessing little resigns what he has, may fairly ask what there is in store for him; as it follows, Then Peter said, lo, we have left all. Matthew adds, What shall we have therefore? BEDE; As if he says, We have done what you command us, what reward then will you give us? And because it is not enough to have left all things, he adds that which made it perfect, saying, And have followed you. CYRIL; It was necessary to say this, because those who forsake a few things, as far as regards their motives and obedience, are weighed in the same balance with the rich, who have forsaken all, inasmuch as they act from the like affections, in voluntarily making a surrender of all that they possess. And therefore it follows, Verily I say to you, there is no man that has left house, &c. who shall not receive manifold more, &c. He inspires all who hear Him with the most joyful hopes, confirming His promises to them with an oath, beginning His declaration with Verily. For when the divine teaching invites the world to the faith of Christ, some perhaps regarding their unbelieving parents are unwilling to distress them by coming to the faith, and have the like respect of others of their relations; while some again forsake their father and mother, and hold lightly the love of their whole kindred in comparison of the love of Christ.
BEDE; The sense then is this; He who in seeking the kingdom of God has despised all earthly affections, has trampled under foot all riches, pleasures, and smiles of the world, shall receive far greater in the present time. Upon the ground of this declaration, some of the Jews build up the fable of a millennium after the resurrection of the just, when all things which we have given up for God’s sake shall be restored with manifold interest, and eternal life be granted. Nor do they from their ignorance seem to be aware, that even if in other things there might be a fit promise of restoration, yet in the matter of wives, who might be according to some Evangelists an hundred fold, it would be manifestly shocking, especially since our Lord declares that in the resurrection there will be no marrying. And according to Mark, those things which have been given up, He declares shall be received at this time with persecutions, which these Jews assert will be absent for a thousand years.
CYRIL; This then we say, that he who gives up all worldly and carnal things will gain for himself far greater, inasmuch as the Apostles, after leaving a few things, obtained the manifold gifts of grace, and were accounted great every where. We then shall be like to them. If a man has left his home, he shall receive an abiding place above. If his father, he shall have a Father in heaven. If he has forsaken his kindred, Christ shall take him for a brother. If he has given up a wife, he shall find divine wisdom, from which he shall beget spiritual offspring. If a mother, he shall find the heavenly Jerusalem, who is our mother. From brethren and sisters also united together with him by the spiritual bond of his will, he shall receive in this life far more kindly affections.
drb › Luke › 18 › Verse 24 through 30
AMBROSE; Zacchaeus in the sycamore, the blind man by the way side: upon the one our Lord waits to show mercy, upon the other He confers the great glory of abiding in his house. The chief among the Publicans is here fitly introduced. For who will hereafter despair of himself, now that he attains to grace who gained his living by fraud. And he too moreover a rich man, that we may know that not all rich men are covetous. CYRIL; But Zacchaeus made no delay in what he did, and so was accounted worthy of the favor of God, which gives sight to the blind, and calls them who are afar off.
TITUS BOST. The seed of salvation had begun to spring up in him, for he desired to see Jesus, having never seen Him. For if he had seen Him, he would long since have given up the Publican’s wicked life. No one that sees Jesus can remain any longer in wickedness. But there were two obstacles to his seeing Him. The multitude not so much of men as of his sins prevented him, for he was little of stature. AMBROSE; What means the Evangelist by describing his stature, and that of none other? It is perhaps because he was young in wickedness, or as yet weak in the faith. For he was not yet prostrate in sin who could climb up. He had not yet seen Christ. TITUS BOST. But he discovered a good device; running before he climbed up into a sycamore, and saw Him whom he had long wished for, i.e. Jesus, passing by. Now Zacchaeus desired no more than to see, but He who is able to do more than v e ask for, granted to Him far above what he expected; as it follows, And when Jesus came to the place, he looked up, and saw him. He saw the soul of the man striving earnestly to live a holy life, and converts him to godliness. AMBROSE; Uninvited he invites Himself to his house; as it follows, Zacchaeus, make haste, and come down, &c. for He knew how richly He would reward his hospitality. And though He had not yet heard the word of invitation, He had already seen the will.
BEDE; See here, the camel disencumbered of his hunch passes through the eye of a needle, that is, the rich man and the publican abandoning his love of riches, and loathing his dishonest gains, receives the blessing of his Lord’s company. It follows, And he made haste, and came down, and received him joyfully. AMBROSE; Let the rich learn that guilt attaches not to the goods themselves, but to those who know not how to use them. For riches, as they are hindrances to virtue in the unworthy, so are they means of advancing it in the good.
PSEUDO-CHRYS. Observe the gracious kindness of the Savior. The innocent associates with the guilty, the fountain of justice with covetousness, which is the source of injustice. Having entered the publican’s house, He suffers no stain from the mists of avarice, but disperses them by the bright beam of His righteousness. But those who deal with biting words and reproaches, try to cast a slur upon the things which were done by Him; for it follows, And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. But He, though accused of being a wine-bibber and a friend of publicans, regarded it not, so long as He could accomplish His end. As a physician sometimes can not save his patients from their diseases without the defilement of blood. kind so it happened here, for the publican was converted, and lived a better life. Zacchaeus stood, and said to the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any man, I restore him fourfold. Behold here is a marvel: without learning he obeys. And as the sun pouring its rays into a house enlightens it not by word, but by work, so the Savior by the rays of righteousness put to flight the darkness of sin; for the light shines in darkness. Now every thing united is strong, but divided, weak, therefore Zacchaeus divides into two parts his substance. But we must be careful to observe, that his wealth was not made up from unjust gains, but from his patrimony, else how could he restore fourfold what he had unjustly extorted. He knew that the law ordered what was wrongly taken away to be restored fourfold, that if the law deterred not, a man’s losses might soften him. Zacchaeus waits not for the judgment of the law, but makes himself his own judge.
THEOPHYL. If we examine more closely, we shall see that nothing was left of his own property. For having given half of his goods to the poor, out of the remainder he restored fourfold to those whom he had injured. He not only promised this, but did it. For he says not, “I will give the half, and I will restore fourfold, but, I give, and I restore. To such Christ announces salvation; Jesus said to him, This day is salvation come to this house, signifying that Zacchaeus had attained to salvation, meaning by the house the inhabitant thereof. And it follows, forasmuch as he also is a son of Abraham. For He would not have given the name of a son of Abraham to a lifeless building. BEDE; Zacchaeus is called the son of Abraham, not because he was born of Abraham’s seed, but because he imitates his faith, that as Abraham left his country and his father’s house, so he abandoned all his goods in giving them to the poor. And He well says, “He also,” to declare that not only those who had lived justly, but those who are raised up from a life of injustice, belong to the sons of promise. THEOPHYL. He said not that he “was” a son of Abraham, but that he now is. For before when he was the chief among the publicans, and bore no likeness to the righteous Abraham, he was not his son. But because some murmured that he tarried with a man who was a sinner, he adds in order to restrain them, For the Son of man came to seek and to save that which was lost. PSEUDO-CHRYS. Why do you accuse me if I bring sinners to righteousness? So far am I from hating them, that for their sakes I came. For I came to heal, not to judge, therefore am I the constant guest of those that are sick, and I suffer their noisomeness that I may supply remedies. But some one may ask, how does Paul bid us, If we have a brother that is a fornicator or covetous man, with such not even to take food; whereas Christ was the guest of publicans? They were not as yet so far advanced as to be brethren, and besides, St. Paul bids us avoid our brethren only when they persist in evil, but these were converted. BEDE; Mystically, Zacchaeus, which is by interpretation “justified,” signifies the Gentile believers, who were depressed and brought very low by their worldly occupations, but sanctified by God. And he was desirous to see our Savior entering Jericho, inasmuch as he sought to share in that faith which Christ brought into the world. CYRIL; The crowd is the tumultuous state of an ignorant multitude, which cannot see the lofty top of wisdom. Zacchaeus therefore, while he was in the crowd, saw not Christ, but having advanced beyond the vulgar ignorance, was thought worthy to entertain Him whom he desired to look upon. BEDE; Or the crowd that is, the general habit of vice, which rebuked the blind man crying out, lest he should seek the light, also impedes Zacchaeus looking up, that he might not see Jesus; that as by crying out the more the blind man overcame the crowd, so the man weak in the faith by forsaking earthly things, and climbing the tree of the Cross, surmounts the opposing multitude. The sycamore, which is a tree resembling the mulberry in foliage, but exceeding it in height, whence by the Latins it is called “lofty,” is called the “foolish fig-tree,” and so the Cross of our Lord sustains believers, as the fig-tree figs, and is mocked by unbelievers as foolishness. This tree Zacchaeus, who was little in stature, climbed up, that he might be raised together with Christ; for every one who is humble, and conscious of his own weakness, cries out, God forbid that I should glory, save in the cross of our Lord Jesus Christ. AMBROSE; He has well added, that our Lord was to pass that way, either where the sycamore-tree was, or where he was who was about to believe, that so He might preserve the mystery, and sow the seeds of grace. For He had so come as that through the Jews He came to the Gentiles. He sees then Zacchaeus above, for already the excellence of his faith shone forth amidst the fruits of good works, and the loftiness of the fruitful tree; but Zacchaeus stands out above the tree, as one who is above the law. BEDE; The Lord as He journeyed came to the place where Zacchaeus had climbed the sycamore, for having sent His preachers throughout the world in whom He Himself spoke and went, He comes to the Gentile people, who were already raised up on high through faith in His Passion, and whom when He looked up He saw, for He chose them through grace. Now our Lord once abode in the house of the chief of the Pharisees, but when He did works such as none but God could do, they railed at Him Wherefore hating their deeds He departed, saying, Your house shall be left to you desolate; but now He must needs stay at the house of the weak Zacchaeus, that is, by the grace of the new law brightly shining, He must take rest in the hearts of tile lowly nations. But that Zacchaeus is bid to come down from the sycamore tree, and prepare an abode for Christ, this is what the Apostle says, Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more. And again elsewhere, For though he was crucified through weakness, yet he lives by the power of God. It is plain that the Jews always hated the salvation Of the Gentiles; but salvation, which formerly filled the houses of the Jews, has this day shone upon the Gentiles, forasmuch as this people also by believing on God is a son of Abraham.
THEOPHYL. It is easy to turn this to a moral use. For whoever surpasses many in wickedness is small in spiritual growth, and cannot see Jesus for the crowd. For disturbed by passion and worldly things, he beholds not Jesus walking, that is, working in us, not recognizing His operation. But he climbs up to the top of a sycamore-tree, in that he rises above the sweetness of pleasure, which is signified by a fig, and subduing it, and so becoming more exalted, he sees and is seen by Christ. GREG. Or because the sycamore is from its name called the foolish fig, the little Zacchaeus gets up into the sycamore and sees the Lord, for they who humbly choose the foolish things of this world are those who contemplate most closely the wisdom of God. For what is more foolish in this world than not to seek for what is lost, to give our possessions to robbers, to return not injury for injury? However, by this wise foolishness, the wisdom of God is seen, not yet really as it is, but by the light of contemplation.
THEOPHYL. The Lord said to him, Make haste and come down, that is, “you have ascended by penitence to a place too high for you, come down by humility, lest your exaltation cause you to sky. I must abide in the house of a humble man. We have two kinds of goods in us, bodily, and spiritual; the just man gives up all his bodily goods to the poor, but he forsakes not his spiritual goods, but if he has extorted any thing from any one, he restores to him fourfold; signifying thereby that if a man by repentance walks in the Opposite path to his former perverseness, he by the manifold practice of virtue heals all his old offenses, and so merits salvation, and is called the son of Abraham, because he went out from his own kindred, that is, from his ancient wickedness.
drb › Luke › 19 › Verse 1 through 10
GREG. When He had related the evils that were to come upon the city, He straightway entered the temple, that He might cast out them that bought and sold in it. Showing that the destruction of the people arose chiefly from the guilt of the priests. AMBROSE; For God wishes not His temple to be a house of traffic, but the dwelling-place of holiness, nor does He fix the priestly service in a salable performance of religion, but in a free and willing obedience
CYRIL; Now there were in the temple a number of sellers who sold animals, by the custom of the law, for the sacrificial victims, but the time was now come for the shadows to pass away, and the truth of Christ to shine forth. Therefore Christ, who together with the Father was worshipped in the temple, commanded the customs of the law to be reformed, but the temple to become a house of prayer; as it is added, My house, &c. GREG. For they who sat in the temple to receive money would doubtless sometimes make exaction to the injury of those who gave them none.
THEOPHYL. The same thing our Lord did also at the beginning of His preaching, as John relates; and now He did it a second time, because the crime of the Jews was much increased by their not having been chastened by the former warning.
AUG. Now mystically, you must understand by the temple; Christ Himself, as man in His human nature, or with His body united to Him, that is, the Church. Put inasmuch as He is the Head of the Church, it was said, Destroy this temple, and I will raise it up in three days. Inasmuch as the Church is joined to Him, is the temple understood, of which He seems to have spoken in the same place, Take these away from hence; signifying that there would be those in the Church who would rather be pursuing their own interest, or find a shelter therein to conceal their wickedness, than follow after the love of Christ, and by confession of their sills receiving pardon be restored.
GREG. But our Redeemer does not withdraw His word of preaching even from the unworthy and ungrateful. Accordingly after having by the ejection of the corrupt maintained the strictness of discipline, He now pours forth the gifts of grace. For it follows, And he was teaching daily in the temple. CYRIL; Now from what Christ had said and done it was meet that men should worship Him as God, but far from doing this, they sought to slay Him; as it follows, But the chief priests and scribes and the chief of the people sought to destroy him. BEDE; Either because He daily taught in the temple, or because He had cast the thieves therefrom, or that coming thereto as King and Lord, He was greeted with the honor of a heavenly hymn of praise. CYRIL; But the people held Christ in far higher estimation than the Scribes and Pharisees, and chiefs of the Jews, who not receiving the faith of Christ themselves, rebuked others. Hence it follows, And they could not find what they might do: for all the people were very attentive to hear him. BEDE; This may be taken in two ways; either that fearing; a tumult of the people they knew not what they should do with Jesus, whom they had settled to destroy; or they sought to destroy Him because they perceived their own authority set aside, and multitudes flocking to hear Him. GREG. Mystically, such as the temple of God is in a city, such is the life of the religious in a faithful people. And there are frequently some who take upon themselves the religious habit, and while they are receiving the privilege of Holy Orders, are sinking the sacred office of religion into a bargain of worldly traffic. For the sellers in the temple are those who give at a certain price that which is the rightful possession of others. For to sell justice is to observe it on condition of receiving a reward. But the buyers in the temple are those, who whilst unwilling to discharge what is just to their neighbor, and disdaining to do what they are in duty bound to, by paying a price to their patrons, purchase sin.
ORIGEN; If any then sells, let him be cast out, and especially if he sells doves. For of those things which have been revealed and committed to me by the Holy Spirit, I either sell for money to the people, or do not teach without hire, what else do I but sell a dove, that is, the Holy Spirit? AMBROSE; Therefore our Lord teaches generally that all worldly bargains should be far removed from the temple of God; but spiritually He drove away the money-changers, who seek gain from the Lord’s money, that is, the divine Scripture, lest they should discern good and evil. GREG. And these make the house of God a den of thieves, because when corrupt men hold religious offices, they slay with the sword of their wickedness their neighbors, whom they ought to raise to life by the intercession of their prayers. The temple also is the soul of the faithful, which if it put forth corrupt thoughts to the injury of a neighbor, then is it become as it were a lurking place of thieves. But when the soul of the faithful is wisely instructed to shun evil, truth teaches daily in the temple.
drb › Luke › 19 › Verse 45 through 48
EUSEBIUS. How beautiful was every thing relating to the structure of the temple, history informs us, and there are yet preserved remains of it, enough to instruct us in what was once the character of the buildings. But our Lord proclaimed to those that were wondering at the building of the temple, that there should not be left in it one stone upon another. For it was meet that that place, because of the presumption of its worshippers, should suffer every kind of desolation. BEDE; For it was ordained by the dispensation of God that the city itself and the temple should be overthrown, lest perhaps some one yet a child in the faith, while rapt in astonishment at the rites of the sacrifices, should be carried away by the mere sight of the various beauties. AMBROSE; It was spoken then of the temple made with hands, that it should be overthrown. For there is nothing made with hands which age does not impair, or violence throw down, or fire burn. Yet there is also another temple, that is, the synagogue, whose ancient building falls to pieces as the Church rises. There is also a temple in every one, which falls when faith is lacking, and above all when any one falsely shields himself under the name of Christ, that so he may rebel against his inward inclinations.
CYRIL; Now His disciples did not at all perceive the force of His words, but supposed they were spoken of the end of the world. Therefore asked they Him, saying, Master, but when shall these things be? and what sign, &c.
AMBROSE; Matthew adds a third question, that both the time of the destruction of the temple, and the sign of His coming, and the end of the world, might be inquired into by the disciples. But our Lord being asked when the destruction of the temple should be, and what the sign of His coming, instructs them as to the signs, but does not mind to inform them as to the time. It follows, Take heed that you be not deceived. ATHAN. For since we have received, delivered to us by God, graces and doctrines which ere above man, (as, for example, the rule of a heavenly life, power against evil spirits, the adoption and the knowledge of the Father and the Word, the gift of the Holy Spirit,) our adversary the devil goes about seeking to steal from us the seed of the word which has been sown. But the Lord, shutting up in us His teaching as His own precious gift, warns us, lest we be deceived. And one very great gift He gives us, the word of God, that not only we be not led away by what appears, but even if there is ought lying concealed, by the grace of God we may discern it. For seeing that the devil is the hateful inventor of evil, what he himself is he conceals, but craftily assumes a name desirable to all; just as if a man wishing to get into his power some children not His own, should in the absence of the parents counterfeit their looks, and lead away the children who were longing for them. In every heresy then the devil says in disguise, “I am Christ, and with me there is truth.” And so it follows, For many shall come in my name, saying, I am Christ; and the time draws near. CYRIL; For before His descent from heaven, there shall come some to whom we must not give place. For the Only-begotten Son of God, when He came to save the world, wished to be in secret, that He might bear the cross for us. But His second coming shall not be in secret, but terrible and open. For He shall descend in the glory of God the Father, with the Angels attending Him, to judge the world in righteousness. Therefore He concludes, Go you not therefore after them. TITUS BOST. Or perhaps He does not speak of false Christs coming before the end of the world, but of those who existed in the Apostles’ time. BEDE; For there were many leaders when the destruction of Jerusalem was at hand, who declared themselves to be Christ, and that the time of deliverance was drawing nigh. Many heresiarchs also in the Church have preached that the day of the Lord is at hand, whom the Apostles condemn. Many Antichrists also came in Christ’s name, of whom the first was Simon Magus, who said, This man is the great power of God.
drb › Luke › 21 › Verse 5 through 8
GREG. God denounces the woes that shall forerun the destruction of the world, that so they may the less disturb when they come, as having been foreknown. For darts strike the less which are foreseen. And so He says, But when you shall hear of wars and commotions, &c. Wars refer to the enemy, commotions to citizens. To show us then that we shall be troubled from within and without, He asserts that the one we suffer from the enemy, the other from our own brethren.
AMBROSE; But of the heavenly words none are greater witnesses than we, upon whom the ends of the world have come. What wars and what rumors of wars have we received!
GREG. But that the end will not immediately follow these evils which come first, it is added, These things must first come to pass; but the end is not yet, &c. For the last tribulation is preceded by many tribulations, because many evils must come first, that they may await that evil which has no end. It follows, Then said he to them, Nation shall rise against nation, &c. For it must needs be that we should suffer some things from heaven, some from earth, some from the elements, and some from men. Here then are signified the confusions of men. It follows, And great earthquakes shall be in diverse places. This relates to the wrath from above. CHRYS. For an earthquake is at one time a sign of wrath, as when our Lord was crucified the earth shook; but at another time it is a token of God’s providence, as when the Apostles were praying, the place was moved where they were assembled. It follows, and pestilence. GREG. Look at the vicissitudes of bodies. And famine. Observe the barrenness of the ground. And fearful sights and great signs there shall be from heaven. Behold the variableness of the climate, which must be ascribed to those storms which by no means regard the order of the seasons. For the things which come in fixed order are not signs. For every thing that we receive for the use of life we pervert to the service of sin, but all those things which we have bent to a wicked use, are turned to the instruments of our punishment. AMBROSE; The ruin of the world then is preceded by certain of the world’s calamities, such as famine, pestilence, and persecution. THEOPHYL. Now some have wished to place the fulfillment of these things not only at the future consummation of all things, but at the time also of the taking of Jerusalem. For when the Author of peace was killed, then justly arose among the Jews wars and sedition. But from wars proceed pestilence and famine, the former indeed produced by the air infected with dead bodies, the latter through the lands remaining uncultivated. Josephus also relates the most intolerable distresses to have occurred from famine; and at the time of Claudius Caesar there was a severe famine, as we read in the Acts, and many terrible events happened, A forboding, as Josephus says, the destruction of Jerusalem.
CHRYS. But He says, that the end of the city shall not come immediately, that is, the taking of Jerusalem, but there shall be many battles first. BEDE; The Apostles are also exhorted not to be alarmed by these forerunners, nor to desert Jerusalem and Judea. But the kingdom against kingdom, and the pestilence of those whose word creeps as a cancer, and the famine of hearing the word of God, and the shaking of the whole earth, and the separation from the true faith, may be explained also in the heretics, who contending one with another bring victory to the Church. AMBROSE; There are also other wars which the Christian wages, the struggles of different lusts, and the conflicts of the will; and domestic foes are far more dangerous than all foreign.
drb › Luke › 21 › Verse 9 through 11
BEDE; The events which were to follow the fulfillment of the times of the Gentiles He explains in regular order, saying, There shall be signs in the sun, and in the moon, and in the stars. AMBROSE; All which signs are more clearly described in Matthew, Then shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven. EUSEBIUS. For at that time when the end of this perishing life shall be accomplished, and, as the Apostle says, The fashion of this world passes away, then shall succeed a new world in which instead of sensible light, Christ Himself shall shine as a sunbeam, and as the King of the new world, and so mighty and glorious will be His light, that the sun which now dazzles so brightly, and the moon and all the stars, shall be hidden by the coming of a far greater light. CHRYS For as in this world the moon and the stars are soon dimmed by the rising of the sun, so at the glorious appearance of Christ shall the sun become dark, and the moon not shed her ray, and the stars shall fall from heaven, stripped of their former attire, that they may put on the robe of a better light. EUSEBIUS. What things shall befall the world after the darkening of the orbs of light, and whence shall arise the straitening of nations, He next explains as follows, And of the earth distress of nations, by reason of the confusion of the roaring of the sea. Wherein He seems to teach, that the beginning of the universal change will be owing to the failing of the watery substance. For this being first absorbed or congealed, so that no longer is heard the roaring of the sea, nor do the waves reach the shore because of the exceeding drought, the other parts of the world, ceasing to obtain the usual vapor which came forth from the watery matter, shall undergo a revolution. Accordingly since the appearance of Christ must put down the prodigies which resist God, namely, those of Antichrist, the beginnings of wrath shall take their rise from droughts, such as that neither storm nor roaring of the sea be any more heard. And this event shall be succeeded by the distress of the men who survive; as it follows, Men’s hearts being dried up for fear, and looking after those things which shall come upon the whole world. But the things that shall then come upon the world He proceeds to declare, adding, For the powers of heaven shall be shaken.
THEOPHYL. Or else, When the higher world shall be changed, then also the lower elements shall suffer loss; whence it follows, And on the earth distress of nations, &c. As if He said, the sea shall roar terribly, and its shores shall be shaken with the tempest, so that of the people and nations of the earth there shall be distress, that is, a universal misery, so that they shall pine away from fear and expectation of the evils which are coming upon the world.
AUG. But you will say, your punishment compels you to confess that the end is now approaching, seeing the fulfillment of that which was foretold. For it is certain there is no country, no place in our time, which is not affected or troubled. But if those evils which mankind now suffer are sure signs that our Lord is now about to come, what means that which the Apostle says, For when they shall say peace and safety. Let us see then if it be not perhaps better to understand the words of prophecy to be not so fulfilled, but rather that they will come to pass when the tribulation of the whole world shall be such that it shall belong to the Church, which shall be troubled by the whole world, not to those who shall trouble it. For they are those who shall say, Peace and safety. But now these evils which are counted the greatest and most immoderate, we see to be common to both the kingdoms of Christ and the Devil. For the good and the evil are alike afflicted with them, and among these great evils is the yet universal resort to licentious feasts. Is not this the being dried up from fear, or rather the being burnt up from lust?
THEOPHYL. But not only shall men be tossed about when the world shall be changed, but angels even shall stand amazed at the terrible revolutions of the universe. Hence it follows, And the powers of heaven shall be shaken. GREG. For whom does He call the powers of heaven, but the angels, dominions, principalities, and powers? which at the coming of the strict Judge shall then appear visibly to our eyes, that they may strictly exact judgment of us, seeing that now our invisible Creator patiently bears with us. EUSEBIUS. When also the Son of God shall come in glory, and shall crush the proud empire of the son of sin, the angels of heaven attending Him, the doors of heaven which have been shut from the foundation of the world shall be opened, that the things that are on high may be witnessed. CHRYS. Or the heavenly powers shall be shaken, although themselves know it not. For when they see the innumerable multitudes condemned, they shall not stand there without trembling. BEDE; Thus it is said in Job, the pillars of heaven tremble and are afraid at his reproof. What then do the boards do, when the pillars tremble? what does the shrub of the desert suffer, when the cedar of Paradise is shaken? EUSEBIUS. Or the powers of heaven are those which preside over the sensible parts of the universe, which indeed shall then be shaken that they may attain to a better state. For they shall be discharged from the ministry with which they serve God toward the sensible bodies in their perishing condition. AUG. But that the Lord may not seem to have foretold as extraordinary those things concerning His second coming, which were wont to happen to this world even before His first coming, and that we may not be laughed at by those who have read more and greater events than these in the history of nations, I think what has been said may be better understood to apply to the Church. For the Church is the sun, the moon, and the stars, to whom it was said, Fair as the moon, elect as the sun. And she will then not be seen for the unbounded rage of the persecutors. AMBROSE; While many also fall away from religion, clear faith will be obscured by the cloud of unbelief, for to me that Sun of righteousness is either diminished or increased according to my faith; and as the moon in its monthly wanings, or when it is opposite the sun by the interposition of the earth, suffers eclipse, so also the holy Church when the sins of the flesh oppose the heavenly light, cannot borrow the brightness of divine light from Christ’s rays. For in persecutions, the love of this world generally shuts out the light of the divine Sun; the stars also fall, that is, men who shine in glory fall when the bitterness of persecution waxes sharp and prevails. And this must be until the multitude of the Church be gathered in, for thus are the good tried and the weak made manifest. AUG. But in the words, And upon the earth distress of nations, He would understand by nations, not those which shall be blessed in the seed of Abraham, but those which shall stand on the left hand.
AMBROSE; So severe then will be the manifold fires of our souls, that with consciences depraved through the multitude of crimes, by reason of our fear of the coming judgment, the dew of the sacred fountain will be dried upon us. But as the Lord’s coming is looked for, in order that His presence may dwell in the whole circle of mankind or the world, which now dwells in each individual who has embraced Christ with his whole heart, so the powers of heaven shall at our Lord’s coming obtain an increase of grace, and shall be moved by the fullness of the Divine nature more closely infusing itself. There are also heavenly powers which proclaim the glory of God, which shall be stirred by a fuller infusion of Christ, that they may see Christ. AUG. Or the powers of heaven shall be stirred, because when the ungodly persecute, some of the most stout-hearted believers shall be troubled.
THEOPHYL. It follows, And then shall they see the Son of man coming in the clouds. Both the believers and unbelievers shall see Him, for He Himself as well as His cross shall glisten brighter than the sun, and so shall be observed of all. AUG. But the words, coming in the clouds, may be taken in two ways. Either coming in His Church as it were in a cloud, as He now ceases not to come. But then it shall be with great power and majesty, for far greater will His power and might appear to His saints, to whom He will give great virtue, that they may not be overcome in such a fearful persecution. Or in His body in which He sits at His Father’s right hand He must rightly be supposed to come, and not only in His body, but also in a cloud, for He will come even as He went away, And a cloud received him out of their sight.
CHRYS. For God ever appears in a cloud, according to the Psalms, clouds and darkness are round about him. Therefore shall the Son of man come in the clouds as God, and the Lord, not secretly, but in glory worthy of God. Therefore He adds, with great power and majesty. CYRIL; Great must be understood in like manner. For His first appearance He made in our weakness and lowliness, the second He shall celebrate in all His own power. GREG. For in power and majesty will men see Him, whom in lowly stations they refused to hear, that so much the more acutely they may feel His power, as they are now the less willing to bow the necks of their hearts to His sufferings.
drb › Luke › 21 › Verse 25 through 27
TITUS BOST. Our Lord, in order to leave us a heavenly Passover, ate a typical one, removing the figure, that the truth might take its place. BEDE; By the day of unleavened bread of the Passover, He means the fourteenth day of the first month, the day on which, having put away the leaven, they were accustomed to hold the Passover, that is, the lamb, towards evening. EUSEBIUS. But should any one say, “If on the first day of unleavened bread the disciples of our Savior prepare the Passover, on that day then should we also celebrate the Passover;” we answer, that this was not an admonition, but a history of the fact. It is what took place at the time of the saving Passion; but it is one thing to relate past events, another to sanction and leave them an ordinance to posterity. Moreover, the Savior did not keep His Passover with the Jews at the time that they sacrificed the lamb. For they did this on the Preparation, when our Lord suffered. Therefore they entered not into the hall of Pilate, that they might not be defiled, but might eat the Passover. For from the time that they conspired against the truth, they drove far from them the Word of truth. Nor on the first day of unleavened bread, on which the Passover ought to be sacrificed, did they eat their accustomed Passover, for they were intent upon something else, but on the day after, which was the second of unleavened bread. But our Lord on the first day of unleavened bread, that is, on the fifth day of the week, kept the Passover with His disciples.
THEOPHYL. Now on the same fifth day He sends two of His disciples to prepare the Passover, namely, Peter and John the one in truth as loving, the other as loved. In all things showing, that even to the end of His life He opposed not the law. And He sends them to a strange house; for He and His disciples had no house, else would He have kept the Passover in one of them. So it is added, And they said Where will you that we prepare? BEDE; As if to sad, We have no abode, we have no place of shelter. Let those hear this, who busy themselves in building houses. Let them know that Christ, the Lord of all places, had no where to lay His head. CHRYS. But as they knew not to whom they were sent, He gave them a sign, as Samuel to Saul, as it follows, And he told to them, Behold, when you are entered into the city, there shall a man meet you bearing a pitcher of water; follow him into the house where he enters in.
AMBROSE; First observe the greatness of His divine power. He is talking with His disciples, yet knows what will happen in another place. Next behold His condescension, in that He chooses not the person of the rich or powerful, but seeks after the poor, and prefers a mean inn to the spacious palaces of nobles. Now the Lord was not ignorant of the name of the man whose mystery He knew, and that he would meet the disciples, but he is mentioned without a name, that he may be counted as ignoble. THEOPHYL. He sends them for this reason to an unknown man: to show them that He voluntarily underwent His Passion, since He who so swayed the mind of one unknown to Him, that He should receive them, was able to deal with the Jews just as He wished. But some say that He gave not the name of the men, lest the traitor knowing his name might open the house to the Pharisees, and they should have come and taken Him before that the supper was eaten, and He had delivered the spiritual mysteries to was disciples. But He directs them by particular signs to a certain house; whence it follows, And you shall say to the goodman of the house, The Master said, Where is the guest-chamber, &c. And he will show you an upper room, &c. GLOSS. And perceiving these signs, the disciples zealously fulfilled all that had been commanded them; as it follows, And they went and found as he had said to them, and made ready the Passover. BEDE; To explain this Passover, the Apostle says, Christ our passover is sacrificed for us. Which Passover in truth must needs have been slain there, as it was so ordained by the Father’s counsel and determination. And thus although on the next day, that is, the fifteenth, He was crucified, yet, on this night on which the lamb was slain by the Jews, being seized and bound, He consecrated the beginning of His sacrifice, that is, of His Passion.
THEOPHYL. By the day of unleavened bread, we must understand that conversation which is wholly in the light of the Spirit, having lost all trace of the old corruption of Adam’s first transgression. And living in this conversation, it becomes us to rejoice in the mysteries of Christ. Now these mysteries Peter and John prepare, that is, action and contemplation, fervid zeal and peaceful meekness. And these preparers a certain man meets, because in what we have just mentioned, lies the condition of man who was created after the image of God. And he carries a pitcher of water, which signifies the grace of the Holy Spirit. But the pitcher is humbleness of heart; for He gives grace to the humble, who know themselves to be but earth and dust. AMBROSE; Or the pitcher is a more perfect measure, but the water is that which was thought meet to be a sacrament of Christ; to wash, not to be washed.
BEDE; They prepare the Passover in that house, whither the pitcher of water is carried, for the time is at hand in which to the keepers of the true Passover, the typical blood is taken away from the lintel, and the baptism of the life giving fountain is consecrated to take away sin. ORIGEN, But I think that the man who meets the disciples as they enter into the city, carrying a pitcher of water, was some servant of a master of a house, carrying water in an earthen vessel either for washing or for drinking. And this I think is Moses conveying the spiritual doctrine in fleshly histories. But they who follow him not, do not celebrate the Passover with Jesus. Let us then ascend with the Lord united to us, to the upper part in which is the guest-chamber, which is shown by the understanding, that is, the goodman of the house, to every one of the disciples of Christ. But this upper room of our house must be large enough to receive Jesus the Word of God, who is not comprehended but by those who are greater in comprehension. And this chamber must be made ready by the goodman of the house, (that is, the understanding,) for the Son of God, and it must be cleaned, wholly purged of the filth of malice. The master of the house also must not be any common person having a known name. Hence He says mystically in Matthew, Go you to such a one. AMBROSE; Now in the upper parts he has a large room furnished, that you may consider how great were his merits in whom the Lord could sit down with His disciples, rejoicing in His exalted virtues.
ORIGEN; But we should know that they who are taken up with banquetings and worldly cares do not ascend into that upper part of the house, and therefore do not keep the Passover with Jesus. For after the words of the disciples wherewith they questioned the goodman of the house, (that is, the understanding,) the Divine Person came into that house to feast there with His disciples.
drb › Luke › 22 › Verse 7 through 13
BEDE; Having omitted all those things which may have taken place during forty-three days between our Lord and His disciples, St. Luke silently joins to the first day of the resurrection, the last day when He ascended into heaven, saying, And he led them out as far as to Bethany. First, indeed, because of the name of the place, which signifies “the house of obedience.” For He who descended because of the disobedience of the wicked, ascended because of the obedience of the converted. Next, because of the situation of the same village, which is said to be placed on the side of the mount of Olives; because He has placed the foundations, as it were, of the house of the obedient Church, of faith, hope, and love, in the side of that highest mountain, namely, Christ. But He blessed them to whom He had delivered the precepts of His teaching; hence it follows, And he lifted up his hands, and blessed them. THEOPHYL. Perhaps pouring into them a power of preservation, until the coming of the Spirit; and perhaps instructing them, that as often as we go away, we should commend to God by our blessing those who are placed under us. ORIGEN; But that He blessed them with uplifted hands, signifies that it becomes him who blesses any one to be furnished with various works and labors in behalf of others. For in this way are the hands raised up on high.
CHRYS. But observe, that the Lord submits to our sight the promised rewards. He had promised the resurrection of the body; He rose from the dead, and conferred with His disciples for forty days. It is also promised that we shall be caught up in the clouds through the air; this also He made manifest by His works. For it follows, And it came to pass, while he blessed them, he was parted, &c. THEOPHYL. And Elias indeed was seen, as it were, to be taken up into heaven, but the Savior, the forerunner of all, Himself ascended into heaven to appear in the Divine sight in His sacred body; and already is our nature honored in Christ by a certain Angelic power.
CHRYS. But you will say, How does this concern me? Because you also shall be taken up in like manner into the clouds. For your body is of like nature to His body, therefore shall your body be so light, that it can pass through the air. For as is the head, so also is the body; as the beginning, so also the end. See then how you are honored by this beginning. Man was the lowest part of the rational creation, but the feet have been made the head, being lifted up aloft into the royal throne in their head.
BEDE; When the Lord ascended into heaven, the disciples adoring Him where His feet lately stood, immediately return to Jerusalem, where they were commanded to wait for the promise of the Father, for it follows, And they worshipped him, and returned, &c. Great indeed was their joy, for they rejoice that their God and Lord after the triumph of His resurrection had also passed into the heavens. GREEK EX. And they were watching, praying, and fasting, because indeed they were not living in their own homes, but were abiding in the temple, expecting the grace from on high; among other things also learning from the very place piety and honesty. Hence it is said, And were continually in the temple.
THEOPHYL. The Spirit had not yet come, and yet their conversation is spiritual. Before they were shut up; now they stand in the midst of the chief priests; distracted by no worldly object, but despising all things, they praise God continually; as it follows, Praising and blessing God. BEDE; And observe that among the four beasts in heaven, Luke is said to be represented by the calf, for by the sacrifice of a calf, they were ordered to be initiated who were chosen to the priesthood; and Luke has undertaken to explain more fully than the rest the priesthood of Christ; and his Gospel, which he commenced with the ministry of the temple in the priesthood of Zacharias, he has finished with the devotion in the temple. And he has placed the Apostles there, about to be the ministers of a new priesthood, not in the blood of sacrifices, but in the praises of God and in blessing, that in the place of prayer and amidst the praises of their devotion, they might wait with prepared hearts for the promise of the Spirit. THEOPHYL. Whom imitating, may we ever dwell in a holy life, praising and blessing God; to Whom be glory and blessing and power, for ever and ever. Amen.
drb › Luke › 24 › Verse 50 through 53
HILARY; Whereas he had said, the Word was God, the fearfulness, and strangeness of the speech disturbed me; the prophets having declared that God was One. But, to quiet my apprehensions, the fisherman reveals the scheme of this so great mystery, and refers all to one, without dishonor, without obliterating [the Person], without reference to time , saying, The Same was in the beginning with God; with One Unbegotten God, from whom He its, the One Only-begotten God. THEOPHYL. Again, to stop any diabolical suspicion, that the Word, because He was God, might have rebelled against His Father, as certain Gentiles fable, or, being separate, have become the antagonist of the Father Himself, he says, The Same was in the beginning with God; that is to say, this Word of God never existed separate from God. CHRYS. Or, lest hearing that In the beginning was the Word, you should regard It as eternal, but yet understand the Father's Life to have some degree of priority, he has introduced the words, The Same was in the beginning with God. For God was never solitary, apart from Him, but always God with God. Or forasmuch as he said, the Word was God, that no one might think the Divinity of the Son inferior, he immediately subjoins the marks of proper Divinity, in that he both again mentions Eternity, The Same was in the beginning with God; and adds His attribute of Creator, All things were made by Him. ORIGEN; Or thus, the Evangelist having begun with those propositions, reunites them into one, saying, The Same was in the beginning with God. For in the first of the three we learnt in what the Word was, that it was in the beginning; in the second, with whom, with God; in the third who the Word was, God. Having, then, by the term, The Same, set before us in a manner God the Word of Whom he had spoken, he collects all into the fourth proposition, viz. In the beginning was the Word, and the Word was with God, and the Word was God; into, the Same was in the beginning with God. It may be asked, however, why it is not said, In the beginning was the Word of God, and the Word of God was with God, and the Word of God was God? Now whoever will admit that truth is one, must needs admit also that the demonstration of truth, that is wisdom, is one. But if truth is one, and wisdom is one, the Word which enuntiates truth and develops wisdom in those who ho are capable of receiving it, must be One also. And therefore it would have been out of place here to have said, the Word of God, as if there were other words besides that of God, a word of angels, word of men, and so on. We do not say this, to deny that It is the Word of God, but to show the use of omitting the word God. John himself too in the Apocalypse says, And his Name is called the Word of God. ALCUIN; Wherefore does he use the substantive verb, was? That you might understand that the Word, Which is coeternal with God the Father, was before all time.
drb › John › 1 › Verse 2
BEDE; The Evangelist having said that every creature was made by the Word, lest perchance any one might think that His will was changeable, as though He willed on a sudden to make a creature, which from eternity he had not made; he took care to show that, though a creature was made in time, in the Wisdom of the Creator it had been from eternity arranged what and when He should create. AUG. 'The passage can be read thus: What was made in Him was life. Therefore the whole universe is life: for what was there not made in Him? He is the Wisdom of God, as is said, In Wisdom have You made them all. All things therefore are made in Him, even as they are by Him. But, if whatever was made in Him is life, the earth is life, a stone is life. We must not interpret it so unsoundly, lest the sect of the Manicheans creep in upon us, and say, that a stone has life, and that a wall has life; for they do insanely assert so, and when reprehended or refuted, appeal as though to Scripture, and ask, why was it said, That which was made in Him. was life? Read the passage then thus: make the stop after What was made, and then proceed, In Him was life. The earth was made; but, the earth itself which was, as made is not life. In the Wisdom of God however there is spiritually a certain Reason after which the earth is made. This is Life. A chest in workmanship is not life, a chest in art is, inasmuch as the mind of the workman lives wherein that original pattern exists. And in this sense the Wisdom of God, by Which all things are made, contains in art 'all things which are made, according to that art.' And therefore whatever is made, is not in itself life, but is life in Him.
ORIGEN; It may also be divided thus: That which was made in him; and then, was life; the sense being, that all things that were made by Him and in Him, are life in Him, and are one in Him. They were, that is, in Him; they exist as the cause, before they exist in themselves as effects. If you ask how and in what manner all things which were made by the Word subsist in Him vitally, immutably, causally, take some examples from the created world. See how that all things within the arch of the world of sense have their causes simultaneously and harmoniously subsisting in that sun which is the greatest luminary of the world: how multitudinous crops of herbs and fruits are contained in single seeds: how the most complex variety of rules, in the art of the artificer, and the mind of the director, are a living unit, how an infinite number of lines coexist in one point. Contemplate these several instances, and you will be able as it were on the wings of physical science, to penetrate with your intellectual eye the secrets of the Word, and as far as is allowed to a human understanding, to see how all things which were made by the Word, live in Him, and were made in Him. HILARY; Or it can be understood thus. In that he had said, without Him was not anything thing made, one might have been perplexed, and have asked, Was then any thing made by another, which yet was not made without Him? if so, then though nothing is made without, all things are not made by Him: it being one thing to make, another to be with the maker. On this account the Evangelist declares what it was which was not made without Him, viz. what was made in Him. This then it was which was not made without Him, viz. what was made in Him. And that which was made in Him, was also made by Him. For all things were created in Him and by Him. Now things were made in Him, because He was born God the Creator. And for this reason also things that were made in Him, were not made without Him, viz. that God, in that He was born, was life, and He who was life, was not made life after being born. Nothing then which was made in Him, was made without Him, because He was life, in Whom they were made; because God Who was born of God was God, not after, but in that He was born. CHRYS Or to give another explanation. We will not put the stop at without Him was not any thing made, as the heretics do. For they wishing to prove the Holy Ghost a creature, read, That which was made in Him, was life. But this cannot be so understood. For first, this was not the place for making mention of the Holy Ghost. But let us suppose it was; let us take the passage for the present according to their reading, we shall see that it leads to a difficulty. For when it is said, That which was made in Him, was life; they say the life spoken of is the Holy Ghost. But this life is also light; for the Evangelist proceeds, The life was the light of men. Wherefore according to them, he calls the Holy Ghost the light of all men. But the Word mentioned above, is what he here calls consecutively, God, and Life, and Light. Now the Word was made flesh. If follows that the Holy Ghost is incarnate, not the Son. Dismissing then this reading, we adopt a more suitable one, with the following meaning: All things were made by Him, and without Him was not any thing made which was made: there we make a stop, and begin a fresh sentence: In Him was life. Without Him was not any thing made which was as made; i.e. which could be made. You see how by this short addition, he removes any difficulty which might follow. For by introducing without Him was not any thing made, and adding, which was made, he includes all things invisible, and excepts the Holy: Spirit: for the Spirit cannot be made. To the mention of creation, succeeds that of providence. In Him was life. As a fountain which produces vast depths of water, and yet is nothing diminished at the fountain head; so works the Only-Begotten. How great soever His creations be, He Himself is none the less for them. By the word life here is meant not only creation, but that providence by which the things created are preserved. But when you are told that in Him was life, do not suppose Him compounded; for, as the Father has life in Himself, so has He given to the Son to have life in Himself. As then you would not call the Father compounded, so neither should you the Son. ORIGEN; Or thus: Our Savior is said to be some things not for Himself, but for others; others again, both for Himself and others. When it is said then, That which was as made in Him was life; we must inquire whether the life is for Himself and others, or for others only; and if for others, for whom? Now the Life and the Light are both the same Person: He is the light of men: He is therefore their life. The Savior is called Life here, not to Himself, but to others; whose Light He also is. This life is inseparable from the Word, from the time it is added on to it. For Reason or the Word must exist before in the soul, cleansing it from sin, till it is pure enough to receive the life, which is thus engrafted or inborn in every one who renders himself fit to receive the Word of God. Hence observe, that though the Word itself in the beginning was not made, the Beginning never having been without the Word; yet the life of men was not always in the Word. This life of men was made, in that It was the light of men; and this light of men could not be before man was; the light of men being understood relatively to men. And therefore he says, That which was made in the Word was life; not That which was in the Word was life. Some copies read, not amiss, "That which was made, in Him is life." If we understand the life in the Word, to be He who says below, 'I am the life,' we shall confess that none who believe not. in Christ live, and that all who live not in God, are dead.
drb › John › 1 › Verse 4
THEOPHYL. He had said, In him was life, that you might not suppose that the Word was without life. Now he shows that that life is spiritual, and the light of all reasonable creatures. And the life was the light of men: i.e. not sensible, but intellectual light, illuminating the very soul. AUG. Life of itself gives illumination to men, but to cattle not: for they have not rational souls, by which to discern wisdom: whereas man, being made in the image of God, has a rational soul, by which he can discern wisdom. Hence that life, by which all things are made, is light, not however of all animals whatsoever, but of men. THEOPHYL. He said not, the Light of the Jews only, but of all men: for all of us, in so far as we have received intellect and reason, from that Word which created us, are said to be illuminated by Him. For the reason which is given to us, and which constitutes us the reasonable beings we are, is a light directing us what to do, and what not to do. ORIGEN; We must not omit to notice, that he puts the life before the light of men. For it would be a contradiction to suppose a being without life to be illuminated; as if life were an addition to illumination. But to proceed: if the life was the light of men, meaning men only, Christ is the light and the life of men only; an heretical supposition. It does not follow then, when a thing is predicated of any, that it is predicated of those only; for of God it is written, that He is the God of Abraham, Isaac, and Jacob; and yet He is not the God of those fathers only. In the same way, the light of men is not excluded from being the light of others as well. Some moreover contend from , Genesis, Let us make man after our image, that man means whatever is made after the image and similitude of God. If so, the light of men is the light of any rational creature whatever.
drb › John › 1 › Verse 4
AUG. Having said, Born of God; to prevent surprise and trepidation at so great, so apparently incredible a grace, that men should be born of God; to assure us, he says, And the Word was as made flesh. Why marvel you then that men are born of God? Know that God Himself was born of man. CHRYS. Or thus, After saying that they were born of God, who received Him, he sets forth the cause of this honor, viz. the Word being made flesh, God's own Son was made the son of man, that he might make the sons of men the sons of God. Now when you hear that the Word was made flesh, be not disturbed, for He did not change His substance into flesh, which it were indeed impious to suppose; but remaining what He was, took upon Him the form of a servant. But as there are some who say, that the whole of the incarnation was only in appearance, to refute such a blasphemy, he used the expression, was made, meaning to represent not a conversion of substance, but an assumption of real flesh. But if they say, God is omnipotent; why then could He not be changed into flesh? we reply, that a change from an unchangeable nature is a contradiction. AUG. As our word becomes the bodily voice, by its assumption of that voice, as a means of developing itself externally, so the Word of God was made flesh, by assuming flesh, as a means of manifesting Itself to the world. And as our word is made voice, yet is not turned into voice; so the Word of God was made flesh, but never turned into flesh. It is by assuming another nature, not by consuming themselves in it, that our word is made voice, and the Word, flesh.
EX GESTIS CONC. EPH. The discourse which we utter, which we use in conversation with each other, is incorporeal, imperceptible, impalpable; but clothed in letters and characters, it becomes material, perceptible, tangible. So too the Word of God, which was naturally invisible, becomes visible, and that comes before us in tangible form, which was by nature incorporeal. ALCUIN. When we think how the incorporeal soul is joined to the body, so as that of two is made one man, we too shall the more easily receive the notion of the incorporeal Divine substance being joined to the soul in the body, in unity of person; so as that the Word is not turned into flesh, nor the flesh into the Word; just as the soul is not turned into body, nor the body into soul.
THEOPHYL. Apollinarius of Laodicea raised a heresy upon this text; saying, that Christ had flesh only, not a rational soul; in the place of which His divinity directed and controlled His body. AUG. If men are disturbed however by its being said that the Word was made flesh, without mention of a soul; let them know that the flesh is put for the whole man, the part for the whole, by a figure of speech; as in the Psalms, Unto you shall all flesh come; and again in Romans, By the deeds of the law there shall no flesh be justified. In the same sense it is said here that the Word was made flesh; meaning that the Word was made man. THEOPHYL. The Evangelist intends by making mention of the flesh, to show the unspeakable condescension of God, and lead us to admire His compassion, in assuming for our salvation, what was so opposite and incongenial to His nature, as the flesh: for the soul has some propinquity to God. If the Word, however, was made flesh, and assumed not at the same time a human soul, our souls, it would follow, would not be yet restored: for what He did not assume, He could not sanctify. What a mockery then, when the soul first sinned, to assume and sanctify the flesh only, leaving the weakest part untouched! This text overthrows Nestorius, who asserted that it was not the very Word, even God, Who the Self-same was made man, being conceived of the sacred blood of the Virgin: but that the Virgin brought forth a man endowed with every kind of virtue, and that the Word of God was united to him: thus making out two sons, one born of the Virgin, i.e. man, the other born of God, that is, the Son of God, united to that man by grace, and relation, and love. In opposition to him the Evangelist declares, that the very Word was made Man, not that the Word fixing upon a righteous man united Himself to him. CYRIL; The Word uniting to Himself a body of flesh animated with a rational soul, substantially, was ineffably and incomprehensibly made Man, and called the Son of man, and that not according to the will only, or good-pleasure, nor again by the assumption of the Person alone. The natures are different indeed which are brought into true union, but He Who is of both, Christ the Son, is One; the difference of the natures, on the other hand, not being destroyed in consequence of this coalitionTHEOPHYL. From the text, The Word was made flesh, we learn this farther, that the Word Itself is man, and being the Son of God was made the Son of a woman, who is rightly called the Mother of God, as having given birth to God in the flesh. HILARY; Some, however, who think God the Only-Begotten, God the Word, Who was in the beginning with God, not to be God substantially, but a Word sent forth, the Son being to God the Father, what a word is to one who utters it, these men, in order to disprove that the Word, being substantially God, and abiding in the form of God, was born the Man Christ, argue subtilely, that, whereas that Man (they say) derived His life rather from human origin than from the mystery of a spiritual conception, God the Word did not make Himself Man of the womb of the Virgin; but that the Word of God was in Jesus, as the spirit of prophecy in the Prophets. And they are accustomed to charge us with holding, that Christ was born a Man, not of our body and soul; whereas we preach the Word made flesh, and after our likeness born Man, so that He Who is truly Son of God, was truly born Son of man; and that, as by His own act He took upon Him a body of the Virgin, so of Himself He took a soul also, which in no case is derived from man by mere parental origin. And seeing He, The Self-same, is the Son of man, how absurd were it, besides the Son of God, Who is the Word, to make Him another person besides, a sort of prophet, inspired by the Word of God; whereas our Lord Jesus Christ is both the Son of God, and the Son of man. CHRYS. Lest from it being said, however, that the Word was made flesh, you should infer improperly a change of His incorruptible nature, he subjoins, And dwelt among us. For that which inhabits is not the same, but different from the habitation: different, I say, in nature; though as to union and conjunction, God the Word and the flesh are one, without confusion or extinction of substance. ALCUIN; Or, dwelt among us, means, lived amongst men.
drb › John › 1 › Verse 14
CHRYS. Having said that we are made the sons of God and in no other way than because the Word was made flesh; he mentions another gift, And we saw His glory. Which glory we should not have seen, had He not, by His alliance with humanity, become visible to us. For if they could not endure to look on the glorified face of Moses, but there was need of a veil, how could soiled and earthly creatures, like ourselves, have borne the sight of undisguised Divinity, which is not vouchsafed even to the higher powers themselves. AUG. Or thus; in that the Word was made flesh and dwelt among us, His birth became a kind of ointment to anoint the eyes of our heart, that we might through His humanity discern His majesty; and therefore it follows, And we saw His glory. No one could see His glory, who was not healed by the humility of the flesh. For there had flown upon man's eye as it were dust from the earth: the eye had been diseased, and earth was sent to heal it again; the flesh had blinded you, the flesh restores you. The soul by consenting to carnal affections had become carnal; hence the eye of the mind had been blinded: then the physician made for thee ointment. He came in such wise, as that by the flesh He destroyed the corruption of the flesh. And thus the Word was made flesh, that you might be able to say, We saw His glory. CHRYS. He subjoins, As of the Only-Begotten of the Father: for many prophets, as Moses, Elijah, and others, workers of miracles, had been glorified, and Angels also who appeared to men, shining with the brightness belonging to their nature; Cherubim and Seraphim too, who were seen in glorious array by the prophets. But the Evangelist withdrawing our minds from these, and raising them above all nature, and every preeminence of fellow servants, leads us up to the summit Himself; as if he said, Not of prophet, or of any other man, or of Angel, or Archangel, or any of the higher powers, is the glory which we beheld; but as that of the very Lord, very King, very and true Only-Begotten Son. GREG. In Scripture language as, and as it were, are sometimes put not for likeness but reality; whence the expression, As of the Only-Begotten of the Father. CHRYS. As if he said: We saw His glory, such as it was becoming and proper for the Only-Begotten and true Son to have. We have a form of speech, like it, derived from our seeing kings always splendidly robed. When the dignity of a man's carriage is beyond description, we say, In short, he went as a king. So too John says, We saw His glory, the glory as of the Only Begotten of the Father. For Angels, when they appeared, did every thing as servants who had a Lord, but He as the Lord appearing in humble form. Yet did all creatures recognize their Lord, the star calling the Magi, the Angels the shepherds, the child leaping in the womb acknowledged Him: yes the Father bore witness to Him from heaven, and the Paraclete descending upon Him: and the very universe itself shouted louder than any trumpet, that the King of heaven had come. For devils fled, diseases were healed, the graves gave up the dead, and souls were brought out of wickedness, to the utmost height of virtue. What shall one say of the wisdom of precepts, of the virtue of heavenly laws, of the excellent institution of the angelical life? ORIGEN; Full of grace and truth. Of this the meaning is twofold. For it may be understood of the Humanity, and the Divinity of the Incarnate Word, so that the fullness of grace has reference to the Humanity, according to which Christ is the Head of the Church, and the first-born of every creature: for the greatest and original example of grace, by which man, with no preceding merits, is made God, is manifested primarily in Him. The fullness of the grace of Christ may also be understood of the Holy Spirit, whose sevenfold operation filled Christ's Humanity. The fullness of truth applies to the Divinity but if you had rather understand the fullness of grace and truth of the New Testament, you may with propriety pronounce the fullness of the grace of the New Testament to be given by Christ, and the truth of the legal types to have been fulfilled in Him. THEOPHYL. Or, full of grace, inasmuch as His word w as gracious, as said David, Full of grace are your lips; and truth, because what Moses and the Prophets spoke or did in figure, Christ did in reality.
drb › John › 1 › Verse 14
ORIGEN; Heracleon asserts, that this is a declaration of the disciple, not of the Baptist: an unreasonable supposition; for if the words, Of His fullness have we all received, are the Baptist's, does not the connection run naturally, that he receiving of the grace of Christ, the second in the place of the first grace, and confessing that the law was given by Moses, but grace and truth came by Jesus Christ; understood here that no man had seen God at any time, and that the Only Begotten, who was in the bosom of the Father, had committed this declaration of Himself to John, and all who with him had received of His fullness? For John was not the first who declared Him; for He Himself who was before Abraham, tells us, that Abraham rejoiced to see His glory. CHRYS. Or thus; the Evangelist after showing the great superiority of Christ's gifts, compared with those dispensed by Moses, wishes in the next place to supply an adequate reason for the difference. The one being a servant was made a minister of a lesser dispensation: but the other Who was Lord, and Son of the King, brought us far higher things, being ever coexistent with the Father, and beholding Him. Then follows, No man has seen God at any time, &c. AUG. What is that then which Jacob said, I have seen God face to face; and that which is written of Moses, he talked with God face to face; and that which the prophet Isaiah said of himself, I saw the Lord sitting upon a throne? GREG. It is plainly given us to understand here, that while we are in this mortal state, we see God only through the medium of certain images, not, in the reality of His own nature. A soul influenced by the grace of the Spirit may see God through certain figures, but cannot penetrate into his absolute essence. And hence it is that Jacob, who testifies that he saw God, saw nothing but an Angel: and that Moses, who talked with God face to face, says, Show me Your way, that I may know You: meaning that he ardently desired to see in the brightness of His own infinite Nature, Him Whom he had only as yet seen reflected in images. CHRYS. If the old fathers had seen That very Nature, they would not have contemplated It so variously, for It is in Itself simple and without shape; It sits not, It walks not; these are the qualities of bodies. Whence he said through the Prophet, I have multiplied visions, and used similitudes, by the ministry of the Prophets: i.e. I have condescended to them, I appeared that which I was not. For inasmuch as the Son of God was about to manifest Himself to us in actual flesh, men were at first raised to the sight of God, in such ways as allowed of their seeing Him. AUG. Now it is said, Blessed are the pure in heart, for they shall see God; and again, When He shall appear, we shall be like to Him, for we shall see Him as He is. What is the meaning then of the words here: No man has seen God at any time? The reply is easy: those passages speak of God, as to be seen, not as already seen. They shall see God, it is said, not, they have seen Him: nor is it, we have seen Him, but, we shall see Him as He is. For, No man has seen God at any time, neither in this life, nor yet in the Angelic, as He is; in the same way in which sensible things are perceived by the bodily vision. GREG. If however any, while inhabiting this corruptible flesh, can advance to such an immeasurable height of virtue, as to be able to discern by the contemplative vision, the eternal brightness of God, their case affects not what we say. For whoever sees wisdom, that is, God, is dead wholly to this life, being no longer occupied by the love of it. AUG. For unless any in some sense die to this life, either by leaving the body altogether, or by being so withdrawn and alienated from carnal perceptions, that he may well not know, as the Apostle says, whether he be in the body or out of the body, he cannot be carried away, and borne aloft to that vision. GREG. Some hold that in the place of bliss, God is visible in His brightness, but not in His nature. This is to indulge in over much subtlety. For in that simple and unchangeable essence, no division can be made between the nature and the brightness. AUG. If we say, that the text, No one has seen God, at any time, applies only to men; so that, as the Apostle more plainly interprets it, Whom no man has seen nor can see, no one is to be understood here to mean, no one of men: the question may be solved in a way not to contradict what our Lord says, Their Angels do always behold the face of My Father; so that we must believe that Angels see, what no one, i.e. of men, has ever seen. GREG. Some however there are who conceive that not even the Angels see God. CHRYS. That very existence which is God, neither Prophets, nor even Angels, nor yet Archangels, have seen. For inquire of the Angels; they say nothing concerning His Substance; but sing, Glory to God in the highest, and Peace on earth to men of good will. Nay, ask even Cherubim and Seraphim; you will hear only in reply the mystic melody of devotion, and that heaven and earth are full of His glory. AUG. Which indeed is true so far, that no bodily or even mental vision of man has ever embraced the fullness of God; for it is one thing to see, another to embrace the whole of what you see. A thing is seen, if only the sight of it be caught; but we only see a thing fully, when we have no part of it unseen, when we see round its extreme limits. CHRYS. In this complete sense only the Son and the Holy Ghost see the Father. For how can created nature see that which is uncreated? So then no man knows the Father as the Son knows Him: and hence what follows, The Only-Begotten Son, Who is in the bosom of the Father, He has declared, Him. That we might not be led by the identity of the name, to confound Him with the sons made so by grace, the article is annexed in the first place; and then, to put an end to all doubt, the name Only-Begotten is introduced. HILARY; The Truth of His Nature did not seem sufficiently explained by the name of Son, unless, in addition, its peculiar force as proper to Him were expressed, so signifying its distinctness from all beside. For in that, besides Son, he calls Him also the Only-Begotten, he cut off altogether all suspicion of adoption, the Nature of the Only-Begotten guaranteeing the truth of the name.
CHRYS. He adds, Which is in the bosom of the Father. To dwell in the bosom is much more than simply to see. For he who sees simply, has not the knowledge thoroughly of that which he sees; but he who dwells in the bosom, knows every thing. When you hear then that no one knows the Father save the Son, do not by any means suppose that he only knows the Father more than any other, and does not know Him fully. For the Evangelist sets forth His residing in the bosom of the Father on this very account: viz. to show us the intimate converse of the Only-Begotten, and His co-eternity with the Father. AUG. In the bosom of the Father, i.e. in the secret Presence of the Father: for God has not the fold on the bosom, as we have; nor must be imagined to sit, as we do; nor is He bound with a girdle, so as to have a fold: but from the fact of our bosom being placed innermost, the secret Presence of the Father is called the bosom of the Father. He then who, in the secret Presence of the Father, knew the Father, the same has declared what He saw. CHRYS. But what has He declared? That God is one. But this the rest of the Prophets and Moses proclaim: what else have we learnt from the Son Who was in the bosom of the Father? In the first place, that those very truths, which the others declared, were declared through the operation of the Only Begotten: in the next place, we have received a far greater doctrine from the Only Begotten; viz. that God is a Spirit, and those who worship Him must worship Him in spirit and in truth; and that God is the Father of the Only Begotten. BEDE; Farther, if the word declared have reference to the past, it must be considered that He, being made man, declared the doctrine of the Trinity in unity, and how, and by what acts we should prepare ourselves for the contemplation of it. If it have reference to the future, then it means that He will declare Him, when He shall introduce His elect to the vision of His brightness. AUG. Yet have there been men, who, deceived by the vanity of their hearts, maintained that the Father is invisible, the Son visible. Now if they call the Son visible, with respect to His connection with the flesh, we object not; it is the Catholic doctrine. But it is madness in them to say He was so before His incarnation; i.e. if it be true that Christ is the Wisdom of God, and the Power of God. The Wisdom of God cannot be seen by the eye. If the human word cannot be seen by the eye, how can the Word of God? CHRYS. The text then, No man has seen God at any time, applies not to the Father only, but also to the Son: for He, as Paul said, is the Image of the invisible God; but He who is the Image of the Invisible , must Himself also be invisible.
drb › John › 1 › Verse 18
ORIGEN; This is the second testimony of John the Baptist to Christ, the first began with, This is He of Whom I spoke; and ended with, He has declared Him. THEOPHYL. Or, after the introduction above of John's testimony to Christ, is preferred before me, the Evangelist now adds when the above testimony was given, And this is the record of John, when the Jews sent priests and Levites from Jerusalem. ORIGEN; The Jews of Jerusalem, as being of kin to the Baptist, who was of the priestly stock, send Priests and Levites to ask him who he is; that is, men considered to hold a superior rank to the rest of their order, by God's election, and coming from that favored above all cities, Jerusalem. Such is the reverential way in which they interrogate John. We read of no such proceeding towards Christ: but what the Jews did to John, John in turn does to Christ, when he asks Him, through His disciples, Are you He that should come, or look we for another? CHRYS. Such confidence had they in John, that they were ready to believe him on his own words: witness how it is said, To ask him, Who are you? AUG. They would not have sent, unless they had been impressed by his lofty exercise of authority, in daring to baptize. ORIGEN; John, as it appears, saw from the question, that the Priests and Levites had doubts whether it might not be the Christ, who was baptizing; which doubts however they were afraid to profess openly, for fear of incurring the charge of credulity. He wisely determines therefore first to correct their mistake, and then to proclaim the truth. Accordingly, he first of all shows that he is not the Christ: And he confessed, and denied not; but confessed, I am not the Christ. We may add here, that at this time the people had already begun to be impressed with the idea that Christ's advent was at hand, in consequence of the interpretations which the lawyers had collected out of the sacred writings to that effect. Thus Theudas had been enabled to collect together a considerable body, on the strength of his pretending to be the Christ; and after him Judas, in the days of the taxation, had done the same. Such being the strong expectation of Christ's advent then prevalent, the Jews send to John, intending by the question, Who are you? to extract from him whether he were the Christ. GREG. He denied directly being what he was not, but he did not deny what he was: thus, by his speaking truth, becoming a true member of Him Whose name he had not dishonestly usurped. CHRYS. Or take this explanation: The Jews were influenced by a kind of human sympathy for John, whom they were reluctant to see made subordinate to Christ, on account of the many marks of greatness about him; his illustrious descent in the first place, he being the son of a chief priest; in the next, his hard training, and his contempt of the world. Whereas in Christ the contrary were apparent; a humble birth, for which they reproach Him; Is not this the carpenter's son? an ordinary way of living; a dress such as every one else wore. As John then was constantly sending to Christ, they send to him, with the view of having him for their master, and thinking to induce him, by blandishments, to confess himself Christ. They do not therefore send inferior persons to him, ministers and Herodians, as they did to Christ, but Priests and Levites; and not of these an indiscriminate party, but those of Jerusalem, i.e. the more honorable ones; but they send them with this question, to ask, Who are you? not from a wish to be informed, but in order to induce him to do what I have said. John replies then to their intention, not to their interrogation: And he confessed, and denied not; but confessed, I am not the Christ. And observe the wisdom of the Evangelist: he repeats the same thing three times, to show John's virtue, and the malice and madness of the Jews. For it is the character of a devoted servant, not only to forbear taking to himself his lord's glory, but even, when numbers offer it to him, to reject it. The multitude indeed believed from ignorance that John was the Christ, but in these it was malice; and in this spirit they put the question to him, thinking, by their blandishments to bring him over to their wishes. For unless this had been their design, when he replied, I am not the Christ, they would have said, We did not suspect this; we did not come to ask this. When caught, however, and discovered in their purpose, they proceed to another question: And they asked him, What then? Are you Elias? AUG. For they knew that Elias was to preach Christ; the name of Christ not being unknown to any among the Jews; but they did not think that our Lord was the Christ: and yet did not altogether imagine that there was no Christ about to come. In this way, while looking forward to the future, they mistook at the present.
And he said, I am not. GREG. These words gave rise to a very different question. In another place, our Lord, when asked by His disciples concerning the coming of Elias, replied, If you will receive it, this is Elias. But John says, I am not Elias. How is he then a preacher of the truth, if he agrees not with what that very Truth declares? ORIGEN; Some one will say that John was ignorant that he was Elias; as those say, who maintain, from this passage the doctrine of a second incorporation, as though the soul took up a new body, after leaving its old one. For the Jews, it is said, asking John by the Levites and priests, whether he is Elias, suppose the doctrine of a second body to be already certain; as though it rested upon tradition, and were part of their secret system. To which question, however, John replies, I am not Elias: not being acquainted with his own prior existence. But how is it reasonable to imagine, if John were a prophet enlightened by the Spirit, and had revealed so much concerning the Father, and the Only-Begotten, that he could be so in the dark as to himself, as not to know that his own soul had once belonged to Elias? GREG. But if we examine the truth accurately, that which sounds inconsistent, will be found not really so. The Angel told Zacharias concerning John, He shall go before Him in the spirit and power of Elias. As Elias then will preach the second advent of our Lord, so John preached His first; as the former will come as the precursor of the Judge, so the latter was made the precursor of the Redeemer. John was Elias in spirit, not in person: and what our Lord affirms of the spirit, John denies of the Person: there being a kind of propriety in this; viz. that our Lord to His disciples should speak spiritually of John, and that John, in answering the carnal multitude, should speak of his body, not of his spirit. ORIGEN; He answers then the Levites and Priests, I am not, conjecturing what their question meant: for the purport of their examination was to discover, not whether the spirit in both was the same, but whether John was that very Elias, who was taken up, now appearing again, as the Jews expected, without another birth. But he whom we mentioned above as holding this doctrine of a reincorporation, will say that it is not consistent that the Priests and Levites should be ignorant of the birth of the son of so dignified a priest as Zacharias, who was born too in his father's old age, and contrary to all human probabilities: especially when Luke declares, that fear came on all that dwelt round about them. But perhaps, since Elias was expected to appear before the coming of Christ near the end, they may seem to put the question figuratively, Are you he who announces the coming of Christ at the end of the world? to which he answers, I am not. But there is in fact nothing strange in supposing that John's birth might not have been known to all. For as in the case of our Savior many knew Him to be born of Mary, and yet some wrongly imagined that He was John the Baptist, or Elias, or one of the Prophets; so in the case of John, some were not unacquainted with the fact of his being son of Zacharias, and yet some may have been in doubt whether he were not the Elias who was expected. Again, inasmuch as many prophets had arisen in Israel, but one was especially looked forward to, of whom Moses had prophesied The Lord your God will raise up unto you a Prophet from the midst of you, of your brethren, like to me; to Him shall you hearken: they ask him in the third place, not simply whether he is a prophet, but with the article prefixed, Are you that Prophet? For every one of the prophets in succession had signified to the people of Israel that he was not the one whom Moses had prophesied of; who, like Moses, was to stand in the midst between God and man, and deliver a testament, sent from God to His disciples. They did not however apply this name to Christ, but thought that He was to be a different person; whereas John knew that Christ was that Prophet, and therefore to this question, he answered, No. AUG. Or because John was more than a prophet: for that the prophets announced Him afar off, but John pointed Him out actually present.
Then said they to him, Who are you? that we may give an answer to them that sent us. What say you of yourself? CHRYS. You see them here pressing him still more strongly with their questions, while he on the other hand quietly puts down their suspicions, where they are untrue, and establishes the truth in their place: saying, I am the voice of one crying in the wilderness. AUG. So spoke Esaias: the prophecy was fulfilled in John the Baptist. GREG. You know that the only-begotten Son is called the Word of the Father. Now we know, in the case of our own utterance, the voice first sounds, and then the word is heard. Thus John declares himself to be the voice, i.e. because he precedes the Word, and, through his ministry, the Word of the Father is heard by man. ORIGEN; Heracleon, in his discussion on John and the Prophets, infers that because the Savior was the Word, and John the voice, therefore the whole of the prophetic order was only sound. To which we reply, that, if the trumpet gives an uncertain sound, who shall prepare himself for the battle? If the voice of prophecy is nothing but sound, why does the Savior send us to it, saying, Search the Scriptures? But John calls himself the voice, not that cries, but of one that cries in the wilderness; viz. of Him Who stood and cried, If any man thirst, let him come to Me and drink. He cries, in order that those at a distance may hear him, and understand from the loudness of the sound, the vastness of the thing spoken of. THEOPHYL. Or because he declared the truth plainly, while all who were under the law spoke obscurely. GREG. John cries in the wilderness, because it is to forsaken and destitute Judea that he bears the consolatory tidings of a Redeemer. ORIGEN; There is need of the voice crying in the wilderness, that the soul, forsaken by God, may be recalled to making straight the way of the Lord, following no more the crooked paths of the serpent. This has reference both to the contemplative life, as enlightened by truth, without mixture of falsehood, and to the practical, as following up the correct perception by the suitable action. Wherefore he adds, Make straight the way of the Lord, as said the prophet Esaias. GREG. The way of the Lord is made straight to the heart, when the word of truth is heard with humility; the way of the Lord is made straight to the heart, when the life is formed upon the precept.
drb › John › 1 › Verse 19 through 23
ORIGEN; The questions of the priests and Levites being answered, another mission comes from the Pharisees: And they that were sent were of the Pharisees. So far as it is allowable to form a conjecture from the discourse itself here, I should say that it was the third occasion of John's giving his witness. Observe the mildness of the former question, so befitting the priestly and levitical character, Who are you? There is nothing arrogant or disrespectful, but only what becomes true ministers of God. The Pharisees however, being a sectarian body, as their name implies, address the Baptist in an importunate and contumelious way. And they said, Why baptize you then, if you be not that Christ, neither Elias, neither that Prophet? not caring about information, but only wishing to prevent him baptizing. Yet the very next thing they did, was to come to John's baptism. The solution of this is, that they came not in faith, but hypocritically, because they feared the people. CHRYS. Or, those very same priests and Levies were of the Pharisees, and, because they could not undermine him by blandishments, began accusing, after they had compelled him to say what he was not. And they asked him, saying, Why baptize you then, if you are not the Christ, neither Elias, neither that Prophet? As if it were an act of audacity in him to baptize, when he was neither the Christ, nor His precursor, nor His proclaimer, i.e. that Prophet. GREG. A saint, even when perversely questioned, is never diverted from the pursuit of goodness. Thus John to the words of envy opposes the words of life: John answered them, saying, I indeed baptize with water. ORIGEN; For how would the question, Why then baptize you, be replied to in any other way, than by setting forth the carnal nature of his own baptism? GREG. John baptizes not with the Spirit, but with water; not being able to remit sins, he washes the bodies of the baptized with water, but not their souls with pardon. Why then cloth he baptize, when he cloth not remit sins by' baptism? To maintain his character of forerunner. As his birth preceded our Lord's, so cloth his baptism precede our Lord's baptism. And he who was the forerunner of Christ in His preaching, is forerunner also in His baptism, which was the imitation of that Sacrament. And withal he announces the mystery of our redemption, saying that He, the Redeemer, is standing in the midst of men, and they know it not: There stands one among you, whom you know not: for our Lord, when He appeared in the flesh, was visible in body, but in majesty invisible. CHRYS. One among you. It was fitting that Christ should mix with the people, and be one of the many, showing every where His humility. Whom you know not; i.e. not, in the most absolute and certain sense; not, who He is, and whence He is. AUG. In His low estate He was not seen; and therefore the candle was; lighted. THEOPHYL. Or it was, that our Lord was in the midst of the Pharisees; and they not knowing Him. For they thought that they knew the Scriptures, and therefore, inasmuch as our Lord was pointed out there, He was in the midst of them, i.e. in their hearts. But they knew Him not, inasmuch as they understood not the Scriptures. Or take another interpretation. He was in the midst of them, as mediator between God and man, wishing to bring them, the Pharisees, to God. But they knew Him not. ORIGEN; Or thus; Having said, I indeed baptize with water,. in answer to the question, Why baptize you then? - to the next, If you be not Christ? he replies by declaring the preexistent substance of Christ; that it was of such virtue, that though His Godhead was invisible, He was present to every one, and pervaded the whole world; as is conveyed in the words; There stands one among you. For He it is, Who has diffused Himself through the whole system of nature, insomuch that every thing which is created, is created by Him; All things were made by Him. Whence it is evident that even those who inquired of John, Why baptize you then? had Him among them. Or, the words, There stands one among you, are to be understood of mankind generally. For, from our character as rational beings, it follows that the word g exists in the center of us, because the heart, which is the spring of motion within us, is situated in the center of the body. Those then who carry the word within them, but are ignorant of its nature, and the source and beginning and the way in which it resides in them; these, hearing the word within them, know it not. But John recognized Him, and reproached the Pharisees, saying, Whom you know now not. For, though expecting Christ's coming, the Pharisees had formed no lofty conception of Him, but supposed that He would only be a holy man: wherefore he briefly refutes their ignorance, and the false ideas that they had of His excellence. He said, stand; for as the Father stands, i.e. exists without variation or change, so stands the Word ever in the work of salvation, though It assume flesh, though It be in the midst of men, though It stand invisible. Lest any one however should think that the invisible One Who comes to all men, and to the universal world, is different from Him Who was made man, and appeared on the earth, he adds, He that comes after me, i.e. Who will appear after me. The after however here has not the same meaning that it has, when Christ calls us after Him; for there we are told to follow after Him, that by treading in His steps, we may attain to the Father; but here the word is used to intimate what should follow upon John's teaching; for he came that all may believe, having by his ministry been fitted gradually by lesser things, for the reception of the perfect Word. Therefore he said, He it is Who comes after me. CHRYS. As if he said, Do not think that every thing is contained in my baptism; for if my baptism were perfect, another would not come after me with another baptism. This baptism of mine is but an introduction to the other, and will soon pass away, like a shadow, or an image. There is One coming after me to establish the truth: and therefore this is not a perfect baptism; for, if it were, there would be no room for a second: and therefore he adds, Who is made before me: i.e. is more honorable, more lofty. GREG. Made before me, i.e. preferred before me. He comes after me, that is, He is born after me; He is made before me, that is, He is preferred to me. CHRYS. But lest you should think this to be the result of comparison, he immediately shows it to be a superiority beyond all comparison; Whose shoe latchet I am not worthy to unloose: as if He said, He is so much before me, that I am unworthy to be numbered among the lowest of His attendants: the unloosing of the sandal being the very lowest kind of service. AUG. To have pronounced himself worthy even of unloosing His shoe's latchet, he would have been thinking too much of himself. GREG. Or thus: It was a law of the old dispensation, that, if a man refused to take the woman, who of right came to him, to wife, he who by right of relationship came next to be the husband, should unloose his shoe. Now in what character did Christ appear in the world, but as Spouse of the Holy Church? John then very properly pronounced himself unworthy to unloose this shoe's latchet: as if he said, I cannot uncover the feet of the Redeemer, for I claim not the title of spouse, which I have no right to. Or the passage may be explained in another way. We know that shoes are made out of dead animals. Our Lord then, when He came in the flesh, put on, as it were, shoes; because in His Divinity He took the flesh of our corruption, wherein we had of ourselves perished. And the latchet of the shoe, is the seal upon the mystery. John is not able to unloose the shoe's latchet; i.e. even he cannot penetrate into the mystery of the Incarnation. So he seems to say: What wonder that He is preferred before me, Whom, being born after me, I contemplate, yet the mystery of Whose birth I comprehend not. ORIG. The place has been understood not amiss thus by a certain person; I am not of such importance, as that for my sake He should descend from this high abode, and take flesh upon Him, as it were a shoe. CHRYS. John having preached the thing concerning Christ publicly and With becoming liberty, the Evangelist mentions the place of His preaching: These things were done in Bethany beyond Jordan, where John was baptizing. For it was in no house or corner that John preached Christ, but beyond Jordan, in the midst of a multitude, and in the presence of all whom He had baptized. Some copies read more correctly Bethabara: for Bethany was not beyond Jordan, or in the desert, but near Jerusalem. GLOSS; Or we must suppose two Bethanies; one over Jordan, the other on this side, not far from Jerusalem, the Bethany where Lazarus was raised from the dead. CHRYS. He mentions this too for another reason, viz. that as He was relating events which had only recently happened, He might, by a reference to the place, appeal to the testimony of those who were present and saw them. ALCUIN. The meaning of Bethany is, house of obedience; by which it is intimated to us, that all must approach to baptism, through the obedience of faith. ORIG. Bethabara means house of preparation; which agrees with the baptism of Him, who was making ready a people prepared for the Lord. Jordan, again, means, "their crescent." Now what is this river but our Savior, through Whom coming into this earth all must be cleansed, in that He came down not for His own sake, but for theirs. This river it is which separates the lots given by Moses, from those given by Jesus; its streams make glad the city of God. As the serpent lies hid in the Egyptian river, so does God in this; for the Father is in the Son. Wherefore whosoever go thither to wash themselves, lay aside the reproach of Egypt, are made meet to receive the inheritance, are cleansed form leprosy, are made capable of a double portion of grace, and ready to receive the Holy Spirit; nor does the spiritual dove light upon any other river. John again baptizes beyond Jordan, as the precursor of Him Who came not to call the righteous, but sinners to repentance.
drb › John › 1 › Verse 24 through 28
CHRYS. John having made a declaration, so astonishing to all his hearers, viz. that He, whom he pointed out, did of Himself take away the sins of the world, confirms it by a reference to the Father and the Holy Spirit. For John might be asked, how did you know Him? Wherefore he replies beforehand, by the descent of the Holy Spirit: And John bore record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. AUG. This was not however the first occasion of Christ's receiving the unction of the Holy Spirit: viz. Its descent upon Him at His baptism; herein He condescended to prefigure His body, the Church, wherein those who are baptized receive preeminently the Holy Spirit. For it would be absurd to suppose that at thirty years old, (which was His age, when He was baptized by John,) He received for the first time the Holy Spirit: and that, when He came to that baptism, as He was without sin, so was He without the Holy Spirit. For if even of His servant and forerunner John it is written, He shall be filled with the Holy Ghost, even from His mother's womb; if He, though sprung from His father's seed, yet received the Holy Ghost, when as yet He was only formed in the womb; what ought we to think and believe of Christ, whose very flesh had not a carnal but spiritual conception? AUG. We do not attribute to Christ only the possession of a real body, and say that the Holy Spirit assumed a false appearance to men's eyes: for the Holy Spirit could no more, in consistency with His nature, deceive men, than could the Son of God. The Almighty God, Who made every creature out of nothing, could as easily form a real body of a dove, without the instrumentality of other doves, as He made a real body in the womb of the Virgin, without the seed of the male. AUG. The Holy Ghost was made to appear visibly in two ways: as a dove, upon our Lord at His baptism; and as a flame upon His disciples, when they were met together: the former shape denoting simplicity, the latter fervency. The dove intimates that souls sanctified by the Spirit should have no guile; the fire, that in that simplicity there should not be coldness. Nor let it disturb you, that the tongues are cloven; fear no division; unity is assured to us in the dove. It was meet then that the Holy Spirit should be thus manifested descending upon our Lord; in order that every one who had the Spirit might know, that he ought to be simple as a dove, and be in sincere peace with the brethren. The kisses of doves represent this peace. Ravens kiss, but they tear also; but the nature of the dove is most alien to tearing. Ravens feed on the dead, but the dove eats nothing but the fruits of the earth. If doves moan in their love, marvel not that He Who appeared in the likeness of a dove, the Holy Spirit, makes intercession for us with groanings that cannot be uttered. The Holy Spirit however groans not in Himself, but in us: He makes us to groan. And he who groans, as knowing that, so long as He is under the burden of this mortality, he is absent from the Lord, groans well: it is the Spirit that has taught him to groan. But many groan because of earthly calamities; because of losses which disquiet them, or bodily sickness which weigh heavily on them: they groan not, as does the dove. What then could more fitly represent the Holy Spirit, the Spirit of unity, than the dove? as He said Himself to His reconciled Church, My dove is one. What could better express humility, than the simplicity and moaning of a dove? Wherefore on this occasion it was that there appeared the very most Holy Trinity, the Father in the voice which said, You are My beloved Son; the Holy Spirit in the likeness of the dove. In that Trinity the Apostles were sent to baptize, i.e. in the name of the Father, and of the Son, and of the Holy Ghost. GREG. He said, Abode upon Him: for the Holy Spirit visits all the faithful; but on the Mediator alone does He abide for ever in a peculiar manner; never leaving the Son's Humanity, even as He proceeds Himself from the Son's Divinity. But when the disciples are told of the same Spirit, He shall dwell with you, how is the abiding of the Spirit a peculiar sign of Christ? This will appear if we distinguish between the different gifts of the Spirit. As regards those gifts which are necessary for attaining to life, the Holy Spirit ever abides in all the elect; such are gentleness, humility, faith, hope, charity: but with respect to those, which have for their object, not our own salvation, but that of others, he does not always abide, but sometimes withdraws, and ceases to exhibit them; that men may be more humble in the possession of His gifts. But Christ had all the gifts of the Spirit, uninterruptedly always. CHRYS. Should any however think that Christ really wanted the Holy Spirit, in the way that we do, he corrects this notion also, by informing us that the descent of the Holy Ghost took place only for the purpose of manifesting Christ: And I knew Him not: but He that sent me to baptize with water, the same said to me, Upon whom you shall see the Spirit descending, and remaining on Him, the same is He which baptizes with the Holy Ghost. AUG. But who sent John? If we say the Father, we say true; if we say the Son, we say true. But it would be truer to say, the Father and the Son. How then knew he not Him, by Whom he was sent? For if he knew not Him, by Whom he wished to be baptized, it was rash in him to say, I have need to be baptized by You. So then he knew Him; and why said he, I knew Him not? CHRYS. When he said, I knew Him not, he is speaking of time past, not of the time of his baptism, when he forbade Him, saying, I have need to be baptized of You. AUG. Let us turn to the other Evangelists, who relate the matter more clearly, and we shall find most satisfactorily, that the dove descended when our Lord ascended from the water. If then the dove descended after baptism, but John said before the baptism, I have need to be baptized of You, he knew Him before His baptism also. How then said he, I knew him not, but He which sent me to baptize? Was this the first revelation made to John of Christ's person, or was it not rather a fuller disclosure of what had been already revealed? John knew the Lord to be the Son of God, knew that He would baptize with the Holy Ghost: for before Christ came to the river, many having come together to hear John, he said unto them, He that comes after me is mightier than I: He shall baptize you with the Holy Ghost and with fire. What then? He did not know that our Lord (lest Paul or Peter might say, my baptism, as we find Paul did say, my Gospel,) would have and retain to Himself the power of baptism, the ministering of it however passing to good and bad indiscriminately. What hindrance is the badness of the minister, when the Lord is good? So then we baptize again after John's baptism; after a homicide's we baptize not: because John gave his own baptism, the homicide gives Christ's; which is so holy a sacrament, that not even a homicide's ministration can pollute it. Our Lord could, had He so willed, have given power to any servant of His to give baptism as it were in His own stead; and to the baptism, thus transferred to the servant, have imparted the same power, that it would have had, when given by Himself. But this He did not choose to do; that the hope of the baptized might be directed to Him, Who had baptized them; He wished not the servant to place hope in the servant. And again, had He given this power to servants, there would have been as many baptisms as servants; as there had been the baptism of John, so should we have had the baptism of Paul and of Peter. It is by this power then, which Christ retains in His own possession exclusively, that the unity of the Church is established; of which it is said, My dove is one. A man may have a baptism besides the dove; but that any besides the dove should profit, is impossible. CHRYS. The Father having sent forth a voice proclaiming the Son, the Holy Spirit came besides, bringing the voice upon the head of Christ, in order that no one present might think that what was said of Christ, was said of John. But it will be asked: How was it that the Jews believed not, if they saw the Spirit? Such sights however require the mental vision, rather than the bodily. If those who saw Christ working miracles were so drunken with malice, that they denied what their own eyes had seen, how could the appearance of the Holy Spirit in the form of a dove overcome their incredulity? Some say however that the sight was not visible to all, but only to John, and the more devotional part. But even if the descent of the Spirit, as a dove, was visible to the outward eye, it does not follow that because all saw it, all understood it. Zacharias himself, Daniel, Ezechiel, and Moses saw many things, appealing to their senses, which no one else saw: and therefore John adds, And I saw and bore record that this is the Son of God. He had called Him the Lamb before, and said that He would baptize with the Spirit; but he had no where called Him the Son before. AUG. It was necessary that the Only Son of God should baptize, not an adopted son. Adopted sons are ministers of the Only Son: but though they have the ministration, the Only one alone has the power.
drb › John › 1 › Verse 32 through 34
CHRYS. Many not having attended to John's words at first, he rouses them a second time: Again the next day after John stood, and two of his disciples. BEDE; John stood, because he had ascended that citadel of all excellences, from which no temptations could cast him down: his disciples stood with him, as stout-hearted followers of their master. CHRYS. But wherefore went he not all about, preaching in every place of Judea; instead of standing near the river, waiting for His coming, that he might point Him out? Because he wished this to be done by the works of Christ Himself. And observe how much greater an effort was produced; He struck a small spark, and suddenly it rose into a flame. Again, if John had gone about and preached, it would have seemed like human partiality, and great suspicion would have been excited. Now the Prophets and Apostles all preached Christ absent; the former before His appearance in the flesh, the latter after His assumption. But He was to be pointed out by the eye, not by the voice only; and therefore it follows: And looking upon Jesus as He walked, he said, Behold the Lamb of God! THEOPHYL. Looking he said, as if signifying by his looks his love and admiration for Christ. AUG. John was the friend of the Bridegroom; he sought not his own glory, but bore witness to the truth. And therefore he wished not his disciples to remain with him, to the hindrance of their duty to follow the Lord; but rather showed them whom they should follow, saying, Behold the Lamb of God. CHRYS. He makes not a long discourse, having only one object before him, to bring them and join them to Christ; knowing that they would not any further need his witness. John does not however speak to his disciples alone, but publicly in the presence of all. And so, undertaking to follow Christ, through this instruction common to all, they remained thenceforth firm, following Christ for their own advantage, not as an act of favor to their master. John does not exhort: he simply gazes in admiration on Christ, pointing out the gift He came to bestow, the cleansing from sin: and the mode in which this would be accomplished: both of which the word Lamb testifies to. Lamb has the article affixed to it, as a sign of preeminence. AUG. For He alone and singly is the Lamb without spot, without sin; not because His spots are wiped off; but because He never had a spot. He alone is the Lamb of God, for by His blood alone can men be redeemed. This is the Lamb whom the wolves fear; even the slain Lamb, by whom the lion was slain. BEDE. The Lamb therefore he calls Him; for that He was about to give us freely His fleece, that we might make of it a wedding garment; i.e. would leave us an example of life, by which we should be warmed into love. ALCUIN. John stands in a mystical sense, the Law having ceased, and Jesus comes, bringing the grace of the Gospel, to which that same Law bears testimony. Jesus walks, to collect disciples. BEDE. The walking of Jesus has a reference to the economy of the Incarnation, by means of which He has condescended to come to us, and give us a pattern of life.
drb › John › 1 › Verse 35 through 36
CHRYS. After gaining these disciples, Christ proceeded to convert others, viz. Philip and Nathanael: The day following Jesus would go forth into Galilee. ALCUIN. Leaving, that is, Judea, where John was baptizing, out of respect to the Baptist, and not to appear to lower his office, so long as it continued. He was going too to call a disciple, and wished to go forth into Galilee, i.e. to a place of "transition" or "revelation," that is to say, that as He Himself increased in wisdom or stature, and in favor with God and man, and as He suffered and rose again, and entered into His glory: so He would teach His followers to go forth, and increase in virtue, and pass through suffering to joy. He finds Philip, and said to him, Follow Me. Everyone follows Jesus who imitates His humility and suffering, in order to be partaker of His resurrection and ascension. CHRYS. Observe, He did not call them, before some had of their own accord joined Him: for had He invited them, before any had joined Him, perhaps they would have started back: but now having determined to follow of their own free choice, they remain firm ever after. He calls Philip, however, because he would be known to him, from living in Galilee. But what made Philip follow Christ? Andrew heard from John the Baptist, and Peter from Andrew; he had heard from no one, and yet on Christ saying, Follow Me, was persuaded instantly. It is not improbable that Philip may have heard John: and yet it may have been the mere voice of Christ which produced this effect. THEOPHYL. For the voice of Christ sounded not like a common voice to some, that is, the faithful, but kindled in their inmost soul the love of Him. Philip having been continually meditating on Christ, and reading the books of Moses, so confidently expected Him, that the instant he saw, he believed. Perhaps too he had heard of Him from Andrew and Peter, coming from the same district; an explanation which the Evangelist seems to hint at, when he adds, Now Philip was of Bethsaida, the city of Andrew and Peter. CHRYS. The power of Christ appears by His gathering fruit out of a barren country. For form that Galilee, out of which there arises no prophet, He takes His most distinguished disciples.
ALCUIN. Bethsaida means house of hunters. The Evangelist introduces the name of this place by way of allusion to the characters of Philip, Peter, and Andrew, and their future office, i.e. catching and saving souls. CHRYS. Philip is not persuaded himself, but begins preaching to others: Philip finds Nathanael, and said to him, We have found Him of whom Moses in the Law, and the Prophets, did write, Jesus of Nazareth, the Son of Joseph. See how zealous he is, and how constantly he is meditating on the books of Moses, and looking for Christ's coming. That Christ was coming he had known before; but he did not know that this was the Christ, of whom Moses and the Prophets did write: He says this to give credibility to his preaching, and to show his zeal for the Law and the Prophets, and how that he had examined them attentively. Be not disturbed at his calling our Lord the Son of Joseph; this was what He was supposed to be. AUG. The person to whom our Lord's mother had been betrothed. The Christians know from the Gospel, that He was conceived and born of an undefiled mother. He adds the place too, of Nazareth. THEOPHYL. He was bred up there: the place of His birth could not have been known generally, but all knew that He was bred up in Nazareth.
And Nathanael said to him, Can there any good thing come out of Nazareth. AUG. However you may understand these words, Philip's answer wild suit. You may read it either as affirmatory, Something good can come out of Nazareth; to which the other says, Come and see: or you may read it as a question, implying doubt on Nathanael's part, Can any good thing come out of Nazareth? Come and see. Since either way of reading agrees equally with what follows, we must inquire the meaning of the passage. Nathanael was well read in the Law, and therefore the word Nazareth (Philip having said that he had found Jesus of Nazareth) immediately raises his hopes, and he exclaims, Something good can come out of Nazareth. He had searched the Scriptures, and knew, what the Scribes and Pharisees could not, that the Savior was to be expected thence. ALCUIN. He who alone is absolutely holy, harmless, undefiled; of whom the prophet said, There shall come forth a rod out of the stem of Jesse, and a branch (Nazaraus) shall grow out of his roots. Or the words may be taken as expressing doubt, and asking the question.
CHRYS. Nathanael knew from the Scriptures, that Christ was to come from Bethlehem, according to the prophecy of Micah, And you, Bethlehem, in the land of Judah, - out of you shall come a Governor, that shall rule my people Israel. On hearing of Nazareth, then, he doubted, and was not able to reconcile Philip's tidings with prophecy. For the Prophets call Him a Nazarene, only in reference to His education and mode of life. Observe, however, the discretion and gentleness with which he communicates his doubts. He does not say, You deceive me, Philip; but simply asks the question, Can any good thing come out of Nazareth? Philip too in turn is equally discrete. He is not confounded by the question, but dwells upon it, and lingers in the hope of bringing him to Christ: Philip said to him, Come and see. He takes him to Christ, knowing that when he had once tasted of His words and doctrine, he will make no more resistance.
drb › John › 1 › Verse 43 through 46
CHRYS. Although He had said, Mine hour is not yet come, He afterwards did what His mother told Him, in order to show plainly, that He was not under subjection to the hour. For if He was, how could He have done this miracle before the hour appointed for it? In the next place, He wished to show honor to His mother, and make it appear that He did not go counter to her eventually. He would not put her to shame in the presence of so many; especially as she had sent the servants to Him, that the petition might come from a number, and not from herself only; His mother said to the servants, Whatsoever He says to you, do it. BEDE; As if she said, Though He appear to refuse, He will do it nevertheless. She knew His pity and mercifulness. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Hydriae are vessels to hold water: hydor being the Greek for water. ALCUIN. Vessels to hold water were there, after the manner of the purifying of Jews. Among other traditions of the Pharisees, they observed frequent washingsCHRYS Palestine being a dry country, with few fountains or wells, they used to fill waterpots with water, to prevent the necessity of going to the river, if they were unclean, and to have materials for washing at hand. To prevent any unbeliever from suspecting that a very thin wine was made by the dregs having been left in the vessels, and water poured in upon them, He says expressly, According to the manner of the purifying of the Jews: which shows that those vessels were never used to hold wine. AUG. A firkin is a certain measure; as urn, amphora, and the like. Metron is the Greek for measure: whence metreta. Two or three, is not to be taken to mean some holding two, others three, but the same vessels holding two or three.
Jesus said to them, Fill the waterpots with water. And they filled them up to the brim. CHRYS. But why did He not world the miracle before they had filled the waterpots, which would have been much more wonderful; inasmuch as it is one thing to change the quality of some existing substance, another to make it that substance out of nothing? The latter miracle would be the more wonderful, but the former would be the more easy of belief. And this principle often acts as a check, to moderate the greatness of our Lord's miracles: He wishes to make them more credible, therefore He makes them less marvelous; a refutation this of the perverse doctrine of some, that He was a different Being from the Maker of the world. For we see He performs most of His miracles upon subject-matter already existing, whereas were He contrary to the Creator of the world, He would not use a material thus alien, to demonstrate His own power. He did not draw out the water Himself which He made wine, but ordered the servants to do so. This was for the sake of having witnesses of the miracle; And He said to them, Draw out now, and bear unto the governor of the feast. ALCUIN. The Triclinium is a circle of three couches, cline signifying couch: the ancients used to recline upon couches. And the Architriclinus is the one at the head of the Triclinium, i.e. the chief of the guests. Some say that among the Jews, He was a priest, and attended the marriage in order to instruct in the duties of the married state. CHRYS Or thus; It might be said that the guests were drunken, and could not, in the confusion of their senses, tell whether it were water or wine. But this objection could not be brought against the attendants, who must have been sober, being occupied wholly in performing the duties of their service gracefully and in order. Our Lord therefore bid the attendants bear to the governor of the feast; who again would of course be perfectly sober. He did not say, Give to the guests to drink. HILARY; Water is poured into the waterpots; wine is drawn out into the chalices; the senses of the drawer out agree not with the knowledge of the pourer in. The pourer in thinks that water is drawn out; the drawer out thinks that wine was poured in. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants who drew the water knew,) the governor of the feast called the bridegroom. It was not a mixture, but a creation: the simple nature of water vanished, and the flavor of wine was produced; not that a weak dilution was obtained, by means of some strong infusion, but that which was, was annihilated; and that which was not, came to be.
CHRYS. Our Lord wished the power of His miracles to be seen gradually; and therefore He did not reveal what He had done Himself, nor did the ruler of the feast call upon the servants to do so; (for no credit would have been given to such testimony concerning a mere man, as our Lord was supposed to be,) but He called the bridegroom, who was best able to see what was done. Christ moreover did not only make wine, but the best wine. And (the ruler of the feast) said to him, Every man at the beginning does set forth good wine, and when men have well drunk, then that which is worse; but you have kept the good wine until now. The effects of the miracles of Christ are more beautiful and better than the productions of nature. So then that the water was made wine, the servants could testify; that it was made good wine, the ruler of the feast and the bridegroom. It is probable that the bridegroom made some answer; but the Evangelist omits it, only mentioning what it was necessary for us to know, viz. the water being made wine. He adds, This beginning of of miracles did Jesus in Cana of Galilee. It was very necessary to work miracles just then, when His devoted disciples were all collected, and present at the place, attending to what was going on. ID. Should any say that there is not sufficient proof of this being the beginning of miracles, because it is added, in Cana of Galilee, as if some had been preferred elsewhere: we answer, as we did before, that John says below, That He might be made manifest to Israel, therefore have I come baptizing. Now if He had performed miracles in the earlier part of His life, the Jews would not have wanted another person to point Him out. If our Lord in a short time became so distinguished for the number of His miracles, that His Name was known to every one, would He not have been much more so, had He worked miracles from His earliest years? for the things themselves would have been the more extraordinary, being performed by a Child, and in so long a time must have become notorious. It was fit and proper however that He should not begin to work miracles at so early an age: for men would have thought the Incarnation a fantasy, and in the extremity of envy would have delivered Him to be crucified before the appointed time. AUG. This miracle of our Lord's, turning the water into wine, is no miracle to those who know that God worked it. For the Same that day made wine in the waterpots, Who every year makes wine in the vine: only the latter is no longer wonderful, because it happens uniformly. And therefore it is that God keeps some extraordinary acts in store for certain occasions, to rouse men out of their lethargy, and make them worship Him. Thus it follows, He manifested forth His glory. ALCUIN. He was the King of glory, and changed the elements because He was their Lord. CHRYS. He manifests His glory, as far as related to His own act; and if at the time many knew it not, yet was it afterwards to be heard and known of all. And His disciples believed in Him. It was probable that these would believe more readily, and give more attention to what went on. AUG. If now for the first time they believed on Him, they were not His disciples when they came to the marriage. This however is a form of speech, such as saying that the Apostle Paul was born in Tarsus of Cilicia; not meaning by this that he was an Apostle then. In the same way when we hear of Christ's disciples being invited to the marriage, we should understand not disciples already, but who were to be disciples. AUG. But see the mysteries which lie hid in that miracle of our Lord. It was necessary that all things should be fulfilled in Christ which were written of Him: those Scriptures were the water. He made the water wine when He opened to them the meaning of these things, and expounded the Scriptures; for thus that came to have a taste which before had none, and that inebriated, which did not inebriate before. BEDE; At the time of our Lord's appearing in the flesh, the sweet vinous taste of the law had been weakened by the carnal interpretations of the Pharisees. AUG. Now if He ordered the water to be poured out, and then introduced the wine from the hidden recesses of creation, He would seem to have rejected the Old Testament. But converting, as He did, the water into wine, He showed us that the Old Testament was from Himself; for it was as by His order that the waterpots were filled. But those Scriptures have no meaning, if Christ be not understood there. Now we know from what time the law dates, viz. from the foundation of the world. From that time to this are six ages; the first reckoning from Adam to Noah; the second, from Noah to Abraham; the third, from Abraham to David; the fourth, from David to the carrying away into Babylon; the fifth, from that time to John the Baptist; the sixth, from John the Baptist to the end of the world. The six waterpots then denote these six ages of prophecy. The prophecies are fulfilled; the waterpots are full. But what is the meaning of their holding two or three firkins apiece? Had He said three only, our minds would have run immediately to the mystery of the Trinity. Nor perhaps can we reject it, even though it is said, two or three: for the Father and the Son being named, the Holy Ghost may be understood by consequence; inasmuch as it is the love between the Father and the Son, which is the Holy Ghost. Nor should we pass over another interpretation, which makes the two firkins alluded to the two races of men, the Jews and the Greeks; and the three to the three sons of Noah. ALCUIN. The servants are the doctors of the New Testament, who interpret the holy Scripture to others spiritually; the ruler of the feast is some lawyer, as Nicodemus, Gamaliel, or Saul. When to the former then is committed the word of the Gospel, hid under the letter of the law, it is the water made wine, being set before the ruler of the feast. And the three rows of guests at table in the house of the marriage are properly mentioned; the Church consisting of three orders of believers, the married, the continent, and the doctors. Christ has kept the good wine until now, i.e. He has deferred the Gospel till this, the sixth age.
drb › John › 2 › Verse 5 through 11
BEDE; Our Lord on coming to Jerusalem, immediately entered the temple to pray; giving us an example that, wheresoever we go, our first visit should be to the house of God to pray. And He found in the temple those that sold oxen and sheep, and doves, and the changers of money sitting. AUG. Such sacrifices were prescribed to the people, in condescension to their carnal minds; to prevent them from turning aside to idols. They sacrificed sheep, and oxen, and doves. BEDE; Those however, who came from a distance, being unable to bring with them the animals required for sacrifice, brought the money instead. For their convenience the Scribes and Pharisees ordered animals to be sold in the temple, in order that, when the people had bought and offered them afterwards, they might sell them again, and thus make great profits. And changers of money sitting; changers of money sat at the table to supply change to buyers and sellers. But our Lord disapproving of any worldly business in His house, especially one of so questionable a kind, drove out all engaged in it. AUG. He who was to be scourged by them, was first of all the scourger; and when He had made a scourge of small cords, He drove them all out of the temple. THEOPHYL. Nor did He cast out only those who bought and sold, but their goods also: The sheep, and the oxen and poured out the changers' money, and overthrew the tables, i.e. of the money changers, which were coffers of pence. ORIGEN; Should it appear something out of the order of things, that the Son of God should make a scourge of small cords, to drive them out of the temple? We have one answer in which some take refuge, viz. the divine power of Jesus, Who, when He pleased, could extinguish the wrath of His enemies however innumerable, and quiet the tumult of their minds: The Lord brings the counsel of the heathen to nought. This act indeed exhibits no less power, than His more positive miracles; nay rather, more than the miracle by which water was converted into wine: in that there the subject-matter was inanimate, here, the minds of so many thousands of men are overcome. AUG. It is evident that this was done on two several occasions; the first mentioned by John, the last by the other three. ORIGEN; John says here that He drove out the sellers from the temple; Matthew, the sellers and buyers. The number of buyers was much greater than of the sellers: and therefore to drive them out was beyond the power of the carpenter's Son, as He was supposed to be, had He not by His divine power put all things under Him, as it is said. BEDE; The Evangelist sets before us both natures of Christ: the human in that His mother accompanied Him to Capernaum; the divine, in that He said, Make not My Father's house an house of merchandise
CHRYS. Lo, He speaks of God as His Father, and they are not angry, for they think He means it in a common sense. But afterwards when He spoke more openly, and showed that He meant equality, they were enraged. In Matthew's account too, on driving them out, He says, You have made it (My Father's house) a den of thieves. This was just: before His Passion, and therefore He uses severer language. But the former being at the beginning of His miracles, His answer is milder and more indulgent. AUG. So that temple was still a figure only, and our Lord cast out of it all who came to it as a market. And what did they sell? Things that were necessary for the sacrifice of that time. What if He had found men drunken? If the house of God ought not to be a house of merchandise, ought it to be a house of drunkenness? CHRYS. But why did Christ use such violence? He was about to heal on the Sabbath day, and to do many things which appeared to them transgressions of the Law. That He might not appear therefore to be acting contrary to God, He did this at His own peril; and thus gave them to understand, that He who exposed Himself to such peril to defend the decency of the house, did not despise the Lord of that house. For the same reason, to show His agreement with God, He said not, the Holy house, but, My Father's house. It follows, And His disciples remembered what was written; The zeal of your house has eaten me up. BEDE; His disciples seeing this most fervent zeal in Him, remembered that it was from zeal for His Father's house that our Savior drove the ungodly from the temple. ALCUIN. Zeal, taken in a good sense, is a certain fervor of the Spirit, by which the mind, all human fears forgotten, is stirred up to the defense of the truth. AUG. He then is eaten up with zeal for God's house, who desires to correct all that he sees wrong there; and, if he cannot correct, endures and mourns. In your house you busy yourself to prevent matters going wrong; in the house of God, where salvation is offered, ought you to be indifferent? Have you a friend? admonish him gently; a wife? coerce her severely; a maid-servant? even compel her with stripes. Do what you are able, according to your station. ALCUIN. To take the passage mystically, God enters His Church spiritually every day, and marks each one's behavior there. Let us be careful then, when we are in God's Church, that we indulge not in stories, or jokes, or hatreds, or lusts, lest on a sudden He come and scourge us, and drive us out of His Church. ORIGEN; It is possible even for the dweller in Jerusalem to incur guilt, and even the most richly endowed may stray. And unless these repent speedily, they lose the capacity wherewith they were endued. He finds them in the temple, i.e. in sacred places, or in the office of enunciating the Church's truths, some who make His Father's house an house of merchandise; i.e. who expose to sale the oxen whom they ought to reserve for the plough, lest by turning back they should become unfit for the kingdom of God: also who prefer the unrighteous mammon to the sheep, from which they have the material of ornament; also who for miserable gain abandon the watchful care of them who are called metaphorically doves, without all gall or bitterness. Our Savior finding these in the holy house, makes a scourge of small cords, and drives them out, together with the sheep and oxen exposed for sale, scatters the heaps of money, as unbeseeming in the house of God, and overthrows the tables set up in the minds of the covetous, forbidding them to sell doves in the house of God any longer. I think too that He meant the above, as a mystical intimation that whatsoever was to be performed with regard to that sacred oblation by the priests, was not to be performed after the manner of material oblations, and that the law was not to be observed as the carnal Jews wished. For our Lord, by driving away the sheep and oxen, and ordering away the doves, which were the most common offerings among the Jews, and by overthrowing the tables of material coins, which in a figure only, not in truth, bore the Divine stamp, (i.e. what according to the letter of the law seemed good,) and when with His own hand He scourged the people, He as much as declared that the dispensation was to be broken up and destroyed, and the kingdom translated to the believing from among the Gentiles. AUG. Or, those who sell in the Church, are those who seek their own, not the things of Jesus Christ. They who will not be bought, think they may sell earthly things. Thus Simon wished to buy the Spirit, that he might sell Him: for he was one of those who sell doves. (The Holy Spirit appeared in the form of a dove.) The dove however is not sold, but is given of free grace; for it is called grace. BEDE; They then are the sellers of doves, who, after receiving the free grace of the Holy Spirit, do not dispense it freely , as they are commanded, but at a price: who confer the laying on of hands, by which the Holy Spirit is received, if not for money, at least for the sake of getting favor with the people, who bestow Holy Orders not according to merit, but favor. AUG. By the oxen may be understood the Apostles and Prophets, who have dispensed to us the holy Scriptures. Those who by these very Scriptures deceive the people, from whom they seek honor, sell the oxen; and they sell the sheep too, i.e. the people themselves; and to whom do they sell them, but to the devil? For that which is cut off from the one Church, who takes away, except the roaring lion, who goes about every where, and seeks whom he may devour? BEDE; Or, the sheep are works of purity and piety, and they sell the sheep, who do works of piety to gain the praise of men. They exchange money in the temple, who, in the Church, openly devote themselves to secular business. And besides those who seek for money, or praise, or honor from Holy Orders, those too make the Lord's house a house of merchandise, who do not employ the rank, or spiritual grace, which they have received in the Church at the Lord's hands, with singleness of mind, but with an eye to human recompense. AUG. Our Lord intended a meaning to be seen in His making a scourge of small cords, and then scourging those who were carrying on the merchandise in the temple. Every one by his sins twists for himself a cord, in that he goes on adding sin to sin. So then when men suffer for their iniquities, let them be sure that it is the Lord making a scourge of small cords, and admonishing them to change their lives: which if they fail to do, they will hear at the last, Bind him hand and foot. BEDE; With a scourge then made of small cords, He cast them out of the temple; for from the part and lot of the saints are cast out all, who, thrown externally among the Saints, do good works hypocritically, or bad openly. The sheep and the oxen too He cast out, to show that the life and the doctrine of such were alike reprobate. And He overthrew the change heaps of the money-changers and their tables, as a sign that, at the final condemnation of the wicked, He will take away the form even of those things which they loved. The sale of doves He ordered to be removed out of the temple, because the grace of the Spirit, being freely received, should be freely given. ORIGEN; By the temple we may understand too the soul wherein the Word of God dwells; in which, before the teaching of Christ, earthly and bestial affections had prevailed. The ox being the tiller of the soil, is the symbol of earthly affections: the sheep, being the most irrational of all animals, of dull ones; the dove is the type of light and volatile thoughts; and money, of earthly good things; which money Christ cast out by the Word of His doctrine, that His Father's house might be no longer a market.
drb › John › 2 › Verse 14 through 17
CHRYS. Nicodemus coming to Jesus, as to a man, is startled on learning greater things than man could utter, things too lofty for him. His mind is darkened, and he does not stand firm, but reels like one on the point of falling away from the faith. Therefore he objects to the doctrine as being impossible, in order to call forth a fuller explanation. Two things there are which astonish him, such a birth, and such a kingdom; neither yet heard of among the Jews. First he urges the former difficulty, as being the greatest marvel. Nicodemus, said to him, How can a man be born when be is old? can he enter a second time into his mother's womb, and be born? BEDE. The question put thus sounds as if a boy might enter a second time into his mother's womb and be born. But Nicodemus, we must remember, was an old man, and took his instance from himself; as if he said, I am an old man, and seek my salvation; how can I enter again into my mother's womb, and be born? CHRYS. You call Him Rabbi, and say that He comes from God, and yet receive not His sayings, but use to your master a word which brings in endless confusion; for that how, is the inquiry of a man who has no strong belief; and many who have so inquired, have fallen from the faith; some asking, how God became incarnate? others, how He was born? Nicodemus here asks from anxiety. But observe when a man trusts spiritual things to reasonings of his own, how ridiculously he talks. AUG. It is the Spirit that speaks, whereas he understands carnally; he knew of no birth save one, that from Adam and Eve; from God and the Church he knows of none. But do you so understand the birth of the Spirit, as Nicodemus did the birth of the flesh; for as the entrance into the womb cannot be repeated, so neither can baptism. CHRYS. While Nicodemus stumbles, dwelling upon our birth here, Christ reveals more clearly the manner of our spiritual birth; Jesus answered, Verily, verily, I say to you, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. AUG. As if He said, You understand me to speak of a carnal birth; but a man must be born of water and of the Spirit, if he is to enter into the kingdom of God. If to obtain the temporal inheritance of his human father, a man must be born of the womb of his mother; to obtain the eternal inheritance of his heavenly Father, he must be born of the womb of the Church. And since man consists of two parts, body and soul, the mode even of this latter birth is twofold; water the visible part cleansing the body; the Spirit by His invisible cooperation, changing the invisible soul. CHRYS. If any one asks how a man is born of water, I ask in return, how Adam was born from the ground. For as in the beginning though the element of earth was the subject-matter, the man was the work of the fashioner; so now too, though the element of water is the subject-matter, the whole work is done by the Spirit of grace. He then gave Paradise for a place to dwell in; now He has opened heaven to us. But what need is there of water, to those who receive the Holy Ghost? It carries out the divine symbols of burial, mortification, resurrection, and life. For by the immersion of our heads in the water, the old man disappears and is buried as it were in a sepulcher, whence he ascends a new man. Thus should you learn, that the virtue of the Father, and of the Son, and of the Holy Ghost, fills all things. For which reason also Christ lay three days in the grave before His resurrection. That then which the womb is to the offspring, water is to the believer; he is fashioned and formed in the water. But that which is fashioned in the womb needs time; whereas the water all is done in an instant. For the nature of the body is such as to require time for its completion; but spiritual creations are perfect from the beginning. From the time that our Lord ascended out of the Jordan, water produces no longer reptiles, i.e. living souls; but souls rational and endued with the Spirit. AUG. Because He does not say, Except a man be born again of water and of the Spirit, he shall not have salvation, or eternal life; but, he shall not enter into the kingdom of God; from this, some infer that children are to be baptized in order to be with Christ in the kingdom of God, where they would not be, were they not baptized; but that they will obtain salvation and eternal life even if they die without baptism, not being bound with any chain of sin. But why is a man born again, except to be changed from his old into a new state? Or why does the image of God not enter into the kingdom of God, if it be not by reason of sin? HAYMO. But Nicodemus being unable to take in so great and deep mysteries, our Lord helps him by the analogy of our carnal birth, saying, That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. For as flesh generates flesh, so also does spirit, spirit. CHRYS Do not look then for any material production, or think that the Spirit generates flesh; for even the Lord's flesh is generated not by the Spirit only, but also by the flesh. That which is born of the Spirit is spiritual. The birth here spoken of takes place not according to our substance, but according to honor and grace. But the birth of the Son of God is otherwise; for else what would He have been more than all who are born again? And He would be proved too inferior to the Spirit, inasmuch as His birth would be by the grace of the Spirit. How does this differ from the Jewish doctrine? - But mark next the part of the Holy Spirit, in the divine work. For whereas above some are said to be born of God, here, we find, the Spirit generates them. - The wonder of Nicodemus being roused again by the words, He who is born of the Spirit is spirit, Christ meets him again with an instance from nature; Marvel not that I said to you, You must be born again. The expression, Marvel not, shows that Nicodemus was surprised at His doctrine. He takes for this instance some thing, not of the grossness of other bodily things, but still removed from the incorporeal nature, the wind; The wind blows where it lists, and you hear the sound thereof, but can not tell whence it comes, and whither it goes: so is every one that is born of the Spirit. That is to say, if no one can restrain the wind from going where it will; much less can the laws of nature, whether the condition of our natural birth, or any other, restrain the action of the Spirit. That He speaks of the wind here is plain, from His saving, You hear the sound thereof, i.e. its noise when it strikes objects. He would not in talking to an unbeliever and ignorant person, so describe the action of the Spirit. He says, Blows where it lists; not meaning any power of choice in the wind, but only its natural movements, in their uncontrolled power. But can not tell whence it comes or whither it goes; i.e. If you can not explain the action of this wind which comes under the cognizance both of your feeling and hearing, why examine into the operation of the Divine Spirit? He adds, So is every one that is born of the Spirit. AUG. But who of us does not see, for example, that the south wind blows from south to north, another wind from the east, another from the west? And how then do we not know whence the wind comes, and whither it goes?
BEDE. It is the Holy Spirit therefore, Who blows where He lists. It is in His own power to choose, whose heart to visit with in His enlightening grace. And you hear the sound thereof. When one filled with the Holy Spirit is present with you and speaks to you. AUG. The Psalm sounds, the Gospel sounds, the Divine Word sounds; it is the sound of the Spirit. This means that the Holy Spirit is invisibly present in the Word and Sacrament, to accomplish our birth. ALCUIN. Therefore, You know not whence it comes, or whither it goes; for, although the Spirit should possess a person in your presence at a particular time, it could not be seen how He entered into him, or how He went away again, because He is invisible. HAYMO. Or, You can not tell whence it comes; i.e. you know not how He brings believers to the faith; or whither it goes, i.e. how He directs the faithful to their hope. And so is every one that is born of the Spirit; as if He said, The Holy Spirit is an invisible Spirit; and in like manner, every one who is born of the Spirit is born invisibly. AUG. Or thus: If you are born of the Spirit, you will be such, that he, who is not yet born of the Spirit, will not know whence you come, or whither you go. For it follows, So is every one that is born of the Spirit. THEOPHYL. This completely refutes Macedonius the impugner of the Spirit, who asserted that the Holy Ghost was a servant. The Holy Ghost, we find, works by His own power, where here He will, and what He will.
drb › John › 3 › Verse 4 through 8
ALCUIN. Here is the reason why men believed not, and why they are justly condemned; This is the condemnation, that light is come into the world. CHRYS. As if He said, So far from their having sought for it, or labored to find it, light itself has come to them, and they have refused to admit it; Men loved darkness rather than light, Thus He leaves them no excuse. He came to rescue them from darkness, and bring them to light; who can pity him who does not choose to approach the light when it comes unto him? BEDE; He calls Himself the light, whereof the Evangelist speaks, That was the true light; whereas sin He calls darkness. CHRYS. Then because it seemed incredible that man should prefer light to darkness, he gives the reason of the infatuation, viz. that their deeds were evil. And indeed had He come to Judgment, there had been some reason for not receiving Him; for he who is conscious of his crimes, naturally avoids the judge. But criminals are glad to meet one who brings them pardon. And therefore it might have been expected that men conscious of their sins would have gone to meet Christ, as many indeed did; for the publicans and sinners came and sat down with Jesus. But the greater part being too cowardly to undergo the toils of virtue for righteousness' sake, persisted in their wickedness to the last; of whom our Lord says, Every one that does evil, hates the light. He speaks of those who choose to remain in their wickedness. ALCUIN. Every one that does evil, hates the light; i.e. he who is resolved to sin, who delights in sin, hates the light, which detects his sin. AUG. Because they dislike being deceived, and like to deceive, they love light for discovering herself, and hate her for discovering them. Wherefore it shall be their punishment, that she shall manifest them against their will, and herself not be manifest unto them. They love the brightness of truth, they hate her discrimination; and therefore it follows, Neither comes to the light, that his deeds should be reproved.
CHRYS. No one reproves a Pagan, because his own practice agrees with the character of his gods; his life is in accordance with his doctrines. But a Christian who lives in wickedness all must condemn. If there are any Gentiles whose life is good, I know them not. But are there not Gentiles? it may be asked. For do not tell me of the naturally amiable and honest; this is not virtue. But show me one who has strong passions, and lives with wisdom. You cannot. For if the announcement of a kingdom, and the threats of hell, and other inducements, hardly keep men virtuous which they are so, such calls will hardly rouse them to the attainment of virtue in the first instance. Pagans, if they do produce any thing which looks well, do it for vain-glory's sake, and will therefore at the same time, if they can escape notice, gratify their evil desires as well. And what profit is a man's sobriety and decency of conduct, if he is the slave of vain-glory? The slave of vain-glory is no less a sinner than a fornicator; nay, sins even oftener, and more grievously. However, even supposing there are some few Gentiles of good lives, the exceptions so rare do not affect my argument. BEDE; Morally too they love darkness rather than light, who when their preachers tell them their duty, assail them with calumny.
But he that does truth comets to the light, that his deeds may be made manifest, that they are wrought in God. CHRYS. He does not say this of those who are brought up under the Gospel, but of those who are converted to the true faith from Paganism or Judaism. He shows that no one will leave a false religion for the true faith, till he first resolve to follow a right course of life. AUG. He calls the works of him who comes to the light, wrought in God; meaning that his justification is attributable not to his own merits) but to God's grace. AUG. But if God has discovered all men's works to be evil, how is it that any have done the truth, and come to the light, i.e. to Christ? Now what He said is, that they loved darkness rather than light; He lays the stress upon that. Many have loved their sins, many have confessed them. God accuses your sins; if you accuse them too, you are joined to God. You must hate your own work, and love the work of God in you. The beginning of good works, is the confession of evil works, and then you does the truth: not soothing, not flattering yourself. And you are come to the light, because this very sin in you, which displeases you, would not displease you, did not God shine upon you, and His truth show it to you. And let those even who have sinned only by word or thought, or who have only exceeded in things allowable, do the truth, by making confession, and come to the light by performing good works. For little sins, if suffered to accumulate, become mortal. Little drops swell the river: little grains of sand become an heap, which presses and weighs down. The sea coming in by little and little, unless it be pumped out, sinks the vessel. And what is to pump out, but by good works, mourning, fasting, giving and forgiving, to provide against our sins overwhelming us?
drb › John › 3 › Verse 19 through 21
CHRYS. John, on this question being raised, does not rebuke his disciples, for fear they might separate, and turn to some other school, but replies gently, John answered and said, A man can receive nothing, except it be given him from heaven; as if he said, No wonder that Christ does such excellent works, and that all men come to Him; when He Who does it all is God. Human efforts are easily seen through, are feeble, and short-lived. These are not such: they are not therefore of human, but of divine originating. He seems however to speak somewhat humbly of Christ, which will not surprise us, when we consider that it was not fitting to tell the whole truth, to minds prepossessed with such a passion as envy. He only tries for the present to alarm them, by showing that they are attempting impossible things, and fighting against God. AUG. Or perhaps John is speaking here of himself: I am a mere man, and have received all from heaven, and therefore think not that, because it has been given me to be somewhat, I am so foolish as to spear: against the truth.
CHRYS. And see; the very argument by which they thought to have overthrown Christ, To whom you bare witness, he turns against them; You yourselves bear me witness, that I said, I am not the Christ; as if he said, If you think my witness true, you must acknowledge Him more worthy of honor shall myself. He adds, But that I was sent before Him; that is to say, I am a servant, and perform the commission of the Father which sent me; my witness is not from favor or partiality; I say that which was given me to say. BEDE; Who are you then, since you are not the Christ, and who is He to Whom you bear witness? John replies, He is the Bridegroom; I am the friend of the Bridegroom, sent to prepare the Bride for His approach: He that has the Bride, is the Bridegroom. By the Bride he means the Church, gathered from amongst all nations; a Virgin in purity of heart, in perfection of love, in the bond of peace, in chastity of mind and body; in the unity of the Catholic faith; for in vain is she a virgin in body, who continues not a virgin in mind. This Bride has Christ joined to Himself in marriage, and redeemed with the price of His own Blood. THEOPHYL. Christ is the spouse of every soul; the wedlock, wherein they are joined, is baptism; the place of that wedlock is the Church; the pledge of it, remission of sins, and the fellowship of the Holy Ghost; the consummation, eternal life; which those who are worthy shall receive. Christ alone is the Bridegroom: all other teachers are but the friends of the Bridegroom, as was the forerunner. The Lord is the giver of good; the rest are the despisers of His gifts. BEDE; His Bride therefore our Lord committed to His friend, i.e. the order of preachers, who should be jealous of her, not for themselves, but for Christ; The friend of the Bridegroom which stands and hears Him, rejoices greatly because of the Bridegroom's voice. AUG. As if He said, She is not My spouse. But do you therefore not rejoice in the marriage? Yes, I rejoice, he said, because I am the friend of the Bridegroom. CHRYS. But how does he who said above, Whose shoe's latchet I am not worthy to unloose, call himself a friend? As an expression not of equality, but of excess of joy: (for the friend of the Bridegroom is always more rejoiced than the servant,) and also, as a condescension to the weakness of his disciples, who thought that he was pained at Christ's ascendancy. For he hereby assures them, that so far from being pained, he was right glad that the Bride recognized her Spouse. AUG. But wherefore does he stand? Because he fails not, by reason of his humility. A sure ground this to stand upon, Whose shoe's latchet I am not worthy to unloose. Again; He stands, and hears Him. So then if he fails, he hears Him not. Therefore the friend of the Bridegroom ought to stand and hear, i.e. to abide in the grace which he has received, and to hear the voice in which he rejoices. I rejoice not, he said, because of my own voice, but because of the Bridegroom's voice. I rejoice; I in hearing, He in speaking; I am the ear, He the Word. For he who guards the bride or wife of his friend, takes care that she love none else; if he wish to be loved himself in the stead of his friend, and to enjoy her who was entrusted to him, how detestable does he appear to the whole world? Yet many are the adulterers I see, who would fain possess themselves of the spouse who was bought at so great a price, and who aim by their words at being loved themselves instead of the Bridegroom. CHRYS. Or thus; The expression, which stands, is not without meaning, but indicates that his part is now over, and that for the future he must stand and listen. This is a transition from the parable to the real subject. For having introduced the figure of a bride and bridegroom, he shows how the marriage is consummated; viz. by word and doctrine. Faith cometh by hearing, and hearing by the word of God. And since the things he had hoped for had come to pass, he adds, This my Joy therefore is fulfilled; i.e. The work which I had to do is finished, and nothing more is left, that I can do. THEOPHYL. For which cause I rejoice now, that all men follow Him. For had the bride, i.e. the people, not come forth to meet the Bridegroom, then I, as the friend of the Bridegroom, should have grieved. AUG. Or thus; This my joy is fulfilled, i.e. my joy at hearing the Bridegroom's voice. I have my gift; I claim no more, lest I lose that which I have received. He who would rejoice in himself, has sorrow; but he who would rejoice in the Lord, shall ever rejoice, because God is everlasting. BEDE; He rejoices at hearing the Bridegroom's voice, who knows that he should not rejoice in his own wisdom, but in the wisdom which God gives him. Whoever in his good works seeks not his own glory, or praise, or earthly gain, but has his affections set on heavenly things; this man is the friend of the Bridegroom. CHRYS. He next dismisses the motions of envy, not only as regards the present, but also the future, saying, He must increase, but I must decrease: as if he said, My office has ceased, and is ended; but His advances. AUG. What means this, He must increase? God neither increases, nor decreases. And John and Jesus, according to the flesh, were of the same age: for the six months' difference between them is of no consequence. This is a great mystery. Before our Lord came, men gloried in themselves; He came in no man's nature, that the glory of man might be diminished, and the glory of God exalted. For He came to remit sins upon man's confession: a man's confession, a man's humility, is God's pity, God's exaltation. This truth Christ and John proved, even by their modes of suffering: John was beheaded, Christ was lifted up on the cross. Then Christ was born, when the days begin to lengthen; John, when they begin to shorten. Let God's glory then increase in us, and our own decrease, that ours also may increase in God. But it is because you understand God more and more, that He seems to increase in you: for in His own nature He increases not, but is ever perfect: even as to a man cured of blindness, who begins to see a little, and daily sees more, the light seems to increase, whereas it is in reality always at the fall, whether he sees it or not. In like manner the inner man makes advancement in God, and it seems as if God were increasing in Him; but it is He Himself that decreases, falling from the height of His own glory, and rising in the glory of God. THEOPHYL. Or thus; As, on the sun rising, the light of the other heavenly bodies seems to be extinguished, though in reality it is only obscured by the greater light: thus the forerunner is said to decrease; as if he were a star hidden by the sun. Christ increases in proportion as he gradually discloses Himself by miracles; not in the sense of increase, or advancement in virtue, (the opinion of Nestorius,) but only as regards the manifestation of His divinity.
drb › John › 3 › Verse 27 through 30
GLOSS. The Evangelist, after relating how John checked the envy of his disciples, on the success of Christ's teaching, comes next to the envy of the Pharisees, and Christ's retreat front the them. When therefore the Lord knew that the Pharisees had heard, &c. AUG. Truly had the Pharisees' knowledge that our Lord was making more disciples, and baptizing more than John, been such as to lead them heartily to follow Him, He would not have left Judea, but would have remained for their sake: but seeing, as He did, that this knowledge of Him was coupled with envy, and made them not followers, but persecutors, He departed thence. He could too, had He pleased, have stayed amongst them, and escaped their hands; but He wished to show His own example to believers in time to come, that it was no sin for a servant of God to fly from the fury of persecutors. He did it like a good teacher, not out of fear for Himself, but for our instruction.
CHRYS. He did it too to pacify the envy of men, and perhaps to avoid bringing the dispensation of the incarnation into suspicion. For had he been taken and escaped, the reality of His flesh would have been doubted. AUG. It may perplex you, perhaps, to be told that Jesus baptized more than John, and then immediately after, Though Jesus Himself baptized not. What? Is there a mistake made, and then corrected? CHRYS. Christ Himself did not baptize, but those who reported the fact, in order to raise the envy of their hearers, so represented it as to appear that Christ Himself baptized. The reason why He baptized not Himself, had been already declared by John, He shall baptize you with the Holy Ghost and with fire. Now He had not yet given the Holy Spirit: it was therefore fitting that He should not baptize. But His disciples baptized, as an efficacious mode of instruction; better than gathering up believers here and there, as had been done in the case of Simon and his brother. Their baptism, however, had no more virtue than the baptism of John; both being without the grace of the Spirit, and both having one object, viz. that of bringing men to Christ. AUG. Or, both are true; for Jesus both baptized, and baptized not. He baptized, in that He cleansed: He baptized not, in that He dipped not. The disciples supplied the ministry of the body, He the aid of that Majesty of which it was said, The Same is, He which baptize.
ALCUIN. The question is often asked, whether the Holy Ghost was given by the baptism of the disciples; when below it is said, The Holy Ghost was not yet given, because Jesus was not yet glorified. We reply, that the Spirit was given, though not in so manifest a way as he was after the Ascension, in the shape of fiery tongues. For, as Christ Himself in His human nature ever possessed the Spirit, and yet afterwards at His baptism the Spirit descended visibly upon Him in the form of a dove; so before the manifest and visible coming of the Holy Spirit, all saints might possess the Spirit secretly.
AUG. But we must believe that the disciples of Christ were already baptized themselves, either with John's baptism, or, as is more probable, with Christ's. For He who had stooped to the humble service of washing His disciples' feet, had not failed to administer baptism to His servants, who would thus be enabled in their turn to baptize others. CHRYS. Christ on withdrawing from Judea, joined those whom He was with before, as we react next, And departed again into Galilee. As the Apostles, when they were expelled by the Jews, went to the Gentiles, so Christ goes to the Samaritans. But, to deprive the Jews of all excuse, He does not go to stay there, but only takes it on His road, as the Evangelist implies by saying, And he must needs go through Samaria. Samaria receives its name from Somer, a mountain there, so called from the name of a former possessor of it. The inhabitants of the country were formerly not Samaritans, but Israelites. But in process of time they fell under God's wrath, and the king of Assyria transplanted them to Babylon and Media; placing Gentiles from various parts in Samaria in their room. God however, to show that it was not for want of power on His part that he delivered up the Jews, but for the sins of the people themselves, sent lions to afflict the barbarians. This was told the king, and he sent a priest to instruct them in God's law. But not even then did they wholly cease from their iniquity, but only half changed. For in process of time they turned to idols again, though they still worshipped God, calling themselves after the mountain, Samaritans. BEDE. He must needs pass through Samaria; because that country lay between Judea and Galilee. Samaria was the principal city of a province of Palestine, and gave its name to the whole district connected with it. The particular place to which our Lord went is next given: Then comes He to a city of Samaria which is called Sychar. CHRYS. It was the place where Simeon and Levi made a great slaughter for Dinah. THEOPHYL. But after the sons of Jacob had desolated the city, by the slaughter of the Sychemites, Jacob annexed it to the portion of his son Joseph as we read in Genesis, I have given to you one portion above your brethren, which I took out of the hand of the Amorite with my sword, and with my bow. This is referred to in what follows, Near to the place of ground which Jacob gave to his son Joseph.
Now Jacob's well was there. AUG. It was a well. Every, well is a spring, but every spring is not a well. Any water that rises from the ground, and can be drawn for use, is a spring: but where it is ready at hand, and on the surface, it is called a spring only; where it is creep and low down, it is called a well, not a spring. THEOPHYL. But why does the Evangelist make mention of the parcel of ground, and the well? First, to explain what the woman says, Our father Jacob gave us this well; secondly, to remind you that what the Patriarchs obtained by their faith in God, the Jews had lost by their impiety. They had been supplanted to make room for Gentiles. And therefore there is nothing new in what has now taken place, i.e.; in the Gentiles succeeding to the kingdom of heaven in the place of the Jews. CHRYS. Christ prefers labor and exercise to ease and luxury, and therefore travels to Samaria, not in a carriage but on foot; until at last the exertion of the journey fatigues Him; a lesson to us, that so far from indulging in superfluities, we should often even deprive ourselves of necessaries: Jesus therefore being wearied with His journey, &c. AUG. Jesus, we see, is strong and weak: strong, because in the beginning was the Word; weak, because the Word was made flesh. Jesus thus weak, being wearied with his journey, sat on the well. CHRYS. As if to say, not on a seat, or a couch, but on the first place He saw - upon the ground. He sat down because He was wearied, and to wait for the disciples. The coolness of the well would be refreshing in the midday heat: And it was about the sixth hour. THEOPHYL. He mentions our Lord's sitting and resting from His journey, that none might blame Him for going to Samaria Himself, after He had forbidden the disciples going. ALCUIN. Our Lord left Judea also mystically, i.e. He left the unbelief of those who condemned Him, and by His Apostles, went into Galilee, i.e. into the fickleness of the world; thus teaching His disciples to pass from vices to virtues. The parcel of ground I conceive to have been left not so much to Joseph, as to Christ, of whom Joseph was a type; whom the sun, and moon, and all the stars truly adore. To this parcel of ground our Lord came, that the Samaritans, who claimed to be inheritors of the Patriarch Israel, might recognize Him, and be converted to Christ, the legal heir of the Patriarch.
AUG. His journey, is His assumption of the flesh for our sake. For whither does He go, Who is every where present? What is this, except that it was necessary for Him, in order to come to us, to take upon Him visibly a form of flesh? So then His being wearied with His Journey, what means it, but that He is wearied with the flesh? And wherefore is it the sixth hour? Because it is the sixth age of the world. Reckon severally as hours, the first age from Adam to Noah, the second from Noah to Abraham, the third from Abraham to David, the fourth from David to the carrying away into Babylon, the fifth from thence to the baptism of John; on this calculation the present age is the sixth hour. AUG. At the sixth hour then our Lord comes to the well. The black abyss of the well, methinks, represents the lowest parts of this universe, i.e. the earth, to which Jesus came at the sixth hour, that is, in the sixth age of mankind, the old age, as it were, of the old man, which we are bidden to put off; that we may put on the new. For so do we reckon the different ages of man's life: the first age is infancy, the second childhood, the third boyhood, the fourth youth, the fifth manhood, the sixth old age. Again, the sixth hour, being the middle of the day, the time at which the sun begins to descend, signifies that we, who are called by Christ, are to check our pleasure in visible things, that by the love of things invisible refreshing the inner man, we may be restored to the inward light which never fails. By His sitting is signified His humility, or perhaps His magisterial character; teachers being accustomed to sit.
drb › John › 4 › Verse 1 through 6
CHRYS. That this conversation might not appear a violation of His own injunctions against talking to the Samaritans, the Evangelist explains how it arose; viz. for He did not come with the intention beforehand of talking with the woman, but only would not send the woman away, when she had come. There came a woman of Samaria to draw water. Observe, she comes quite by chance. AUG. The woman here is the type of the Church, not yet justified, but just about to be. And it is a part of the resemblance, that she comes from a foreign people. The Samaritans were foreigners, though they were neighbors and in like manner the Church was to come from the Gentiles, and to be alien from the Jewish race.
THEOPHYL. The argument with the woman arises naturally from the occasion: Jesus says to her, Give me to drink. As man. the labor and heat He had undergone had made Him thirsty. AUG. Jesus also thirsted after that woman's faith? At He thirsts for their faith, for whom He shed His blood. CHRYS. This shows us too not only our Lord's strength and endurance as a traveler, but also his carelessness about food; for his disciples did not carry about food with them, since it follows, His disciples were gone away into the city to buy food. Herein is shown the humility of Christ; He is left alone. It was in His power, had He pleased, not to send away all, or, on their going away, to leave others in their place to wait on Him. But He did not choose to have it so: for in this way He accustomed His disciples to trample upon pride of every kind. However some one will say, Is humility in fisherman and tent-makers so great a matter? But these very men were all on a sudden raised to the most lofty situation upon earth, that of friends and followers of the Lord of the whole earth. And men of humble origin, when they arrive at dignity, are on this very cry account more liable than others to be lifted up with pride; the honor being so new to them. Our Lord therefore to keep His disciples humble, taught them in all things to subdue themselves. The woman on being told, Give Me to drink, very naturally asks, How is it that You, being a Jew, asks drink of me, who am a woman of Samaria? She knew Him to be a Jew from His figure and speech. Here observe her simpleness. For even had our Lord been bound to abstain from dealing with her, that was His concern, not hers; the Evangelist saying not that the Samaritans would have no dealings with the Jews, but that the Jews have no dealings with the Samaritans. The woman however, though not in fault herself, wished to correct what she thought a fault in another. The Jews after their return from the captivity entertained a jealousy of the Samaritans, whom they regarded as aliens, and enemies; and the Samaritans did not use all the Scriptures, but only the writings of Moses, and made little of the Prophets. They claimed to be of Jewish origin, but the Jews considered them Gentiles, and hated them, as they did the rest of the Gentile world. AUG. The Jews would not even use their vessels. So it would astonish the woman to hear a Jew ask to drink out of her vessel; a thing so contrary to Jewish rule. CHRYS. But why did Christ ask what the law allowed not? It is no answer to say that He knew she would not give it, for in that case, He clearly ought not to have asked for it. Rather His very reason for asking, was to show His indifference to such observances, and to abolish them for the future. AUG. He who asked to drink, however, out of the woman's vessel, thirsted for the woman's faith: Jesus answered and said unto her, If you knew the gift of God, or Who it is that says to you, Give Me to drink, you would have asked of Him, and He would have given you living water. ORIGEN. For it is as it were a doctrine, that no one receives a divine gift, who seeks not for it. Even the Savior Himself is commanded by the Father to ask, that He may give it Him, as we read, Require of Me, and I will give you the heathen for you inheritance. And our Savior Himself says, Ask, and it shall be given you. Wherefore He says here emphatically, you would have asked of Him, and He would have given you. AUG. He lets her know that it was not the water, which she meant, that He asked for; but that knowing her faith, He wished to satisfy her thirst, by giving her the Holy Spirit. For so must we interpret the living water, which is the gift of God; as He says, If you knew the gift of God. AUG. Living water is that which comes out of a spring, in distinction to what is collected in ponds and cisterns from the rain. If spring water too becomes stagnant, i.e. collects into some spot, where it is quite separated from its fountain head, it ceases to be living water. CHRYS. In Scripture the grace of the Holy Spirit is sometimes called fire, sometimes water, which shows that these words are expressive not of its substance but of its action. The metaphor of fire conveys the lively and sin-consuming property of grace; that of water the cleansing of the Spirit, and the refreshing of the souls who receive Him. THEOPHYL. The grace of the Holy Spirit then He calls living water; i.e. life-giving, refreshing, stirring. For the grace of the Holy Spirit is ever stirring him who does good works, directing the risings of his heart. CHRYS. These words raised the woman's notions of our Lord, and make her think Him no common person. She addresses Him reverentially by the title of Lord; The woman says to Him, Lord, you have nothing to draw with, and the well is deep: from whence then has you that living water? AUG. She understands the living water to be the water in the well; and therefore says, You wish to give me living water; but You have nothing to draw with as I have: You can not then give me this living water; Are You greater than our father Jacob, who gave us the well, and drank thereof himself, and his children, and his cattle? CHRYS. As if she said, You can not say that Jacob gave us this spring, and used another himself; for he and they that were with him drank thereof; which would not have been done, had he had another better one. You can not then give me of this spring; and You have not another better spring, unless You confess Yourself greater than Jacob. Whence then have You the water, which You promise to give us? THEOPHYL. The addition, and his cattle, shows the abundance of the water; as if she said, Not only is the water sweet, so that Jacob and his sons drank of it, but so abundant, that it satisfied the vast multitude of the Patriarchs' cattle. CHRYS See how she thrusts herself upon the Jewish stock. The Samaritans claimed Abraham as their ancestor, on the ground of his having come from Chaldea; and called Jacob their father, as being Abraham's grandson. BEDE. Or she calls Jacob their father, because she lived under the Mosaic law, and possessed the farm which Jacob gave to his son Joseph. ORIGEN. In the mystical sense, Jacob's well is the Scriptures. The learned then drink like Jacob and his sons; the simple and uneducated, like Jacob's cattle.
drb › John › 4 › Verse 7 through 12
CHRYS. To the woman's question, Are you greater than our father Jacob? He does not reply, I am greater, lest He should seem to boast; but His answer implies it; Jesus answered and said to her, Whosoever drink of this water shall thirst again: but whosoever drinks of the water that I shall give him shall never thirst; as if He said, If Jacob is to be honored because he gave you this water. what will you say, if I give you far better than this? He makes the comparison however not to depreciate Jacob, but to exalt Himself. For He does not say, that this water is vile and counterfeit, but asserts a simple fact of nature, viz. that whosoever drink of this water shall thirst again. AUG. Which is true indeed both of material water, and of that of which it is the type. For the water in the well is the pleasure of the world, that abode of darkness. Men draw it with the waterpot of their lusts; pleasure is not relished, except it be preceded by lust. And when a man has enjoyed this pleasure, i.e. drunk of the water, he thirsts again; but if he have received water from Me, he shall never thirst. For how shall they thirst, who are drunken with the abundance of the house of God? But He promised this fullness of the Holy Spirit. CHRYS. The excellence of this water; viz. that he that drinks of it never thirsts, He explains in what follows, But the water that I shall give him shall be in him a well of water springing up into everlasting life. As a man who had a spring within him, would never feel thirst, so will not he who has this water which I shall give him.
THEOPHYL. For the water which I give him is ever multiplying. The saints receive through grace the seed and principle of good; but they themselves make it grow by their own cultivation. CHRYS. See how the woman is led by degrees to the highest doctrine. First, she thought He was some lax Jew. Then hearing of the living water, she thought it meant material water. Afterwards she understands it as spoken spiritually, and believes that it can take away thirst, but she does not yet know what it is, only understands that it was superior to material things: The woman says to Him, Sir, give me this water, that I thirst not neither come hither to draw. Observe, she prefers Him to the patriarch Jacob, for whom she ha such veneration. AUG. Or thus; The woman as yet understands Him of the flesh only. She is delighted to be relieved for ever from thirst, and takes this promise of our Lord's in a carnal sense. For God had once granted to His servant Elijah, that he should neither hunger nor thirst for forty days; and if He could grant this for forty days, why not for ever? Eager to possess such a gift, she asks Him for the living water; The woman says to Him, Sir, give me this water, that I thirst not, neither come hither to draw. Her poverty obliged her to labor more than her strength could well bear; would in that she could hear, Come to Me, all that labor and are heavy laden, and I will refresh you. Jesus had said this very thing, i.e. that she need not labor any longer; but she did not understand Him. At last our Lord was resolved that she should understand: Jesus says to her, Go call your husband, and come hither. What means this? Did He wish to give her the water through her husband? Or, because she did not understand, did He wish to teach her by means of her husband? The Apostle indeed says of women, If they will learn any thing, let them ask their husbands at home. But this applies only where Jesus is not present. Our Lord Himself was present here; what need then that He should speak to her through her husband? Was it through her husband that He spoke to Mary, who sat at His feet? CHRYS. The woman then being, urgent in asking for the promised water, Jesus says to her, Go call your husband; to show that he too ought to have a share in these things. But she was in a hurry to receive the gift, and wished to conceal her guilt, (for she still imagined she was speaking to a man) The woman answered and said, I have no husband. Christ answers her with a seasonable reproof; exposing her as to former husbands, and as to her present one, whom she had concealed; Jesus said to her, you have well said, I have no husband. AUG. Understand, that the woman had not a lawful husband, but had formed an irregular connection with some one. He tells her, you have had five husbands, in order to show her His miraculous knowledge. ORIGEN. May not Jacob's well signify mystically the letter of Scripture; the water of Jesus, that which is above the letter, which all are not allowed to penetrate into? That which is written was dictated by men, whereas the things which the eye has not seen, nor ear heard, neither have entered into the heart of man, cannot be reduced to writing, but are from the fountain of water, that springs up unto everlasting life, i.e. the Holy Ghost. These truths are unfolded to such as carrying no longer a human heart within them, are able to say with the Apostle, We have the mind of Christ. Human wisdom indeed discovers truths, which are handed down to posterity; but the teaching of the Spirit is a well of water which springs up into everlasting life. The woman wished to attain, like the angels, to angelic and super-human truth without the use of Jacob's water. For the angels have a well of water within them, springing from the Word of God Himself. She says therefore, Sir, give me this water. But it is impossible here to have the water which is given by the Word, without that which is drawn from Jacob's well; and therefore Jesus seems to tell the woman that He cannot supply her with it from any other source than Jacob's well; If we are thirsty, we must first drink from Jacob's well. Jesus says to her, Go, call your husband, and come hither. According to the Apostle, the Law is the husband of the soul. AUG. The five husbands some interpret to be the five books which were given by Moses. And the words, He whom thou now have is not your husband, they understand as spoken by our Lord of Himself; as if He said, You have served the five books of Moses, as five husbands; but now he whom you have, i.e. whom you hear, is not your husband; for you do not yet believe in him. But if she did not believe in Christ, she was still united to those five husbands, i.e. five books, and therefore why is it said, you have had five husbands, as if she no longer had them? And how do we understand that a man must have these five books, in order to pass over to Christ, when he who believes in Christ, so far from forsaking these books, embraces them in this spiritual meaning the more strongly? Let us turn to another interpretation. AUG. Jesus seeing that the woman did not understand, and wishing to enlighten her, says, Call your husband; i.e. apply your understanding. For when the life is well ordered, the understanding governs the soul itself, pertaining to the soul. For though it is indeed nothing else than the soul, it is at the same time a certain part of the soul. And this very part of the soul which is called the understanding and the intellect, is itself illuminated by a light superior to itself. Such a Light was talking with the woman; but in her there was not understanding to be enlightened. Our Lord then, as it were, says, I wish to enlighten, and there is not one to be enlightened; Call your husband, i. e. apply your understanding, through which you must be taught, by which governed. The five former husbands may be explained as the five senses, thus: a man before he has the use of his reason, is entirely under the government of his bodily senses. Then reason comes into action; and from that time forward he is capable of entertaining ideas, and is either under the influence of truth or error. The woman had been under the influence of error, which error was not her lawful husband, but an adulterer. Wherefore our Lord says, Put away that adulterer which corrupts thee, and call your husband, that you may understand Me. ORIGEN. And what more proper place than Jacob's well, for exposing the unlawful husband, i.e. the perverse law? For the Samaritan woman is meant to figure to us a soul, that has subjected itself to a kind of law of its own, not the divine lay. And our Savior wishes to marry her to a lawful husband, i.e. Himself; the Word of truth which was to rise from the dead, and never again to die.
drb › John › 4 › Verse 13 through 18
CHRYS. The woman is not offended at Christ's rebuke. She does not leave Him, and go away. Far from it: her admiration for Him is raised: The woman said to Him, Sir, I perceive that you are a Prophet: as if she said, Your knowledge of me is unaccountable, you must be a prophet. AUG. The husband was beginning to come to her, though He had not yet fully come. She thought our Lord a prophet, and He was a prophet: for He says of Himself, A prophet is not without honor, save in his own country. CHRYS. And having come to this belief she asks no questions relating to this life, the health or sickness of the body: she is not troubled about thirst, she is eager for doctrine. AUG. And she begins inquiries on a subject that perplexed her; Our fathers worshipped in this mountain; and you say that in Jerusalem is the place where men ought to worship. This was a great dispute between the Samaritans and the Jews. The Jews worshipped in the temple built by Solomon, and made this a ground of boasting over the Samaritans. The Samaritans replied, Why boast you, because you have a temple which we have not? Did our fathers, who pleased God, worship in that temple? Is it not better to pray to God in this mountain, where our fathers worshipped? CHRYS. By, our fathers, she means Abraham, who is said to have offered up Isaac here. ORIGEN. Or thus; The Samaritans regarded Mount Gerizim, near which Jacob dwelt, as sacred, and worshipped upon it; while the sacred place of the Jews was Mount Sion, God's own choice. The Jews being the people from whom salvation came, are the type of true believers; the Samaritans of heretics. Gerizim, which signifies division, becomes the Samaritans; Sion, which signifies watch-tower, becomes the Jews. CHRYS. Christ however does not solve this question immediately, but leads the woman to higher things, of which He had not spoken till she acknowledged Him to be a prophet, and therefore listened with a more full belief: Jesus said to her, Woman, believe Me, the hour comes, when you shall neither in this mountain, nor yet at Jerusalem, worship the Father. He says, Believe me, because we have need of faith, the mother of all good, the medicine of salvation, in order to obtain any real good. They who endeavor without it, are like men who venture on the sea without a boat, and, being able to swim only a little way, are drowned. AUG. Believe Me, our Lord says with fitness, as the husband is now present. For now there is one in thee that believes, you have begun to be present in the understanding, but if you will not believe, surely you shall not be established. ALCUIN. In saying, the hour comes, He refers to the Gospel dispensation, which was now approaching; under which the shadows of types were to withdraw, and the pure light of truth was to enlighten the minds of believers. CHRYS. There was no necessity for Christ to show why the fathers worshipped in the mountain, and the Jews in Jerusalem. He therefore was silent on that question; but nevertheless asserted the religious superiority of the Jews on another ground, the ground not of place, but of knowledge; You worship you know not what, we know what we worship; for salvation is of the Jews. ORIGEN. You, literally refers to the Samaritans, but mystically, to all who understand the Scriptures in an heretical sense. We again literally means the Jews, but mystically, I the Word, and all who conformed to My Image, obtain salvation from the Jewish Scriptures. CHRYS. The Samaritans worshipped they knew not what, a local, a partial God, as they imagined, of whom they had the same notion that they had of their idols. And therefore they mingled the worship of God with the worship of idols. But the Jews were free from this superstition: indeed they knew God to be the God of the whole world; wherefore He says, We worship what we know. He reckons Himself among the Jews, in condescension to the woman's idea of Him; and says as if He were a Jewish prophet, We worship, though it is certain that He is the Being who is worshipped by all. The words, For salvation is of the Jews, mean that every thing calculated to save and amend the world, the knowledge of God, the abhorrence of idols, and all other doctrines of that nature, and even the very origin of our religion, comes originally from the Jews. In salvation too He includes His own presence, which He says is of the Jews, as we are told by the Apostle, Of whom as concerning the flesh Christ came. See how He exalts the Old Testament, which He shows to be the root of every thing good; thus proving in every way that He Himself is not opposed to the Law. AUG. It is saying much for the Jews, to declare in their name, We worship what we know. But He does not spear; for the reprobate Jews, but for that party from whom the Apostles and the Prophets came. Such were all those saints who laid the prices of their possessions at the Apostle's feet. CHRYS. The Jewish worship then was far higher than the Samaritan; but even it shall be abolished; The hour comes, and now is, when the true worshipers shall worship the Father in spirit and in truth. He says, and now is, to show that this was not a prediction, like those of the ancient Prophets, to be fulfilled the course of ages. The event, He says, is now at hand, it is approaching your very doors. The words, true worshipers, are by way of distinction: for there are false worshipers, who pray for temporal and frail benefits, or whose actions are ever contradicting their prayers. CHRYS. Or by saying, true, he excludes the Jews together with the Samaritans. For the Jews, though better than the Samaritans, were yet as much inferior to those who were to succeed them, as the type is to the reality. The true worshipers do not confine the worship of God to place, but worship in the spirit; as Paul said, Whom I serve with my spirit. ORIGEN. Twice it is said, The hour comes, and the first time without the addition, and now is. The first seems to allude to that purely spiritual worship which is suited only to a state of perfection; the second to earthly worship, perfected as far as is consistent with human nature. When that hour comes, which our Lord speaks of, the mountain of the Samaritans must be avoided, and God must be worshipped in Sion, where is Jerusalem, which is called by Christ the city of the Great King. And this is the Church, where sacred oblations and spiritual victims are offered up by those who understand the spiritual law. So that when the fullness of time shall have come, the true worship, we must suppose, will no longer be attached to Jerusalem, i.e. to the present Church: for the Angels do not worship the Father at Jerusalem: and thus those who have obtained the likeness of the Jews, worship the Father better than they who are at Jerusalem. And when this hour is come, we shall be accounted by the Father as sons. Wherefore it is not said, Worship God, but, Worship the Father. But for the present the true worshipers worship the Father in spirit and in truth. CHRYS. He speaks here of the Church; wherein there is true worship, and such as becomes God; and therefore adds, For the Father seeks such to worship Him. For though formerly He willed that mankind should linger under a dispensation of types and figures, this was only done in condescension to human frailty, and to prepare men for the reception of the truth. ORIGEN. But if the Father seeks, He seeks through Jesus, Who came to seek and to save that which was lost, and to teach men what true worship was. God is a Spirit; i.e. He constitutes our real life, just as our breath (spirit) constitutes our bodily life. CHRYS. Or it signifies that God is incorporeal; and that therefore He ought to be worshipped not with the body, but with the soul, by the offering up a pure mind, i.e. that they who worship Him, must worship Him in spirit and in truth. The Jews neglected the soul, but paid great attention to the body, and had various kinds of purification. Our Lord seems here to refer to this, and to say, not by cleansing of the body, but by the incorporeal nature within us, i. e. the understanding, which He calls the spirit, that we must worship the incorporeal God. HILARY. Or, by saying that God being a Spirit ought to be worshipped in spirit, He indicates the freedom and knowledge of the worshipers, and the uncircumscribed nature of the worship: according to the saying of the Apostle, Where the Spirit of the Lord is, there is liberty. CHRYS. And that we are to worship in truth, means that whereas the former ordinances were typical; that is to say, circumcision, burnt offerings, and sacrifices; now, on the contrary, every thing is real. THEOPHYL. Or, because many think that they worship God in the spirit, i.e. with the mind, who yet held heretical doctrines concerning Him, for this reason He adds, and in truth. May not the words too refer to the two kinds of philosophy among us, i. e. active and contemplative; the spirit standing for action, according to the Apostle, As many as are led by the Spirit of God; truth, on the other hand, for contemplation. Or, (to take another view,) as the Samaritans thought that God w as confined to a certain place, and ought to be worshipped in that place; in opposition to this notion, our Lord may mean to teach them here, that the true worshipers worship not locally, but spiritually. Or again, all being a type and shadow in the Jewish system, the meaning may be that the true worshipers will worship not in type, but in truth. God being a Spirit, seeks for spiritual worshipers; being the truth, for true ones. AUG. O for a mountain to pray on, you cry, high and inaccessible, that I may be nearer to God, and God may hear me better, for He dwells on high. Yes, God dwells on high, but He has respect to the humble. Wherefore descend that you may ascend. "Ways on high are in their heart," it is said, "passing in the valley of tears," and in "tears" is humility. Would you pray in the temple? pray in yourself; but first do you become the temple of God.
drb › John › 4 › Verse 19 through 24
CHRYS. What is the will of the Father He now proceeds to explain: Say you not, There are yet four months, and then comes harvest? THEOPHYL. Now you are expecting a material harvest. But I say to you, that a spiritual harvest is at hand: lift up your eyes, and look on the fields; for they are white already to harvest. He alludes to the Samaritans who are approaching. CHRYS. He leads them, as his custom is, from low things to high. Fields and harvest here express the great number of souls, which are ready to receive the word. The eyes are both spiritual, and bodily ones, for they saw a great multitude of Samaritans now approaching. This expectant crowd he calls very suitably white fields. For as the corn, when it grows white, is reader for the harvest; so were these ready for salvation. But why does He not say this in direct language? Because by making use in this way of the objects around them, he gave greater vividness and power to His words, and brought the truth home to them; and also that His discourse might be more pleasant, and might sink deeper into their memories. AUG. He was intent now on beginning the work, and hastened to send laborers: And he that reaps receives wages, and gathers fruit to life eternal, that both he that sows and he that reaps may rejoice together. CHRYS. Again He distinguishes earthly from heavenly things, for as above He said of the water, that he who drank of it should never thirst, so here He says, He that reaps gathers fruit to life eternal; adding, that both he that sows and he that reaps may rejoice together. The Prophets sowed, the Apostles reaped, yet are not the former deprived of their reward. For here a new thing is promised; viz. that both sowers and reapers shall rejoice together. How different this from what we see here. Now he that sows grieves because he sows for others, and he only that reaps rejoices. But in the Dew state, the sower and reaper share the same wages. AUG. The Apostles and Prophets had different labors, corresponding to the difference of times; but both will attain to like joy, and receive together their wages, even eternal life. CHRYS. He confirms what He says by a proverb, And herein is that saying true, one sows and another reaps, i.e. one party has the labor, and another reaps the fruit. The saying is especially applicable here, for the Prophets had labored, and the disciples reaped the fruits of their labors: I sent you to reap that whereon you bestowed no labor. AUG. So then He sent reapers, no sowers. The reapers went where the Prophets had preached. Read the account of their labors: they all contain prophecy of Christ. And the harvest was gathered on that occasion when so many thousands brought the prices of their possessions, and laid them at the Apostles' feet; relieving their shoulders from earthly burdens, that they might follow Christ. Yes verily, and from that harvest were a few grains scattered, which filled the whole world. And now arises another harvest, which will be reaped at the end of the world, not by Apostles, but by Angels. The reapers, He says, are the Angels. CHRYS. I sent you to reap that whereon you bestowed no labor, i.e. I have reserved you for a favorable time, in which the labor is less, the enjoyment greater. The more laborious part of the work was laid on the Prophets, viz. the sowing of the seed: Other men labored, and you are entered into their labors. Christ here throws light on the meaning of the old prophecies. He shows that both the Law and the Prophets, if rightly interpreted, led men to Him; and that the Prophets w ere sent in fact by Himself. Thus the intimate connection is established between the Old Testament and the New. ORIGEN. How can we consistently give an allegorical meaning to the words, Lift up your eyes, &c. and only a literal one to the words, There are yet four months, and then comes harvest? The same principle of interpretation surely must be applied to the latter, that is to the former. The four months represent the four elements, i.e. our natural life; the harvest, the end of the world, when all conflict shall have ceased, and truth shall prevail. The disciples then regard the truth as incomprehensible in our natural state, and look forward to the end of the world for attaining the knowledge of it. But this idea our Lord condemns: Say not you, there are four months, and then comes harvest? Behold, I say to you, Lift up your eyes. In many places of Holy Scripture, we are commanded in the same way to raise the thoughts of our minds, which cling so obstinately to earth. A difficult task this for one who indulges his passions, and lives carnally. Such an one will not see if the fields be white to the harvest. For when are the fields white to the harvest? When the Word of God comes to light up and make fruitful the fields of Scripture. Indeed, all sensible things are as it were fields made white for the harvest, if only reason be at hand to interpret them. We lift up our eyes, and behold the whole universe over-spread with the brightness of truth. And he that reaps those harvests, has a double reward of his reaping; first, his wages; And he that reaps receives wages; meaning his reward in the life to come; secondly, a certain good state of the understanding, which is the fruit of contemplation, And gathers fruit to life eternal. The man who thinks out the first principles of any science, is as it were the sower in that science; others taking them up, pursuing them to their results, and engrafting fresh matter upon them, strike out new discoveries, from which posterity reaps a plentiful harvest. And how much more may we perceive this in the art of arts? The seed there is the whole dispensation of the mystery, now revealed, but formerly hidden in darkness; for while men were unfit for the advent of the Word, the fields were not yet white to their eyes, i.e. the legal and prophetical Scriptures were shut up. Moses and the Pro pets, who preceded the coming of Christ, were the sowers of this seed; the Apostles who came after Christ and saw His glory were the reapers. They reaped and gathered into barns the deep meaning which lay hid under the prophetic writings; and did in short what those do who succeed to a scientific system which others have discovered, and who with less trouble attain to clearer results than they who originally sowed the seed. But they that sowed and they that reaped shall rejoice together in another world, in which all sorrow and mourning shall be done away. Nay, and have they not rejoiced already; Did not Moses and Elias, the sowers, rejoice with the reapers Peter, James, and John, when they saw the glory of the Son of God at the Transfiguration? Perhaps in, one sows and another reaps, one and another may refer simply to those who live under the Law, and those who live under the Gospel. For these may both rejoice together, inasmuch as the same end is laid up for them by one God, through one Christ, in one Holy Spirit.
drb › John › 4 › Verse 35 through 38
CHRYS. The man, when healed, did not proceed to the market place, or give himself up to pleasure or vain glory, but, which was a great mark of religion, went to the temple: Afterward Jesus finds him in the temple. AUG. The Lord Jesus saw him both in the crowd, and in the temple. The impotent man does not recognize Jesus in the crowd; but in the temple, being a sacred place, he does. ALCUIN. For; if we would know our Maker's grace, and attain to the sight of Him, we must avoid the crowd of evil thoughts and affections, convey ourselves out of the conGREGation of the wicked, and flee to the temple; in order that we may make ourselves the temple of God, souls whom God will visit, and in whom He will deign to dwell.
And (He) said to him, Behold, you are made whole; sin no more, lest a worse thing come upon you. CHRYS. Here we learn in the first place, that his disease was the consequence of his sins. We are apt to bear with great indifference the diseases of our souls; but, should the body suffer ever so little hurt, we have recourse to the most energetic remedies. Wherefore God punishes the body for the offenses of the soul. Secondly, we learn, that there is really a Hell. Thirdly, that it is a place of lasting and infinite punishment. Some say indeed, Because we have corrupted ourselves for a short time, shall we be tormented eternally? But see how long this man was tormented for his sins. Sin is not to be measured by length of time, but by the nature of the sin itself. And besides this we learn, that if, after undergoing a heavy punishment for our sins, we fall into them again, we shall incur another and a heavier punishment still: and justly; for one, who has undergone punishment, and has not been made better by it, proves himself to be a hardened person, and a despiser; and, as such, deserving of still greater torments. Nor let it embolden us, that we do not see all punished for their offenses here: for if men do not suffer for their offenses here, it is only a sign that their punishment will be the greater hereafter. Our diseases however do not always arise from sins; but only most commonly so. For some spring from other lax habits: some are sent for the sake of trial, as Job's were. But why does Christ make mention of this palsied man's sins? Some say, because he had been an accuser of Christ. And shall we say the same of the man afflicted with the palsy? For he too was told, Your sins are forgiven you? The truth is, Christ does not find fault with the man here for his past sins, but only warns him against future. In heeling others, however, He makes no mention of sins at all: so that it would seem to be the case that the diseases of these men had arisen from their sins; whereas those of the others had come from natural causes only. Or perhaps through these, He admonishes all the rest. Or he may have admonished this men, knowing his great patience of mind, and that he w would bear an admonition. It is a disclosure too of His divinity, for He implies in saying, Sin no more, that He knew what sins He had committed. AUG. Now that the man had seen Jesus, and knew Him to be the author of his recovers, ho was not slow in preaching Him to others: The man departed, and told the, Jews that it was Jesus which had made him whole. CHRYS. He was not so insensible to the benefit, and the advice he had received, as to have any malignant aim in speaking this news. Had it been done to disparage Christ, he could have concealed the cure, and put forward the offense. But he does not mention Jesus' saying, Take up your bed, which was an offense in the eyes of the Jews; but told the Jews that it was Jesus which had made him whole. AUG. This announcement enraged them, And therefore did the Jews persecute Jesus, because He had done these things on the sabbath day. A plain bodily work had been done before their eyes, distinct from the healing of the man's body, and which could not have been necessary, even if healing was; viz. the carrying of the bed. Wherefore our Lord openly says, that the sacrament of the Sabbath, the sign of observing one day out of seven, was only a temporary institution, which had attained its fulfillment in Him: But Jesus answered them, my Father works hitherto , and I work: as if He said, Do not suppose that My Father rested on the Sabbath in such a sense, as that from that time forth, He has ceased from working; for He works up to this time, though without labor, and so work I. God's resting means only that He made no other creature, after the creation. The Scripture calls it rest, to remind us of the rest we shall enjoy after a life of good works here. And as God only when He had made man in His own image and similitude, and finished all His works, and seen that they were very good, rested on the seventh day: so do you expect no rest, except you return to the likeness in which you were made, but which you have lost by sin; i.e. unless you do good works. AUG. It may be said then, that the observance of the sabbath was imposed on the Jews, as the shadow of something to come; viz. that spiritual rest, which God, by the figure of His own rest promised to all who should perform good works. AUG. There will be a sabbath of the world, when the six ages, i.e. the six days, as it were, of the world, have passed: then will come that rest which is promised to the saints. AUG. The mystery of which rest the Lord Jesus Himself sealed by His burial: fore He rested in His sepulcher on the sabbath, having on the sixth day finished all His work, inasmuch as He said, It is finished. What wonder then that God, to prefigure the day on which Christ was to rest in the grave, rested one day from His works, afterwards to carry on the work of governing the world. We may consider too that God, when He rested, rested from the work of creation simply, i.e. made no more new kinds of creatures: but that from that time till now, He has been carrying on the government of those creatures. For His power, as respects the government of heaven and earth, and all the things that He had made, did not cease on the seventh day: they would have perished immediately, without His government: because the power of the Creator is that on which the existence of every creature depends. If it ceased to govern, every species of creation would cease to exist: and all nature would go to nothing. For the world is not like a building, which stands after the architect has left it; it could not stand the twinkling of an eye, if God withdrew His governing hand. Therefore when our Lord says, My Father works hitherto, he means the continuation of the work; the holding together, and governing of the creation. It might have been different, had He said, Works even now. This would not have conveyed the sense of confirming. As it is we find it, Until now; i.e. from the time of the creation downwards. AUG. He says then, as it were, to the Jews, Why think you that I should not work on the sabbath? The sabbath day was instituted as a type of Me. You observe the works of God: by Me all things were made. The Father made light, but He spoke, that it might be made. If He spoke, then He made it by the Word; and I am His Word. My Father worked when He made the world, and He works until now, governing the world: and as He made the world by Me, when He made it, so He governs it by Me, now He governs it. CHRYS. Christ defended His disciples, by putting forward the example of their fellow-servant David: but He defends Himself by a reference to the Father. We may observe too that He does not defend Himself as man, nor yet purely as God, but sometimes as one, sometimes as the other; wishing both to be believed, both the dispensation of His humiliation, and the dignity of His Godhead; wherefore He shows His equality to the Father, both by calling Him His Father emphatically. (My Father), and by declaring that He does the same things, that the Father does, (And I work). Therefore, it follows, the Jews sought the more to kill Him, because he not only had broken the sabbath, but said also that God was His Father. AUG. i.e. not in the secondary sense in which it is true of all of us, but as implying equality. For we all of us say to God, Our Father, Which art in heaven. And the Jews say, You are our Father. They were not angry then because He called God His Father, but because He called Him so in a sense different from men. AUG. The words, My Father works hitherto, and I work, suppose Him to be equal to the Father. This being understood, it followed from the Father's working, that the Son worked: inasmuch as the Father does nothing without the Son. CHRYS. Were He not the Son by nature, and of the same substance, this defense would be worse than the former accusation made. For no prefect could clear Himself from a transgression of the king's law, by urging that the king broke it also. But, on the supposition of the Son's equality to the Father, the defense is valid. It then follows, that as the Father worked on the Sabbath without doing wrong: the Son could do so likewise. AUG. So, the Jews understood what the Arians do not. For the Arians say that the Son is not equal to the Father, and hence sprang up that heresy which afflicts the Church. CHRYS. Those however who are not well-disposed to this doctrine, do not admit that Christ made Himself equal to the Father, but only that the Jews thought He did. But let us consider what has gone before. That the Jews persecuted Christ, and that He broke the sabbath, and said that God was His Father, is unquestionably true. That which immediately follows then from these premises, viz. His making Himself equal with God, is true also. HILARY. The Evangelist here explains why the Jews wished to kill Him. CHRYS. And again, had it been that our Lord Himself did not mean this, but that the Jews misunderstood Him, He would not have overlooked their mistake. Nor would the Evangelist have omitted to remark upon it, as he does upon our Lord's speech, Destroy this temple. AUG. The Jews however did not understand from our Lord that he was the Son of God, but only that He was equal with God; though Christ gave this as the result of His being the Son of God. It is from not seeing this, while they saw at the same time that equality was asserted, that they charged Him with making Himself equal with God: the truth being, that He did not make Himself equal, but the Father had begotten Him equal.
drb › John › 5 › Verse 14 through 18
HILARY. He refers to the charge of violating the sabbath, brought against Him. My Father works hitherto, and I work; meaning that He had a precedent for claiming the right He did; and that what He did was in reality His Father's doing, who acted in the Son. And to quiet the jealousy which had been raised, because by the use of His Father's name He had made Himself equal with God, and to assert the excellency of His birth and nature, He says, Verily, verily, I say to you, The Son can do nothing of Himself, but what He sees the Father do. AUG. Some who would be thought Christians, the Arian heretics, who say that the very Son of God who took our flesh upon Him, was inferior to the Father, take advantage of these words to throw discredit upon our doctrine, and say, You see that when our Lord perceived the Jews to be indignant, because He seemed to make Himself equal with God, He gave such an answer as showed that He was not equal. For they say, he who can do nothing but what he sees the Father do is not equal but inferior to the Father. But if there is a greater God, and a less God, (the Word being God,) we worship two Gods, and not one. HILARY. Lest then that assertion of His equality, which must belong to Him, as by Name and Nature the Son, might throw doubt upon His Nativity , He says that the Son can do nothing of Himself. AUG. As if He said: Why are you offended that I called God My Father, and that I make Myself equal with God? I am equal, but equal in such a sense as is consistent with His having begotten Me; with My being from Him, not Him from Me. With the Son, being and power are one and the same thing. The Substance of the Son then being of the Father, the power of the Son is of tile Father also: and as the Son is not of Himself, so He can not of Himself. The Son can do nothing of Himself, but what He sees the Father do. His seeing and His being born of the Father are the same. His vision is not distinct from His Substance, but the whole together is of the Father. HILARY. That the wholesome order of our confession, i.e. that we believe in the Father and the Son, might remain, He shows the nature of His birth; viz. that He derived the power of acting not from au accessible of strength supplied for each work, but by His own knowledge in the first instance. And this knowledge He derived not from any particular visible precedents, as if what the Father had done, the Son could do afterwards; but that the Son being born of the Father, and consequently conscious of the Father's virtue and nature within Him, could do nothing but what He saw the Father do: as he here testifies; God does not see by bodily organs, but by the virtue of His nature. AUG. If we understand this subordination of the Son to arise from the human nature, it will follow that the Father walked first upon the water, and did all the other things which the Son did in the flesh, in order that the Son might do them. Who can be so insane as to think this? AUG. Yet that walking of the flesh upon the sea was done by the Father through the Son. For when the flesh walked, and the Divinity of the Son guided, the Father was not absent, as the Son Himself said below, The Father that dwells in Me, He does the works. He guards however against the carnal. interpretation of the words, The Son can do nothing of Himself. As if the case were like that of two artificers, master and disciple, one of whom made a chest, and the other made another like it, by adding, For whatsoever things he does, these do the Son likewise. He does not say, Whatsoever the Father does, the Son does other things like them, but the very same things. The Father made the world, the Son made the world, the Holy Ghost made the world. If the Father, Son, and Holy Ghost are one, it follows that one and the same world was made by the Father, through the Son, in the Holy Ghost. Thus it is the very same thing that the Son does. He adds likewise, to prevent another error arising. For the body seems to do the same things with the mind, but it does not do them in a like way, inasmuch as the body is subject, the soul governing, the body visible, the soul invisible. When a slave does a thing at the command of his master, the same thing is done by both; but is it in a like way? Now in the Father and Son there is not this difference; they do the same things, and in a like way. Father and Son act with the same power; so that the Son is equal to the Father. HILARY. Or thus; All things and the same, He says, to show the virtue of His nature, its being the same with God's. That is the same nature, which can do all the same things. And as the Son does all the same things in a like way, the likeness of the works excludes the notion of the worker existing alone g. Thus we come to a true idea of the Nativity, as our faith receives it: the likeness of the works bearing witness to the Nativity, their sameness to the Nature. CHRYS. Or thus; That the Son can do nothing of Himself, must be understood to mean, that He can do nothing contrary to, or displeasing to, the Father. And therefore He does not say that He does nothing contrary, but that He can do nothing; in order to show His perfect likeness, and absolute equality to the Father. Nor is this a sign of weakness in the Son, but rather of goodness. For as when we say that it is impossible for God to sin, we do not charge Him with weakness, but bear witness to a certain ineffable goodness; so when the Son says, I can do nothing of myself, it only means, that He can do nothing contrary to the Father. AUG. This is not a sign of failing in Him, but of His abiding in His birth from the Father. And it is as high an attribute of the Almighty that He does not change, as it is that Ho does not die. The Son could do what He had not seen the Father doing, if He could do what the Father does not do through Him; i.e. if He could sin: a supposition inconsistent with the immutably good nature which was begotten from the Father. That He cannot do; this then is to be understood of Him, not in the sense of deficiency, but of power. CHRYS. And this is confirmed by what follows: For whatsoever be does these also do the Son likewise. For it the Father does all things by Himself, so does the Son also, if this likewise is to stand good. You see how high a meaning these humble words bear. He gives His thoughts a humble dress purposely. For whenever He expressed Himself loftily, He was persecuted, as an enemy of God. AUG. Having said that He did the same A things that the Father did, and in a like way, He adds, For the Father loves the Son, and shows Him all things that Himself does. And shows Him all things that Himself does: this has a reference to the words above; But what He sees the Father do. But again, our human ideas are perplexed, and one may say, So then the Father first does something, that the Son may see what He does; just as an artificer teaches his son his art, and shows him what he makes, that he may be able to make the same after him. On this supposition, when the Father does a thing, the Son does not do it; in that the Son is beholding what His Father does. But we hold it as a fixed and incontrovertible truth, that the Father makes all things through the Son, and therefore He must show them to the Son, before He makes them. And where does the Father show the Son what He makes, except in the Son I Himself, by whom He makes them? For if the Father makes a thing for a pattern, and the Son attends to the workmanship as it goes on, where is the indivisibility of the Trinity? The Father therefore does not show the Son what He does by doing it, but by showing does it, through the Son. The Son sees, and the Father shows, before a thing is made, and from the showing of the Father, and the seeing of the Son, that is made which is made; made by the Father, through the Son. But you will say, I show my Son what I wish him to make, and he makes it, and I make it through him. True; but before you do any thing, you show it to your son, that he may do it for your example, and you by him; but you speak to your son words which are not yourself; whereas the Son Himself is the Word of the Father; and could He speak by the Word to the Word? Or, because the Son was the great Word, were lesser words to pass between the Father and the Son, or a certain sound and temporary creation, as it were, to go out of the mouth of the Father, and strike the ear of the Son? Put away these bodily notions, and if you are simple, see the truth in simplicity. If you can not comprehend what God is, comprehend at least what He is not. You will have advanced no little way, if you think nothing that is untrue of God. See what I am saying exemplified in your own mind. You have memory, and thought, your memory shows to your thought Carthage: before you perceive what is in her, she shows it to thought, which is turned toward her: the memory then has shown, the thought has perceived, and no words have passed between them, no outward sign been used. But whatever is in your memory, you receive from without: that which the Father shows to the Son, He does not receive from without; the whole goes on within; there being no creature existing without, but what the Father has made by the Son. And the Father makes by showing, in that He makes by, the Son who sees. The Father's showing begets the Son's seeing, as the Father begets the Son? Showing begets seeing, not seeing showing. But it would be more correct, and more spiritual, not to view the Father as distinct from His showing, or the Son from His seeing. HILARY. It must not be supposed that the Only Begotten God needed such showing on account of ignorance. For the showing here is only the doctrine of the nativity; the self-existing Son, from the self-existing Father. AUG. For to see the Father is to see His Son. The Father so shows all His works to the Son, that the Son sees them from the Father. For the birth of the Son is in His seeing: He sees from the same source, from which He is, and is born, and remains. HILARY. Nor did the heavenly discourse lack the caution, to guard against our inferring from these words any difference in the nature of the Son and the Father. For He says that the works of the Father were shown to Him, not that strength was supplied Him for the doing of them, in order to teach that this showing is substantially nothing else than His birth; for that simultaneously with the Son Himself is born the Son's knowledge of the works the Father will do through Him. AUG. But now from Him whom we called co-eternal with the Father, who saw the Father' and existed in that He saw, we return to the things of time, And He will show him greater works than these. But if He will show him, i.e. is about to show him, He has not yet shown him: and when He does show him, others also will see; for it follows, That you may believe. It is difficult to see what the eternal Father can show in time to the co-eternal Son, Who knows all that exists within the Father's mind. For as the Father raises up the dead and quickens them even so the Son quickens whom He will. To raise the dead was a greater work than to heal the sick. But this is explained by considering that He Who a little before spoke as God, now begins to speak as man. As man, and therefore living in time, He will be strewn greater works in time. Bodies will rise again by the human dispensation by which the Son of God assumed manhood in time; but souls by virtue of the eternity of the Divine Substance. For which reason it was said before that the Father loved the Son, and showed Him what things soever He did. For the Father shows the Son that souls are raised up; for they are raised up by the Father and the Son, even as they cannot live, except God give them life. Or the Father is about to show this to us, not to Him; according to what follows, That you may believe. This being the reason why the Father would show Him greater things than these. But why did He not say, shall show you, instead of the Son? Because we are members of the Son, and He, as it were, learns in His members, even as He suffers in us. For as He says, Inasmuch as you have done it to one of the least of these My brethren, you have done it to Me: so if we ask Him, how He, the Teacher of all things, learns, He replies, When one of the least of My brethren learns, I learn.
drb › John › 5 › Verse 19 through 20
AUG, Having said that the Father would show the Son greater works than these, He proceeds to describe these greater works: For as the Father raises up the dead, and quickens them, even so the Son quickens whom He will. These are plainly greater works, for it is more of a miracle that a dead man should rise again, than that a sick mall should recover. We must not understand from the words, that some are raised by the Father, others by the Son; but that the Son raises to life the same whom the Father raises. And to guard against any one saying, The Father raises the dead by the Son, the former by His own power, the latter, like an instrument, by another power, He asserts distinctly the power of the Son: The Son quickens whom he will. Observe here not only the power of the Son, but also His will. Father and Son have the same power and will. The Father wills nothing distinct from the Son; but both have the same will, even as they have the same substance. HILARY. For to will is the free power of a nature, which by the act of choice, rests in the blessedness of perfect excellence. AUG. But who are these dead, whom the Father and Son raise to life? He alludes to the general resurrection which is to be; not to the resurrection of those few, who were raised to life, that the rest might believe; as Lazarus, who rose again, to die afterwards. Having said then, For as the Father raises up the dead, and quickens them, to prevent our taking the words to refer to the dead whom He raised up for the sake of the miracle, and not to the resurrection to life eternal, He adds, For the Father judges no man; thus showing that He spoke of that resurrection of the dead which would take place at the judgment. Or the words, As the Father raises up the dead, &c. refer to the resurrection of the soul; For the Father judges no man, but has committed all judgment to the Son, to the resurrection of the body. For the resurrection of the soul takes place by the substance of the Father and the Son, and therefore it is the work of the Father and the Son together: but the resurrection of the body takes place by a dispensation of the Son's humanity, which is a temporal dispensation, and not co-eternal with the Father. But see how the Word of Christ leads the mind in different directions, not allowing it any carnal resting place; but by variety of motion exercising it, by exercise purifying it, by purifying enlarging its capacity, and after enlarging filling it. He said just before that the Father showed what things soever He did to the Son. So I saw, as it were, the Father working, and the Son waiting: now again I see the Son working, the Father resting. AUG. For this, viz. that the Father has given all judgment to the Son, does not mean that He begat the Son with this attribute, as is meant in the: words, So has He given to the Son to have life in Himself. For if so, it would not be said, The Father judges no man, because, in that the Father begat the Son equal, He judges with the Son. What is meant is, that in the judgment, not the form of God but the form of the Son of man will appear; not because He will not judge Who has given all judgment to the Son; since the Son says of Him below, There is one that seeks and judges, but the Father judges no man; i.e. no one will see Him in the judgment, but all will see the Son, because He is the Son of man, even the ungodly who will look on Him Whom they pierced. HILARY. Having said that the Son quickens whom He will, in order that we might not lose sight of the nativity, and think that He stood upon the ground of His own unborn power, He immediately adds, For the Father judges no man, but has given all judgment to the Son. In that all judgment is given to Him, both His nature, and His nativity are shown; because only a self-existent nature can possess all things, and nativity cannot have any thing, except what is given it. CHRYS. As He gave Him life, i.e. begot Him living; so He gave Him judgment, i.e. begot Him a judge. Gave, it is said, that you may not think Him unbegotten, and imagine two Fathers: All judgment, because He has the awarding; both of punishment and reward. HILARY. All judgment is given to Him, because He quickens whom He will. Nor can the judgment be looked on as taken away from the Father, inasmuch as the cause of His not judging is, that the judgment of the Son is His. For all judgment is given from the Father. And the reason for which He gives it, appears immediately after: That all men may honor the Son even as you honor the Father. CHRYS. For, lest you should infer from hearing that the Author of His power was the Father, any difference of substance, or inequality of honor, He connects the honor of the Son with the honor of the Father, showing that both have the same. But shall men then call Him the Father? God forbid; he who calls Him the Father, does not honor the Son equally with the Father, but confounds both. AUG. First indeed, the Son appeared as a servant, and the Father was honored as God. But the Son will be seen to be equal to the Father, that all men may honor the Son, even as they honor the Father. But what if persons are found, who honor the Father, and do not honor the Son? It cannot be: He that honors not the Son, honors not the Father which has sent Him. It is one thing to acknowledge God, as God; and another to acknowledge Him as the Father. When you acknowledge God the Creator, you acknowledge an almighty, supreme, eternal, invisible, immutable Spirit. When you acknowledge the Father, you do in reality acknowledge the Son; for He could not be the Father, had He not the Son. But if you honor the Father as greater, the Son as less, so far as you gives less honor to the Son, you take away from the honor of the Father. For you in reality think that the Father could not or would not beget the Son equal to Himself; which if He would not do, He was envious, if He could not, He was weak. Or, That all men should honor the Son even as they honor the Father; has a reference to the resurrection of souls, which is the work of the Son, as well as of the Father. But the resurrection of the body is meant in what comes after: He that honors not the Son honors not the Father that sent Him. Here is no as; the man Christ is honored, but not as the Father Who sent Him, since with respect to His manhood He Himself says, My Father is greater than I. But some one will say, if the Son is sent by the Father, He is inferior to the Father. Leave your fleshly actions, and understand a mission, not a separation. Human things deceive, divine things make clear; although even human things give testimony against you, e.g. if a man offers marriage to a woman, and cannot obtain her by himself, he sends a friend, greater than himself; to urge his suit for him. But see the difference in human things. A man does not go with him whom he sends; but the Father Who sent the Son, never ceased to be with the Son; as we read, I am not alone, but the Father its with Me. AUG. It is not, however, as being born of the Father, that the Son is said to be sent, but from His appearing in this world, as the Word made flesh; as He says, I went forth from the Father, and am come into the world: or from His being received into our minds individually, as we read, Send her, that she may be with me, and may labor with me. HILARY. The conclusion then stands good against all the fury of heretical minds. He is the Son because He does nothing of Himself: He is God, because, whatsoever things the Father does, He does the same; They are one, because They are equal in honor: He is not the Father, because He is sent.
drb › John › 5 › Verse 21 through 23
THEOPHYL. The Father granted the Son power not only to give life, but also to execute judgment. And has given Him authority to execute judgment. CHRYS. But why does He dwell so constantly on these subjects; judgment, resurrection, and life? Because these are the most powerful arguments for bringing men over to the faith, and the most likely ones to prevail with obstinate hearers. For one who is persuaded that he shall rise again, and be called by the Son to account for his misdeeds, will, though he know nothing more than this, be anxious to propitiate his Judge. It follows, Because He is the Son of man, marvel not at this. Paul of Samosata reads it, Has given Him power to execute judgment also, because He is the Son of man. But this connection has no meaning; for He does not receive the power to judge because He is man, (as, on this supposition, what would prevent all men from being judges:) but because He is the ineffable Son of God; therefore is He Judge. We must read it then, Because He is the Son of man, marvel not at this. As Christ's hearers thought him a mere man, and as what He asserted of Himself was too high to be true of men, or even angels, or any being short of God Himself, there was a strong obstacle in the way of their believing, which our Lord notices in order to remove it: Marvel not, He says, that He is the Son of man: and then adds the reason why they should not marvel: For the hour is coming, in the which all that are in the graves shall hear the voice of the Son of God. And why did He not say, Marvel not that He is the Son of man: because in truth He is the Son of God? Because, having given out that it was He who should raise men from the dead, the resurrection being a strictly divine work, He leaves His hearers to infer that He is God, and the Son of God. Persons in arguing often do this. When they have brought out grounds amply sufficient to prove the conclusion they want, they do not draw that conclusion themselves; but, to make the victory greater; leave the opponent to draw it. In referring above to the resurrection of Lazarus and the rest, he said nothing about judgment, for Lazarus did not rise again for judgment; whereas now, that He is speaking of the general resurrection, He brings in the mention of the judgment: And (they) shall come forth, He says, they that have done good to the resurrection of life, and they that have done evil to the resurrection of damnation. Having said above, He that hears My words, and believe in Him that sent Me, has everlasting life; that men might not suppose from this, that belief was sufficient for salvation, He proceeds to speak of works: And they that have done good, - and they that have done evil. AUG. Or thus: Inasmuch as the Word was in the beginning with God, the Father gave Him to have life in Himself; but inasmuch as the Word w as made flesh of the Virgin Mary, being made man, He became the Son of man: and as the Son of man, He received power to execute judgment at the end of the world; at which time the bodies of the dead shall rise again. The souls then of the dead God raises by Christ the Son of God, their bodies by the same Christ, the Son of man. Wherefore He adds, Because He is the Son of man: for, as to the Son of God, He always had the power. AUG. At the judgment will appear the form of man, that form will judge, which was judged; He will sit a Judge Who stood before the judge; He will condemn the guilty, Who was condemned innocent. For it is proper that the judged should see their Judge. Now the judged consist of both good and bad; so that the form of the servant will be strewn to good and bad alike; the form of God to the good only. Blessed are the pure in heart, for they shall see God. AUG. None if the, founders of false religious sects have been able to deny the resurrection of the soul, but many have denied the resurrection of the body; and, unless You, Lord Jesus, had declared it, what answer could we give the gainsayer? To set forth this truth, He says, Marvel not at this; (i.e. that He has given power to the Son of man to execute judgment,) for the hour is coming, &c. AUG. He does not add, And now is, here; because this hour would be at the end of the world. Marvel not, i.e. marvel not, men will all be judged by a man. But what men? Not those only, whom He will find alive, For the hour comes, in which all that are in their graves shall hear His voice. AUG. What can be plainer? Men's bodies are in their graves, not their souls. Above when He said, The hour comes, and added, and now is; He proceeds, When the dead shall hear the voice of the Son of God. He does not say, All the dead; for by the dead are meant the wicked, and the wicked have not all been brought to obey the Gospel But in the end of the world all that are in their graves shall hear His voice, and come forth. He does not say, Shall live, as He said above, when He spoke of the eternal and blessed life; which all will not have, who shall come forth from their graves. This judgment was committed to Him because He was the Son of man. But what takes place in this judgment? They that have done good shall go to the resurrection of life, i.e. to live with the Angels of God; they that have done evil to the resurrection of judgment. Judgment here meaning damnation.
drb › John › 5 › Verse 27 through 29
CHRYS. He now brings proof of those high declarations respecting Himself. He answers an objection: If I bear witness of Myself, My witness is not true. These are Christ's own words. But does not Christ in many places bear witness of Himself? And if all this is false, where is our hope of salvation? Whence shall we obtain truth, when the Truth Itself says, My witness is not true. We must believe then that true, here, is said, not with reference to the intrinsic value of His testimony, but to their suspicions; for the Jews might say, We do not believe You, because no one who bears witness to himself is to he depended on. In answer then, he puts forth three clear and irrefragable proofs, three witnesses as it were, to the truth of what He had said; the works which He had done, the testimony of the Father, and the preaching of John: putting the least of these foremost, i.e. the preaching of John: There is another that bears witness of Me: and I know that the witness which he witnesses of Me is true. AUG. He knew Himself that His witness of Himself was true, but in compassion to the weak and unbelieving, the Sun sought for candles, that their weak sight might not be dazzled by His full blaze. And therefore John was brought forward to give his testimony to the truth. Not that there is such testimony really, for whatever witnesses bear witness to Him, it is really He who bears witness to Himself; as it is His dwelling in the witnesses, which moves them so to give their witness to the truth. ALCUIN. Or thus; Christ, being both God and man, He shows the proper existence of both, by sometimes speaking according to the nature he took from man, sometimes according to the majesty of the Godhead. If I bear witness of Myself; My witness is not true: this is to be understood of His humanity; the sense being, If I, a man, bear witness of Myself, i.e. without God, My witness is not true: and then follows, There is another that bears witness of Me. The Father bore witness of Christ, by the voice which was heard at the baptism, and at the transfiguration on the mount. And I know that His witness is true; because He is the God of truth. How then can His witness be otherwise than true? CHRYS. But ac cording to the former interpretation, they might say to Him, If your witness is not true, how say You, I know that the witness of John is true? But His answer meets the objection: You sent to John, and he bore witness of the truth: as if to say: You would not have sent to John, if you had not thought him worthy of credit. And what is more remarkable, they did send to him, not to ask Him about Christ, but about himself: For they who were sent out did not say, What say you of Christ? but, Who are you? what say you of yourself? In so great admiration did they hold him. ALCUIN. But he bore witness not to himself, but to the truth: as the friend of the truth, he bore witness to the truth, i.e. Christ. Our Lord, on His part, does not reject the witness of John, as not being necessary, but shows only that men ought not to give such attention to John as to forget that Christ's witness was all that was necessary to Himself. But I receive not, He says, testimony from men. BEDE. Because I do not want it. John, though he bore witness, did it not that Christ might increase, but that men might be brought to the knowledge of Him. CHRYS. Even the witness of John was the witness of God: for what he said, God taught him. But to anticipate their asking how it appeared that God taught John, as if the Jews had objected that John's witness might not be true, our Lord anticipates them by saying, "you sought him yourselves to inquire of him; that is why I use his testimony, for I need it not." He adds, But these things I say that you might be saved. As if He said, I being God, needed not this human kind of testimony. But, since you attend more to him, and think him more worthy of credit than any one else, while you do not believe me, though I work miracles; for this cause I remind you of his testimony. But had they not received John's testimony? Before they have time to ask this, He answers it: He was a burning and a shining light, and you were willing for a season to rejoice in his light. He says this to show, how lightly they had held by John, and how soon they had left him, thus preventing him from leading them to Christ. He calls him a candle, because John had not his light from himself; but from the grace of the Holy Spirit. ALCUIN. John was a candle lighted by Christ, the Light, burning with faith and love, shining in word and deed. He was sent before, to confound the enemies of Christ, according to the Psalm, I have ordained a lantern for Mine Anointed; as for His enemies, I shall clothe them with shame. CHRYS. I therefore direct you to John, not because I want this testimony, but that you may: for I have greater witness than that of John, i.e. that of my works; The works which the Father hash given Me to finish, the same works that I do bear witness of Me, that the Father has sent Me. ALCUIN. That He enlightens the blind, that He opens the deaf ear, looses the mouth of the dumb, casts out devils, raises the dead; these works hear witness of Christ. HILARY. The Only-begotten God shows Himself to be the Son, on the testimony not of man only, but of His own power. The works which He does, bear witness to His being sent from the Father. Therefore the obedience of the Son and the authority of the Father are set forth in Him who was sent. But the testimony of works not being sufficient evidence, it follows, And the Father Himself which has sent Me, has borne witness of Me. Open the Evangelic volumes, and examine their whole range: no testimony of the Father to the Son is given in any of the books, other than that He is the Son. So what a calumny is it in men now saying that this is only a name of adoption: thus making God a liar, and names unmeaning. BEDE. By His mission we must understand His incarnation. Lastly, He shows that God is incorporeal, and cannot be seen by the bodily eye: You have neither heard His voice at any time, nor seen His shape. ALCUIN. The Jews might say, We heard the voice of the Lord at Sinai, and saw Him under the appearance of fire. If God then bears witness of You, we should know His voice. To which He replies, I have the witness of the Father, though you understand it not; because you never heard His voice, or saw His shape. CHRYS. How then says Moses, Ask - whether there has been any such thing as this great thing is: did ever people hear the voice of God, speaking out of the midst of the fire, as you have heard and seen? Isaiah too, and many others, are said to have seen Him. So what does Christ mean here? He means to impress upon them the philosophical doctrine, that God has neither voice, or appearance, or shape; but is superior to such modes of speaking of Him. For as in saying, You have never heard His voice, He does not mean to say that He has a voice, only not an audible one to them; so when He says, Nor have even His shape, no tangible, sensible, or visible shape is implied to belong to God: but all such mode of speaking is pronounced inapplicable to God. ALCUIN. For it is not by the carnal ear, but by the spiritual understanding, through the grace of the Holy Spirit, that God is heard. And they did not hear the spiritual voice, because they did not love or obey Him, nor saw they His shape; inasmuch as that is not to be seen by the outward eye, but by faith and love. CHRYS. But it was impossible for them to declare that they had received, and obeyed God's commands: and therefore He adds, You have not His word abiding in you; i.e. the commandments, the law, and the prophets; though God instituted them, you have them not. For if the Scriptures every where tell you to believe in Me, and you believe not, it is manifest that His word is gone from you: For whom He has sent, Him you believe not. ALCUIN. Or thus; they cannot have abiding in them the Word which was in the beginning, who came not to keep in mind, or fulfill in practice, that word of God which they hear. Having mentioned the testimonies of John, and the Father, and of His works, He adds now that of the Mosaic Law: Search the Scriptures, for in them you think you have eternal life; and they are they which testify of Me: as if He said, you think you have eternal life in the Scriptures, and reject Me as being opposed to Moses: but you will find that Moses himself testifies to My being God, if you search the Scripture carefully. All Scripture indeed bears witness of Christ, whether by its types, or by prophets, or by the ministering of Angels. But the Jews did not believe these intimations of Christ, and therefore could not obtain eternal life: You will not come to Me, that you may have life; meaning, The Scriptures bear witness of Me, but you will not come to Me notwithstanding, i.e. you will not believe in Me, and seek for salvation at my hands. CHRYS. Or the connection may be given thus. They might say to Him, How, if we have never heard God's voice, has God borne witness to you? So He says, Search the Scriptures; meaning that God had borne witness of Him by the Scriptures. He had borne witness indeed at the Jordan, and on the mount. But they did not hear the voice on the mount, and did not attend to it at the Jordan. Wherefore He sends them to the Scriptures, when they would also find the Father's testimony. He did not send them however to the Scriptures simply to read them, but to examine them attentively, because Scripture ever threw a shade over its own meaning, and did not display it on the surface. The treasure was, as it were, hidden from their eve. He does not say, For in them you have eternal life, but, For in them you think you have eternal life; meaning that they did not reap much fruit from the Scriptures, thinking, as they did, that they should be saved by the mere reading of them, without faith. For which reason He adds, You will not come to Me; i.e. you will not believe on Me. BEDE. That coming is put for believing we know, Come to Him, and be lightened. He adds, That you might have life; For, if the soul which sin dies, they were dead in soul and mind. And therefore He promises the life of the soul, i.e. eternal happiness.
drb › John › 5 › Verse 31 through 40
CHRYS. Our Lord having made mention of John, and the witness of God, and His own works, many, who did not see H that His motive was to induce them to believe, might suspect Him of a desire for human glory, and therefore He says, I receive not honor from men: i.e. I do not want it. My nature is not such as to want that glory, which comes from men. For if the Son receives no addition from the light of a candle, much more am not I in want of human glory. ALCUIN. Or, I receive not honor from men: i.e. I seek not human praise; for I came not to receive carnal honor from men, but to give spiritual honor to men. I do not bring forward this testimony then, because I seek my own glory; but because I compassionate your wandering, and wish to bring you back to the way of truth. Hence what follows, But I know you that you have not the love of God in you. CHRYS. As if to say, I said this to prove that it is not from your love of God, that you persecute Me; for He bears witness to Me, by My own works, and by the Scriptures. So that, if you loved God, as you rejected Me, thinking Me against God, so now you would come to Me. But you do not love Him. And He proves this, not only from what they do now, but from what they will do in time to come: I am come in My Father's name, and you received Me not; if another shall come in his own name, him you will receive. He says plainly, I am come in the Father's name, that they might never be able to plead ignorance as an excuseALCUIN. As if He said, For this cause came I into the world, that through Me the name of the Father might be glorified; for I attribute all to Him. As then they would not receive Him, Who came to do His Father's will; they had not the love of God. But Antichrist will come not in the Father's name, but in his own, to seek, not the Father's glory, but his own. And the Jews having rejected Christ, it was a fit punishment on them, that they should receive Antichrist, and believe a lie, as they would not believe the Truth. AUG. Hear John, As you have heard that Antichrist shall come, even now are there many Antichrists. But what do you dread in Antichrist, except that he will exalt his own name, and despise the name of the Lord? And what else does he do, who says, "I justify;" or those who say, Unless we are good, you must perish?" Wherefore my life shall depend on You, and my salvation shall be fastened to You. Shall I so forget my foundation? Is not my rock Christ? CHRYS. Here is the crowning proof of their impiety. He says, as it were, If it was the love of God that made you persecute me, you would persecute Antichrist much more: for he does not profess to be sent by the Father, or to come according to His will; but, on the contrary, usurping what does not belong to him, will proclaim himself to be God over all. It is manifest that your persecution of Me is from malice and hatred of God. Then He gives the reason of their unbelief: How can you believe, which receive honor one of another, and seek not the honor that comes from God only? another proof this, that theirs was not a zeal for God, but a gratification of their own passions. ALCUIN. How faulty then is the boasting temper, and that eagerness for human praise, which likes to be thought to have what it has not, and would fain be thought to have all that it has, by its own strength. Men of such temper cannot believe; for in their hearts, they are bent solely on gaining praise, and setting themselves up above others. BEDE. The best way of guarding against this sin, is to bring to our consciences the remembrance, that we are dust, and should ascribe all the good that we have not to ourselves, but to God. And we should endeavor always to be such, as we wish to appear to others. Then, as they might ask, Will you accuse us then to the Father? He anticipates this question: Do not think that I will accuse you to the Father. CHRYS. For I am not come to condemn, but to save. There is one that accuses you, even Moses, in whom you trust. As He had said of the Scriptures above: In them you think you have eternal life. So now of Moses He says, In whom you trust, always answering them out of their authorities. But they will say, How will he accuse us? What have you to do with Moses, you who have broken the sabbath? So He adds: For had you believed Moses, you would perhaps hare believed Me, for he wrote of me. This is connected with what was said before. For where evidence that He came from God had been forced upon them by His words, by the voice of John, and the testimony of the Father, it was certain that Moses would condemn them; for he had said, If any one shall come, doing miracles, leading men to God, and foretelling the future with certainty, you must obey him. Christ did all this, and they did not obey Him. ALCUIN. Perhaps, He says, in accommodation to our way of speaking, not because there is really any doubting in God. Moses prophesied of Christ, A Prophet shall the Lord your God raise up from among your brethren like to me: Him shall you hear. AUG. But, in fact, the whole that Moses wrote, was written of Christ, i.e. it has reference to Him principally; whether it point to Him by figurative actions, or expression; or set forth His grace and glory.
But if you believe not his writings, how shall you believe My words. THEOPHYL. As if I He said, He has even written, and has left his books among you, as a constant memento to you, lest you forget His words. And since you believe not his writings, how can you believe My unwritten words? ALCUIN. From this we may infer too, that he who knows the commandments against stealing, and other crimes, and neglects them, will never fulfill the more perfect and refined precepts of the Gospel. CHRYS. Indeed had they attended to His words, they ought and would have tried to learn from Him, what the things were which Moses had written of Him. But they are silent. For it is the nature of wickedness to defy persuasion. Do what you will, it retains its venom to the last.
drb › John › 5 › Verse 41 through 47
CHRYS. Our Lord, though He did not actually show Himself to the multitude walking on the sea, yet gave them the opportunity of inferring what had taken place; The day following, the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto His disciples were entered, and that Jesus went not with His disciples into the boat, but that His disciples were gone away alone. What was this but to suspect that He had walked across the sea, on His going away? For He could not have gone over in a ship, as there was only one there, that in which His disciples had entered; and He had not gone in with them. AUG. Knowledge of the miracle was conveyed to them indirectly. Other ships had come to the place where they had eaten bread; in these they went after Him; However there came other boats from Tiberias, nigh to the place where they did eat bread, after that the Lord had given thanks. When the people therefore saw that Jesus was not there, neither His disciples, they also took shipping, and came to Capernaum, seeking for Jesus. CHRYS. Yet after so great a miracle, they did not ask Him how He had passed over, or show any concern about it: as appears from what follows; And when they had found Him on the other side of the sea, they said to Him, Rabbi, when came you hither? Except we say that this when meant how. And observe their lightness of mind. After saying, This is that Prophet, and wishing to take Him by force to make Him king, when they find Him, nothing of the kind is thought of. AUG. So He Who had fled to the mountain, mixes and converses with the multitude. Only just now they would have kept Him, and made Him king. But after the sacrament of the miracle, He begins to discourse, and fills their souls with His word, whose bodies Ho had satisfied with bread. ALCUIN. He who set an example of declining praise, and earthly power, sets teachers also an example of deliverance in preaching. CHRYS. Kindness and lenity are not always expedient. To the indolent or insensible disciple the spur must be applied; and this the Son of God does. For when the multitude comes with soft speeches, Rabbi, when came you hither? He shows them that He did not desire the honor that comes from man, by the severity of His answer, which both exposes the motive on which they acted, and rebukes it. Jesus answered them and said, Verily, verily, I say to you, you seek Me, not because you saw the miracles, but because you did eat of the loaves, and were filled. AUG. As if He said, you seek Me to satisfy the flesh, not the Spirit. CHRYS. After the rebuke, however, He proceeds to teach them: Labor not for the meat which perishes, but for that meat which endures to everlasting life; meaning, you seek for temporal food, whereas I only fed your bodies, that you might seek the more diligently for that food, which is not temporary, but contains eternal life. ALCUIN. Bodily food only supports the flesh of the outward man, and must be taken not once for all, but daily; whereas spiritual food remains for ever, imparting perpetual fullness, and immortality. AUG. Under the figure of food He alludes to Himself you seek Me, He said, for the sake of something else; seek Me for My own sake. CHRYS. But, inasmuch much as some who wish to live in sloth, pervert this precept: Labor not, &c. it is well to notice what Paul says, Let him that stole steal no more, but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needs. And he himself too, when he resided with Aquila and Priscilla at Corinth, worked with his hand. By saying, Labor not for the meat which perishes, our Lord does not mean to tell us to be idle; but to work, and give alms. This is that meat which perishes not; to labor for the meat which perishes, is to be devoted to the interests of this life. Our Lord saw that the multitude had no thought of believing, and only wished to fill their bellies, without working; and this He justly called the meat which perishes. AUG. As He told the woman of Samaria above, If you knew Who it is that said to you, Give me to drink, you would have asked of Him, an He would have given you living water. So He says here, Which the Son of man shall give to you. ALCUIN. When, through the hand of the priest, you receive the Body of Christ, think not of the priest which you see, but of the Priest you do not see. The priest is the dispenser of this food, not the author. The Son of man gives Himself to us, that we may abide in Him, and He in us. Do not conceive that Son of man to be the same as other sons of men: He stands alone in abundance of grace, separate and distinct from all the rest: for that Son of man is the Son of God, as it follows, For Him has God the Father sealed. To seal is to put a mark upon; so the meaning is, Do not despise Me because I am the Son of man, for I am the Son of man in such sort, as that the Father has sealed Me, i.e. given Me something peculiar, to the end that should not be confounded with the human race, but that the human race should be delivered by Me. HILARY. A seal throws out a perfect impression of the stamp, at the same time that it takes in that impression. This is not a perfect illustration of the Divine nativity: for sealing supposes matter, different kinds of matter, the impression of harder upon softer. Yet He who was God Only-Begotten, and the Son of man only by the Sacrament of our salvation, makes use of it to express the Father's fullness as stamped upon Himself. He wishes to show the Jews He has the power of giving the eternal meat, because He contained in Himself the fullness of God. CHRYS. Or sealed, i.e. sent Him for this purpose, viz. to bring us food; or, sealed, was revealed the Gospel by means of His witness. ALCUIN. To take the passage mystically: on the day following, i.e. after the ascension of Christ, the multitude standing in good works, not lying in worldly pleasures, expects Jesus to come to them. The one ship is the one Church: the other ships which come besides, are the conventicles of heretics, who seek their own, not the things of Jesus Christ. Wherefore He well says, You seek Me, because you did eat of the loaves. AUG. How many there are who seek Jesus, only to gain some temporary benefit. One man has a matter of business, in which he wants the assistance of the clergy; another is oppressed by a more powerful neighbor, and flies to the Church for refuge: Jesus is scarcely ever sought for Jesus' sake. GREG. In their persons too our Lord condemns all those within the holy Church, who, when brought near to God by sacred Orders, do not seek the recompense of righteousness, but the interests of this present life. To follow our Lord, when filled with bread, is to use Holy Church as a means of livelihood; and to seek our Lord not for the miracle's sake. but for the loaves, is to aspire to a religious office, not with a view to increase of grace, but to add to our worldly means. BEDE. They too seek Jesus, not for Jesus' sake, but for something else, who ask in their prayers not for eternal, but temporal blessings. The mystical meaning is, that the conventicles of heretics are without the company of Christ and His disciples. And other ships coming is the sudden growth of heresies. By the crowd, which saw that Jesus was not there, or His disciples, are designated those who seeing the errors of heretics, leave them and turn to the true faith.
drb › John › 6 › Verse 22 through 27
ALCUIN. They understood that the meat, which remains to eternal life, was the work of God: and therefore they ask Him what to do to work the work of God, i.e. obtain the meat: Then said they to Him, What shall we do that we might work the works of God? BEDE. i.e. By keeping what commandments shall we be able to fulfill the law of God? CHRYS. But they said this, not that they might learn, and do them, but to obtain from Him another exhibition of His bounty. THEOPHYL. Christ, though He saw it would not avail, yet for the good of others afterwards, answered their question; and showed them, or rather the whole world, what was the work of God: Jesus answered and said to them, This is the work of God, that you believe in Him whom He has sent. AUG. He does not say, That you believe Him, but, that you believe in Him. For the devils believed Him, and did not believe in Him; and we believe Paul, but do not believe in Paul. To believe in Him is believing to love, believing to honor Him, believing to go to Him, and be made members incorporate of His Body. The faith, which God requires of us, is that which works by love. Faith indeed is distinguished from works by the Apostle, who says, That man is justified by faith without the deeds of the law. But the works indeed which appear good, without faith in Christ, are not really so, not being referred to that end, which makes them good. For Christ is the end of the law for righteousness to every one that believes. And therefore our Lord would not separate faith from works, but said that faith itself was the doing the work of God; He said not, This is your work, but, This is the work of God, that you believe in Him: in order that he that glories might glory in the Lord. AUG. To eat then that meat which endures to everlasting life, is to believe in Him. Why do you make ready your tooth and your belly? Only believe, and you have eaten already. As He called on them to believe, they still asked for miracles whereby to believe; They said therefore to Him, What sign show you then, that we may see and believe You? What do you work? CHRYS. Nothing can be more unreasonable than their asking for another miracle, as if none had been given already. And they do not even leave the choice of the miracle to our Lord; but would oblige Him to give them just that sign, which was given to their fathers: Our fathers did eat manna in the desert. ALCUIN. And to exalt the miracle of the manna they quote the Psalm, As it is written, He gave them bread from heaven to eat. CHRYS. Whereas many miracles were performed in Egypt, at the Red Sea, and in the desert, they remembered this one the best of any. Such is the force of appetite. They do not mention this miracle as the work either of God, or of Moses, in order to avoid raising Him on the one hand to an equality with God, or lowering Him on the other by a comparison with Moses; but they take a middle ground, only saying, Our fathers did eat manna in the desert. AUG. Or thus; Our Lord sets Himself above Moses, who did not dare to say that He gave the meat which perishes not. The multitude therefore remembering what Moses had done, and wishing for some greater miracle, say, as it were, you promise the meat which perishes not, and does not works equal to those Moses did. He gave us not barley loaves, but manna from heaven. CHRYS. Our Lord might have replied, that He had done miracles greater than Moses: but it was not the time for such a declaration. One thing He desired, viz. to bring them to taste the spiritual meat: then Jesus said to them, Verily, verily, I say to you, Moses gave you not that bread from heaven; but My Father gives you the true bread from heaven. Did not the manna come from heaven? True, but in what sense did it? The same in which the birds are called, the birds of heaven; and just as it is said in the Psalm, The Lord thundered out of heaven. He calls it the true bread, not because the miracle of the manna was false, but because it was the figure, not the reality. He does not say too, Moses gave it you not, but I: but He puts God for Moses, Himself for the manna. AUG. As if He said, That manna was the type of this food, of which I just now spoke; and which all my. miracles refer to. You like my miracles, you despise what is signified by them. This bread which God gives, and which this manna represented, is the Lord Jesus Christ, as we read next, For the bread of God is He which comes down from hearer, and gives life to the world. BEDE. Not to the physical world, but to men, its inhabitants. THEOPHYL. He calls Himself the true bread, because the only-begotten Son of God, made man, was principally signified by the manna. For manna means literally, what is this? The Israelites were astonished at first on finding it, and asked one another what it was. And the Son of God, made man, is in an especial sense this mysterious manna, which we ask about, saying, What is this? How can the Son of God be the Son of man? How can one person consist of two natures? ALCUIN. Who by the humanity, which was assumed, came down from heaven, and by the divinity, which assumed it, gives life to the world. THEOPHYL. But this bread, being essentially life, (for He is the Son of the living Father,) in quickening all things, does but what is natural to Him to do. For as natural bread supports our weak flesh, so Christ, by the operations of the Spirit, gives life to the soul; and even incorruption to the body, (for at the resurrection the body will be made incorruptible.) Wherefore He says, that He gives life to the world. CHRYS. Not only to the Jews, but to the whole world. The multitude, however, still attached a low meaning to His words: Then said they to Him, Lord, evermore give us this bread. They say, Give us this bread, not, Ask Your Father to give it us: whereas He had said that His Father gave this bread. AUG. As the woman of Samaria, when our Lord told her, Whosoever drinks of this water shall never thirst, thought He meant natural water, and said, Sir, give me this water, that she might never be in want of it again: in the same way these say, Give us this bread, which refreshes, supports, and fails not.
drb › John › 6 › Verse 28 through 34
CHRYS. The Jews, so long as they thought to get food for their carnal eating, had no misgivings; but when this hope was taken away, then, we read, the Jews murmured at Him because He said, I am the bread which came down from heaven. This was only a pretense. The real cause of their complaint was that they were disappointed in their expectation of a bodily feast. As yet however they reverenced Him, for His miracle; and only expressed their discontent by murmurs. What these were we read next: And they said, Is not this Jesus, the Son of Joseph, whose father and mother we know? how is it then that He said, I came down from heaven? AUG. But they were far from being fit for that heavenly bread, and did not hunger for it. For they had not that hunger of the inner man. CHYRS. It is evident that they did not yet know of His miraculous birth: for they call Him the Son of Joseph. Nor are they blamed for this. Our Lord does not reply, I am not the Son of Joseph: for the miracle of His birth would have overpowered them. And if the birth according to the flesh were above their belief, how much more that higher and ineffable birth.;AUG. He took man's flesh upon Him, but not after the manner of men; for, His Father being in heaven, He chose a mother upon earth, and was born of her without a father. The answer to the murmurers next follows: Jesus therefore answered and said to them, Murmur not among yourselves; as if to say, I know why you hunger not after this bread, and so cannot understand it, and do not seek it: No man can come to Me except the Father who has sent Me draw him. This is the doctrine of grace: none comes, except he be drawn. But whom the Father draws, and whom not, and why He draws one, and not another, presume not to decide, if you would avoid falling into error. Take the doctrine as it is given you: and, if you are not drawn, pray that you may be. CHRYS, But here the Manichees attack us, asserting that nothing is in our own power. Our Lords words however do not destroy our free agency, but only show that we need Divine assistance. For He is speaking not of one who comes without the concurrence of his own will, but one who has many hindrances in the way of his coming. AUG. Now if we are drawn to Christ without our own will, we believe without our own will; the will is not exercised, but compulsion is applied. But, though a man can enter the Church involuntarily, he cannot believe other than voluntarily; for with the heart man believes to righteousness. Therefore if he who is drawn, comes without his will, he does not believe; if he does not believe, he does not come. For we do not come to Christ, by running, or walking, but by believing, not by the motion of the body, but the will of the mind. You are drawn by your will. But what is it to be drawn by the will? Delight you in the Lord, and He will give you your heart's desire. There is a certain craving of the heart, to which that heavenly bread is pleasant. If the Poet could say, "Trahit sua quemque voluptas," how much more strongly may we speak of a man being drawn to Christ, i.e. being delighted with truth, happiness, justice eternal life, all which is Christ? Have the bodily senses their pleasures, and has not the soul hers? Give me one who loves, who longs, who burns, who sighs for the source of his being and his eternal home; and he will know what I mean. But why did He say, Except my Father draw him? If we are to be drawn, let us be drawn by Him to whom His love said, Draw me, we will run after You. But let us see what is meant by it. The Father draws to the Son those who believe on the Son, as thinking that He has God for His Father. For the Father begat the Son equal to Himself; and whoso thinks and believes really and seriously that He on Whom He believes is equal to the Father, him the Father draws to the Son. Arius believed Him to be a creature; the Father drew not him. Thomas says, Christ is only a man. Because he so believes, the Father draws him not. He drew Peter who said, You are the Christ, the Son of the living God; to whom accordingly it was told, For flesh and blood, has not revealed it to you, but My Father which is in heaven. That revelation is the drawing. For if earthly objects, when put before us, draw us; how much more shall Christ, when revealed by the Father? For what does the soul more long after than truth? But here men hunger, there they will be filled. Wherefore He adds, And I will raise him up at the last day: as if He said, He shall be filled with that, for which he now thirsts, at the resurrection of the dead; for I will raise him up. AUG. Or the Father draws to the Son, by the works which He did by Him. CHRYS. Great indeed is the Son's dignity; the Father draws men, and the Son raises them up. This is no division of works, but an equality of power. He then shows the way in which the Father draws. It is written in the Prophets, And they shall all be taught of God. You see the excellence of faith; that it cannot be learnt from men, or by the teaching of man, but only from God Himself. The Master sits, dispensing His truth to all, pouring out His doctrine to all. But if all are to be taught of God, how is it that some believe not? Because all here only means the generality, or, all that have the will. AUG. Or thus, When a schoolmaster is the only one in a town, we say loosely, This man teaches all here to read; not that all learn of him, but that he teaches all who do learn. And in the same way we say that God teaches all men to come to Christ: not that all do come, but that no one comes in any other way. AUG. All the men of that kingdom shall be taught of God; they shall hear nothing from men: for, though in this world what they hear with the outward ear is from men, yet what they understand is given them from within; from within is light and revelation. I force certain sounds into your ears, but unless He is within to reveal their meaning, how, O you Jews, can you acknowledge Me, you whom the Father has not taught? BEDE. He uses the plural, In the Prophets, because all the Prophets being filled with one and the same spirit, their prophecies, though different, all tended to the same end; and with whatever any one of them says, all the rest agree; as with the prophecy of Joel, All shall be taught of God. GLOSS. These words are not found in Joel, but something like them; Be glad then you children of Sion, and rejoice in the Lord your God, for He has given you a Teacher. And more expressly in Isaiah, And all your children shall be taught of the Lord. CHRYS. An important distinction. All men before learnt the things of God through men; now they learn them through the Only Son of God, and the Holy Spirit. AUG. All that are taught of God come to the Son, because they have heard and learnt from the Father of the Son: wherefore He proceeds, Every man that has heard, and has learned of the Father, comes to Me. But if every one that has heard and learnt of the Father comes, every one that has not heard of the Father has not learnt. For beyond the reach of the bodily senses is this school, in which the Father is heard, and men taught to come to the Son. Here we have not to do with the carnal ear, but the ear of the heart; for here is the Son Himself, the Word by which the Father teaches, and together with Him the Holy Spirit the operations of the three Persons being inseparable from each other. This is attributed however principally to the Father, because from Him proceeds the Son, and the Holy Spirit. Therefore the grace which the Divine bounty imparts in secret to men's hearts, is rejected by none from hardness of heart: seeing it is given in the first instance, in order to take away hard-heartedness. Why then does He not teach all to come to Christ? Because those whom He teaches, He teaches in mercy; and those whom He teaches not, He teaches not in judgment. But if we say, that those, whom He teaches not, wish to learn, we shall be answered, Why then is it said, Will you not turn again, and quicken us? If God does not make willing minds out of unwilling, why prays the Church, according to our Lord's command, for her persecutors? For no one can say, I believed, and therefore He called me: rather the preventing mercy of God called him, that he might believe. AUG. Behold then how the Father draws; not by laying a necessity on man, but by teaching the truth. To draw, belongs to God: Every one that has heard, and has learned of the Father, comes to Me. What then? has Christ taught nothing? Not so. What if men saw not the Father teaching, but saw the Son. So then the Father taught, the Son spoke. As I teach you by My word, so the Father teaches by His Word. But He Himself explains the matter, if we read on: Not that any man has seen the Father, save He which is of God, He has seen the Father; as if He said, Do not when I tell you, Every man that has heard and learnt of the Father, say to yourselves, We have never seen the Father, and how then can we have learnt from Him? Hear Him then in Me. I know the Father, and am from Him, just as a word is from him who speaks it; i.e. not the mere passing sound, but that which remains with the speaker, and draws the hearer. CHRYS. We are all from God. That which belongs peculiarly and principally to the Son, He omits the mention of, as being unsuitable to the weakness of His hearers.
drb › John › 6 › Verse 41 through 46
AUG. The Jews not understanding what was the bread of A peace, strove among themselves, saying, How can this man give us His flesh to eat? Whereas they who eat the bread strive not among themselves, for God makes them to dwell together in unity. BEDE. The Jews thought that our Lord would divide His flesh into pieces, and give it them to eat: and so mistaking Him, strove. CHRYS. AS they thought it impossible that He should do as He said, i.e. give them His flesh to eat, He shows them that it was not only possible, but necessary: Then said Jesus to them, Verily, verily, I say to you, Except you eat the flesh of the Son of man, and drink His blood, you have no life in you. AUG. As if He said, The sense in which that bread is eaten, and the mode of eating it, you know not; but, Except you eat the flesh of the Son of man, and drink His blood, you have no life in you. BEDE And that this might not seem addressed to them alone, He declares universally, Whoso eats My flash, and drinks My blood, has eternal life. AUG. And that they might not understand him to speak of this life, and make that an occasion of striving, He adds, has eternal life. This then he has not who eats not that flesh, nor drinks that blood. The temporal life men may have without Him, the eternal they cannot. This is not true of material food. If we do not take that indeed, we shall not live, neither do we live, if we take it: for either disease, or old age, or some accident kills us after all. Whereas this meat and drink, i.e. the Body and Blood of Christ, is such that he that takes it not has not life, and he that takes it has life, even life eternal. THEOPHYL. For it is not the flesh of man simply, but of God: and it makes man divine, by inebriating him, as it were, with divinity. AUG. There are some who promise men deliverance from eternal punishment, if they are washed in Baptism and partake of Christ's Body, whatever lives they live. The Apostle however contradicts them, where he says, The works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkeness, revelings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. Let us examine what is meant here. He who is in the unity of His body, (i.e. one of the Christian members,) the Sacrament of which body the faithful receive when they communicate at the Altar; he is truly said to eat the body, and drink the blood of Christ. And heretics and schismatics, who are cut off from the unity of the body, may receive the same Sacrament; but it does not profit them, may, rather is hurtful, as tending to make their judgment heavier, or their forgiveness later. Nor ought they to feel secure in their abandoned and damnable ways, who, by the iniquity of their lives, desert righteousness, i.e. Christ; either by fornication, or other sins of the like kind. Such are not to be said to eat the body of Christ; forasmuch as they are not to be counted among the members of Christ For, not to mention other things, men cannot be members of Christ, and at the same time members of an harlot. AUG. By this meat and drink then, He would have us understand the society of His body, and His members, which is the Church, in the predestined, and called, and justified, and glorified saints and believers. The Sacrament whereof, i.e. Of the unity of the body and blood of Christ, is administered, in some places daily, in others on such and such days from the Lord's Table: and from the Lord's Table it is received by some to their salvation, by others to their condemnation. But the thing itself of which this is the Sacrament, is for our salvation to every one who partakes of it, for condemnation to none. To prevent us supposing that those who, by virtue of that meat and drink, were promised eternal life, would not die in the body, Ho adds, And I will raise him up at the last day; i.e. to that eternal life, a spiritual rest, which the spirits of the Saints enter into. But neither shall the body be defrauded of eternal life, but shall be endowed With it at the resurrection of the dead in the last day.
drb › John › 6 › Verse 52 through 54
AUG. Such is our Lord's discourse. The people did not perceive that it had a deep meaning or, that grace went along with it: but receiving the matter in their own way, and taking His words in a human sense, understood Him as if He spoke of cutting of the flesh of the Word into pieces, for distribution to those who believed on Him: Many therefore, not of His enemies, but even of His disciples, when they heard this, said, This is a hard saying, who can bear it? CHRYS. i.e. difficult to receive, too much for their weakness. They thought He spoke above Himself, and more loftily than He had a right to do; and so said they, Who can bear it? which was answering in fact for themselves, that they could not. AUG. And if His disciples thought that saying hard what would His enemies think? Yet it was necessary to declare a thing, which would be unintelligible to men. God's mysteries should draw men's attention, not enmity. THEOPHYL. When you hear, however, of His disciples murmuring, understand not those really such, but rather some who, as far as their air and behavior went, seemed to be receiving instruction from Him. For among His disciples were some of the people, who were called such, because they stayed some time with His disciples. AUG. They spoke, however, so as not to be heard by Him. But He, who knew what was in them, heard within Himself: When Jesus knew within Himself that His disciples murmured at it, He said to them, Does this of offend you? ALCUIN. i.e. that I said, you should eat My flesh, and drink My blood. CHRYS. The revelation however of these hidden things was a mark of His Divinity: hence the meaning of what follows; And if you shall see the Son of man ascend up where He was before; supply, What will you say? He said the same to Nathanael, Because I said to you, I saw you under the fig tree, believe you? You shall see greater things than these. He does not add difficulty to difficulty, but to convince them by the number and greatness of His doctrines. For if He had merely said that He came down from heaven, without adding any thing further, he would have offended His hearers more; but by saying that His flesh is the life of the world, and that as He was sent by the living Father, so He lives by the Father; and at last by adding that He came down from heaven, He removed all doubt. Nor does He mean to scandalize His disciples, but rather to remove their scandal. For so long as they thought Him the Son of Joseph, they could not receive His doctrines; but if they once believed that He had come down from heaven and would ascend thither, they would be much more willing and able to admit them. AUG. Or, these words are an answer to their mistake. They supposed that He was going to distribute His body in bits: whereas He tells them now, that He should ascend to heaven whole and entire: What and if you shall see the Son of man ascend up where He was before? You will then see that He does not distribute His body in the way you think. Again; Christ became the Son of man, of the Virgin Mary here upon earth, and took flesh upon Him: He says then, What and, if you shall see the Son of man ascend up where He was before? to let us know that Christ, God and man, is one person, not two; and the object of one faith, not a quaternity, but a Trinity. He was the Son of man in heaven, as He was Son of God upon earth; the Son of God upon earth by assumption of the flesh, the Son of man in heaven, by the unity of the person. THEOPHYL. Do not suppose from this that the body of Christ came down from heaven, as the heretics Marcion and Apollinarius say; but only that the Son of God and the Son of man are one and the same. CHRYS. He tries to remove their difficulties in another way, as follows, It is the spirit that quickens, the flesh profits nothing: that is to say, You ought to understand My words in a spiritual sense: he who understands them carnally is profited nothing. To interpret carnally is to take a proposition in its bare literal meaning, and allow no other. But we should not judge of mysteries in this way; but examine them with the inward eye; i.e. understand them spiritually. It was carnal to doubt how our Lord could give His flesh to eat. What then? Is it not real flesh? Yes, verily. In saying then that the flesh profits nothing, He does not speak of His own flesh, but that of the carnal hearer of His wordAUG. Or thus, the flesh profits nothing. They had under stood by His flesh, as it were, of a carcass, that was to be cut up, and sold in the shambles, not of a body animated by the spirit. Join the spirit to the flesh, and it profits much: for if the flesh profited not, the Word would not have become flesh, and dwelt among us. The Spirit has done much for our salvation, by means of the flesh. AUG. For the flesh does not cleanse of itself, but by the Word who assumed it: which Word, being the principle of life in all things, having taken up soul and body, cleanses the souls and bodies of those that believe. It is the spirit, it, then, that quickens: the flesh profits nothing; i.e. the flesh as they understood it. I do not, He seems to say, give My body to be eaten in this sense. He ought not to think of the flesh carnally: The words that I speak to you, they are spirit, and they are life. CHRYS. i.e. are spiritual, have nothing carnal in them, produce no effects of the natural sort; not being under the dominion of that law of necessity, and order of nature established on earth. AUG. If then you understand them spiritually, they are life and spirit to you: if carnally, even then they are life and spirit, but not to you. Our Lord declares that in eating His body, and drinking His blood, we dwell in Him, and He in us. But what has the power to affect this, except love? The love of God is shed abroad in our hearts by the Holy Spirit, which is given to us. CHRYS. Having spoken of His words being taken carnally, He adds, But there are some of you that believe not. Some, He says, not including His disciples in the number. This insight shows His high nature. AUG. He says not, There are some among you who understand not; but gives the reason why they do not understand. The Prophet said, Except you believe, you shall not understand. For how can he who opposes be quickened? An adversary, though he avert not his face, yet closes his mind to the ray of light which should penetrate him. But let men believe, and open their eyes, and they will be enlightened. CHRYS. To let you know that it was before these words, and not after, that the people murmured and were offended, the Evangelist adds, For Jesus knew from the beginning, who they were that believed not, and who should betray Him. THEOPHYL. The Evangelist wishes to show us, that He knew all things before the foundation of the world: which was a proof of His divinity. AUG. And after distinguishing those who believed from those who did not believe, our Lord gives the reason of the unbelief of the latter, And He said, Therefore said I to you, that no man can come to Me, except it were given him of My Father. CHRYS. As if He said, Men's unbelief does not disturb or astonish Me: I know to whom the Father has given to come to Me. He mentions the Father, to show first that He had no eye to His own glory; secondly, that God was His Father, and not Joseph. AUG. So then (our) faith is given to us: and no small gift it is. Wherefore rejoice if you believe; but be not lifted up, for what have you which you did not receive? And that this grace is given to some, and not to others, no one can doubt, without going against the plainest declarations of Scripture. As for the question, why it is not given to all, this cannot disquiet the believer, who knows that in consequence of the sin of one man, all are justly liable to condemnation; and that no blame could attach to God, even if none were pardoned; it being of His great mercy only that so many are. And why He pardons one rather than another, rests with Him, whose judgments are unsearchable, and His ways past finding out.
And from that time many of the disciples went back, and walked no more with Him. CHRYS. He does not say, withdrew, but went back, i.e. from being good hearers, from the belief which they once had. AUG. Being cut off from the body, their life was gone. They were no longer in the body; they were created among the unbelieving. There went back not a few, but many after Satan, not after Christ; as the Apostle says of some women, For some had already turned aside after Satan. Our Lord says to Peter, Get you behind Me. He does not tell Peter to go after Satan. CHRYS. But it may be asked, what reason was there for speaking words to them which did not edify, but might rather have injured them? It was very useful and necessary; for this reason, they had been just now urgent in petitioning for bodily food, and reminding Him of that which had been given to their fathers. So He reminds them here of spiritual food; to show that all those miracles were typical. They ought not then to have been offended, but should have inquired of Him further. The scandal was owing to their fatuity, not to the difficulty of the truths declared by our Lord. AUG. And perhaps this took place for our consolation; since it sometimes happens that a man says what is true, and what He says is not understood, and they which hear are offended and go. Then the man is sorry he spoke what was true; for he says to himself; I ought not to have spoken it; and yet our Lord was in the same case. He spoke the truth, and destroyed many. But He is not disturbed at it, because He knew from the beginning which would believe. We, if this happens to us, are disturbed. Let us desire consolation then from our Lord's example; and withal use caution in our speech. BEDE. Our Lord knew well the intentions of the other disciples which stayed, as to staying or going; but yet He put the question to them, in order to prove their faith, and hold it up to imitation: Then said Jesus to the twelve, Will you also go away? CHRYS. This was the right way to retain them. Had He praised them, they would naturally, as men do, have thought that they were conferring a favor upon Christ, by not leaving Him: by showing, as He did, that He did not need their company, He made them hold the more closely by Him. He does not say, however, Go away, as this would have been to cast them off; but asks whether they wished to go away; thus preventing their staying with Him from any feeling of shame or necessity: for to stay from necessity would be the same as going away. Peter, who loved his brethren, replies for the whole number, Lord, to whom shall we go? AUG. As if he said, You cast us from You: give us another to whom we shall go, if we leave You. CHRYS. A speech of the greatest love: proving that Christ was more precious to them than father or mother. And that it might not seem to be said, from thinking that there was no one whose guidance they could look to, he adds, You have the words of eternal life: which showed that he remembered his Master's words, I will raise Him up, and, has eternal life. The Jews said, Is not this the Son of Joseph? how differently Peter: We believe and are sure, that you art that Christ, the son of the living God. AUG. For we believed, in order to know. Had we wished first to know, and then to; believe, we could never have been able to believe. This we believe, and know, that You are the Christ the Son of God; i.e. that You are eternal life, and that in Your flesh and blood you give what You are Yourself. CHRYS. Peter however having said, We believe, our Lord excepts Judas from the number of those who believed: Jesus answered them, Have not I chosen you twelve, and one of you is a devil? i.e. Do not suppose that, because you have followed Me, I shall not reprove the wicked among you. It is worth inquiring, why the disciples say nothing here, whereas afterwards they ask in fear, Lord, is it I? But Peter had not yet been told, Get you behind Me, Satan; and therefore had as yet no fear of this sort. Our Lord however does not say here, One of you shall betray Me, but, is a devil: so that they did not know what the speech meant, and thought that it was only a case of wickedness in general, that He was reproving. The Gentiles on the subject of election blame Christ foolishly. His election does not impose any necessity upon the person with respect to the future, but leaves it in the power of His will to be saved or perish. BEDE. Or we must say, that He elected the eleven for one purpose, the twelfth for another: the eleven to fill the place of Apostles, and persevere in it to the end; the twelfth to the service of betraying Him, which was the means of saving the human race. AUG. He was elected to be an involuntary and unconscious instrument of producing the greatest good. For as the wicked turn the good works of God to an evil use, so reversely God turns the evil works of man to good. What can be worse than what Judas did? Yet our Lord made a good use of his wickedness; allowing Himself to be betrayed, that He might redeem us. In, Have I not chosen you twelve, twelve seems to be a sacred number used in the case of those, who were to spread the doctrine of the Trinity through the four quarters of the world. Nor was the virtue of that number impaired, by one perishing; inasmuch as another was substituted in his room. GREG. One of you is a devil: the body is here named after its head. CHRYS. Mark the wisdom of Christ: He neither; by exposing him, makes him shameless and contentious; nor again emboldens him, by allowing him to think himself concealed.
drb › John › 6 › Verse 60 through 71
THEOPHYL. Our Lord at first declares that He will not go up to the feast, (I go not up with you,) in order not to expose Himself to the rage of the Jews; and therefore we read, that, When He had said these words to them, He abode still in Galilee. Afterwards, however, He goes up; But when His brethren were gone up, then went He also up to the feast. AUG. He went up, however, not to get temporary glory, but, to teach wholesome doctrine, and remind men of the eternal feast. CHRYS. He goes up, not to suffer, but to teach. And He goes up secretly; because, though He could have gone openly, and kept the violence and impetuosity of the Jews in check, as He had often done before; yet to do this every time, would have disclosed His divinity; and he wished to establish the fact of His incarnation, and to teach us the way of life. And He went up privately too, to show us what we ought to do, who cannot check our persecutors. It is not said, however, in secret, but, as it were in secret; to show that it was done as a kind of economy. For had He done all things as God, how should we of this world know what to do, when we fell into danger? ALCUIN. Or, He went up in secret, because He did not seek the favor of men, and took no pleasure in pomp, and being followed about with crowds. BEDE. The mystical meaning is, that to all those carnal persons who seek human glory, the Lord remains in Galilee; the meaning of which name is, "passing over;" applying to those his members who pass from vice to virtue, and make progress in the latter. And our Lord Himself delayed to go up, signifying that Christ's members seek not temporal but eternal glory. And He went up secretly, because all glory is from within: that is, from a pure heart and good conscience, and faith unfeigned. AUG. Or the meaning is, that all the ceremonial of the ancient people was the figure of what was to be; such as the feast of tabernacles. Which figure is now unveiled to us. Our Lord went up in secret, to represent the figurative system. He concealed Himself at the feast itself, because the feast itself signified, that the members of Christ were in a strange country. For he dwells in the tents, who regards himself as a stranger in the world. The word scenopegia here means the feast of tabernacles. CHRYS. Then the Jews sought Him at the feast, and said, Where is He? out of hatred and enmity; for they would not call Him by His name. There was not much reverence or religion in this observance of the feast, when they wanted to make it an opportunity of seizing Christ. AUG. And there was much murmuring in the people concerning Him. A murmuring arising from disagreement. For some said, He is a good man: others said, Nay; out He seduces the people. Whoever had any spark of grace, said, He is a good man; the rest, Nay, but He seduces the people. That such was said of Him, Who was God, is a consolation to any Christian, of whom the same may be said. If to seduce be to decide, Christ was not a seducer, nor can any Christian be. But if by seducing be meant bringing a person by persuasion out of one way of thinking into another, then we must inquire from what, and to what. If from good to evil, the seducer is an evil man; if from evil to good, a good one. And would that we were all called, and really were, such seducers. CHRYS. The former, I think, was the opinion of the multitude, the one, viz. who pronounced Him a good man; the latter the opinion of the priests and rulers; as is strewn by their saying, He deceives the people, not, He deceives us. AUG. Howbeit no man spoke openly of Him, for fear of the Jews; none, that is, of those who said, He is a good man. They who said, He deceives the people, proclaimed their opinion openly enough; while the former only dared whisper theirs. CHRYS. Observe, the corruption is in the rulers: the common people are sound in their judgment, but have not liberty of speech, as is generally their case.
drb › John › 7 › Verse 9 through 13
CHRYS. The Jews brought two charges against Christ; one, that He broke the sabbath; the other, that He said God was His Father, making Himself equal with God. The latter He confirmed first by showing, that He did nothing in opposition to God, but that both taught the same. Then turning to the charge of breaking the sabbath, He says, Did not Moses give you a law, and none of you keep the law? as much as to say, The law says, You shall not kill, whereas you kill. And then, Why go you about to kill Me? As if to say, If I broke a law to heal a man, it was a transgression, but a beneficial one; whereas you transgress for an evil end; so you have no right to judge Me for breaking the law. He rebukes them then for two things; first, because they went about to kill Him; secondly, because they were going about to kill another, when they had not even any right to judge Him. AUG. Or He means to say, that if they kept the law, they would see Him pointed to in every part of it, and would not seek to kill Him, when He came. The people return an answer quite away from the subject, and only showing their angry feelings: The people answered and said, You have a devil: who goes about to kill You? He who cast out devils, was told that He had a devil. Our Lord however, in no way disturbed, but retaining all the serenity of truth, returned not evil for evil, or railing for railing. BEDE. Wherein He left us an example to take it patiently, whenever wrong censures are passed upon us, and not answer them by asserting the truth, though able to do so, but rather by some wholesome advice to the persons; as does our Lord: Jesus answered and said to them, I have done one work, and you all marvel. AUG. As if He said, What if you saw all My works? For all that they saw going on in the world was of His working, but they saw not Him Who made all things. But He did one thing, made a man whole on the sabbath day, and they were in commotion: as if, when any one of them recovered from a disease on the sabbath, he who made him whole were any other than He, who had offended them by making one man whole on the sabbath. CHRYS. You marvel, i.e. are disturbed, are in commotion. Observe how well He argues with them from the law. He wishes to prove that this work was not a violation of the law; and shows accordingly that there are many things more important than the law for the observance of the sabbath, by the observance of which that law is not broken but fulfilled. Moses therefore, He says, gave to you circumcision, not because it is of Moses, but of the fathers, and you on the sabbath day circumcise a man. AUG. As if He said, you have done well to receive circumcision from Moses, not because it is of Moses, but of the fathers; for Abraham first received circumcision from the Lord. And you circumcise on the sabbath. Moses has convicted you: you received a law to circumcise on the eighth day; and you received a law to rest on the seventh day. If the eighth day after a child is born happen to be the sabbath, you circumcise the child; because circumcision appertains to, is a kind of sign of, salvation; and men ought not to rest from the work of salvation on the sabbath. ALCUIN. Circumcision was given for three reasons; first, as a sign of Abraham's great faith; secondly, to distinguish the Jews from other nations; thirdly, that the receiving of it on the organ of virility, might admonish us to observe chastity both of body and mind. And circumcision then possessed the same virtue that baptism does now; only that the gate was not yet open. Our Lord concludes: If a man. on the sabbath day receive circumcision, that the law of Moses should not be broken; are you angry at Me because I have made a man every whit whole on the sabbath day? CHRYS. Which is as much as to tell them, The breaking of the sabbath in circumcision is a keeping of the law; and in the same way I by healing on the sabbath have kept the law. You, who are not the legislators, enforce the law beyond its proper bounds; whereas Moses made the law give way to the observance of a commandment, which did not come from the law, but from the fathers. His saying, I have made a man every whit whole on the sabbath day, implies that circumcision was a partial recovering. AUG. Circumcision also was perhaps s a type of our or Lord Himself. For what is circumcision but a robbing of the flesh, to signify the robbing the heart of its carnal lusts. And therefore it was not without reason that it was applied to that member by which the mortal creature is propagated: for by one man sin entered into the world. And therefore every one is born with the foreskin, because every one is born with the fault of his propagation. And God does not change us either from the corruption of our birth, or from that we have contracted ourselves by a bad life, except by Christ: and therefore they circumcised with knives of stone, to prefigure Christ who is the stone; and on the eighth day, because our Lord's resurrection took place on the day after the seventh day; which resurrection circumcises us, i.e. destroys our carnal appetites. Regard this, said our Lord, as a type of My good work in making a man every whit whole on the sabbath day: for he was healed, that he might be whole in body, and he believed, that he might be whole in mind. You are forbidden indeed to do servile work on the sabbath; but is it a servile work to heal on the sabbath? You eat and drink on the sabbath, because it is necessary for your health: which shows that works of healing are by no means to be omitted on the sabbath. CHRYS. He does not say, however, I have done a greater work than circumcision; but only states the matter of fact, and leaves the judgment to them, saying, Judge not according to the appearance, out judge righteous judgment: as if to say, Do not, because Moses has a greater name with you than I, decide by degree of personal eminence; but decide by the nature of the thing itself, for this is to judge righteously. No one however has blamed Moses for making the sabbath give place to the commandment of circumcision, which was not derived from the law, but from another source. Moses then commands the law to be broken to give effect to a commandment not of the law: and he is more worthy of credit than you. AUG. What our Lord here tells us to avoid, in judging by the person, is very difficult in this world not to do. His admonition to the Jews is an admonition to us as well; for every sentence which our Lord uttered, was written for us, and is preserved to us, and is read for our profit. Our Lord is above; but our Lord, as the truth, is here as well. The body with which He rose can be only in one place, but His truth is diffused every where. Who then is he who judges not by the person? He who loves all alike. For it is not the paying men different degrees of honor according to their situation, that will make us chargeable with accepting persons. There may be a case to decide between father and son: we should not put the son on an equality with the father in point of honor; but, in respect of truth, if he have the better cause, we should give him the preference; and so give to each their due, that justice do not destroy desert.
drb › John › 7 › Verse 19 through 24
AUG. The Jews had begun to understand that our Lord was not speaking of sonship according to the flesh, but of manner of life. Scripture often speaks of spiritual fornication, with many gods, and of the soul being prostituted, as it were, by paying worship to false gods. This explains what follows: Then said they to Him, We be not born of fornication; we have one Father, even God. THEOPHYL. As if their motive against Him was a desire to avenge God's honor. ORIGEN. Or their sonship to Abraham having been disproved, they reply by bitterly insinuating, that our Savior was the offspring of adultery. But perhaps the tone of the answer is disputatious, more than any thing else. For whereas they have said shortly before, We have Abraham for our father, and had been told in reply, If you are Abraham's children, do the works of Abraham; they declare in return that they have a greater Father than Abraham, i.e. God; and that they were not derived from fornication. For the devil, who has no power of creating any thing from himself, begets not from a spouse, but a harlot, i.e. matter, those who give themselves up to carnal things, that is, cleave to matter. CHRYS. But what say you? Have you God for your Father, and do you blame Christ for speaking thus? Yet true it was, that many of them were born of fornication, for people then used to form unlawful connections. But this is not the thing our Lord has in view. He is bent on proving that they are not from God. Jesus said to them, If God were your Father, you would love Me: for I proceeded forth and came from God. HILARY. It was not that the Son of God condemned the assumption of so religious a name; that is, condemned them for professing to be the sons of God, and calling God the Father; but that He blamed the rash presumption of the Jews in claiming God for their Father, when they did not love the Son. For I proceeded forth, and came from God. To proceed forth is not the same with to come. When our Lord says that those who called God their Father, ought to love Him, because He came forth from God, He means that His being born of God was the reason why He should be loved: the proceeding forth, having reference to His incorporeal birth. Their claim to be the sons of God, was to be made good by their loving Christ, Who was begotten from God. For a true worshiper of God the Father must love the Son, as being from God. And he only can love the Father, who believes that the Son is from Him. AUG. This then is the eternal procession, the proceeding forth of the Word from God: from Him. It proceeded as the Word of the Father, and came to us: The Word was made flesh. His advent is His humanity: His staying, His divinity. You call God your Father; acknowledge Me at least to be a brother. HILARY. In what follows, He teaches that His origin is not in Himself; Neither came I of Myself, but He sent Me. ORIGEN. This was said, I think, in allusion to some who came without being sent by the Father, of whom it is said in Jeremiah, I have not sent these prophets, yet they ran. Some, however, use this passage to prove the existence of two natures. To these we may reply, Paul hated Jesus when he persecuted the Church of God, at the time, viz. that our Lord said, Why persecute you Me? Now if it is true, as is here said, If God were your Father, you would love Me; the converse is true, If you do not love Me, God is not your Father. And Paul for some time did not love Jesus. There was a time when God was not Paul's father. Paul therefore was not by nature the son of God, but afterwards was made so. And when does God become any one's Father, except when he keeps His commandments? CHRYS. And because they were ever inquiring, What is this which He said, Whither I go you cannot come? He adds here, Why do you not understand My speech? even because you cannot hear My word. AUG. And they could not hear, because they would not believe, and amend their lives. ORIGEN. Fist then, that virtue must be sought after, which hears the divine word; that by degrees we may be strong enough to embrace the whole teaching of Jesus. For so long as a man has not his hearing restored by the Word, which says to the deaf ear, Be opened: so long he cannot hear.
drb › John › 8 › Verse 41 through 43
CHRYS. The Jews having rejected Christ's words, because of their depth, He went out of the temple, and healed the blind man; that His absence might appease their fury, and the miracle soften their hard hearts, and convince their unbelief. And as Jesus passed by, He saw a man which was blind from his birth. It is to be remarked here that, on going out of the temple, He betook Himself intently to this manifestation of His power. He first saw the blind man, not the blind man Him: and so intently did He fix His eye upon him, that His disciples were struck, and asked, Rabbi, who did sin, this man or his parents, that he was born blind? BEDE. Mystically, our Lord, after being banished from the minds of the Jews, passed over to the Gentiles. The passage or journey here is His descent from heaven to earth, where He saw the blind man, i.e. looked with compassion on the human race. AUG. For the blind man here is the human race. Blindness came upon the first man by reason of sin: and from him we all derive it: i.e. man is blind from his birth. AUG. Rabbi is Master. They call Him Master, because they wished to learn: they put their question to our Lord, as to a Master. THEOPHYL. This question does not seem a proper one. For the Apostles had not been taught the fond notion of the Gentiles, that the soul has sinned in a previous state of existence. It is difficult to account for their putting it. CHRYS. They were led to ask this question, by our Lord having said above, on healing the man sick of the palsy, Lo, you are made whole; sin no more. Thinking from this that the man had been struck with the palsy for his sins, they ask our Lord of the blind man here, whether he did sin, or his parents; neither of which could have been the reason of his blindness; the former, because he had been blind from his birth; the latter, because the son does not suffer for the father.
Jesus answered, Neither has this man sinned, nor his parents. AUG. Was he then born without original sin, or had he never added to it by actual sin? Both this man and his parents had sinned, but that sin was not the reason why he was born blind. Our Lord gives the reason; viz. That the works of God should be made manifest in him. CHRYS. He is not to be understood as meaning that others had become blind, in consequence of their parents' sins: for one man cannot be punished for the sin of another. But had the man therefore suffered unjustly? Rather I should say that that blindness was a benefit to him: for by it he was brought to see with the inward eye. At any rate He who brought him into being out of nothing, had the power to make him in the event no loser by it. Some too say, that the that here, is expressive not of the cause, but of the event, as in the passage in Romans, The law entered that sin might abound, the effect in this case being, you our Lord by opening the closed eye, and healing other natural infirmities, demonstrated His own power. GREG. One stroke falls on the sinner, for punishment only, not conversion; another for correction; another not for correction of past sins, but prevention of future; another neither for correcting past, nor preventing future sins, but by the unexpected deliverance following the blow, to excite more ardent love of the Savior's goodness. CHRYS. That the glory of God should be made manifest, He said of Himself, not of the Father; the Father's glory was manifest already. I must work the works of Him that sent Me; i.e. I must manifest Myself, and show that I do the same that My Father does. BEDE. For when the Son declared that He worked the works of the Father, He proved that His and His Father's works were the same: which are to heal the sick, to strengthen the weak, and enlighten man. AUG. By His saying, Who sent Me, He gives all the glory to Him from Whom He is. The Father has a Son Who is from Him, but has none from whom He Himself is.
CHRYS. While it is day, He adds; i.e. while men have the opportunity of believing in Me; while this life lasts; The night comes, when none can work. Night here means that spoken of in Matthew, Cast him into outer darkness. Then will there be night, wherein none can work, but only receive for that which he has worked. While you live, do that which you will do: for beyond it is neither faith, nor labor, nor repentance. AUG. But if we work now, now is the day time, now is Christ present; as He says, As long as I am in the world, I am the light of the world. This then is the day. The natural day is completed by the circuit of the sun, and contains only a few hours: the day of Christ's presence will last to the end of the world: for He Himself has said, Lo, I am with you always, even to the end of the world. CHRYS. He then confirms His words by deeds: When He had thus spoken, He spat on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the clay. He who had brought greater substances into being out of nothing, could much more have given sight without the use of any material: but He wished to show that He was the Creator, Who in the beginning used clay for the formation of man. He makes the clay with spittle, and not with water, to make it evident that it was not the pool of Siloam, whither He was about to send him, but the virtue proceeding from His mouth, which restored the man's sight. And then, that the cure might not seem to be the effect of the clay, He ordered the man to wash: And He said to him, Go, wash in the pool of Siloam. The Evangelist gives the meaning of Siloam, which is by interpretation, Sent, to intimate that it was Christ's power that cured him even there. As the Apostle says of the rock in the wilderness, that that Rock was Christ, so Siloam had a spiritual character: the sudden rise of its water being a silent figure of Christ's unexpected manifestation in the flesh. But why did He not tell him to wash immediately, instead of sending him to Siloam? That the obstinacy of the Jews might be overcome, when they saw him going there with the clay on his eyes. Besides which, it proved that He was not averse to the Law, and the Old Testament. And there was no fear of the glory of the case being given to Siloam: as many had washed their eyes there, and received no such benefit. And to show the faith of the blind man, who made no opposition, never argued with himself, that it was the quality of clay rather to darken, than give light, that He had often washed in Siloam, and had never been benefited; that if our Lord had the power, He might have cured him by His word; but simply obeyed: he went his way therefore, and washed and came seeing. Thus our Lord manifested His glory: and no small glory it was, to be proved the Creator of the world, as He was proved to be by this miracle. For on the principle that the greater contains the less, this act of creation included in it every other. Man is the most honorable of an creatures; the eye the most honorable member of man, directing the movements, and giving him sight. The eye is to the body, what the sun is to the universe; and therefore it is placed aloft, as it were, upon a royal eminence. THEOPHYL. Some think that the clay was not laid upon the eyes, but made into eyes. AUG. Our Lord spat upon the ground, and made clay of the spittle, because He was the Word made flesh. The man did not see immediately as he was anointed; i.e. was, as it were, only made a catechumen. But he was sent to the pool which is called Siloam, i.e. he was baptized in Christ; and then he was enlightened. The Evangelist then explains to us the name of this pool: which is by interpretation, Sent: for, if He had not been sent, none of us would have been delivered from our sins. GREG. Or thus: By His spittle understand the savor of inward contemplation. It runs down from the head into the mouth, and gives us the taste of revelation from the Divine splendor even in this life. The mixture of His spittle with clay is the mixture of supernatural grace, even the contemplation of Himself with our carnal knowledge, to the soul's enlightenment, and restoration of the human understanding from its original blindness.
drb › John › 9 › Verse 1 through 7
CHRYS. Our Lord, to waken the attention of the Jews, unfolds the meaning of what He has said; Then said Jesus to them again, Verily, verily, I say to you, I am the door of the sheep. AUG. Lo, the very door which He had shut up, He opens; He is the Door: let us enter, and let us enter with joy.
All that ever came before Me are thieves and robbers. CHRYS. He said not this of the Prophets, as the heretics think, but of Theudas, and Judas, and other agitators. So he adds in praise of the sheep, The sheep heard them not; but he no where praises those who disobeyed the prophets, but condemns them severely. AUG. Understand, All that ever came at variance with Me. The Prophets were not at variance with Him. They came with Him, who came with the Word of God, who spoke the truth. He, the Word, the Truth, sent heralds before Him, but the hearts of those whom He sent were His own. They came with Him, inasmuch as He is always, though He assumed the flesh in time: In the beginning was the Word. His humble advent in the flesh was preceded by just men, who believed on Him as about to come, as we believe on Him come. The times are different, the faith is the same. Our faith knits together both those who believed that He was about to come, and those who believe that He has come. All that ever came at variance with Him were thieves and robbers; i.e. they came to steal and to kill; but the sheep did not hear them. They had not Christ's voice; but were wanderers, dreamers, deceivers. Why He is the Door, He next explains, I am the Door; by Me if any man enter in he shall be saved. ALCUIN. As if to say, The sheep hear not them, but Me they hear; for I am the Door, and whoever enters by Me not falsely but in sincerity, shall by perseverance be saved. THEOPHYL. The door admits the sheep into the pasture; And shall go in and out, and find pasture. What is this pasture, but the happiness to come, the rest to which our Lord brings us? AUG. What is this, shall go in and out? To enter into the Church by Christ the Door, is a very good thing, but to go out of the Church is not. Going in must refer to inward cogitation; going out to outward action; as in the Psalm, Man goes forth to his work. THEOPHYL. Or, to go in is to watch over the inner man; to go out, to mortify the outward man, i.e. our members which are upon the earth. He that does this shall find pasture in the life to come. CHRYS. Or, He refers to the Apostles who went in and out boldly; for they became the masters of the world, none could turn them out of their kingdom, and they found pasture. AUG. But He Himself explains it more satisfactorily to me in what follows: The thief comes not, but for to steal, and for to kill: I am come that they might have life, and that they might have it more abundantly. By going in they have life; i.e. by faith, which works by love; by which faith they go into the fold. The just lives by faith. And by going out they will have it more abundantly: i.e. when true believers die, they have life more abundantly, even a life which never ends. Though in this fold there is not wanting pasture, then they will find pasture, such as will satisfy them. Today shall you be with Me in paradise. GREG. Shall go in, i.e. to faith: shall go out, i.e. to sight: and find pasture, i.e. in eternal fullness. ALCUIN. The thief comes not but for to steal, and to kill. As if He said, And well may the sheep not hear the voice of the thief; for he comes not but for to steal: he usurps another's office, forming his followers not on Christ's precepts, but on his own. And therefore it follows, and to kill, i.e. by drawing them from the faith; and to destroy, i.e. by their eternal damnation. CHRYS. The thief comes not but for to steal, and to kill, and to destroy; this was literally fulfilled in the case of those movers of sedition, whose followers were nearly all destroyed; deprived by the thief even of this present life. But came, He said, for the salvation of the sheep; That they might have life, and that they might have it more abundantly, in the kingdom of heaven. This is the third mark of difference between Himself, and the false prophets. THEOPHYL. Mystically, the thief is the devil, steals by wicked thoughts, kills by the assent of the mind to them, and destroys by acts.
drb › John › 10 › Verse 7 through 10
CHRYS. Christ's words had the effect of stopping Martha's grief. In her devotion to her Master she had no time to think of her afflictions: And when she had so said, she went her way, and called Mary her sister secretly. AUG. Silently, i.e. speaking in a low voice. For she did speak, saying, the Master is come, and calls for you. CHRYS. She calls her sister secretly, in order not to let the Jews know that Christ was coming. For had they known, they would have gone, and not been witnesses of the miracle. AUG. We may observe that the Evangelist has not said, where, or when, or how, the Lord called Mary, but for brevity's sake has left it to be gathered from Martha's words. THEOPHYL. Perhaps she thought the presence of Christ in itself a call, as if it were inexcusable, when Christ came, that she should not go out to meet Him. CHRYS. While the rest sat around her in her sorrow, she did not wait for the Master to come to her, but, not letting her grief detain her, rose immediately to meet Him; As soon as she heard that, she arose quickly, and came to Him. AUG. So we see, if she had known of His arrival before, she would not have let Martha go without her. Now Jesus was not yet come into the town, but was in that place where Martha met Him. CHRYS. He went slowly that He might not seem to catch at an occasion of working a miracle, but to have it forced upon Him by others asking Mary, it is said, arose quickly, and thus anticipated His coming. The Jews accompanied her: The Jews then which were with her in the house, and comforted her, when they saw Mary that she arose up hastily and went out, followed her, saying, She goes to the grave to weep there. AUG. The Evangelist mentions this to show how it was that so many were present at Lazarus' resurrection, and witness of that great miracle.
Then when Mary was come where Jesus was, and saw Him, she fell down at His feet. CHRYS. She is more fervent than her sister. Forgetful of the crowd around her, and of the Jews, some of whom were enemies to Christ, she threw herself at her Master's feet. In His presence all earthly things were nothing to her; she thought of nothing but giving Him honor. THEOPHYL. But her faith seems as yet imperfect: Lord, if You had been here, my brother had not died.
ALCUIN. As if to say, Lord, while You were with us, no disease, no sickness dared to show itself, amongst those with whom the Life deigned to take up His abode. AUG. O faithless assembly! While You are yet in the world, Lazarus your friend dies! If the friend cries, what will the enemy suppose? Is it a small thing that they will not serve You upon earth? Lo, hell has taken your beloved. BEDE. Mary did not say so much as Martha, she could not bring out what she wanted for weeping, as is usual with persons overwhelmed with sorrow.
drb › John › 11 › Verse 28 through 32
CHRYS. Because the love of human praise prevented the chief rulers from believing, Jesus cried and said, He that believes in Me, believes not on Me, but on Him that sent Me: as if to say, Why are you afraid to believe in Me? Your faith through Me passes to God. AUG. He signifies to them that He is more than He appears to be, (for to men He appeared but a man; His Godhead was hid.) Such as the Father is, such am I in nature and in dignity; He that believes in Me, believes not in Me, i.e. on that which He sees, but in Him that sent Me, i.e. on the Father. [He that believes in the Father must believe in Him as the Father, i.e. must believe that He has a Son; and reversibly, he who believes in the Son thereby believes in the Father.] And again, if anyone thinks that God has sons by grace, but not a Son equal and coeternal with Himself, neither does he believe in the Father, who sent the Son; because what he believes in is not the Father who sent Him. And to show that He is not the Son, in the sense of one out of many, a son by grace, but the Only Son equal to the Father, He adds And He that sees Me, sees Him that sent Me; so little difference is there between Me and Him that sent Me, that He that sees Me, sees Him. Our Lord sent His Apostles, yet none of them dared to say, He that believes in Me. We believe an Apostle, but we do not believe in an Apostle. Whereas the Only Begotten says, He that believes in Me, does not believe in Me, but on Him that sent Me. Wherein He does not withdraw the believer's faith from Himself, but gives him a higher object than the form of a servant, for that faith. CHRYS. He that believes on Me, believes not in Me, but on Him that sent Me: as if He said, He that takes water from a stream, takes the water not of the stream, but of the fountain. Then to show that it is not possible to believe on the Father, if we do not believe in Him, He says, He that sees Me, sees Him that sent Me. What then; Is God a body? By no means; seeing here is the mind's vision. What follows still further shows His union with the Father. I am come a light into the world. This is what the Father is called in many places. He calls Himself the light, because he delivers from error, and disperses the darkness of the understanding; that whosoever believes in Me should not abide in darkness. AUG. Whereby it is evident, that He found all in darkness. In which darkness if they wish not to remain, they must believe in the light which is come into the world. He says in one place to His disciples, you are the light of the world; but He did not say to them, you are come a light into the world, that whosoever believes on you should not abide in darkness. All saints are lights, but they are so by faith, because they are enlightened by Him, from Whom to withdraw is darkness. CHRYS. And to show that He does not let His despisers go unpunished, from want of power, He adds, And if any man hear My words and believe not, I judge him not. AUG i.e. I judge him not now. He does not say, I judge him not at I the last day, for that would be contrary to the sentence above, The Father has committed all judgment to the Son. And the reason follows, why He does not judge now; For I came not to judge the world, but to save the world. Now is the time of mercy afterward will be the time of judgment. CHRYS. But that this might not serve to encourage sloth, He warns men of a terrible judgment coming; He that rejects Me, and hears not My words, has one that judges him. AUG. Mean time they waited to know who this one was; so He proceeds: The word that I have spoken, the same shall judge him at the last day. He makes it sufficiently clear that he Himself will judge at the last day. For the word that He speaks, is Himself. He speaks Himself, announces Himself. We gather too from these words that those who have not heard, will be judged differently from those who have heard and despised. AUG. I judge him not; the word that I have spoken shall judge him: for I have not spoken of Myself. The word which the Son speaks judges, because the Son did not speak of Himself: for I have not spoken of Myself: i.e. I was not born of Myself. AUG. I ask then how we shall understand this, I will not judge, but the word which I have spoken will judge? Yet He Himself is the Word of the Father which speaks. Is it thus? I will not judge by My human power, as the Son of man, but as the word of God, because I am the Son of God. CHRYS. Or, I judge him not, i.e. I am not the cause of his destruction, but he is himself, by despising my words. The words that I have just said, shall be his accusers, and deprive him of all excuse; the word that I have spoken, the same shall judge him. And what word? This, viz. that I have not spoken of Myself, but the Father which sent Me gave Me a commandment what I should say, and what I should speak. All these things were said on their account, that they might have no excuse. AUG. When the Father gave the Son a commandment, He did not give Him what He had not: for in the Wisdom of the Father, i.e. in the Word, are all the commandments of the Father. The commandment is said to be given, because it is not from him to whom it is said to be given. But to give the Son that which He never was without, is the same as to beget the Son who never was not. THEOPHYL. Since the Son is the Word of the Father, and reveals completely what is in the mind of the Father, He says He receives a commandment what He should say, and what He should speak: just as our word, if we say what we think, brings out what is in our minds.
And 1 know that His commandment is life everlasting. AUG. If life everlasting is the Son Himself, and the commandment is life everlasting, what is this but saying, I am the commandment of the Father? And in the same way in the following; Whatsoever I speak therefore, even as the Father said to Me, so I speak, we must not understand, said to Me, as if words were spoken to the Only Word.
The Father spoke to the Son, as He gave life to the Son; not that the Son knew not, or had not, but that He was the Son. What is meant by, as He said to Me, so I speak, but that I am the Word who speaks. The Father is true, the Son is truth: the True, begat the Truth. What then could He say to the Truth, if the Truth was perfect from the beginning, and no new truth could be added to Him? That He spoke to the Truth then, means that He begat the Truth.
drb › John › 12 › Verse 44 through 50
AUG. Our Lord, mindful of His promise to Peter that he should know the meaning of His act, you shall know here after, now begins to teach him: So after He had washed their feet, and had taken His garments, and was sat down again, He said to them, Know you what I have done to you? ORIGEN. Know you, is either interrogative, to show the greatness of the act, or imperative, to rouse their minds. ALCUIN. Mystically, when at our redemption we were changed by the shedding of His blood, He took again His garments, rising from the grave the third day, and clothed in the same body now immortal, ascended into heaven, and sits on the right hand of the Father, from whence He shall come to judge the world. CHRYS. He speaks now not to Peter alone, but to all: you call Me Master and Lord. He accepts their judgment; and to prevent the words being set down merely to favor on their parts, adds, And you say well, for so I am. AUG. It is enjoined in the Proverbs, Let another man praise you, and not your own mouth. For it is dangerous for one to praise himself, who has to beware of pride. But He who is above all things, howsoever He praise Himself, extols not Himself too highly. Nor can God be called arrogant: for that we should know Him is no gain to Him, but to us. Nor can anyone know Him, unless He who knows, show Himself. So that if to avoid arrogance He did not praise Himself, He would be denying us wisdom. But why should the Truth fear arrogance? To His calling Himself Master, no one could object, even were He man only, since professors in different arts call themselves so without presumption. But what free man can bear the title of lord in a man? Yet when God speaks, height cannot exalt itself; truth cannot lie; it is for us to submit to that height, to obey that truth. Wherefore you say well in that you call Me Master and Lord, for so I am; but if I were not what you say, you would say ill. ORIGEN. They do not say well, Lord, to whom it shall be said, Depart from Me, you that work iniquity. But; the Apostles say well, Master and Lord, for wickedness had not dominion over them, but the Word of God.
If then I your Lord and Master have washed your feet, you also ought to wash one another's feet. CHRYS. He shows us the greater, that we may do the less. For He was the Lord, but we, if we do it, do it to our fellow-servants: For I have given you an example, that you should do as I have done to you. BEDE. Our Lord first did a thing, then taught it: as it is said, Jesus began both to do and to teach (Acts 1:1). AUG. This is, blessed Peter, what you were ignorant of; this you were told that you should know afterwards. ORIGEN. But it is not necessary for one who wishes to do all the commandments of Jesus, literally to perform the act of washing feet. This is merely a matter of custom; and the custom is now generally dropped. AUG. This act is done literally by many, when they receive one another in hospitality. For it is unquestionably better that it should be done with the hands, and that the Christian disdain not to do what Christ did. For when the body is bent at the feet of a brother, the feeling of humility is made to rise in the heart, or, if it be there already, is confirmed. But besides this moral meaning, is not a brother able to change a brother from the pollution of sin? Let us confess our faults one to another, forgive one another's faults, pray for one another's faults. In this way we shall wash one another's feet. ORIGEN. Or thus: This spiritual washing of the feet is done primarily by Jesus Himself, secondarily by His disciples, in that He said to them, you ought to wash one another's feet. Jesus washed the feet of His disciples as their Master, of His servants as their Lord. But the object of the master is to make His disciples as Himself; and our Savior beyond all other masters and lords, wished His disciples to be as their Master and Lord, not having the spirit of bondage, but the spirit of adoption, whereby they, cry, Abba, Father (Rom 8:19). So then before they become masters and lords, they need the washing of the feet, being as vet insufficient disciples, and savoring of the spirit of bondage. But when they have attained to the state of master and lord, they then are able to imitate their Master, and to wash the disciples' feet by their doctrine. CHRYS He continues to urge them to wash one another's feet; Verily, verily, I Say to you, The servant is not greater than his lord, neither He that is sent greater than He that sent Him; as if to say, If I do it, much more ought you. THEOPHYL. This was a necessary admonition to the Apostles, some of whom were about to rise higher, others to lower degrees of eminence. That none might exult over another, He changes the hearts of all. BEDE. To know what is good, and not to do it, tends not to happiness, but to condemnation; as James said, To him that knows to do good, and does it not, to him it is sin (James 4:17). Wherefore He adds, If you know these things, happy are you if you do them. CHRYS. For all know, but all do not do. He then rebukes the traitor, not openly, but covertly: I speak not of you all. AUG. As if to say, There is one among you who will not be blessed, nor does these things. I know whom I have chosen. Whom, but those who shall be happy by doing His commandments? Judas therefore was not chosen. But if so, why does He say in another place, Have not I chosen you twelve? Because Judas was chosen for that for which he was necessary, but not for that happiness of which He says, Happy are you, if you do them. ORIGEN. Or thus: I speak not of you all, does not refer to, Happy are you if you do them. For of Judas, or any other person, it may be said, Happy is he if he do them. The words refer to the sentence above, The servant is not greater than his lord, neither He that is sent greater than He that sent Him. For Judas, being a servant of sin, was not a servant of the Divine Word; nor an Apostle, when the devil had entered into him. Our Lord knew those who were His, and did not know who were not His, and therefore says, not, I know all present, but, I know whom I have chosen, i.e. I know My Elect. CHRYS. Then, that He might not sadden them all, He c adds, But that the Scripture must be fulfilled, He that eats bread with Me, has lifted up his heel against Me: strewing that He knew who the traitor was, an intimation that would surely have checked him, if anything would. He does not say, shall betray Me, but, shall lift up his heel against Me, alluding to his deceit and secret plotting. AUG. Shall lift up his heel against Me, i.e. shall tread upon Me. The traitor Judas is meant. CHRYS. He that eats bread with Me; i.e. who was fed by Me, who partook of My table. So that if injured ever by our servants or inferiors, we need not be offended. Judas had received infinite benefits, and yet thus requited his Benefactor. AUG. They then who were chosen ate the Lord; he ate the bread of the Lord, to injure the Lord; they ate life, he damnation; for he that eats unworthily, eats damnation to himself (1 Cor 11:27).
Now I tell you before it come, that when it is come, you may believe that I am He, i.e. of whom that Scripture foretold. ORIGEN. That you may believe, is not said, as if the Apostles did not believe already, but is equivalent to saying, Do as you believe, and persevere in your belief, seeking for no occasion of falling away. For besides the evidences the disciples had already seen, they had now that of the fulfillment of prophecy. CHRYS. As the disciples were about to go forth and to suffer many things, He consoles them by promising His own assistance and that of others; His own, when He says, Happy are you if you do them; that of others, in what follows, Verily, verily, I say to you, He that receives whomsoever I send, receives Me; and he that receives Me receives Him that sent Me. ORIGEN. For he that receives him whom Jesus sends, receives Jesus who is represented by him; and he that receives Jesus, receives the Father. Therefore he that receives whom Jesus sends, receives the Father that sent. The words may have this meaning too: He that receives whom I send, had attained unto receiving Me: he who receives Me not by means of any Apostle, but by My own entrance into his soul, receives the Father; so that not only I abide in him, but the Father also. AUG. The Arians, when they hear this passage, appeal immediately to the gradations in their system, that as far as the Apostle is from the Lord, so far is the Son from the Father. But our Lord has left us no room for doubt on this head; for He said, I and My Father are one. But how shall we understand those words of our Lord, He that receives Me, receives Him that sent Me? If we take them to mean that the Father and the Son are of one nature it will seem to follow, when He says, He that receives whomsoever 1 send, receives Me, that the Son and an Apostle are of one nature. May not the meaning be, He that receives whosoever I send, receives Me, i.e. Me as man: But He that receives Me, i. e as God, receives Him that sent Me. But it is not this unity of nature, which is here put forth, but the authority of the Sender, as represented by Him who is sent. In Peter hear Christ, the Master of the disciple, in the Son the Father, the Begotten of the Only Begotten.
drb › John › 13 › Verse 12 through 20
HILARY. A declaration so new startled Philip. Our Lord is seen to be man. He confesses Himself to be the Son of God, declares that, if He were known, the Father would be known, that, if He is seen, the Father is seen. The familiarity of the Apostle therefore breaks forth into questioning our Lord, Philip said to Him, Lord, show us the Father, and it suffices us. He did not deny He could be seen, but wished to be shown him; nor did he wish to see with his bodily eyes, but that He whom he had seen might be made manifest to his understanding. He had seen the Son in the form of man, but how through that form He saw the Father, he did not know. This he wants to be strewn him, strewn to his understanding, not set before his eyes; and then he will be satisfied: And it suffices us. AUG. For to that joy of beholding His face, nothing can be added. Philip understood this, and said, Lord, show us the Father, and it suffices us. But he did not yet understand that he could in the same way have said, Lord, show us Yourself, and it suffices us. But our Lord's answer enlightens him, Jesus said to him, Have I been so long with you, and yet have you not known Me, Philip? AUG. But how is this, when our Lord said that they knew where He was going, and the way, because they knew Him? The question is easily settled by supposing that some of them knew, and others not; among the latter, Philip. HILARY. He reproves the ignorance of Philip in this respect. For whereas his actions had been strictly divine, such as walking on the water, commanding the winds, remitting sins, raising the dead, He complained that in His assumed humanity, the Divine nature was not discerned. Accordingly to Philip's request, to be strewn the Father, Our Lord answers, He that has seen Me, has seen the Father. AUG. When two persons are very like each, we say, If you have seen the one, you have seen. n the other. So here, He that has seen Me, has seen the Father; not that He is troth the Father, and the Son, but that the Son is an absolute likeness of the Father. HILARY. He does not mean the sight of the bodily eye: for His fleshly part, born of the Virgin, does not avail towards contemplating the form and image of God in Him; but the Son of God being known with the understanding, it follows that the Father is known also, forasmuch as He is the image of God, not differing from but expressing His Author. For our Lord's expressions do not spear; of one person solitary and without relationship, but teach us His birth. The Father also excludes the supposition of a single solitary person, and leaves us no other doctrine but that the Father is seen in the Son, by the incommunicable likeness of birth. AUG. But is he to be reproved, who, when he has seen the likeness, wishes to see the man of whom he is the likeness? No, our Lord rebuked the question, only with reference to the mind of the asker. Philip asked, as if the Father were better than the Son; and so showed that He did not know the Son. Which opinion our Lord corrects: Believe you not that I am in the Father, and the Father in Me? as if He said, If it is a great wish with you to see the Father, at any rate believe what you do not see. HILARY. For what excuse was there for ignorance of the Father, or what necessity to show Him, when the Father was seen in the Son by His essential nature, while by the identity of unity, the Begotten and the Begetter are one: Believe you not that I am in the Father and the Father in Me? AUG. He wished him to live by faith, before he had sight, and therefore says, Believe you not? Spiritual vision is the reward of faith, vouchsafed to minds purified by faith. HILARY. But the Father is in the Son, and the Son in the Father, not by a conjunction of two harmonizing essences, nor by a nature grafted into a more capacious substance as in material bodies, in which it is impossible that what is within can be made external to that which contains it; but by the birth of a nature which is life from life; forasmuch as from God nothing but God can be born.
HILARY. The unchangeable God follows, so to speak, His own nature, by begetting unchangeable God. Nor does the perfect birth of unchangeable God from unchangeable God forsake His own nature. We understand then here the nature of God subsisting in Him, since God is in God, nor besides Him who is God, can any other be God. CHRYS. Or thus: Philip, because [he thought] he had seen c the Son with his bodily eye, wished to see the Father in the same way; perhaps too remembering what the Prophet said, I saw the Lord (Isaiah 6:1), and therefore he says, Show us the Father. The Jews had asked, who was His Father; and Peter and Thomas, whither He went; and neither were told plainly. Philip therefore, that he might not seem burdensome, after saying, Show us the Father, adds, And it suffices us: i.e. we seek for no more. Our Lord in reply does not say, that he asked an impossible thing, but that he had not seen the Son to begin with, for that if he had seen Him, he would have seen the Father: Have I been so long time with you, and yet have you not known Me? He does not say, not seen Me, but, not known Me; not known that the Son, being what the Father is, does in Himself fitly show the Father. Then dividing the Persons, He says, He that has seen Me has seen the Father; that none might maintain that He was both the Father and the Son. The words show too that even the Son was not seen in a bodily sense. So if anyone takes seeing here, for knowing, I will not contradict him, but will take the sentence as if it was, He that has known Me, has known the Father. He shows here His consubstantiality with the Father: He that has seen My substance, has seen the Father. Whence it is evident He is not a creature: for all know and see the creature, but not all God; Philip, for instance, who wished to see the substance of the Father. If Christ then had been of another substance from the Father, He would never have said, He that has seen Me, has seen the Father. A man cannot see the substance of gold in silver: one nature cannot be made apparent by another. AUG. He then addresses all of them, not Philip only: The word that I speak to you, I speak not of Myself. What is, I speak not of Myself, I but, I that speak am not of Myself? He attributes what He does to Him, from whom He Himself, the doer, is. HILARY. Wherein He neither desires Himself to be the Son, nor hides the existence of His Father's power in Him. In that He speaks, it is Himself that speaks in His own person; in that He speaks not of Himself, He witnesses His nativity, that He is God from God. CHRYS. Mark the abundant proof of the unity of substance. For He continues; But the Father that dwells in Me, He does the works. As if He said, My Father and I act together, not differently from each other; agreeing with what He said below: If I do not the works of My Father, believe Me not. But why does He pass from words to works? Why does He not say as we might have expected, He speaks the words? Because He means to apply what He says both to His doctrine, and to His miracles; or because His words are themselves works. AUG. For he that edifies his neighbor by speaking, does a good work. These two sentences are brought against us by different sects of heretics; the Arians saying that the Son is unequal to the Father, because He does not speak of Himself; the Sabellians, that the same who is the Father is the Son. For what is meant, they ask, by, The Father that dwells in Me, He does the works, but, I that dwell in Myself, do these works.
HILARY. That the Father dwells in the Son, show that He is not single, or solitary; that the Father works by the Son, shows that He is not different or alien. As He is not solitary who does not speak from Himself, so neither is He alien and separable who speaks by Him. Having shown then that the Father spoke and worked in Him, He formally states this union: Believe Me that I am in the Father, and the Father in Me: that they might not think that the Father works and speaks in the Son as by a mere agent or instrument, not by the unity of nature implied in His Divine birth. AUG. Philip alone was reproved before. CHRYS. But if this does not suffice to show my consubstantiality, at least learn it from My works: Or else believe Me for the very works' sake. You have seen My miracles, and all the proper signs of My divinity; works which the Father alone works, sins remitted, life restored, and the like. AUG. Believe then for My works' sake, that I am in the Father, and the Father in Me; for, were we separated, we could not be working together.
drb › John › 14 › Verse 8 through 11
AUG. Our Lord having said, A little while, and the world sees Me no more: but you shall see Me: Judas, not the traitor named Iscariot, but he whose Epistle is read among the Canonical Scriptures, asks His meaning: Judas said to Him, not Iscariot, Lord, how is it that you will manifest Yourself to us, and not to the world? Our Lord in reply explains why He manifests Himself to His own, and not to aliens, viz. because the one love Him, the other do not. Jesus answered and said to him, If a man love Me, he will keep My words. GREG. If you would prove your love, show your works. The love of God is never idle; whenever it is, it does great things: if it do not work, it is not. AUG. Love distinguishes the saints from the world: it makes men to be of one mind in an house; in which house the Father and the Son take their abode; who give that love to those, to whom in the end they will manifest themselves. For these is a certain inner manifestation of God, unknown to the ungodly, to whom there is no manifestation made of the Father and the Holy Spirit, and only could be of the Son in the flesh; which latter manifestation is not as the former, being only for a little while, not for ever, for judgment, not for joy, for punishment, not for reward. And We will come to him: They come to us, in that we go to Them; They come by succoring, we go by obeying; They come by enlightening, we go by contemplating; They come by filling, we go by holding: so Their manifestation to us is not external, but inward; Their abode in us not transitory, but eternal. It follows, And will make Our abode with him. GREG. Into some hearts He comes, but not to make His abode with them. For some feel compunction for a season and turn to God, but in time of temptation forget that which gave them compunction, and return to their former sins, just as if they had never lamented them. But whoever loves God truly, into his heart the Lord both comes, and also makes His abode therein: for the love of the Godhead so penetrates him, that no temptation withdraws him from it. He truly loves, whose mind no evil pleasure overcomes, through his consent thereto.
AUG. But while the Father and the Son make Their abode with the loving, soul, is the Holy Spirit excluded? What means that which is said of the Holy Spirit above: He dwells with you, and shall be in you, but that the Spirit makes His abode with us? Unless indeed a man be so absurd as to think that when the Father and the Son come, the Holy Spirit departs, as if to give place to His superiors. Yet even this carnal thought is met by Scripture, in that it says, Abide with you for ever. He will therefore be in the same abode with Them for ever. As He did not come without Them, so neither They without Him. As a consequence of the Trinity, acts are sometimes attributed to single persons in it: but the substance of the same Trinity demands, that in such acts the presence of the other Persons also be implied. GREG. In proportion as a man's love rests upon lower things, in that proportion is he removed from heavenly love: He that loves Me not, keeps not My sayings. To the love then of our Maker, let the tongue, mind, life bear witness. CHRYS. Or thus Judas thought that he should , see Him, as we see the dead in sleep: How is it, that you will manifest Yourself to us, and not to the world? meaning, Alas, as you art to die, you will appear to us but as one dead. To correct this mistake, He says, I and My Father will come to him, i.e. I shall manifest Myself, even as My Father manifests Himself. And will make our abode with Him; which is not like a dream. It follows, And the word which you hear is not Mine, but the Father's which sent Me; i.e. He that hears not My words, inasmuch as he loves not Me, so loves he not My Father. This He says to show that He spoke nothing which was not the Father's, nothing beside what seemed good to the Father. AUG. And perhaps there is a distinction at bottom, since He speaks of His sayings, when they are His own, in the plural number; as when He says, He that loves Me not, keeps not My sayings: when they are not His own, but the Father's, in the singular, i.e. as the Word, which is Himself. For He is not His own Word, but the Father's, as He is not His own image, but the Father's, or His own Son, but the Father's.
CHRYS. These things have I spoken to you, being yet present with you. Some of these things were obscure, and not understood by the disciples. AUG The abode He promised them hereafter is altogether a different one from this present abode He now speaks of. The one is spiritual and inward, the other outward, and perceptible to the bodily sight and hearing. CHRYS. To enable them to sustain His bodily departure more cheerfully, He promises that that departure shall be the source of great benefit; for that while He was then in the body, they could never know much, because the Spirit would not have come: But the Comforter, which is the Holy Ghost, Whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said to you. GREG. Paraclete is Advocate, or Comforter. The Advocate then intercedes with the Father for sinners, when by His inward power He moves the sinner to pray for himself. The Comforter relieves the sorrow of penitents, and cheers them with the hope of pardon. CHRYS. He often calls Him the Comforter, in allusion to the affliction in which they then were. DIDYMUS. The Savior affirms that the Holy Spirit is sent by the Father, in His, the Savior's, name; which name is the Son. Here an agreement of nature and propriety, so to speak, of persons is strewn. The Son can come in the Father's name only, consistently with the proper relationship of the Son to the Father, and the Father to the Son. No one else comes in the name of the Father, but in the name of God, of the Lord, of the Almighty, and the like. As servants who come in the name of their Lord, do so as being the servants of that Lord, so the Son who comes in the name of the Father, bears that name as being the acknowledged only-begotten Son of the Father. That the Holy Spirit then is sent in the Son's name, by the Father, shows that He is in unity with the Son: whence He is said too to be the Spirit of the Son, and to make those sons by adoption, who are willing to receive Him. The Holy Spirit then, Who comes in the name of the Son from the Father, shall teach them, who are established in the faith of Christ, all things; all things which are spiritual, both the understanding of truth, and the sacrament of wisdom. But He will teach not like those who have acquired an art or knowledge by study and industry, but as being the very art, doctrine, knowledge itself. As being this Himself, the Spirit of truth will impart the knowledge of divine things to the mind. GREG. Unless the Spirit be present to the mind of the hearer, the word of the teacher is vain. Let none then attribute to the human teacher, the understanding which follows in consequence of his teaching: for unless there be a teacher within, the tongue of the teacher outside will labor in vain. Nay even the Maker Himself does not speak for the instruction of man, unless the Spirit by His unction speaks at the same time. AUG. So then the Son speaks, the Holy Spirit teaches: when the Son speaks we take in the words, when the Holy Spirit teaches, we understand those words. The whole Trinity indeed both speaks and teaches, but unless each person worked separately as well, the whole would be too much for human infirmity to take in. GREG. But why is it said of the Spirit, He shall suggest all stings to you: to suggest being the office of an inferior? The word is used here, as it is used sometimes, in the sense of supplying secretly. The invisible Spirit suggests, not because He takes a lower place in teaching, but because He teaches secretly. AUG. Suggest, i.e. bring to your remembrance. Every wholesome hint to remember that we receive is of the grace of the Spirit. THEOPHYL. The Holy Spirit then was both to teach and to bring to remembrance: to teach what Christ had forborne to tell His disciples, because they were not able to bear it; to bring to remembrance what Christ had told them but which on account of its difficulty, or their slowness of understanding, they were unable to remember. CHRYS. Peace I leave with you, My peace I give to you: He says this to console His disciples, who were now troubled at the prospect of the hatred and opposition which awaited them after His departure. AUG. He left no peace in this world; in which we conquer the enemy, and have love one to another: He will give us peace in the world to come, when we shall reign without an enemy, and where we shall be able to avoid disagreement. This peace is Himself, both when we believe that He is, and when we shall see Him as He is. But why does He say, Peace I leave with you, without the My, whereas He puts in My in, My peace 1 give to you? Are we to understand My in the former; or is it not rather left out with a meaning? His peace is such peace as He has Himself; the peace which He left us in this world is rather our peace than His. He has nothing to fight against in Himself, because He has no sin: but ours is a peace in which we still say, Forgive us our debts (Matt 6:12). And in like manner we have peace between ourselves, because we mutually trust one another, that we mutually love one another. But neither is that a perfect peace; for we do not see into each other's minds. I could not deny however that these words of our Lord's may be understood as a simple repetition. He adds, Not as the world gives, give I unto you: i.e. not as those men, who love the world, give. They give themselves peace, i.e. free, uninterrupted enjoyment of the world. And even when they allow the righteous peace, so far as not to persecute them, yet there cannot be true peace, where there is no true agreement, no union of heart. CHRYS. External peace is often even hurtful, rather than profitable to those who enjoy it. AUG. But there is a peace which is serenity of thought, tranquillity of mind, simplicity of heart, the bond of love, the fellowship of charity. None will be able to come to the inheritance of the Lord who do not observe this testament of peace; none be friends with Christ, who are at enmity with the Christians.
drb › John › 14 › Verse 22 through 27
HILARY. He rises in haste to perform the sacrament of His final passion in the flesh (such is His desire to fulfill His Father's commandment) and therefore takes occasion to unfold the mystery of His assumption of His flesh, whereby He supports us, as the vine does its branches: I am the true vine. AUG. He says this as being the Head of the Church, of which we are the members, the Man Christ Jesus; for the vine and the branches are of the same nature. When He says, I am the true vine, He does not mean really a vine; for He is only called so metaphorically, not literally, even as He is called the Lamb, the Sheep, and the like; but He distinguishes Himself from that vine to whom it is said, How you are turned into the degenerate plant of a strange vine to me (Jer 11:21). For how is that a true vine, which when grapes are expected from it, produces only thorns? HILARY. But He wholly separates this humiliation in the flesh from the form of the Paternal Majesty, by setting forth the Father as the diligent Husbandman of this vine: And My Father is the Husbandman. AUG. For we cultivate God, and God cultivates us. But our culture of God does not make Him better: our culture is that of adoration, not of plowing: His culture of us makes us better. His culture consists in extirpating all the seeds of wickedness from our hearts, in opening our heart to the plow, as it were, of His word, in sowing in us the seeds of His commandments, in waiting for the fruits of piety. CHRYS. And forasmuch as Christ was sufficient for Himself, but His disciples needed the help of the Husbandman, of the vine He says nothing, but adds concerning the branches, Every branch in Me that bears not fruit, He takes away. By fruit is meant life, i.e. that no one can be in Him without good works. HILARY. The useless and deceitful branches He cuts down for burning. CHRYS. And inasmuch as even the best of men require the work of the husbandman, He adds, And every branch that bears fruit, He purges it, that it may bring forth more fruit. He alludes here to the tribulations and trials which were coming upon them, the effect of which would be to purge, and so to strengthen them. By pruning the branches we make the tree shoot out the more. AUG. And who is there in this world so clean, that he cannot be more and more changed? Here, if we say that we have no sin, we deceive ourselves. He cleans then the clean, i.e. the fruitful, that the cleaner they be, the more fruitful they may be. Christ is the vine, in that He said, My Father is greater than I; but in that He said, I and My Father are one, He is the husbandman; not like those who carry on an external ministry only; for He gives increase within. Thus He calls Himself immediately the cleanser of the branches: Now you are clean through the word, which I have spoken to you. He performs the part of the husbandman then, as well as of the vine. But why does He not say, you are clean by reason of the baptism wherewith you are washed? Because it is the word in the water which cleans. Take away the word, and what is the water, which but water. Add the word to the element, and you have a sacrament. Whence has the water such virtue as that by touching the body, it cleans the heart, but by the power of the word, not spoken only, but believed? For in the word itself the passing sound is one thing, the abiding virtue another. This word of faith is of such avail in the Church of God that by Him who believes, presents, blesses, sprinkles the infant, it cleanses that infant, though itself is unable to believe. CHRYS. You are clean through the word which I have spoken to you, i.e., you have been enlightened by My doctrine, and been delivered from Jewish error.
drb › John › 15 › Verse 1 through 3
CHRYS. Having said that they were clean through the word which He had spoken to them, He now taught them that they must do their part. AUG. Abide in Me, and I in you: not they in Him, as He in them; for both are for the profit not of Him, but them. The branches do not confer any advantage upon the vine, but receive their support from it: the vine supplies nourishment to the branches, takes none from them: so that the abiding in Christ, and the having Christ abiding in them, are both for the profit of the disciples, not of Christ; according to what follows, As the branch cannot bear fruit of itself, except it abide in the vine, no more can you, except you abide in Me. Great display of grace! He strengthens the hearts of the humble, stops the mouth of the proud. They who hold that God is not necessary for the doing of good works, the subverters, not the asserters, of free will, contradict this truth. For he who thinks that he bears fruit of himself, is not in the vine; he who is not in the vine, is not in Christ; he who is not in Christ, is not a Christian. ALCUIN. All the fruit of good works proceeds from this root. He who has delivered us by His grace, also carries us onward by his help, so that we bring forth more fruit. Wherefore He repeats, and explains what He has said: I am the vine, you are the branches. He that abides in Me, by believing, obeying, persevering, and I in Him, by enlightening, assisting, giving perseverance, the same, and none other, brings forth much fruit. AUG. But lest any should suppose that a branch could bring forth a little fruit of itself, He adds, For without Me you can do nothing. He does not say, you can do little. Unless the branch abides in the vine, and lives from the root, it can bear no fruit whatever. Christ, though He would not be the vine, except He were man, yet could not give this grace to the branches, except He were God. CHRYS. The Son then contributes no less than the Father to the help of the disciples. The Father changes, but the Son keeps them in Him, which is that which makes the branches fruitful. And again, the cleansing is attributed to the Son also, and the abiding in the root to the Father who begot the root. It is a great loss to be able to do nothing, but He goes on to say more than this: If a man abide not in Me, he is cast forth as a branch, i.e. shall not benefit by the care of the husbandman, and withers, i.e., shall lose all that it desires from the root, all that supports its life, and shall die. ALCUIN. And men gather them, i.e., the reapers, the Angels, and cast them into the fire, everlasting fire, and they are burned. AUG. For the branches of the vine are as contemptible, if they abide not in the vine, as they are glorious, if they abide. One of the two the branch must be in, either the vine, or the fire: if it is not in the vine, it will be in the fire. CHRYS. Then He shows what it is to abide in Him. If you abide in Me, and My words abide in you, you shall ask what you will and it shall be done to you. It is to be shown by their works. AUG. For then may His words be said to abide in us, when we do what He has commanded, and love what He has promised. But when His words abide in the memory and are not found in the life, the branch is not accounted to be in the vine, because it derives no life from its root. So far as we abide in the Savior we cannot will any thing that is foreign to our salvation. We have one will, insofar as we are in Christ, another, insofar as we are in this world And by reason of our abode in this world, it sometimes happens that we ask for that which is not expedient, through ignorance. But never, if we abide in Christ, will He grant it us, Who does not grant except what is expedient for us. And here we are directed to the prayer, Our Father. Let us adhere to the words and the meaning of this prayer in our petitions, and whatever we ask will be done for us.
drb › John › 15 › Verse 4 through 7
AUG. Our Lord had said, I have ordained that you should walk and bring forth fruit. Love is this fruit. Wherefore, He proceeds: These things I command you, that you love one another. Hence the Apostle said, The fruit of the Spirit is love(Gal 5:22), and enumerates all other graces as springing from this source. Well then does our Lord commend love, as if it were the only thing commanded: seeing that without it nothing can profit, with it nothing be wanting, whereby a man is made good. CHRYS. Or thus: I have said that I lay down My life for you, and that I first chose you. I have said this not by way of reproach, but to induce you to love one another. Then as they were about to suffer persecution and reproach, He bids them not to grieve, but rejoice on that account: If the world hates you, you know that it hated Me before it hated you: as if to say, I know it is a hard trial, but you will endure it for My sake. AUG. For why should the members exalt themselves above the head? You refuse to be in the body, if you are not willing, with the head, to endure the hatred of the world. For love's sake let us be patient; the world must hate us, whom it sees hate whatever it loves; If you were of the world, the world would love his own. CHRYS. As if Christ's suffering were not consolation enough, He consoles them still further by telling them, the hatred of the world would be an evidence of their goodness; so that they ought rather to grieve if they were loved by the world, as that would be evidence of their wickedness. AUG. He said this to the whole Church which is often called the world; as God was in Christ, reconciling the world to Himself (2 Cor 5:19). The whole world then is the Church, and the whole world hates the Church. The world hates the world, the world in enmity, the world reconciled, the defiled world, the changed world. Here it may be asked, If the wicked can be said to persecute the wicked; e. g., if impious kings, and judges, who persecute the righteous, punish murderers and adulterers also, how are we to understand our Lord's words, If you were of the world, the world would love his own? In this way; The world is in them who punish these offenses, and the world is In them who love them. The world then hates its own so far as it punishes the wicked, loves its own so far as it favors them. Again, if it be asked how the world loves itself, when it hates the means of its redemption, the answer is, that it loves itself with a false, not a true love, loves what hurts it; hates nature, loves vice. Wherefore we are forbidden to love what it loves in itself; commanded to love what it hates in itself. The vice in it we are forbidden, the nature in it we are commanded, to love. And to separate us from this lost world, we are chosen out of it, not by merit of our own, for we had no merits to begin with, not by nature which was radically corrupt, but by grace: But because you are not of the world, but I have chosen you out of the world, therefore the world hates you. GREG. For the dispraise of the perverse, is our praise. There is nothing wrong in not pleasing those who do not please God. For no one can by one and the same act please God, and the enemies of God. He proves himself no friend to God, who pleases His enemy; and he whose soul is in subjection to the Truth, will have to contend with the enemies of that Truth. AUG. Our Lord, in exhorting His servants to bear patiently the hatred of their world, proposes to them an example than which there can be no better and higher one, viz. Himself: Remember the word that I said to you, The servant is not greater than his lord. If they have persecuted Me, they will also persecute you; if they have kept My saying, they will keep yours also. GLOSS. They observed it in order to calumniate it, as we read in the Psalms, The ungodly sees the righteousness . THEOPHYL. Or thus: If, He says, they have persecuted your Lord, much more will they persecute you; if they had persecuted Him, but kept His commandments they would keep yours also. CHRYS. As if He said, you must not be disturbed at having to share My sufferings; for you are not better than I. AUG. The servant is not greater than his lord. Here the servant is the one who has the purified fear, which abides for ever. CHRYS. Then follows another consolation, viz. that the Father is despised and injured with them: But all these things will they do unto you for My name's sake, because they know not Him that sent Me.
AUG. All these things, viz. what He had mentioned, that the world would hate them, persecute them, despise their word. For My Name's sake, i.e., in you they will hate Me, in you persecute Me, your word they will not keep, because it is mine. They who do these things for His name's sake are as miserable, as they who suffer them are blessed: except when they do them to the wicked as well; for then both they who do, and they who suffer, are miserable. But how do they do all these things for His name's sake, when they do nothing for Christ's name's sake, i.e., for justice sake? We shall do away with this difficulty, if we take the words as applying to the righteous; as if it were, All these things will you suffer from them, for My name's sake. If for My name's sake mean this, i.e., My name which they hate in you, justice which they hate in you; of the good, when they persecute the wicked, it may be said in the same way, that they do so both for righteousness' sake, which they love, which love is their motive in persecuting, and for unrighteousness' sake, the unrighteousness of the wicked, which they hate. Because they know not Him that sent Me, i.e. know not according to that knowledge of which it is said, To know you is perfect righteousness (Wisdom 15:3).
drb › John › 15 › Verse 17 through 21
CHRYS. Then by way of another consolation, He declares the injustice of these persecutions both towards Him had them. If I had not come and spoken to them, they had not had sin. AUG. Christ spoke to the Jews only, not to any other nation. In them then was that world which hated Christ and His disciples; and not only in them, but in us also. Were the Jews then without sin before Christ came in the flesh, because Christ had not spoken to them? By sin here He means not every sin, but a certain great sin, which includes all, and which alone hinders the remission of other sins, viz. unbelief. They did not believe in Christ, who came that they might believe in Him. This then they would not have had, had not Christ come; for Christ's advent, as it was the salvation of the believing, so was it the perdition of the unbelieving. But now they have no cloak for their sin. If those to whom Christ had not come or spoken, had not an excuse for their sin, why is it said here that these had no excuse, because Christ had come and spoken to them? If the first had excuse, did it do away with their punishment altogether, or only mitigate it? I answer that this excuse covered, not all their sin, but only this one, viz. that they did not believe in Christ. But they are not of this number to whom Christ came by His disciples; they are not to be let off with a lighter punishment, who altogether refilled to receive Christ's love, and, as far as concerned them, wished its destruction. This excuse they may have who died before they heard of Christ's Gospel; but this will not shield them from damnation. For whoever are not saved in the Savior, who came to seek what was lost, shall without doubt go to perdition: though some will have lighter, others severer punishments. He perishes to God, who is punished with an exclusion from that happiness which is given to the saints. But there is as great a diversity of punishments, as there is of sins: though how this is settled is a matter known to the Divine Wisdom indeed, but too deep for human conjecture to examine or pronounce uponCHRYS As the Jews persecuted Him out of professed regard for the Father, He takes away this excuse: He that hates Me, hates My Father also. ALCUIN. For as he who loves the Son, loves the Father also, the love of the Father being one with that of the Son, even as their nature is one: so he who hates the Son, hates the Father also. AUG. But He has just said, Because they know not Him that sent Me. How could they hate one whom they did not know? For if they hated God, believing Him to be something else; and not God, this was not hatred of God. In the case of men, it often happens that we hate or love persons whom we have never seen, simply in consequence of what hat we have heard of them. But if a man's character is known to us, he cannot properly be said to be unknown. And a man's character is not shown by his face, but by his habits and way of life: else we should not be able to know ourselves, for we cannot see our own face. But history and fame sometimes lie, and our faith is imposed upon. We cannot penetrate into men's hearts; we only know that such things are right, and others wrong; and if we escape error here, to be mistaken in men is a venial matter. A good man may hate a good man ignorantly, or rather love him ignorantly, for he loves the good man, though he hates the man whom he supposes him to be. A bad man may love a good man supposing him to be a bad man like himself, and therefore not, properly speaking, loving him, but the person whom he takes him to be. And in the same way with respect to God. If the Jews were asked whether they loved God, they would reply that they did love Him, not intending to lie, but only being mistaken in so saying. For how could they who hated the Truth, love the Father of the Truth? They did not wish their actions to be judged, and this the Truth did. They hated the Truth then, because they hated the punishment which He would inflict upon such as they. But at the same time they did not know that He was the Truth, who came to condemn them. They did not know that the Truth was born of God the Father, and therefore they did not know God the Father Himself. Thus they both hated and also knew not, the Father. CHRYS. Thus then they have no excuse, He says; I gave them doctrine, I added miracles, which, according to Moses' law, should convince all if the doctrine itself is good also: If l had not done among them the works that none other man did, they had not had sin.
AUG. The sin of not believing Him, notwithstanding His doctrine and His miracles. But why does He add, Which none other man did? Christ did no work greater than the raising of the dead, which we know the ancient Prophets did before Him. Is it that He did some things which no one else did? But others also did what neither He nor anyone else did. True; yet none of the ancient prophets that we read of healed so many bodily defects, sicknesses, infirmities. For to say nothing of single cases, Mark says, that wherever He entered, into villages, or cities, or country, they laid the sick in the streets, and besought Him that they might touch if it were but the border of His garment; and as many as touched Him were made whole (Mark 6:56). Such works as these no one else had done in them. In them, meaning, not amongst them, or before them, but within them. But even where particular works, like some of these, had been done before, whoever worked such did not really do them, for He did them through them, whereas He performs these miracles by His own power. For even if the Father or the Holy Spirit did them, yet it was none other than He, for the Three Persons are of one substance. For these benefits then they ought to have returned Him not hatred, but love. And this He reproaches them with But now they have both seen and hated both Me and My Father. CHRYS. And that the disciples may not say, Why then have you brought us into such difficulties? Could not you foresee the resistance and hatred we should meet with, He quotes the prophecy: But this comes to pass, that the word might be fulfilled that is written in their law, They hated Me without a cause. AUG. Under the name of the Law, the whole of the Old Testament is included; and therefore our Lord says here, That is written in their law, the passage being in the Psalms. AUG. Their law, He says, not as made by them, but as given to them. A man hates without a cause, who seeks no advantage from his hatred. Thus the ungodly hate God; the righteous love Him, i.e. looking for no other good but Him: He is their all in all. GREG. It is one thing not to do good, another to hate the teacher of goodness; as there is a difference between sudden and deliberate sins. Our state generally is that we love what is good, but from infirmity cannot perform it. But to sin of set purpose, is neither to do nor to love what is good. As then it is sometimes a heavier offense to love than to do, so is it more wicked to hate justice than not to do it. There are some in the Church, who not only do not do what is good, but even persecute it, and hate in others what they neglect to do themselves. The sin of these men is not that of infirmity or ignorance, but deliberate willful sin.
drb › John › 15 › Verse 22 through 25
CHRYS. The disciples might say, If they have heard words from Thee, such as none other has spoken, if they have seen works of Him, such as none other has done, and yet have not been convinced, but have hated your Father, and you with Him, why do you send us to preach? How shall we be believed? Such thoughts as these He now answers: But when the Comforter is come, Whom I will send to you from the Father, even the Spirit of Truth which proceeds from the Father, he shall testify of Me. AUG. As if He said, Seeing Me, they hated and killed Me; but the Comforter shall give such testimony concerning Me as shall make them believe, though they see Me not. And because He shall testify, you shall testify also: And you also shall bear witness; He will inspire your hearts, and you shall proclaim with your voices. And you will preach what you know, Because you have been with Me from the beginning; which now you do not do, because you have not yet the fullness of the Spirit. But the love of God shall then be shed abroad in your hearts by the Spirit which shall be given you, and shall make you confident witnesses to Me. The Holy Spirit by His testimony made others testify, taking away fear from the friends of Christ's, and converting the hatred of His enemies into love. DIDYMUS. The Holy Spirit He calls the Comforter, a name taken from His office, which is not only to relieve the sorrows of the faithful, but to fill them with unspeakable joy. Everlasting gladness is in those hearts, in which the Spirit dwells. The Spirit, the Comforter, is sent by the Son, not as Angels, or Prophets, or Apostles, are sent, but as the Spirit must be sent which is of one nature with the Divine wisdom and power that sends Him. The Son when sent by the Father, is not separated from Him, but abides in the Father, and the Father in Him. In the same way the Holy Spirit is not sent by the Son, and proceeds from the Father, in the sense of change of place. For as the Father's nature, being incorporeal, is not local, so neither has the Spirit of truth, Who is incorporeal also, and superior to all created things, a local nature. CHRYS. He calls Him not the Holy Spirit, but the Spirit of truth, to show the perfect faith that was due to Him. He knew that He proceeds from the Father, for He knew all things; He knew where He Himself came from, as He says of Himself above, I know whence I came, and whither l go (John 8:14). DIDYMUS. He does not say, from God, or, from the Almighty, but, from the Father, because though the Father and God Almighty are the same, yet the Spirit of truth properly proceeds from God, as the Father, the Begetter. The Father and the Son together send the Spirit of truth: He comes by the will both of the Father and the Son. THEOPHYL. Elsewhere He says that the Father sends the Spirit; now He says He does: Whom I will send to you, thus declaring the equality of the Father and the Son. That He might not be thought however to be opposed to the Father, and to be another and rival source, as it were, of the Spirit, He adds, From the Father, i.e., the Father agreeing, and taking an equal part in sending Him. When it is said that He proceeds, do not understand His procession to be an external mission, such as is given to ministering spirits, but a certain peculiar, and distinct procession, such as is true of the Holy Spirit alone. To proceed is not the same as being sent, but is the essential nature of the Holy Ghost, as coming from the Father. AUG. If it be asked here whether the Holy Ghost proceeds from the Son also, we may answer thus: The Son is the Son of the Father alone, and the Father is the Father of the Son only; but the Holy Spirit is not the Spirit of one, but of both; since Christ Himself said, The Spirit of your Father which speaks in you (Mat 10:20). And the Apostle says, God has sent the Spirit of His Son into your hearts (Gal 4:6). This indeed, I think, is the reason why He is called peculiarly the Spirit. For both of the Father and the Son separately we may pronounce, that each is a Spirit. But what each is separately in a general sense, He who is not either one separately, but the union of both, is spiritually. But if the Holy Spirit is the Spirit of the Son, why should we not believe that He proceeds from the Son? Indeed if He did not proceed from the Son, Christ would not after the resurrection have breathed on His disciples, and said, Receive you the Holy Ghost. This too is what is meant by the virtue which went out of Him, and healed all. If the Holy Ghost then proceeds both from the Father and the Son, why does Christ say, Who proceeds from the Father? He says it in accordance with His general way of referring all that He has to Him from whom He is; as where He says, My doctrine is not Mine, but His that sent Me. If the doctrine was His, which He says was not His own, but the Father's, much more does the Holy Spirit proceed from Him, consistently with His proceeding from the Father. From whom the Son has His Godhead, from Him He has it that the Holy Ghost proceeds from Him. And this explains why the Holy Ghost is not said to be born, but to proceed. For if He were born, He would be the Son of both Father and Son, an absurd supposition; for if two together have a Son, those two must be father and mother. But to imagine any such relation as this between God the Father, and God the Son, is monstrous. Even the human offspring does not proceed from father or mother at the same time; when it proceeds from the father, it does not proceed from the mother. Whereas the Holy Spirit does not proceed from the Father into the Son, and from the Son into the creature to be sanctified; but proceeds from Father and Son at once. And if the Father is life, and the Son is life, so the Holy Ghost is life also. Just then as the Father when He had life in Himself, gave also to the Son to have life in Himself; so He gave to the Son also that life should proceed from Him, even as it proceeded from Himself.
drb › John › 15 › Verse 26 through 27
CHRYS. The disciples, not as yet perfected, being overcome by sorrow, our Lord blames and corrects them, saying, But now I go My way to Him that sent Me; and none of you asks Me, Where do you go? They were so struck down at hearing that whoever killed them would think that he was doing God service, that they could say nothing. Wherefore He adds, But because I have said these things to you, sorrow has filled your hearts. It was no small consolation to them to know that the Lord knew their superabundant sorrow, because of His leaving them, and because of the evils which they heard they were to suffer, but knew not whether they should suffer manfully. AUG. Or whereas they had asked Him above, where He was going, and He had replied that He was going where they would not come; now He promises that He will go in such a way that no one will ask Him where He goes: and none of you asks Me, Where do you go? Going up to heaven, they questioned Him not in words, but followed with their eyes. But our Lord saw what effect His words would produce upon their minds. Not having yet that inward consolation which the Holy Ghost was to impart, they were afraid to lose the outward presence of Christ, and so, when they could no longer doubt from His own words that they were going to lose Him, their human affections were saddened, for the loss of their visible object. Wherefore it follows; But because I have said these things to you, sorrow has filled your heart. But He knew that it would be for their good, forasmuch as that inward sight wherewith the Holy Ghost would console them was the better one: Nevertheless I tell you the truth: It is expedient for you that I go away. CHRYS. As if He said, Though your grief be ever so great, you must hear how that it is profitable for you that I go away. What the profit is He then shows: For if I go not away, the Comforter will not come to you. AUG. This He says not on account of any inequality between the Word of God and the Holy Ghost, but because the presence of the Son of man amongst them would impede the coming of the latter. For the Holy Ghost did not humble Himself as did the Son, by taking upon Him the form of a servant. It was necessary therefore that the form of the servant should be removed from their eyes; for so long as they looked upon that, they thought that Christ was no more than what they saw Him to be. So it follows: But if I depart, I will send Him unto you. AUG. But could He not send Him while here: Him Who, we know, came and abode on Him at His baptism, yea Him from Whom we know He never could be separated? What means then, If I go not away, the Comforter will not come to you, but, you cannot receive the Spirit, so long as you know Christ according to the flesh? Christ departing in the body, not the Holy Ghost only, but the Father, and the Son also came spiritually. GREG. As if He said plainly, If I withdraw not My body from your eyes, I cannot lead you to the understanding of the Invisible, through the Comforting Spirit. AUG. The Holy Ghost the Comforter brought this, that the form of a servant which our Lord had received in the womb of the Virgin, being removed from the fleshly eye, He was manifested to the purified mental vision in the very form of God in which He remained equal to the Father, even while He deigned to appear in the flesh. CHRYS. What say they here, who entertain unworthy notions of the Spirit? Is it expedient for the master to go away, and a servant to come? He then shows the good that the Spirit will do: And when He is come, He will reprove the world of sin, of righteousness, and of judgment.
AUG. But how is it that Christ did not reprove the world? Is it because Christ spoke among the Jews only, whereas the Holy Spirit, poured into His disciples throughout the whole world, reproved not one nation only, but the world? But who would dare to say that the Holy Ghost reproved the world by Christ's disciples, and that Christ did not when the Apostle exclaims, Do you seek a proof of Christ speaking in Me? (2 Cor 13:3) Those then whom the Holy Ghost reproves, Christ reproves also. He shall reprove the world, means, He shall pour love into your hearts, insomuch, that fear being cast out, you shall be free to reprove. He then explains what He has said: Of sin, because they believed not in Me. He mentions this as the sin above all others, because while it remains, the others are retained; when it departs, the others are remitted. AUG. But it makes a great difference whether one believes in Christ, or only that He is Christ. For that He was Christ, even the devils believed; but he believes in Christ who both hopes in Christ and loves Christ. AUG. The world is reproved of sin, because it believes not in Christ, and reproved of righteousness, the righteousness of those that believe. The very contrast of the believing, is the censure of the unbelieving. Of righteousness because I go to the Father: as it is the common objection of unbelievers, How can we believe what we do not see? So the righteousness of believers lies in this: Because I go to the Father, and you see Me no more. For blessed are they which see not, and believe. The faith even of those who saw Christ is praised, not because they believed what they saw, i.e., the Son of man, but because they believed what they saw not, i.e., the Son of God. And when the form of the servant was withdrawn from their sight altogether, then only was fulfilled in completeness the text, The just live by faith (Heb 10:38). It will be your righteousness then, of which the world will be reproved, that you shall believe in Me, not seeing Me. And when you shall see Me, you shall see Me as I shall be, not as I am now with you, i.e., you shall not see Me mortal, but everlasting. For in saying, you see Me no more, He means that they should see Him no more forever. AUG. Or thus: They believed not, He went to the Father. Theirs therefore was the sin, His the righteousness. But that He came from the Father to us was mercy; that He went to the Father was righteousness; according to the saying of the Apostle, Wherefore God also has highly exalted Him (Phil 2:9). But if He went to the Father alone, what profit is it to us? Is He not alone rather in the sense of being one with all His members, as the head is with the body? So then the world is reproved of sin, in those who believe not in Christ; and of righteousness, in those who rise again in the members of Christ. It follows, Of judgment, because the prince of this world is judged--i.e., the devil, the prince of the wicked--who in heart dwell only in this world which they love. He is judged in that he is cast out; and the world is reproved of this judgment; for it is vain for one who does not believe in Christ to complain of the devil, whom judged, i.e., cast out, and permitted to attack us from without, only for our trial, not men only but women, boys and girls, have by martyrdom overcome. AUG. Or, judged, i.e., is destined irrevocably for the punishment of eternal fire. And of this judgment is the world reproved, in that it is judged with its prince, the proud and ungodly one whom it imitates. Let men therefore believe in Christ, lest they be reproved of the sin of unbelief, by which all sins are retained; pass over to the number of the believing, lest they be reproved of the righteousness of those whom justified they do not imitate; beware of the judgment to come, lest with the prince of this world whom they imitate, they too be judged. CHRYS. Or thus: Shall reprove the world of sin, i.e., cut off all excuse and show that they have sinned unpardonably in not believing in Me, when they see the ineffable gift of the Holy Ghost obtained by calling upon Me. AUG. In this way too the Holy Ghost reproved the world of sin, i.e. by the mighty works He did in the name of the Savior, Who was condemned by the world. The Savior, His righteousness retained, feared not to return to Him Who sent Him, and in that He returned, proved that He had come from Him: Of righteousness, because I go to the Father. CHRYS. i.e. My going to tile Father will be a proof that I have led an irreproachable life, so that they will not be able to say, This man is a sinner; this man is not from God. Again inasmuch as I conquered the devil (which no one who was a sinner could do), they cannot say that I have a devil and am a deceiver. But as he has been condemned by Me they shall be assured that they shall trample upon him afterwards; and My resurrection will show that he was not able to detain Me. AUG. The devils seeing souls go from hell to heaven, knew that the prince of this world was judged and, being brought to trial in the Savior's cause, had lost all right to what he held. This was seen on our Savior's ascension, but was declared plainly and openly in the descent of the Holy Ghost on the disciples.
drb › John › 16 › Verse 5 through 11
THEOPHYL. Our Lord having said above, It is expedient for you that I go away, He enlarges now upon it: I have yet many things to say to you, but you cannot bear them now. AUG. All heretics, when their fables are rejected for their extravagance by the common sense of mankind, try to defend themselves by this text; as if these were the things which the disciples could not at this time bear, or as if the Holy Spirit could teach things, which even the unclean spirit is ashamed openly to teach and preach. But bad doctrines such as even natural shame cannot bear are one thing, good doctrines such as our poor natural understanding cannot bear are another. The one are allied to the shameless body, the other lie far beyond the body. But what are these things which they could not bear; I cannot mention them for this very reason; for who of us dare call himself able to receive what they could not? Some one will say indeed that many, now that the Holy Ghost has been sent, can do what Peter could not then, as earn the crown of martyrdom. But do we therefore know what those things were, which He was unwilling to communicate; for it seems most absurd to suppose that the disciples were not able to bear then the great doctrines, that we find in the Apostolic Epistles, which were written afterwards, which our Lord is not said to have spoken to them. For why could they not bear then what every one now reads and bears in their writings, even though he may not understand? Men of perverse sects indeed cannot bear what is found in Holy Scripture concerning the Catholic faith, as we cannot bear their sacrilegious vanities; for not to bear means not to acquiesce in. But what believer or even catechumen before he has been baptized and received the Holy Ghost, does not acquiesce in and listen to, even if he does not understand, all that was written after our Lord's ascension; But some one will say, Do spiritual men never hold doctrines which they do not communicate to carnal men, but do to spiritual? There is no necessity why any doctrines should be kept secret from the babes and revealed to the grown up believers. Spiritual men ought not altogether to withhold spiritual doctrines from the carnal, seeing the Catholic faith ought to be preached to all; nor at the same time should they lower them in order to accommodate them to the understanding of persons who cannot receive them, and so make their own preaching contemptible, rather than the truth intelligible. So then we are not to understand these words of our Lord to refer to certain secret doctrines which if the teacher revealed, the disciple would not be able to bear, but to those very things in religious doctrine which are within the apprehension of all of us. If Christ chose to communicate these to us, in the same way in which He does to the Angels, what men, yea what spiritual men, which the Apostles were not now, could bear them? For indeed every thing which can be known of the creature is inferior to the Creator; and yet who is silent about Him? While in the body we cannot know all the truth, as the Apostle says, We know in part (1 Cor 13); but the Holy Spirit sanctifying us fits us for enjoying that fullness of which the same Apostle says, Then face to face. Our Lord's promise, But when He the Spirit of truth shall come, He shall teach you all truth, or shall lead you into all truth, does not refer to this life only, but to the life to come, for which this complete fullness is reserved. The Holy Spirit both teaches believers now all the spiritual things which they are capable of receiving, and also kindles in their hearts a desire to know more. DIDYMUS. Or He means that His hearers had not yet attained to all those things which for His name's sake they were able to bear; so, revealing lesser things, He puts off the greater for a future time, such things as they could not understand till the Cross itself of their crucified Head had been their instruction. As yet they were slaves to the types, and shadows, and images of the Law, and could not bear the truth of which the Law was the shadow. But when the Holy Ghost came, He would lead them by His teaching and discipline into all truth, transferring them from the dead letter to the quickening Spirit, in Whom alone all Scripture truth resides. CHRYS. Having said then, you cannot bear them now, but then you shall be able, and, The Holy Spirit shall lead you into all truth; lest this should make them suppose that the Holy Spirit was the superior, He adds, For He shall not speak of Himself, but whatsoever He shall hear, that shall He speak. AUG. This is like what He said of Himself above, i.e., I can of My own Self do nothing; as I hear I judge. But that may be understood of Hi m as man; how must we understand this of the Holy Ghost, Who never became a creature by assuming a creature? As meaning that He is not from Himself: The Son is born of the Father, and the Holy Ghost proceeds from the Father. In what the difference consists between proceeding and being born, it would require a long time to discuss, and would be rash to define. But to hear is with Him to know, to know to be. As then He is not from Himself, but from Him from Whom He proceeds, from Whom His being is, from the same is His knowledge. From the same therefore His hearing. The Holy Ghost then always hears, because He always knows; and He has heard, hears, and will hear from Him from Whom He is. DIDYMUS. He shall not speak of Himself, i.e., not without Me, and Mine and the Father's will: because He is not of Himself, but from the Father and Me. That He exists, and that He speaks, He has from the Father and Me. I speak the truth; i.e., I inspire as well as speak by Him, since He is the Spirit of Truth. To say and to speak in the Trinity must not be understood according to our usage, but according to the usage of incorporeal natures, and especially the Trinity, which implants Its will in the hearts of believers, all of those who are worthy to hear It. For the Father then to speak, and the Son to hear, is a mode of expressing the identity of their nature, and their agreement. Again, the Holy Spirit, Who is the Spirit of truth, and the Spirit of wisdom, cannot hear from the Son what He does not know, seeing He is the very thing which is produced from the Son, i.e. truth proceeding from truth, Comforter from Comforter, God from God. Lastly, lest any one should separate Him from the will and society of the Father and the Son, it is written, Whatsoever He shall hear, that shall He speak. AUG. But it does not follow from hence that the Holy Spirit is inferior; for it is only signified that He proceeds from the Father. AUG. Nor let the use of the future tense perplex you; that hearing is eternal, because the knowledge is eternal. To that which is eternal, without beginning, and without end, a verb of any tense may be applied. For though an unchangeable nature does not admit of was and shall be, but only is, yet it is allowable to say of It, was and is and shall be: was, because It never began; shall be, because It never shall end; is, because It always is. DIDYMUS. By the Spirit of truth too the knowledge of future events has been granted to holy men. Prophets filled with this Spirit foretold and saw things to come, as if they were present: And He will show you things to come. BEDE. It is certain that many filled with the grace of the Holy Spirit have foreknown future events. But as many gifted saints have never had this power, the words, He will show you things to come, may be taken to mean, bring back to your minds the Joys of your heavenly country. He did however inform the Apostles of what was to come, viz. of the evils that they would have to suffer for Christ's sake, and the good things they would receive in recompense. CHRYS. In this way then He raised their spirits; for there is nothing for which mankind so long, as the knowledge of the future. He relieves them from all anxiety on this account, by showing that dangers would not fall upon them unawares. Then to show that He could have told them all the truth into which the Holy Spirit would lead them, He adds, He shall glorify Me. AUG. By pouring love into the hearts of believers, and making them spiritual, and so able to see that the Son Whom they had known before only according to the flesh, and thought a man like themselves, was equal to the Father. Or certainly because that love filling them with boldness, and casting out fear, they proclaimed Christ to men, and so spread His fame throughout the whole world. For what they were going to do in the power of the Holy Ghost, this the Holy Ghost says He does Himself. CHRYS. And because He had said, You have one Master, even Christ (Matt 23:8), that they might not be prevented by this from admitting the Holy Ghost as well, He adds, For He shall receive of Mine, and shall show it to you. DIDYMUS. To receive must be taken here in a sense agreeable to the Divine Nature. As the Son in giving is not deprived of what He gives, nor imparts to others with any loss of His own, so too the Holy Ghost does not receive what before He had not; for if He received what before He had not, the gift being transferred to another, the giver would be thereby a loser. We must understand then that the Holy Ghost receives from the Son that which belonged to His nature, and that there are not two substances implied, one giving and the other receiving, but one substance only. In like manner the Son too is said to receive from the Father that wherein He Himself subsists. For neither is the Son any thing but what is given Him by the Father, nor the Holy Ghost any substance but that which is given Him by the Son. AUG. But it is not true, as some heretics have thought, that because the Son receives from the Father, the Holy Ghost from the Son, as if by gradation, that therefore the Holy Ghost is inferior to the Son. He Himself solves this difficulty, and explains His own words: All things that the Father has are Mine; therefore said I, that He shall take of Mine, and shall show it to you. DIDYMUS. As if He said, Although the Spirit of truth proceeds from the Father, yet all things that the Father has are Mine, and even the Spirit of the Father is Mine, and receives of Mine. But beware, when you hear this, that you think not it is a thing or possession which the Father and the Son have. That which the Father has according to His substance, i.e. His eternity, immutability, goodness, it is this which the Son has also. Away with the cavils of logicians who say, therefore the Father is the Son. Had He said indeed, All that God has are Mine, impiety might have taken occasion to raise its head; but when He said, All things that the Father has are Mine, by using the name of the Father, He declares Himself the Son, and being the Son, He usurps not the Paternity, though by the grace of adoption He is the Father of many saints.
HILARY. Our Lord therefore has not left it uncertain whether the Paraclete be from the Father, or from the Son; for He is sent by the Son, and proceeds from the Father; both these He receives from the Son. You ask whether to receive from the Son and to proceed from the Father be the same thing. Certainly, to receive from the Son must be thought one and the same thing with receiving from the Father; for when He says, All things that the Father has are Mine, therefore said I, that He shall receive of Mine, He shows herein that the things are received from Him, because all things which the Father has are His, but that they are received from the Father also. This unity has no diversity; nor does it matter from whom the thing is received; since that which is given by the Father is counted also as given by the Son.
drb › John › 16 › Verse 12 through 15
CHRYS, Again our Lord shows that it is expedient that He should go: And in that day shall you ask Me nothing.
AUG. The word ask here means not only to seek for, but to ask a question: the Greek word from which it is translated has both meanings. CHRYS. He says, And in that day, i.e. when I shall have risen again, you shall ask Me nothing, i.e. not say to Me, Show us the Father, and, Where do You go? since you will know this by the teaching of the Holy Ghost; or, you shall ask Me nothing, i.e. not want Me for a Mediator to obtain your requests, as My name will be enough, if you only call upon that: Verily, verily, I say to you, whatsoever you shall ask the Father in My Name, He will give it you. Wherein He shows His power; that neither seen, or asked, but named only to the Father, He will do miracles. Do not think then, He said, that because for the future I shall not be with you, that you are therefore forsaken; for My name will be a still greater protection to you than My presence: Hitherto have you asked nothing in My Name; ask, and you shall receive, that your joy may be full. THEOPHYL. I or when your prayers shall be fully answered, then will your gladness be greatest. CHRYS. These words being obscure, He adds, These things have I spoken to you in proverbs, but the time comes when l shall no more speak to you in proverbs; for forty days He talked with them as they were assembled, speaking of the kingdom of God. And now, He says, you are in too great fear to attend to My words, but then, when you see Me risen again, you will be able to proclaim these things openly. THEOPHYL. He still cheers them with the promise that help will be given them from above in their temptations: At that day you shall ask in My Name. And you will be so in favor with the Father, that you will no longer need my intervention: And I say not to you that I will pray the Father for you, for the Father Himself loves you. But that they might not start back from our Lord, as though they were no longer in need of Him, He adds, Because you have loved Me: as if to say, The Father loves you, because you have loved Me; when therefore you fall from My love, you will straightway fall from the Father's love. AUG. But does He love us because we love Him; or rather do not we love Him, because He loved us; This is what the Evangelist says, Let us love God, because God first loved us (1 Jn 4:19). The Father then loves us, because we love the Son, it being from the Father and the Son, that we receive the love from the Father and the Son. He loves what He has made; but He would not make in us what He loved, except He loved us in the first place. HILARY. Perfect faith in the Son, which believes and loves what has come forth from God, and deserves to be heard and loved for its own sake, this faith confessing the Son of God, born from Him, and sent by Him, needs not an intercessor with the Father; wherefore it follows, And have believed that I came forth from God. His nativity and advent are signified by, I came forth from the Father, and am come into the world. The one is dispensation, the other nature. To have come from the Father, and to have come forth from God, have not the same meaning; because it is one thing to have come forth from God in the relation of Sonship, another thing to have come from the Father into this world to accomplish the mystery of our salvation. Since to come forth from God is to subsist as His Son, what else can He be but God. CHRYS. As it was consolatory to them to hear of His resurrection, and how He came from God, and went to God, He dwells again and again on these subjects: Again, I leave the world, and go to the Father. The one was a proof that their faith in Him was not vain: the other that they would still be under His protection. AUG. He came forth from the Father, because He is of the Father; He came into the world, because He showed Himself in the body to the world. He left the world by His departure in the body, and went to the Father by the ascension of His humanity, nor yet in respect of the government of His presence, left the world; just as when He went forth from the Father and came into the world, He did so in such wise as not to leave the Father. But our Lord Jesus Christ, we read, was asked questions, and petitioned after His resurrection; for when about to ascend to Heaven He was asked by His disciples when He would restore the kingdom to Israel; when in Heaven He was asked by Stephen, to receive his spirit. And who would dare to say that as mortal He might be asked, as immortal He might not? I think then that when He says, In that day you shall ask Me nothing, He refers not to the time of His resurrection, but to that time when we shall see Him as He is: which vision is not of this present life, but of the life everlasting, when we shall ask for nothing, ask no questions, because there will remain nothing to be desired, nothing to be learnt. ALCUIN. This is His meaning then: In the world to come, you shall ask me nothing: but in the mean time while you are traveling on this wearisome road, ask what you want of the Father, and He will give it you: Verily, verily, I say to you, Whatsoever you shall ask the Father in My Name, He will give it you. AUG. The word whatsoever must not be understood to mean anything, but something which with reference to obtaining the life of blessedness is not nothing. That is not sought in the Savior's name, which is sought to the hindering of our salvation; for by in My name must be understood not the mere sound of the letters or syllables, but that which is rightly and truly signified by that sound. He who holds any notion concerning Christ, which should not be held of the only Son of God, does not ask in His name. But he who thinks rightly of Him, asks in His name, and receives what he asks, if it be not against his eternal salvation; he receives when it is right he should receive; for some things are only denied at present in order to be granted at a more suitable time. Again, the words, He will give it you, only comprehend those benefits which properly appertain to the persons who ask. All saints are heard for themselves, but not for all; for it is not will give simply, but will give you; what follows, Hitherto have you asked nothing in My name, may be understood in two ways: either that they had not asked in His name, because they had not known it as it ought to be known; or, you have asked nothing, because with reference to obtaining the thing you ought to ask for, what you have asked for is to be counted nothing. That therefore they may ask in His name not for what is nothing, but for the fullness of joy, He adds, Ask and you shall receive, that your joy may be full. This full joy is not carnal, but spiritual joy; and it will be full, when it is so great that nothing can be added to it. AUG. And this is that full joy, than which nothing can be greater, viz. to enjoy God, the Trinity, in the image of Whom we are made. AUG, Whatsoever then is asked, which appertains to the getting this joy, this must be asked in the name of Christ. For His saints that persevere in asking for it, He will never in His divine mercy disappoint. But whatever is asked beside this is nothing, i.e. not absolutely nothing, but nothing in comparison with so great a thing as this. It follows: These things have I spoken to you in proverbs; but the time comes when I shall no more speak to you in proverbs, but I shall show you plainly of the Father. The hour of which He speaks may be understood of the future life, when we shall see Him, as the Apostle said, face to face, and, These things have I spoken to you in proverbs, of that which the Apostle said, Now we see as in a glass darkly (1 Cor 13:12). But I will show you that the Father shall be seen through the Son; For no man knows the Father save the Son, and he to whom the Son shall reveal Him (Matt 11:17). GREG. When He declares that He will show them plainly of the Father, He alludes to the manifestation about to take place of His own majesty which would troth show His own equality With the Father and the procession of the coeternal Spirit from both. AUG. But this sense seems to be interfered with by what follows: At that day you shall ask in My name. What shall we have to ask for in a future life, when all our desires shall be satisfied; Asking implies the want of something. It remains then that we understand the words of Jesus going to make His disciples spiritual, from being carnal and natural beings. The natural man so understands whatever he hears of God in a bodily sense, as being unable to conceive any other. Wherefore whatever Wisdom said of the incorporeal, immutable substance are proverbs to him, not that he accounts them proverbs but understands them as if they were proverbs. But when, become spiritual, he has begun to discern all things, though in this life he see but in a glass and in part, yet does he perceive, not by bodily sense, not by idea of the imagination, but by most sure intelligence of the mind, perceive and hold that God is not body, but spirit; the Son shows so plainly of the Father, that He who shows is seen to be of the same nature with Him who is shown. Then they who ask, ask in His name, because by the sound of that name they understand nothing but the thing itself which is expressed by that name. These are able to think that our Lord Jesus Christ, in so far as He is man, intercedes with the Father for us' in so far as He is God, hears us together with the Father: which I think is His meaning when He says, And I say not to you that I will pray the Father for you. To understand this, viz. how that the Son does not ask the Father, but Father and Son together hear those who ask, is beyond the reach of any but the spiritual vision.
drb › John › 16 › Verse 23 through 28
CHRYS. As the disciples were still sad in spite of all our Lord's consolations, henceforth He addresses Himself to the Father to show the love which He had for them; I pray for them; He not only gives them what He has of His own, but entreats another for them, as a still further proof of His love. AUG. When He adds, I pray not for the world, by the world He means those who live according to the lust of the world, and have not the lot to be chosen by grace out of the world, as those had for whom He prayed: But for them which you have given Me. It was because the Father had given Him them, that they did not belong to the world. Nor yet had the Father, in giving them to the Son, lost what He had given: For they are Yours. CHRYS. He often repeats, you have given Me, to impress on them that it was all according to the Father's will, and that He did not come to rob another, but to take unto Him His own. Then to show them that this power had not been lately received from the Father, He adds, And all Yours, and Yours are Mine: as if to say, Let no one, hearing Me say, Them which You have given Me, suppose that they are separated from the Father; for Mine are His: nor because I said, They are Yours, suppose that they are separate from Me: for whatever is His is Mine. AUG. It is sufficiently apparent from hence, that all things which the Father has, the Only-Begotten Son has; has in that He is God, born from the Father, and equal with the Father; not in the sense in which the elder son is told, All that I have is yours. For all there means all creatures below the holy rational creature, but here it means the very rational creature itself, which is only subjected to God. Since this is God the Father's, it could not at the same time be God the Son's, unless the Son were equal to the Father. For it is impossible that saints, of whom this is said, should be the property of any one, except Him who created and sanctified them. Who He says above in speaking of the Holy Spirit, All things that the Father has are Mine, He means all things which pertain to the divinity of the [Father; for He adds, He (the Holy Ghost) shall receive of Mine; and the Holy Ghost would not receive from a creature which was subject to the Father and the Son. CHRYS. Then He gives proof of this, I am glorified in them. If they glorify Me, believing in Me and You, it is certain that I have power over them: for no one is glorified by those amongst whom he has no power. AUG. He speaks of this as already done, meaning that it was as predestined, and sure to be. But is this the glorifying of which He speaks above, And now, O Father, glorify you Me with Your own Self? If then with Yourself, what means here, In them? Perhaps that this very thing, i.e. His glory with the Father, was made known to them, and through them to all that believe. CHRYS. And now I am no more in the world: i.e. though I no longer appear in the flesh, I am glorified by those who die for Me, as for the Father, and preach Me as the Father. AUG. At the time at which He was speaking, both were still in the world. Yet we must not understand, I am no more in the world, metaphorically of the heart and life; for could there ever have been a time when hen He loved the things of the world? It remains then that He means that He was not in the world, as He had been before; i.e. that He was soon going away. Do we not say every day, when any one is going to leave us, or going to die, such an one is gone? This is shown to be the sense by what follows; for He adds, And now I come to You. And then He commends to His Father those whom He was about to leave: Holy Father, keep through Your own name those whom you have given Me. As man He prays God for His disciples, whom He received from God. But mark what follows: That they may be one, as We are: He does not say, That they may be one with us, We are one: but, that they may be one: that they may b one in their nature, as We are one in Ours. For, in that He was God and man in one person as man He prayed, as God He was one with Him to Whom He prayed. AUG. He does not say, That I and they maybe one, though He might have said so in the sense, that He was the head of the Church, and the Church His body; not one thing, but one person: the head and the body being one Christ. But strewing something else, viz. that His divinity is consubstantial With the Father, He prays that His people may in like manner be one; but one in Christ, not only by the same nature, in which mortal man is made equal to the Angels, but also by tile same will, agreeing most entirely in the same mind, and melted into one Spirit by the fire of love. This is the meaning of, That they may be one as We are: viz. that as the Father and the Son are one not only by equality of substance, but also in will, so they, between whom and God the Son is Mediator, may be one not only by the union of nature, but by the union of love. CHRYS. Again He speaks as man: While I was with them in the world, I kept them in your name; i.e. by your help. He speaks in condescension to the minds of His disciples, who thought they were more safe in His presence. AUG. The Son as man kept His disciples in the Father's name, being placed among them in human form: the Father again kept them in the Son's name, in that He heard those who asked in the Son's name. But we must not take this carnally, as if the Father and Son kept us in turns, for the Father, Son, and Holy Ghost guard us at the same time: but Scripture do does not raise us, except it stoop to us. Let us understand then that when our Lord says this, He is distinguishing the persons, not dividing, the nature, so that when the Son was keeping His disciples by His bodily presence, the Father was waiting to succeed Him on His departure; but both kept them by spiritual power, and when the Son withdrew His bodily presence, he still held with the Father the spiritual keeping . For when the Son as man received them into His keeping , He did not take them from n the Father's keeping, and when the Father gave them into the Son's keeping , it was to the Son as man, who at the, same time was God. Those that you gave Me I have kept, and none of them is lost but the Son of perdition: i.e. the betrayer of Christ, predestined to perdition; that the Scripture might be fulfilled, especially the prophecy, in Psalm 108. CHRYS. He was the only one indeed who perished then, but there were many after. None of them is lost, i.e. as far as I am concerned; as He says above more clearly; I will in no wise cast out. But when they cast themselves out, I will not draw them to Myself by dint of compulsion. It follows: And now I come to you. But some one might ask, Can you not keep them? I can. Then why say you this? That they may have my joy fulfilled in them, i.e. that they may not be alarmed in their as yet imperfect state. AUG. Or thus: That they might have the joy spoken of above: That they may be one, We are one. This spoken i.e. bestowed by Him, He says, is to be fulfilled in them on which account He spoke thus in the world. This joy is the peace and happiness of the life to come. He says He spoke in the world, though He had just now said, I am no more in the world. For, inasmuch as He had not yet departed, He was still here; and inasmuch as He was going to depart, He was in a certain sense not here.
drb › John › 17 › Verse 9 through 13
CHRYS. Again, our Lord gives a reason why the disciples are worthy your of obtaining such favor our from the Father: I have given them your word; and the world has hated them; i.e. They are had in hatred for your sake, and on account of your word. AUG. They had not yet experienced these sufferings which they afterwards met with; but, after His custom, He puts the future into the past tense. Then He gives the reason why the world hated them; viz. Because they are not of the world. This was conferred upon them by regeneration; for by nature they were of the world. It was given to them that they should not be of the world, even as He was not of the world; as it follows; Even as I am not of the world. He never was of the world; for even His birth of the form of a servant He received from the Holy Ghost, from Whom they were born again. But though they were no longer of the world, it was still necessary that they should be in the world: I pray not that you should take them out of the world. BEDE. As if to say, The time is now at hand, when I shall be taken out of the world; and therefore it is necessary that they should be still left in the world, in order to preach Me and You to the world. But that you should keep them from the evil; every evil, but especially the evil of schism. AUG. He repeats the same thing again; They are not of the world, even as I am not of the world. CHRYS. Above, when He said, Then whom you gave Me out of the world, He meant their nature; here He means their actions. They are not of the world; because they have nothing, in common with earth they are made citizens of heaven. Wherein He shows His love for them, thus praising them to the Father. The word as when used with respect to Him and the Father expresses likeness of nature; but between us and Christ there is immense distance Keep them from the evil, i.e. not from dangers only, but from falling away from the faith. AUG. Sanctify them through your truth: for thus were they to be kept from the evil. But it may be asked, how it was that they were not of the world, when they were not yet sanctified in the truth? Because the sanctified have still to grow in sanctity, and this by the help of God's grace. The heirs of the New Testament are sanctified in that truth, the shadows of which were the sanctification of the Old Testament; they are sanctified in Christ, Who said above, I am the way, the truth, and the life. It follows, your discourse is truth. The Greek is i.e. word. The Father then sanctified them in the truth, i.e. in His Word the Only-Begotten, them, i.e. the heirs of God, and joint-heirs With Christ. CHRYS. Or thus: Sanctify them in your truth; i.e. Make them holy, by the gift of the Holy Spirit, and sound doctrines: for sound doctrines give knowledge of God, and sanctify the soul. And as He is speaking of doctrines, He adds, your word is truth, i.e. there is in it no lie, nor anything typical, or bodily. Again, Sanctify them in your truth, may mean, Separate them for the ministry of the word, and preaching. GLOSS. As you have sent Me into the world, even so have 1 also sent them into the world. For what Christ was sent into the world, for the same end were they as said Paul, God was in Christ reconciling the world to Himself; and has given to us the word of reconciliation. As does not express perfect likeness between our Lord and His Apostles, but only as much as was possible in men. Have sent them, He says, according to His custom of putting the past for the future. AUG. It is manifest by this, that He is still speaking of the Apostles; for the very word Apostle means in the Greek, sent. But since they are His members, in that He is the Head of the Church, He says, And for their sakes I sanctity Myself; i.e. I in Myself sanctify them, since they are Myself. And to make it more clear that this was His meaning, He adds, That they also might be sanctified through the truth, i.e. in Me; inasmuch as the Word is truth, in which the Son of man was sanctified from the time that the Word was as made flesh. For then He sanctified Himself in Himself, i.e. Himself as man, in Himself as the Word: the Word and man being one Christ. But of His members it is that He said, And for their sakes I sanctify Myself, i.e. them in Me, since in Me both they and I are. That they also might be sanctified in truth: they also, i.e. even as Myself; and in the truth, i.e. Myself. CHRYS. Or thus: for their sakes I sanctify Myself, i.e. I offer Myself as a sacrifice to You; for all sacrifices, and things that are offered to God, see called holy. And whereas this sanctification was of old in figure, (a sheep being the sacrifice,) but now in truth, He adds, That they also might be sanctified through the truth: i.e. For I make them too an oblation to You, either meaning that He who was offered up was their head, or that they would be offered up too: as the Apostle says, Present your bodies a living sacrifice, holy.
drb › John › 17 › Verse 14 through 19
CHRYS. After He has said that many should believe on Him through them, and that they should obtain great glory, He then speaks of the crowns in store for them; Father, 1 will that they also whom you have given Me, be with Me; where I am. AUG. These are they whom He has received from the Father, whom He also chose out of the world; as He says at the beginning of this prayer, you have given Him power over all flesh, i.e. all mankind, That He should give eternal life to as many as you have given Him. Wherein He shows that He had received power over all men, to deliver whom He would and to condemn whom He would. Wherefore it is to all His members that He promises this reward, that where He is they may be also. Nor can that but be done, which the Almighty Son says that He wishes to the Almighty Father: for the Father and the Son have one will, which, if weakness prevent us from comprehending, piety must believe. Where I am; so far as pertains to the creature, He w as made of the seed of David according to the flesh: He might say, Where I am, meaning where He was shortly to be, i.e. heaven. In heaven then, He promises us, we shall be. For there was the form of a servant raised, which He had taken from the Virgin, and there placed on the right hand of God. GREG. What means then what the Truth says above, No man has ascended into heaven, but He that came down from heaven, even the Son of man which is in heaven. Yet here is no discrepancy for our Lord being the Head of His members, the reprobates excluded, He is alone with us. And therefore, we making one with Him, whence He came alone in Himself, there; He returns alone in us. AUG. But as respects the form of God, wherein He is equal to the Father, if we understand these words, that they may he with Me where I am, with reference to that, then an away with all bodily ideas, and inquire, not where the Son, Who is equal to the Father, is: for no one has discovered where He is not. Wherefore it was not enough for Him to say, I will that they may be where I am, but He adds, with Me. For to be with Him is the great good: even the miserable can be where He is, but only the happy can be with Him. And as in the case of the visible though very different be whatever example we take, a blind man will serve for one, as a blind man though He is where the light is, yet is not himself with the light, but is absent from it in its presence, so not only the unbelieving, but the believing, though they cannot be where Christ is not, yet are not themselves with Christ by sight: by faith we cannot doubt but that a believer is with Christ. But here He is speaking of that sight wherein we shall see Him as He is; as He adds, That they may behold My glory, which you have given Me. That they may behold, He says, not, that they may believe. It is the reward of faith which He speaks of, not faith itself. CHRYS. he says not, that they may partake of My glory, but, that they may behold, intimating that the rest there is to see the Son of God. The Father gave Him glory, when He begat Him. AUG. When then we shall have seen the glory which the Father gave the Son, though by this glory we do not understand here, that which He gave to the equal Son when He begat Him, but that which He gave to the Son of man, after His crucifixion; then shall the judgment be, then shall the wicked be taken away, that he see not the glory of the Lord: what glory but that whereby He is God? If then we take their words, That they may be if with Me where I am, to be spoken by Him as Son of God, in that case they must have a higher meaning, viz. that we shall be in the Father with Christ. As He immediately adds, That they may see My glory which you have given Me; and then, Which you gave Me before the foundation of the world. For in Him He loved us before the foundation of the world, and then predestined what He should do at the end of the world. BEDE. That which He calls glory then is the love wherewith He was loved with the Father before the foundation of the world. And in that glory He loved us too before the foundation of the world. THEOPHYL. After then that He had prayed for believers, and promised them so many good things, another prayer follows worthy of His mercy and benignity: O righteous Father, the world has not known it you; as if to say, I would wish that all men obtained these good things, which I have asked for the believing. But inasmuch as they have not known you, they shall not obtain the glory and crown. CHRYS. He says this as if He were troubled at the thought, that they should be unwilling to know One so just and good. And whereas the Jews had said, that they knew God, and He knew Him not: He on the contrary says, But I have known you, and these have known that you have sent Me, and I have declared to them your name, and will declare it, by giving them perfect knowledge through the Holy Ghost. When they have learned what you are, they will know that I am not separate from You, but You own Son greatly beloved, and joined to You. This I have e told them, that I might receive them, and that they who believe this aright, shall preserve their faith and love toward Me entire; and I will abide in them: That the love wherewith you have loved Me may be in them, and I in them. AUG. Or thus; What is to know Him, but eternal life, which He gave not to a condemned but to a reconciled world? for this reason the world hath not known You; because you are just, and have punished the with this ignorance of You, in reward for their misdeeds. And for this reason the reconciled world knows You, because you are merciful, and have vouchsafed this knowledge, not in consequence of their merits, but of your grace. it follows: But I have known You. He is God the fountain of grace by nature, man of the Holy Ghost and Virgin by grace ineffable. Then because the grace of God is through Jesus Christ, He says, And they have known Me, i.e. the reconciled world have known Me, by grace, forasmuch as you have sent Me. And I have made known your name to them by faith, and will make it known by sight: that the love wherewith you have loved Me may be in them. The Apostle uses a like phrase, I have fought a good fight, by a good fight being the more common form. The love wherewith the Father loves the Son in us, can only be in us because we are His members, and we are loved in Him when He is loved wholly, i.e. both head and body. And therefore He adds, And I in them; He is in us, as in His temple, we in Him as our Head.
drb › John › 17 › Verse 24 through 26
AUG. After the Evangelist has said that they sent Jesus bound from Annas to Caiaphas, he returns to Peter and his three denials, which took place in the house of Annas: And Simon Peter stood and warmed himself. He repeats what he had said before. CHRYS. Or, He means that the once fervid disciple was now too torpid, to move even when our Lord was carried away: strewing thereby how weak man's nature is, when God forsakes him. Asked again, he again denies: They said therefore to him, Are not you also one of His disciples? He denied it, and said, I am not. AUG. Here we find Peter not at the gate, but at the fire, when he denies the second time: so that he must have returned after he had gone out of doors, where Matthew says he was. He did not go out, and another damsel see him on the outside, but another damsel saw him as he was rising to go out, and remarked him, and told those who were by, i.e. those who were standing with her at the fire inside the hall, This fellow also was with Jesus of Nazareth. He heard this outside, and returned, and swore, I do not know the man. Then John continues: They said therefore to him, Are not you also one of His disciples? which words we suppose to have been said to him when he had come back, and was standing at the fire. And this explanation is confirmed by the fact, that besides the other damsel mentioned by Matthew and Mark in the second denial, there was another person, mentioned by Luke, w ho also questioned him. So John uses the plural. They said therefore to him. And then follows the third denial: One of the servants of the high priest, being his kinsman whose ear Peter cut off, says, Did not I see you in the garden with Him? That Matthew and Mark speak of the party who here question Peter in the plural number, whereas Luke mentions only one, and John also, adding that that one was the kinsman of him whose ear Peter cut off, is easily explained by supposing that Matthew and Mark used the plural number by a common form of speech for the singular; or that one who had observed him most strictly put the question first, and others followed it up, and pressed Peter with more. CHRYS. But neither did the garden bring back to his memory what he had then said, and the great professions of love he had made: Peter then denied again, and immediately the cock crew. AUG. Lo, the prophecy of the Physician is fulfilled, the presumption of the sick man demonstrated. That which Peter had said he would do, he had not done. I will lay down my life for your sake, but what our Lord had foretold had come to pass, you shall deny Me thrice. CHRYS. The Evangelists have all given the same account of the denials of Peter, not with any intention of throwing blame upon him, but to teach us how hurtful it is to trust in self, and not ascribe all to God.
BEDE. Mystically, by the first denial of Peter are denoted those who before our Lord's Passion denied that He was God, by the second, those who did so after His resurrection. So by the first crowing of the cock His resurrection is signified; by the second, the general resurrection at the end of the world. By the first damsel, who obliged Peter to deny, is denoted lust, by the second, carnal delight: by one or more servants, the devils who persuade men to deny Christ.
drb › John › 18 › Verse 25 through 27
AUG. He who appeared man, suffered all these things, He who was God, ordered them: After this Jesus knowing that all things were now accomplished; i.e. knowing the prophecy in the Psalms, And when I was thirsty, they gave me vinegar to drink, said, I thirst: As if to say, you have not done all give me yourselves: for the Jews were themselves vinegar having degenerated from the wine of the Patriarchs and the Prophets. Now there was a vessel full of vinegar: they had drunk from the wickedness of the world, as from a full vessel, and their heart was deceitful, as it were a sponge full of caves and crooked hiding places: And they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth. CHRYS. They were not softened at all by what they saw, but were the more enraged, and gave Him the cup to drink, as they did to criminals, i.e. with a hyssop. AUG. The hyssop around which they put the sponge full of vinegar, being a mean herb, taken to purge the breast, represents the humility of Christ, which they hemmed in and thought they had circumvented. For we are made clean by Christ s humility. Nor let it perplex you that they were able to reach His mouth when He was such a height above the ground: for we read in the other Evangelists, what John omits to mention, that the sponge was put upon a reed. THEOPHYL. Some say that the hyssop is put here for reed, its leaves being like a reed.
When Jesus therefore had received the vinegar, He said, It is finished. AUG. viz. what prophecy had foretold so long before. BEDE. It may be asked here, why it is said, When Jesus had received the vinegar, when another Evangelists says, He would not drink. But this is easily settled. He did not receive the vinegar, to drink it, but fulfill the prophecy. AUG. Then as there was nothing left Him to do before He died, it follows, And He bowed His head, and gave up the ghost, only dying when He had nothing more to do, like Him who had to lay down His life, and to take it up again. GREG. Ghost is put here for soul: for had the Evangelist meant any thing else by it, though the ghost departed, in the soul might still have remained. CHRYS. He did not bow His head because He gave up the ghost, but He gave up the ghost because at that moment He bowed His head. Whereby the Evangelist intimates that He was Lord of all. AUG. For whoever had such power to sleep when he wished, as our Lord had to die when He wished? What power must He have, for our good or evil, Who had such power dying? THEOPHYL. Our Lord gave up His ghost to God the Father, showing that the souls of the saints do not remain in the tomb, but go into the hand of the Father of all while sinners are reserved - for the place of punishment, i.e. hell.
drb › John › 19 › Verse 28 through 30
CHRYS. The disciples, when they heard what Mary told them, were obliged either to disbelieve, or, if they believed, to grieve that He did not count them worthy to have the sight of Him. He did not let them however pass a whole day in such reflections, but in the midst of their longing trembling desires to see Him, presented Himself to them: Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews. BEDE. Wherein is strewn the infirmity of the Apostles. They assembled with doors shut, through that same fear of the Jews, which had before scattered them: Came Jesus, and stood in the midst. He came in the evening, because they would be the most afraid at that time. THEOPHYL. Or because He waited till all were assembled: and with shut doors, that he might show how that in the very same way he had risen again, i.e. with the stone lying on the sepulcher. AUG. Some are strongly indisposed to believe this miracle, and argue thus: If the same body rose again, which hung upon the Cross, how could that body enter through shut doors? But if you comprehend the mode, it is no miracle: when reason fails, then is faith edified. AUG. The shut door did not hinder the body, wherein Divinity resided. He could enter without open doors, who was as born without a violation of His mother's virginityCHRYS. It is wonderful that they did not think him a phantom. But Mary had provided against this, by the faith she had wrought in them. And He Himself too showed Himself so openly, and strengthened their wavering minds by His voice: And says to them, Peace be to you, i.e. Be not disturbed. Wherein too He reminds them; of what He had said before His crucifixion; My peace 1 give to you; and again, In Me you shall have peace. GREG. And because their faith wavered even with the material body before them, He showed them His hands and side: And when He had said this, He showed them His hands and His side. AUG. The nails had pierced His hands, the lance had pierced His side. For the healing of doubting hearts, the marks of the wounds were still preserved. CHRYS. And what He had promised before the crucifixion, I shall see you again, and you, heart shall rejoice, is now fulfilled: Then were the disciples glad when they say the Lord. AUG. The glory, wherewith the righteous shall shine like the sun in the kingdom of their Father, i.e. in Christ's body, we must believe to have been rather veiled than not to have been there at all. He accommodated His presence to man's weak sight, and presented Himself in such form, as that His disciple could look at and recognize Him. CHRYS. All these things brought them to a most confident faith. As they were in endless war with the Jews, He says again, Then said Jesus to them again, Peace be to you.
BEDE. A repetition is a confirmation: whether He repeats it because the grace of love is twofold, or because He it is who made of twain one. CHRYS. At the same time He shows the efficacy of the cross, by which He undoes all evil things, and gives all good things; which is peace. To the women above there was announced joy; for that sex was in sorrow, and had received the curse, In sorrow shall you bring forth. All hindrances then being removed, and every thing made straight, he adds, As My Father has sent Me, even so send I you GREG. The Father sent the Son, appointed Him to the work of redemption. He says therefore, As My Father has sent Me, even so send I you; i.e. I love you, now that I send you to persecution, with the same love wherewith My Father loved Me, when He sent Me to My sufferings. AUG. We have learnt that the Son is A equal to the Father: here He shows Himself Mediator; He Me, and I you. CHRYS. Having then given them confidence by His own miracles, and appealing to Him who sent Him, He uses a prayer to the Father, but of His own authority gives them power: And when He had said this, He breathed on them, and says to them, Receive you the Holy Ghost. AUG. That corporeal breath was not the substance of the Holy Ghost, but to show, by meet symbol, that the Holy Ghost proceeded not only from the Father, but the Son. For who would be so mad as to say, that it was one Spirit which He gave by breathing, and another which He sent after His ascension? GREG. But why is He first given too the disciples on earth, and afterwards sent from heaven? Because there are two commandments of love, to love God, and to love our neighbor. The spirit to love our neighbor is given on earth, the spirit to love God is given from heaven. As then love is one, and there are two commandments; so the Spirit is one, and there are two gifts of the Spirit. And the first is given by our Lord while yet upon earth, the second from heaven, because by the love of our neighbor we learn how to arrive at the love of God. CHRYS. Some say that by breathing He did not give them the Spirit, but made them meet to receive the Spirit. For if Daniel's senses were so overpowered by the sight of the Angel, how would they have been overwhelmed in receiving that unutterable gift, if He had not first prepared them for it! It would not be wrong however to say that they received then the gift of a certain spiritual power, not to raise the dead and do miracles, but to remit sins: Whosoever sins you remit, they are remitted to them, and whosoever sins you retain, they are retained. AUG. The love of the Church, which is shed abroad in our hearts by the Holy Spirit, remits the sins of those who partake of it; but retains the sins of those who do not. Where then He has said, Receive you the Holy Ghost, He instantly makes mention of the remission and retaining of sins. GREG. We must understand that those who first received the Holy Ghost, for innocence of life in themselves, and preaching to a few others, received it openly after the resurrection, that they might profit not a few only, but many. The disciples who were called to such works of humility, to what a height of glory are they led! Lo, not only have they salvation for themselves, but are admitted to the powers of the supreme Judgment-seat; so that, in the place of God, they retain some men's sins, and remit others. Their place in the Church, the Bishops now hold; who receive the authority to bind, when they are admitted to the ram; of government. Great the honor, but heavy the burden of the place. It is ill if one who knows not how to govern his own life, shall be judge of another's. CHRYS. A priest though he may have ordered well his own life, yet, if he have not exercised proper vigilance over others, is sent to hell with the evil doers. Wherefore, knowing the greatness of their danger, pay them all respect, even though they be not men of notable goodness. For they who are in rule, should not be judged by those who are under them. And their incorrectness of life will not at all invalidate what they do by commission from God. For not only cannot a priest, but not even angel or archangel, do any thing of themselves; the Father, Son, and Holy Ghost do all. The priest only furnishes the tongue, and the hand. For it were not just that the salvation of those who come to the Sacraments in faith, should be endangered by another's wickedness. At the assembly of the disciples all were present but Thomas, who probably had not returned from the dispersion: But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. ALCUIN. Didymus, double or doubtful, because he doubted in believing: Thomas, depth, because with most sure faith he penetrated into the depth of our Lord's divinity. GREG. It was not an accident that that particular disciple was not present. The Divine mercy ordained that a doubting disciple should, by feeling in his Master the wounds of the flesh heal in us the wounds of unbelief. The unbelief of Thomas is more profitable to our faith, than the belief of the other disciples; for, the touch by which he is brought to believe, confirming our minds in belief, beyond all question. BEDE. But why does this Evangelist say that Thomas was absent, when Luke writes that two disciples on their return from Emmaus found the eleven assembled? We must understand that Thomas had gone out, and that in the interval of his absence, Jesus came and stood in the midst. CHRYS. As to believe directly, and any how, is the mark of too easy a mind, so is too much inquiring of a gross one: and this is Thomas's fault. For when the Apostle said, We have seen the Lord, he did not believe, not because he discredited them, but from an idea of the impossibility of the thing itself: The other disciples therefore said to him, We have seen the Lord. But he said to them, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe. Being the grossest of all, he required the evidence of the grossest sense, viz. the touch, and would not even believe his eyes: for he does not say only, Except I shall see, but adds, and put my finger into the print of the nails, and thrust my hand into His side.
drb › John › 20 › Verse 19 through 25
CHRYS. Consider the mercy of the Lord, how for the sake; of one soul, He exhibits His wounds. And yet the disciples deserved credit, and He had Himself foretold the event. Notwithstanding, because one person, Thomas, would examine Him, Christ allowed him. But He did not appear to him immediately, but waited till the eighth day, in order that the admonition being given in the presence of the disciples, might kindle in him greater desire, and strengthen his faith for the future. And after eight days again His disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be to you. AUG. You ask; If He entered by the shut door, where is the nature of His body? And I reply; If He walked on the sea, where is the weight of His body? The Lord did that as the Lord; and did He, after His resurrection, cease to be the Lord? CHRYS Jesus then comes Himself, and does not wait till Thomas interrogates Him. But to show that He heard what Thomas said to the disciples, He uses the same words. And first He rebukes him; Then says He to Thomas, Reach hither your finger, and behold My hands; and reach hither your hand, and thrust it into My side: secondly, He admonishes him; And be not faithless, but believing. Note how that before they receive the Holy Ghost faith wavers, but afterward is firm. We may wonder how an incorruptible body could retain the marks of the nails. But it was done in condescension; in order that they might be sure that it was the very person Who was crucified. AUG. He might, had He pleased, have wiped all spot and trace of wound from His glorified body; but He had reasons for retaining them. He showed them to Thomas, who would not believe except he saw and touched, and He will show them to His enemies, not to say, as He did to Thomas, Because you have seen, you have believed, but to convict them: Behold the Man whom you crucified, see the wounds which you inflicted, recognize the side which you pierced, that it was by you, and for you, that it was opened, and yet you cannot enter there. AUG. We are, as I know not how, afflicted with such love for the blessed martyrs, that we would wish in that kingdom to see on their bodies the marks of those wounds which they have borne for Christ's sake. And perhaps we shall see them; for they will not have deformity, but dignity, and, though on the body, shine forth not with bodily, but with spiritual beauty. Nor yet, if any of the limbs of martyrs have been cut off, shall they therefore appear without them in the resurrection of the dead; for it is said, There shall not an hair of your head perish. But if it be fit that in that new world, the traces of glorious wounds should still be preserved on the immortal flesh, in the places where the limbs were cut off there, though those same limbs withal be not lost but restored, shall the wounds appear. For though all the blemishes of the body shall then be no more, yet the evidences of virtue are not to be called blemishes. GREG. Our Lord gave that flesh to be touched which He had introduced through shut doors: wherein two wonderful, and, according to human reason, contradictory things appear, viz. that after the resurrection He had a body incorruptible, and yet palpable. For that which is palpable must be corruptible, and that which is incorruptible must be impalpable. But He showed Himself incorruptible and yet palpable, to prove that His body after His resurrection was the same in nature as before, but different in glory. GREG. Our body also in that resurrection to glory will be subtle by means of the action of the Spirit, but palpable by its true nature, not, as Eutychius says, impalpable, and subtler than the winds and the air. AUG. Thomas saw and touched the man, and confessed the. God whom he neither saw nor touched. By means of the one he believed the other undoubtingly: Thomas answered and said to Him, My Lord and My God. THEOPHYL. He who had been before unbelieving, after touching the body showed himself the best divine; for he asserted the twofold nature and one Person of Christ; by saying, My Lord, the human nature by saying, My God, the divine, and by joining them both, confessed that one and the same Person was Lord and God.
Jesus says to him, Because you have seen Me, you have believed. AUG. He says not, has touched me, but, has seen me; the sight being a kind of general sense, and put in the place often of the other four senses; as when we say, Hear, and see how well it sounds; smell, and see how sweet it smells; taste, and see how well it tastes, touch, and see how warm it is. Wherefore also our Lord says, Reach hither your finger, and behold My hands. What is this but, Touch and see? And yet he had not eyes in his finger. He refers them both to seeing and to touching, when He says, Because you have seen, you have believed. Although it might be said, that the disciple did not dare to touch, what was offered to be touched. GREG. But when the Apostle says, Faith is the substance of things hoped for, the evidence of things not seen, it is plain that things which are seen, are objects not of faith, but of knowledge. Why then is it said to Thomas who saw and touched, Because you have seen Me, you have believed? Because he saw one thing, believed another; saw the man, confessed the God. But what follows is very gladdening; Blessed are they that have not seen, and yet have believed. In which sentence we are specially included, who have not seen Him with the eye, but retain Him in the mind, provided we only develop our faith in good works. For he only really believes, who practices what he believes. AUG. He uses the past tense, in the future to His knowledge having already taken place by His own predestination. CHRYS. If any one then says, Would that I had lived in those times, and seen Christ doing miracles! let him reflect, Blessed are they that have not seen, and yet have believed. THEOPHYL. Here He means the disciples who had believed without seeing the print of the nails, and His side. CHRYS. John having related less than the other Evangelists, adds, And many other signs truly did Jesus in the presence of His disciples, which are not written in this book. Yet neither did the others relate all, but only what was sufficient for the purpose of convincing men. He probably here refers to the miracles which our Lord did after His resurrection, and therefore says, In the presence of His disciples, and they being the only persons with whom He conversed after His resurrection Then to let you understand, that the miracles were not done for the sake of the disciples only, He adds, But these are written, that you might believe that Jesus is the Christ, the Son of God; addressing Himself to mankind generally. And, this belief, he then profits ourselves, not Him in Whom we believe. And that believing you might have life through His name, i.e. through Jesus, which is life.
drb › John › 20 › Verse 26 through 31
AUG. The fishing being over, our Lord invites them to dine: Jesus says to them, Come and dine. CHRYS. John does not say that He ate with them, but Luke does. He ate however not to satisfy the wants of nature, but to show the reality of His resurrection. AUG. The bodies of the just, when they rise again, shall need neither the word of life that they die not of disease, or old age, nor any bodily nourishment to prevent hunger and thirst. For they shall be endowed with a sure and inviolable gift of immortality, that they shall not eat of necessity, but only be able to eat if they will. Not the power, but the need of eating and drinking shall be taken away from them; in like manner as our Savior after His resurrection took meat and drink with His disciples, with spiritual but still real flesh, not for the sake of nourishment, but in exercise of a power.
And none of His disciples dare ask Him, who are you? knowing that it was the Lord. AUG. No one dared to doubt that it was He, much less deny it; so evident was it. Had any one doubted, he would have asked. CHRYS. He means that they had not confidence to talk to Him, as before, but sat looking at Him in silence and awe, absorbed in regarding His altered and now supernatural form, and unwilling to ask any question. Knowing that it was the Lord, they were in fear, and only ate what, in exercise of His great power, He had created. He again does not look up to heaven, or do anything after a human sort, thus strewing that His former acts of that kind were done only in condescension: Jesus then comes, and takes bread, and gives them, and fish likewise. AUG. Mystically, the fried fish is Christ Who suffered. And He is the bread that came down from heaven. To Him the Church is united to His body for participation of eternal bliss. Wherefore He says, Bring of the fishes which you have now caught; to signify that all of us who have this hope, and are in that septenary number of disciples, which represents the universal Church here, partake of this great sacrament, and are admitted to this bliss. GREG. By holding this last feast with seven disciples, he declares that they only who are full of the sevenfold grace of the Holy Spirit, shall be with Him in the eternal feast. Time also is reckoned by periods of seven days, and perfection is often designated by the number seven. They therefore feast upon the presence of the Truth in that last banquet, who now strive for perfection. CHRYS. Inasmuch, however, as He did not converse with them regularly, or in the same way as before, the Evangelist adds, This is now the third time that Jesus showed Himself to His disciples, after that He was risen from the dead. AUG. Which has reference not to manifestations, but to days; i.e. the first day after He had risen, eight days after that, when Thomas saw and believed, and this day at the draught of fishes; and thenceforward as often as He sew them, up to the time of His ascension. AUG . We find in the four Evangelists then occasions mentioned; on which our Lord was seen after His resurrection: one at the sepulcher by the women; a second by the one omen returning from the sepulcher; a third by Peter; a fourth by the two going to Emmaus; a fifth in Jerusalem, when Thomas was not present; a sixth when Thomas saw Him; a seventh at the sea of Tiberias; an eighth by all the eleven on a mountain of Galilee, mentioned by Matthew; a ninth when for the last time He sat at meat with the disciples; a tenth when He was seen no longer upon earth, but high up on a cloud.
drb › John › 21 › Verse 12 through 14
CHRYS. John appeals to his own knowledge of these events, having been witness of them: This is the disciple which testifies of these things. When we assert any undoubted fact in common life, we do not withhold our testimony: much less would he, who wrote by the inspiration of the Holy Ghost. And thus the other Apostles, And we are witnesses of these things, and wrote these things. John is only one who appeals to his own testimony; and he does so, because he was the last who wrote. And for this reason he often mentions Christ's love for him, i.e. to show the motive which led him to write, and to give weight to his history. And we know that his testimony is true. He was present at every event, even at the crucifixion, when our Lord committed His mother to him; circumstances which both show Christ's love, and his own importance as a witness. But if any believe not, let him consider what follows: And there are also many other things which Jesus did. If, when there were so many things to relate, I have not said so much as the other, and have selected often reproaches and contumelies in preference to other things, it is evident that I have not written partially. One who wants to show another off to advantage does the very contrary, omits the dishonorable parts.
AUG. The which, if they should be written every one, I suppose that even the world itself could not contain the books that should, be written; meaning not the world had not space for them, but that the capacity of readers was not large enough to hold them: though sometimes words themselves may exceed the truth, and yet the thing they express be true; a mode of speech which is used not to explain an obscure and doubtful, but to magnify or estimate a plain, thing: nor does it involve any departure from the path of truth; inasmuch as the excess of the word over the truth is evidently only a figure of speech, and not a deception. This way of speaking the Greeks call hyperbole, and it is found in other parts of Scripture.
CHRYS. This is said to show the power of Him Who did the miracles; i.e., that it was as easy for Him to do them, as it is for us to speak of them, seeing He is God over all, blessed for ever.
drb › John › 21 › Verse 24 through 25